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Separatrted Cosmologies: A Priori
Separatrted Cosmologies: A Priori
Separatrted Cosmologies: A Priori
Separatrted cosmologies
bance or internal hostility. Nature, God and man being carefully distinguished,
potential conflicts between them are precluded. There is no
need to fear death, which is separable from life_by the employment of rational
power. This also enables man to master the world, and where that
is impossible, to master himself. Finally, the soeiallife of rational beings
is the life of a harmonious community of equal, yet unique individuals
INTERCONNECTED COSMOLOGIES
« σος» ελλαδα μολυνση της ευρωπης, προσφυγες μολυνση αρρωστια, πολιτισμικης, κονωνικη,
οικονομική, το αιμα
Εθνοκαθαρση, ναζι
l
biguity and paradox of power. Inevitably, power turns against them and
confronts them with their finite nature, for example by giving an unexpected
turn to the meaning of their behaviour. In its contact with power
this behaviour is certainly god-like, but the ambiguity of power, and the
struggle of power with finiteness, make it subhuman and dangerously
wild at the same time. Because finite heroes are unable to endure the
terrible power they have confronted, they themselves are living ambiguities
of power and violation. They are awesome in the full meaning
of the word.
The position of tragic lives is not merely ambiguous, it is intrinsically
conflicting a~ well. The power they are in contact with is holy, but that
does not mean that it is unequivocal or good. This contact is dangerous,
because power embodies destruction as well as generation, and because
it is divided in itself. The human being who tries to employ its constructive
aspects gets enmeshed in its destructive aspects. And when man tries
to vindicate one divine principle he will tend to forget the opposite principles
which belong to divine power as well, because his finite nature is
unable to endure living paradox.
Because tragedy concerns cosmologi
η ανωμαλια είναι μερος φυσικη ςδιαδικασια εςιναι κατι φυσικο και η παραβιαση των οριων
excess
and transgression.
This conflict between indispensable and destructive power is seen in
a number of ambiguous Greek words. 5 A good example is the word
OtLV6~. δεινοσ This word points to overwhelming power as well as dreadful transgression
in an inextricable confusion
9p,xao~ θρασοσ (courage and overboldness), 9uIL6~ θυμος(passionate spirit and evil temper), μενος ~
(strength and fierceness), πργη (temperament and wrath), τολμη (courage and
recklessness) .
6 In Hdt 9.3 Mardonius'
Man is an animal or like an but man should not be an animal or like an animal. But trying not
to be animal or like an animal he becomes like an animal or he becomes an animal – monster-
Oedipus
Sel 125