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Dogma: Panegyric I On the Soul

 
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MessagePosté le: Dim Fév 02, 2014 4:11 pm    Sujet du message: Dogma: Panegyric I On the Soul Répondre en citant

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Panegyric I On the Soul

During the time that Aristotle lived in Athens and had installed his headquarters at the "Academy of Beer", a tavern located in Plaka, in the heart of the Egyptian district (they had modest rooms for the students, or for the revelers and night owls who were later to become known as gypsies.), Aristotle was often confronted by drunks, deep in their thoughts. It was during one of those special nights that the tavern was known for that Aristotle made a revelation which shook the whole intellectual community of the city for a long time.

In the midst of the usual clamor in the damp heat of the sweaty and noisy tavern, accompanied by the staggeringly drunk Paulodare shouting "Drink, Drink Drink!!! It is through Drink we hips....hips..hiccups....", that Mimilas a friend of both Paulodare and Aristotle, leapt onto a table and questioned Aristotle:

Mimilas : “Enlighten us, then, Master, on what our soul is.”

Then the wise Aristotle addressed the assembly in these terms.

Aristotle : “My friends, there are two kinds of soul. Any living being has a soul which I would call the anima, in that it is the force which animates it, placed in the formation of the being toward its complete body. Being the organizing principle of the living body, the anima is inseparable from the being itself.”

Mimilas : “One might thus call this anima the same as the function of a red worker ant, for example, but what would be the other sort of soul?”

Aristotle : “Indeed, (and I remind you that the red worker ant is known as proletarian), in contrast, the animus, the thinking soul, has a privileged status and it seems well to be a very different kind of soul, and that it alone can be separated from the body, as the eternal component of the corruptible physical anima.”

Mimilas : “Then, being eternal, the animus would thus be conceived in the image of God?”

Aristotle : “Exactly. It is the anima which makes our friend Paulodaure instead of heading straight home from his corn field to his wife Bobona and the kids, choose to head toward the tavern like the other red ants - his buddies and thus little by little allow himself to grow plump, be full of regret and have Cirrhosis. Thus our friend has a fat appearance and appears older than he really is.

On the other hand, it is the animus of Paulodaure which will arrive pure and intact (for it was of little use to Paulodaure) at the doors of Paradise in expectation of its introduction... and there, informed that our friend Paulodaure has been in possession of all the potential capabilities in the animus, but has not given use to his animus he will be included in the same group that we would find a black-headed gull. What will happen then?"

Then a great silence fell, which spread throughout the whole academy including the lowest levels of the common room, such that the air seemed to become electric with anticipation as each person reflected on what Aristotle had said about the soul. Each were wondering about their own animus, and thus their own salvation. The revelry had ceased.

Mimilas scratched his head then said, appalled, “I fear that the holy gatekeeper will certainly refuse the animus of Paulodaure entry!”


Translated by Latan, Wheeler, loyats, teagan and the team at Villa San Loyats and accepted into English Dogma 31 January 1462

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MessagePosté le: Mar Fév 04, 2014 4:07 pm    Sujet du message: Répondre en citant

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jandebohem wrote:

II- Panegyric - the science of what is, as it is: being as being

Through the stunned crowd, then came the most terrible of all enemies of the mind: Cratylus, the philosopher of silence, who preferred gestures to words.
He had already famously won an argument with his own tutor Heraclitus who had once proclaimed "you cannot bathe in the same river twice."
Cratylus had replied,
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"You cannot even do it once. The truth is that change is constant and instantaneously, thus so are words. Without exactly defined words to enunciate the truth communication is impossible and as of this moment I shall not express anything in words".


Approaching the instructor, Cratylus wiped his forehead and sat in front of the Prophet, and, as he always did, he began to move his finger in all directions. This meant :
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"I can not say anything intelligible about this perpetually changing world."

His quickly then jabbed his Thumb at his opponent in an aggressive challenging gesture.

The watchers among the crowd became disturbed and unsettled as they witnessed this great assault.

But the great philosopher, always attentive, dodged the blow from the thumb and replied
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"It is from watching the world and not turning away from it that we learn the truth. He that does not see the first movement, thus ignores the substance, ie what remains is changed. "


Cratylus, destabilized, wondering what he had got into, clenched his fingers into a fist before raising his middle finger.

The prophet, taking advantage, continued:
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"If we take for example Palaudaure, whose body is so ravaged by his stays at the tavern so that he is more often seen on all fours like a quadruped or struggling reptile. But everyone agrees he is biped as that is his original form if only seen on rare occasions. (it is his potential form not actual)"


Cratylus understood full well, and began sweating with anxiety such that he made fanning movements with his hands.

Aristotle continues:
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"Thus, and in the same way, a large number of human beings have malformations, malignant or benign and remain human, despite what their appearance would have you think."


Then the sage gave the coup de grace, saying :

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"You yourself, philosopher of Silence who does not emit any sound, All of us here know that in the same way you were given the shape and form of a talking person. It is an irrefutable fact that you cannot change, since the power of speech is a gift that the Almighty has given mankind"


As he made these final words, he thrust his own thumb out at Craylus, but pointed it downwards toward the ground. Cratylus meekly returned the gesture, meaning he had lost the battle. This would later become a common sign for those who were lost, or who had a judgement against them.

Then the crowd rose as one and cheered the the Prophet in his moment of triumph, even if some of the crowd had weakened legs from the tenseness.

translated by Teagan and the team at Villa San Loyats. January 1462. Accepted into the English Dogma by the ESPC 02 February 1462

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