Há dois fatos extremamente relevantes nos inícios da filosofia, os quais tendem a ser ignorados, esquecidos, obnubilados por algum motivo que desconheço. Seja como for, ambos colocam uma questão crucial, vejamos.
O primeiro: Filóstrato diz que Protágoras era discípulo de Demócrito, mas, mais importante, o sofista teria também estudado com os magos persas.
O segundo: Górgias inicia seu Elogio falando daquilo que é ordenado, harmônico, mas, atentemos ao termo utilizado no original: cosmos.
Adicionemos a isso o poder atribuído à retórica dos sofistas por Platão e Aristóteles, o poder de mexer na alma, de mover os outros, bem como a paródia gorgiana do tratado de Parmênides.
Isso nos permite entrever o lugar cósmico, universal, galáctico, extra-humano e extra-mundano da linguagem, como também o fato de a linguagem exibir a disjunção no seio do Ser, o furo fundamental.
Hermetology #7
There are two extremely relevant facts at the beginnings of philosophy, which tend to be ignored, forgotten, obfuscated for some reason which I do not know. In any case, both pose a crucial question, let's see.
The first: Philostrate says that Protagoras was a disciple of Democritus, but more importantly, the sophist had also studied with the Persian Magi.
The second: Gorgia begins his Praise by speaking of what is orderly, harmonious, but let us consider the term used in the original: cosmos.
Let us add to this the power attributed to the rhetoric of the Sophists by Plato and Aristotle, the power to move the soul, to move others, as well as the Gorgian parody of Parmenides' treatise.
This allows us to glimpse the cosmic, universal, galactic, extra-human and ultra-worldly place of language, as well as the fact that language exhibits the disjunction within Being, the fundamental hole.
I wonder to which extent we can claim that the cosmos is harmonious and orderly (rather than chaotic). I also wonder whether the characterization of the cosmos (or anything, really) is an anthropocentric methodology. I mean, we can undeniably agree that certain patterns (such as the sphere) repeat in nature. But would it not need a consciousness to perceive this and hence reach the conclusion that it is or isn't harmonious? Also compare to the discussion we've had in another context about art and agency.
ResponderExcluirPrecisely, I do not intend to claim the cosmos to be harmonious, at least not in any family friendly way. Rather, I want to expose the inhuman core at Górgias' Praise of Helen as a notice, from ancient Greece, of the deep inhumanity of language itself. If it is as argued by the rhetorician -- Helen was a victim not of fate but of language -- then this magical power (hence Protagoras' training with the Magi) is indeed cosmic, viz., inhuman (or at least it has some sort of precedence over the human). To say the cosmic thinks or is intelligent (Eleatics, Stoics, etc.) has no need for such intelligence or thinking to be human-like.
Excluir