/lit/ - Literature

>>16153416
Thanks for that response, anon. Your thoughts are very good and helpful for my own working through this. From my notes
>Speculative realism or abstract expressionism, the only two possibilities for a traditional philosophy and art in our time. While they appear, at least on the surface, to be entirely distinct, of their own world, they are in method and essence the same. The great revolution of values also destroys all distinction, other than the divided world of conflicting appearances. The chasm of thought is greater than the length of all the walls in the world, and yet each form remains one. The myopia of inner sight.

Sophia as nous is basically the opposite of my intent. With the point on sophia what I was attempting to get at was the war of the gods and its impact on symbols, words, naming. Where a word becomes identified with a single god, especially one whose rule is certain, it begins to lose its form, its dominion. For example, is it not best that a city be named in dedication formed of conflict rather than pure dedication alone? Athens is stronger for its conflict between Athena and Poseidon, but the potential for war between them is also the mark of its fate. It cannot be a mistake that Athens fell to sea forces after betraying its oath before the Temple of Athena.

Opposite to this is the building methods of the Christians. God must be total, and so the very rite of the city cannot be formed with the mark of the Devil. Anything resembling the forces of the underworld must be built away from the city, and with iron so far away that it must not be heard. The very danger in this method is that it lays the ground for other laws to be proscribed. Both the siege and heresy is in its foundations; neutralisation appears as a force from within the katechon.

We may understand Plato's Forms as the force opposed to the law of violence which rules over both gods and mortals. All of the philosophers participated in this to some degree, but in Apology we see Socrates as Nietzsche's madman. All who know understand that the instincts are nothing, and the daimon everything. This is a form of violence born of greater laws than Nietzsche could ever imagine, his proscribed violence appearing only in the devastation of his own words.