Toward Portrayal, Valences ~DA

Toward Portrayal, Valences ~DA

RKJ TAN "DEFINING (AS FUNDAMENTALIST ANTI-REDACTION-CRITIC) THE SET

Defining the Set. . .

=> Wisely done, one should not portray "too too statistically" the found valences of Denys, positively-expressed, and by valence-hidden/crypto; almost no readers but the few stats-savants will balk at such dominance. Moreover, the data are descriptive, thus more nominal than showing magnitude. A listing of probable findings may "do" better than any presented array of numbers. "Defining the set" in terms may please "Good Reader" might best present the conclusion, and as several "loops around" the "setting" CD are thus a descriptive "triangulation" . . .

But what or how may we might make of a combination of several such "loops" be accomplished as-statistical? THE CONTENT OF THE LOOPS MAKES THE SET; THINK ABOUT USING THE MULTINOMIAL TEST WITH CATEGORIES=>
Type
Aschematic
Antitype.. . 
<all of these tri-partitions-names have utterly Greek roots, could-too just use their Greek Ur-expressions.>. . .

which would seem "a leg up" on the structure-finding I was taught in "sociological theory" (Professor Michael Endres) and here include the silly typological imputations of Claude Levi-Strauss. <Endres grated on me by the assertion ASSUME STRUCTURE, THEN GO OUT AND FIND IT!" The Endres' method for structural-functionalism was the method of "Religious" (believe first a propostion, then find it hard-as-thou-canst!) and those whomever other who do not follow logical inferential procedures. Yet, given the "Good Reader" reference, I SHALL HAVE TO  R E A L L Y  JUSTIFY WHY I IMPOSE THIS MORE-COMPLICATION; IT MAY BE THAT THE STATS (IF DO-ABLE) WOULD BEST BE KEPT UNPUBLISHED, OR-- GIVEN THE ACADEMIC CONTEXT AND NEED FOR QUALITY-SCHOLARSHIP-- BE PLACED AS AN APPENDIX AT THE END OF THE "WORK-DISSERTATED."

P.S. See notes by Gabriel Horn-- in French-- describing Denys' frequent mention of EROOS as "violent."

Notes Jotted in Stream-of-Consciousnessly-Aware re St. Denys

Q' 
uestions/Uncertainties/strangnesses in Dionysius Areopagite

^Eroos \/Platocitations > poem in preface to Mystical Theology ^ "darkness" ^ hints of tolerance of pagans ^ citation and knowledge ofBible <probability of access to a fine Greek library ^probable upper status (cf Everett Rogers) ^proximate to time of closing/outlawing Athens Plato School, gradual demise of Neoplationic education ^probable Plato and Plotinus and Proclus and Iamblicus and Damascius books (from ? library?) ^skirting problems with Monophysites Nestorians Chalcedonians ^strong persuasion (cf Gunter Bentele "Offentichliches-Vertraun. . .") as ? "propaganda"? ?what hints of the interpersonal transcendence (cf. Buber and Marcel)(maybe Hierotheus? Author of "Elements of Religion"~Proclus?Personae of Carpos/ Timotheus/Titus/John-Divine/Polycarp/Gaius as per ones with whom DA=familiar, by projection? ?potential phoniness in oooohing aaaaahing about the Infinite (unfelt ever by me!) ^drunkenness, intoxication, hangover =Trinity as mascarading Plotinine/Neoplatonic triads (being, proceeding, returning)? ?no apophasis exactly in "Ecclesiastical-Hierarchy" Q about how unlike modern Church sacramentals compared to now? Q regarding the "Ding an Sich" Hermeneutik of Ecstasy, lemme see where bodily he gets these magestic feelings, again from feeling Infinities? Q re motive for plagarism (outlawed, risking in Classical and Hellenistic and Patristic times-- IF CAUGHT ;-{ (maybe sensing need for "not innovating on Old Old Story of Jesus, Paul all")^ Using Rodney Stark's method, and the work of Bentele and Astrid Funck (seemingly experiential from Ostdeutschland Werbun/Propaganda) to ACCURATELY describe DA as tendentious and uttering from a persuasive-- more than objective-- frame of reference...

vernonlynn stephens, UofL sissy

Denys, the train of thought is repetitive, as to the point of IDEE FIXE

I just finished another read of Divine Names; the Ekstrom Library at University Louisville is evidently closed (inter-session schedule at end of first summer session, it seems), and reading anew for unmissed or more-necessary-for-repitition parts.

I hearken to "associative anamnesis" (Felix Deutsch), which method in narrative analysis (in the first instance, of oral, presented speech) would tell us of the inner associative processes of a person. Should we employ this method with Denys, the train of thought is repetitive, with no small amount of redundancy in ideation, almost to the point of IDEE FIXE. (See Freud GESSAMMELTE-WERKE as this is sign of hysteria). Denys keeps repeating in wee thematic variations on the same meaning, and loves the superlative use; he is (I think like Plato) also fond of passive participles to show action. (Freud seems to think that IDEE FIXE is a fore-symptom covering some deeper problem-of-consciousness.) The overuse of similar cognitive material, then, may mask some difficulty or struggle of an inward-kind.. . if Denys is SO SO SURE of the things are saying in what amounts to several long "diatribes," why does he have to BELABOR what seems so naturally easy to him? What is the exact thing that HE WANTS HIS 'AUDIENCE' NOT EVER TO SAY OR THINK? The method that just by this announces itself would be to craft the oppositional propositions to these DA theses so heavily repeated.

