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By By (author) William Desmond

ISBN-10: 0791457451

ISBN-13: 9780791457450

ISBN-10: 079145746X

ISBN-13: 9780791457467

ISBN-10: 0791486680

ISBN-13: 9780791486689

ISBN-10: 1417534192

ISBN-13: 9781417534197

Addresses the top of paintings and the duty of metaphysics

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Extra resources for Art, Origins, Otherness: Between Philosophy and Art (Paperback) - Common

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On the whole I prefer Plato as a companion inspiring thought rather than an “object” of research production. So I offer a reflection on Platonic originals in the spirit of a metaxological philosophy. What I mean by metaxological philosophy I have variously tried to define in many works, but it will suffice for present purposes to recall that the word itself has Platonic origins referring us back to the notion of the metaxu in the Symposium, where eros is called a metaxu or a between. A metaxological philosophy sees philosophy as seeking a logos of the metaxu, an intelligible account of what it means to be between or intermediate.

It is also more than aesthetic happening, since we also find the selfstructuring power of an inward otherness, a power not confined to its own self, but moved to the transcendence of inward otherness in the direction of an other otherness: not its own beauty, but beauty as other, beauty itself. Any dualism of “in here/out there,” or of “up/down” breaks down. There is a plurivocally intermediated middle—metaxological, not univocal, not equivocal. 8 If eros traverses the metaxu, it does so out of sources in the soul that are double, full and empty, excessive and intensive, seeded in the intimacy of the soul, yet growing through the forms of the body and aesthetic being, to what is outside the body in actions, customs, communities, to what is above aesthetic being.

Not the horror of being, but the worthiness of being to be affirmed—this is what, one might almost say, is sung. Dualism is a manageable, because crude way of dealing with different senses of otherness. Philosophical views that are influential in the wider culture cast their spell in their cruder forms, and only because they lend themselves to formulation in a coarser version (think of Hegel’s afterlife in Marx). One might say as much about “Plato” with regard to dualism. But one is the 30 Art, Origins, Otherness victim of a self-incurred obtuseness, if one neglects the joyful participation in the beauty of the middle that often marks pre-modern humans.

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