timmodryoid.bsky.social
Religious Studies PhD Student @ UVA, Charlottesville
symmetria.substack.com
563 posts
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This is so sad.
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Does this count?
www.academia.edu/127177526/If...
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How different is it from the last time you were here?
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Oh right. That's true.
I haven't experienced that but I have heard enough about it from those that have.
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Would you say that the arguments diagnose a weaponization of reductionisms (e.g. there are *just* two genders, sexes; biology is destiny, everything else is a epiphenomenon, etc.) against people that don't fit these structures of thought?
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Can't wait!
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The reality, which is more disturbing, is that most Nazis were upstanding “decent” citizens. They believed in morality. They had “family values” and traditions and respect for authority. They were mediocre.
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I hate it to break it to you all, but if the US winds up in a major war requiring the long-term combat deployment of most or all of our military, you are not going to be getting new video games, your power will be rationed, and nice clothes will be hard to come by at all.
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For unlike Forms, gods are present in the perceptual world not only through images that are like them but through symbols that can very well be unlike them." -
@philoantonio.bsky.social, in "The Beautiful World and the Beautiful Helen: on the Ambiguity of Beauty in Proclus"
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If we consider, however, that there is ultimately a God of beauty, (or stated otherwise, and slightly misleadingly, that Beauty is a God) we have a solution.
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But the material beauty that vulgar love seeks to appropriate is not some form that he can grasp with his mind, but a material body that he grasps and clutches and fumbles at with his hands. How can this be considered beautiful if beauty is only a Form?
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After all, traditionally, a body should be beautiful in virtue of its form, in virtue of an order or proportionality in it.
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Insofar as Beauty is considered as a Form, it is difficult to understand how the "shapelessness and ugliness of matter" that the vulgar lover rushes towards should be graced with a peculiar kind of beauty, viz "material beauty".
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this means that the “ἰδιότης” is the hallmark or signature (σύνθεμα) of precisely the God that is ultimately responsible for Beauty." - @philoantonio.bsky.social, in "The Beautiful World and the Beautiful Helen: on the Ambiguity of Beauty in Proclus"
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Now, what is this “ἰδιότης”? Summarizing a reading that I cannot present the reasons for here, it is the Form’s participation in Unity, τὸ ἓν, and since all participation in Unity is participation in an individual God or “Henad”, for Proclus,...
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Thank you❤️
I definitely will.
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This #Proclus quote seems central...."Furthermore, it (the descent of the soul) contributes to the perfection of the cosmos." points to a kind of Platonic project of social Justice in the material, but also a kind of Teilhardian metaphysical Noosphere teleology.