LIKE=>

Evil has being of itself;
The "Names of God" are not hints, but literal.
The finite-- not the infinite-- is where best theology begins, has genesis.
Ecstasy is "bad."
Eroos is "bad."
"Light does not consider/conceal Darkness.
Darkness is "bad."
The Known is "over" the Unknown.
Plato's teaching needs to mention Plato and ?Neoplatonists.
"Purple prose" should not be used.
The Orthodox teaching of the Church permits "innovation Doxic" e.g. "academic forgery" (Cf. W. Speyer and B. Erdman).

< Denys makes much mention of "KRUP-/KRUF- "hiding" in the CD; but these are only-- in a real way-- words he uses in pursuit of pesuasion about his idea of the Unknown Dark beyond epitemic knowns; WHAT IS THE KRUPTOS FOR HIS AIM AND METHOD AND CONTENT FOR "WHAT DENYS HIMSELF HIDES"? He does not seem to reveal excess about himself his biograph his geocentry. Yet an approach like that above-- seeking the questions for which his docs are answers (cf. R.G. Collingwood, in his AUTOBIOGRAPHY (at my attention). These CRYPTOs are not overt per se, but just an amount of "digging," for first troves not after much digging, SEEM FINDABLE OR IMPUTABLE.>  

<I do not read much "slant," "either way," from Denys about the Monothelite Controversy; yet it is true that the first mention of DA was in a talk with Justinian-Caesar with Syrian bishops who cited DA as authority for monothelite doctrine. THIS ALSO IS A "CRYPTO-" IN THE TEXT CD. Look for the document said to mention the citation=> Hathaway, Ronald F., cites this as a "Colloquium" under Justinian but there is no text-reference. I read in Hathaway that John of Scytholopolis describes or anylyzes Denys vis a vis the Controversy. Maximus the Confessor a Chalsedonian sees no problem in making Denys a hero=> clearly, then, it would seem that the stress DA places on the "numbe of personalities Jesus has" is not much a "biggie" to him.>

USING DENYS' WORDS FINDING CHARISM TO ROUTINE (Phenomenologically)

USING DENYS' WORDS FINDING CHARISM TO ROUTINE (Phenomenologically)

There is convergence in the  p h i l o s o p h i c a l  p h e n o m e n o l o g y  I read in the modern idiom to apply to my study of Byzantine fibbing theologue Dionysius. What I read in German from Karl Jaspers on the psychology of studying WELTANSCHAUNGEN meshes with Marcel, and Barthes (CHAMBRE-CLAIRE, re STUDIUM/PUNCTUM dichotomy in the semiotics of photos), and of course a little more remotely the ICH-UND-DU of Martin Buber, and-- just about as remotely-- the work of Husserl on IDEAS. One in these studies focuses on the inner-self, the DING-AN-SICH, the-soul as a transcendental-- never as a Kantian Transcendent even though there is banter strictly non-Kantian that emerges in the French existentialists-- for Sartre the projection-into-future of the self. . . for Marcel the transcendent as participation, meeting others. Then, now then also, we have the VERSTEHEN guy Max Weber and his notions of the routinization of charisma. <And it just occurred to me-- with subsequent search-- to find CHARIS- words in Denys; XARIS is mentioned several times; there is too CHARISTEERIOS, "thanksgiving," but connectable to CHARISMA.>

. . . This all jells. What Jaspers calls the lattice-work of OBJECT upon the SUBJECT(IVE), and what Marcel calls BROKEN(NESS), goes toward meeting of another One- a focus of Jaspers as well. One starts with broken and torn raw input-- CHARISMA-- and reaches to routinization. There we have words translatable into Corpus Dionysiacum CHARISTEERIOS (a giving with thanks) and SUNEETHEIA & SUNEETHEES (routine); I want to reach for that charisma the drive beneath the routine of so much philosophical defense of the-unknown, the-darkened, the long-drawn-out-repitition of these infinities, which are apeiric, beyond empirical (scientific) testing.

The SUBJECT is CHARISMA; the OBJECT/FORM is in Denys SUNEE-; there are other Dionysian words that fit in-here=> PLEEMMELEES (off-beat, "absurd" in Plato's CRITO) versus METRON (the-metered); there is DEINOS (the-terrible) versus the EIREENIKOS (the-pacified); there is ASUMMETRIA/ASUMMETRIA (the off-balance) and the SUMMETRIA (the-symmetric), and I think I am just starting to detect what Jaspers calls the-saying-yes and the-the-saying-no to values.

