Date: Mon, 16 Apr 2001 13:09:46 +0200
Subject: Re: Medium


Cologne 16-Apr-2001

allen scult schrieb  Sun, 15 Apr 2001 13:25:25 -0500:

>> To come to your question, the involvement of the perceiver in this
>> "addressing
>> and discussing" (perhaps just for and with oneself) is one of
>> working through
>> how the object shows itself in order to come finally to its true
>> (unadulterated
>> with _pseudos_) self-showing. This working-through for oneself
>> (_dialegesthai_,
>> another medium) is necessary because, at first and for the most
>> part, we _take_
>> things to be not what they are in their self-showing of themselves
>> as
>> themselves (Dafuernahme, Dafuerhalten), and they also _give_
>> themselves in
>> deceptive appearances which have to be cleared away. Things are not
>> what they
>> seem.
>
>> Michael,
>
>   But how do they "seem"?  And"how" is the seeming  different from the
> "how" of  the appearing ( Erscheinen) of the object from  itself as
> itself.  The fascination with the middle voice here would seem(sic!)
> to be an attempt to focus precisely on this ambiguity and to bring it
> to some degree of phenomenological clarity.  The problematical
> rendering  of "Vermeinen" in this regard might be fruitfully pursued
> perhaps by relating it to color.  Wouldn't a phenomenological approach
> to color perception be ideally suited to the problematic of the middle
> voice?  (  I'm fresh off of reading about Goethe and Schopenhauer on
> this issue, so the foregoing might be a total irrelevancy forced into
> the discussion.) More relevantly, clarity in this matter is helped
> immensely by your more precise rendering of the relationship between
> logos and pseudos. Would it be accurate to say that the  detour of the
> pseudos is  "built into" the intentional character of the logos as a
> gathering, and so the "working through" you speak of must
> _necessarily_ be  detoured by way of the pseudos. ? If this is so,
> then how do we "theorize' ( see and say philosophically) this "being
> detoured". . .  ( should I say _by the logos_?)  A first easy answer
> would seem to be through  a willingness to encounter ( be encountered
> by) the refusals of language to render a full bodied and "accurate"
> phenemenology of how the object shows itself from itself as itself for
> oneself; i.e., the problematic of the middle voice "moves along with"
> the intentional character of the logos. Thanks Michael for your
> clarifications and further provocations, Allen--
> Professor Allen Scult Dept. of Philosophy

Allen,
Thank you too. This is fun getting back to Aristotle.
How do we theorize? Aristotle would say that we have to desire to
_mallon eidenai_, to "see/understand more" and that we finally _mallista
eidenai_, "see most of all" in seeing the _archai_.

Colour perception is probably not a suitable example here, because it is
sense perception, whereas Heidegger's "vermeinen" is dealing with how
the _logos_ brings something to its truth. A simple example would be at
the start of Plato's _Politeia_ (which I've been reading lately) where
the first definition (_horos_; 331d) of _dikaiosyne_ (justice) is
enunciated as _alaethae te legein kai ha an labaei tis apodidonai_ ("to
speak the truth and the give back what one has taken"; 331d and c).

This is how justice seems to be to Kephalos. But Socrates is quick to
point out that there is something wrong with this first definition,
since it cannot be just to give back weapons one has received from
another if that person has in the meantime gone mad; nor would it be
just to say the truth about all things under such circumstances. So this
is the first _pseudos_ that has been removed from the way justice first
seems to be. The phenomenon of justice cannot be fenced in or put in its
visible limits by the first definition through the _logos_, so how it
looks to oneself (medium) within these definitional limits has to be
given up in favour of a second attempt at defining the phenomenon. And
so on. In the course of the _dialegesthai_, one learns to see more
(_mallon eidenai_) and the _apophansis_ of _dikaiosyne_, how justice
appears to oneself, changes.

Soon off to TX,
Michael
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