By Chiara Bottici
During this publication, Chiara Bottici argues for a philosophical figuring out of political fantasy. Bottici indicates that fable is a technique, certainly one of non-stop paintings on a simple narrative development that responds to a necessity for value. people want which means so one can grasp the area they stay in, yet in addition they desire importance that allows you to stay in an international that's much less detached to them. this can be really real within the realm of politics. Political myths are narratives during which we orient ourselves, and act and consider approximately our political global. Bottici exhibits that during order to return to phrases with modern phenomena, corresponding to the conflict among civilizations, we'd like a Copernican revolution in political philosophy. If we wish to retailer cause, we have to examine it from the viewpoint of fable.
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Additional info for A Philosophy of Political Myth
On the one hand, it is the truth of their tradition that is at stake; on the other, it is what they have learned through experience. Clearly, for them, it is a different truth that is at stake each time. The emergence of the idea of myth as a “purely fictitious, untrue tale” is a sign that this plurality has now been lost. P1: SBT 0521876559c02 CUNY769/Bottici 0 521 87655 9 May 13, 2007 14:46 2 The Biblos and the Dialectic of the Sacred Logos While it was still possible in the Hellenistic epoch to produce an intellectual and artistic movement such as that of aetiology, this would have been impossible in the Christian epoch.
Aristotle does not develop the concept of cause in terms of abstract relationships between events, but rather through the description of artistic production. In the creation of a sculpture, the formal cause is the idea of the statue, the material cause is the marble itself, the efficient cause is the artist himself, and the final cause is the ultimate result of the artistic creation (Physics II, 194b). Since, for Aristotle, “to know” means to know why things are like this, that is to know their causes (Met.
The sophoi did not write textbooks on physics, or philosophical texts in the sense of the literary genre initiated by Plato and Aristotle. They wrote poems peri physeos (on nature) that were destined for oral transmission and diffusion. And, as we have seen, the physis that is the object of their poems is not our “physical reality”: rather, it is nature in its most general sense, the sphere of the totality of being that literally comes to light. The dynamic interpenetration of myth and philosophy is also reflected in the semantic proximity of the two terms mythos and logos.