The European-Greek Tragedy

It may be useful if self elected EUropean gods look at history, may be they see their future – sure, the price of the tragic part is too high though and not (yet) paid by those gods …

   

If it believed in its own essence, would it try to hide that essence under the semblance of an alien essence and seek refuge in hypocrisy and sophism? The modern ancien regime is rather only the comedian of a world order whose true heroes are dead. History is thorough and goes through many phases when carrying an old form to the grave. The last phases of a world-historical form is its comedy. The gods of Greece, already tragically wounded to death in Aeschylus’s tragedy Prometheus Bound, had to re-die a comic death in Lucian’s Dialogues. Why this course of history? So that humanity should part with its past cheerfully. This cheerful historical destiny is what we vindicate for the political authorities of Germany.

A Contribution to the Critique of Hegel’s Philosophy of Right. Introduction

Back from the celebration of Dragon Boat Festival at 汨罗江

Just returning from the celebration of Dragon Boat Festival at 汨罗江, remembering a poem:

Alone I stand in the autumn cold 

On the tip of Orange Island, 

The Hsiang flowing northward; 

I see a thousand hills crimsoned through 

By their serried woods deep-dyed, 

And a hundred barges vying 

Over crystal blue waters. 

Eagles cleave the air, 

Fish glide in the limpid deep; 

Under freezing skies a million creatures contend in freedom. 

Brooding over this immensity, 

I ask, on this boundless land 

Who rules over man’s destiny?

I was here with a throng of companions, 

Vivid yet those crowded months and years. 

Young we were, schoolmates, 

At life’s full flowering; 

Filled with student enthusiasm 

Boldly we cast all restraints aside. 

Pointing to our mountains and rivers, 

Setting people afire with our words, 

We counted the mighty no more than muck. 

Remember still 

How, venturing midstream, we struck the waters 

And waves stayed the speeding boats? 

毛泽东 (Mao Zedong)

Narratives

 梁啟超 (Liang Qichao) said

to renovate the people of a nation, one must first renovate its fiction

Which can be about the dissemination of ideas, though with modern sociology we can know that society is itself a kind of fiction, a narrative that is the result of power games between people, and their organisations and institutions, resulting int he great narrative that we ay call society, be it in the shape of small communities and neighborhoods or be it as matter of the word society.

The part of the narrative is not (only) a matter of the presentation but moreover and importantly a matter of establishing the inks, thus also the gaps that we may be able tip open fro a counter-hegemony. Wasn’t Goethe right? 

An extremely odd demand is often set forth but never met, even by those who make it: i.e., that empirical data should be presented without any theoretical context, leaving the reader, the student, to his own devices in judging it. This demand seems odd because it is useless simply to look at something. Every act of looking turns into observation, every act of observation into reflection, every act of reflection into the making of associations; thus it is evident that we theorize every time we look carefully at the world.

 From: Goethe, Preface,” Theory of Color, Miller 159; Quoted in: Frederick Amrine, 1990: The Metamorphosis of the Scientist. Goethe Yearbook, Volume 5: 187-212; here: 188

Ownership

Your children are not your children. 
They are the sons and daughters of Life’s longing for itself. 
They come through you but not from you, 
And though they are with you yet they belong not to you. You may give them your love but not your thoughts,
For they have their own thoughts.
You may house their bodies but not their souls,
For their souls dwell in the house of to-morrow, which you cannot visit, not even in your dreams.

(Kahlil Gibran: The Prophet, 1923)

The fish and her friends ….

So our fish glided his little body past the angry neighbours who could not believe their ears. No one, certainly never an insider, had ever insulted them so by questioning the ways of their idyllic stream. But for everything there is a first, and for that mossy stream this little fish was indeed a first. And now, swimming breathlessly away from the mob, he was trying to reach the waterfalls and the big, unseen world under it. The little black fish looked down and saw his friends, who soon would go back to the same old life. What a thought! He took heart and said, ‘Farewell, my friends. Do not forget me.’

(Hakakian, Roya, 2004: Journey from the Land of No. A Girlhood caught in revolutionary Iran; New York: Crown Publishers: 31 f.)

Odi et Amo

For even as love crowns you so shall he crucify you.

Even as he is for your growth so is he for your pruning.

Even as he ascends to your height and caresses your tenderest branches that quiver in the sun,

So shall he descend to your roots and shake them in their clinging to the earth.

(Kahlil Gibran: The Prophet, 1923)

The Stranger

And when he entered into the city all the people came to meet him, and they were crying out to him as with one voice.And the elders of the city stood forth and said:
Go not yet away from us.
A noontide have you been in our twilight, and your youth has given us dreams to dream.
No stranger are you among us, nor a guest, but our son and our dearly beloved.
Suffer not yet our eyes to hunger for your face.

(Kahlil Gibran: The Prophet, 1923)

The Direct Way

In order to arrive at knowledge of the motions of birds in the air, it is first necessary to acquire knowledge of the winds, which we will prove by the motions of water in itself, and this knowledge will be a step enabling us to arrive at the knowledge of beings that fly between the air and the wind.

Leonardo da Vinci