In this mix, we need to do some close looking at the forger in Denys, he as such a "bastard" (NOTHOS), as counterfeiter (PLASMATOODEES, of-one-uttering-PLASMA <fiction> about his "sources" "authorship" to utter his OK Truth (ALEETHIA). In big ways, Dionysius seems to have come to a FORMAL ROUTINE about the unknowables that is a polished, finished productin extant in five books (Divine Names, Celestial Hierarchy, Ecclesiastical Hierarchy, Mystical Theology, Letters).

I think by these awarenesses that I can get to the old Geezer who holds himself out as Wizard (of like Oz) beneath his long and repetitive UMNOI hymns.

vernonlynn stephens sissy

Q OF SUBLIME HYPOMANIA IN DENYS?

Q OF SUBLIME HYPOMANIA IN DENYS?

Denys impresses me as REPETITIVE, and the "great logic" of which other commentators on Denys speak (notably Andrew Louth et al.) strikes me differently for the reads-- Englishly several times-- Greekly in slow coming once and hither in parts-- the notion of the singsong that emerges strikes me as it would a mental health professional,
                                                    as something like idee fixe or "overvalued ideation," or even perseveration. . .

This jibes with the appearance in CD of "clang association" either by end-rhyme (easy to do in Greek, and seemingly designated as a sometime or frequent annoying RHYTHMOS). In translation, the emotional tone is always euphoric (and the book I have about content analysis in mental health--THE-MEASUREMENT-OF-PSYCHOLOGICAL-STATES-THROUG-THE-CONTENT-ANALYSIS-OF-VERBAL-BEHAVIOR by Gottschalk L A and Gleser G C 1969, pp 12-17-- would suggest that even casual analysis can show affect (mood)). And more clearly pointing diagnostically is Denys' positive evaluation of EKSTASIS (in-root like 6X), the "exaltation-word" in Greek (EKPLEETTOO, 1X), and the positive evaluation of drunkenness (METHEE, in-root several times), and "hangover" yes indeed gets positives. These seem like hypomanic or even manic assertions,
                                                                                          yet in reading ON-THE-SUBLIME by Longinus I am led to subtract some of this "diagnosis" as a prospect that "the sublime" so expressed in CD may indeed be a  c u l t u r a l  artifact of habit.

<FOR CLARIFICATION, I HAVE READ CARL WERNIKE'S GRUNDRISS-DER-PSYCHIATRIE, Lesson 15, pp 145-153 on "überwerthigen Ideen,"and as may need my repitition to this point of study, I have the Englished GENERAL-PSYCHOPATHOLOGY of Karl Jaspers, as well as an amount of psychiatric PDFs on overvalued ideas, perseveration, idees fixees, to reinforce a sense that such ideation is a SERIOUS SYMPTOM, but not too specific for any mental disorder;
         more to the point here, however, is my fairly solid learning that PHENOMENOLOGY is what I am interested-in per this study, and our Jaspers only says that his psychopatholical phenomenology refers clinically to CONTENT, where as pure and noetic phenomenology is cocerned but with FORM.

. . . Therefore my assaignment seems to be=> reach for the PHENOMENOLOGY OF FORM IN DENYS; yet when I regard this prospect, I must also factor in my own personal experience with seeming manic (or schiz) manias and hypomanias, and my fixed ideas and-- especially-- fixed ideas that (as Wernike and Jaspers proffer) couple into DELUSION(s).>

SELAH

vernonlynn stephens, sissy

Q OF SUBLIME HYPOMANIA IN DENYS?

Q OF SUBLIME HYPOMANIA IN DENYS?

Denys impresses me as REPETITIVE, and the "great logic" of which other commentators on Denys speak (notably Andrew Louth et al.) strikes me differently for the reads-- Englishly several times-- Greekly in slow coming once and hither in parts-- the notion of the singsong that emerges strikes me as it would a mental health professional,
                                                    as something like idee fixe or "overvalued ideation," or even perseveration. . .

This jibes with the appearance in CD of "clang association" either by end-rhyme (easy to do in Greek, and seemingly designated as a sometime or frequent annoying RHYTHMOS). In translation, the emotional tone is always euphoric (and the book I have about content analysis in mental health--THE-MEASUREMENT-OF-PSYCHOLOGICAL-STATES-THROUG-THE-CONTENT-ANALYSIS-OF-VERBAL-BEHAVIOR by Gottschalk L A and Gleser G C 1969, pp 12-17-- would suggest that even casual analysis can show affect (mood)). And more clearly pointing diagnostically is Denys' positive evaluation of EKSTASIS (in-root like 6X), the "exaltation-word" in Greek (EKPLEETTOO, 1X), and the positive evaluation of drunkenness (METHEE, in-root several times), and "hangover" yes indeed gets positives. These seem like hypomanic or even manic assertions,
                                                                                          yet in reading ON-THE-SUBLIME by Longinus I am led to subtract some of this "diagnosis" as a prospect that "the sublime" so expressed in CD may indeed be a  c u l t u r a l  artifact of habit.

<FOR CLARIFICATION, I HAVE READ CARL WERNIKE'S GRUNDRISS-DER-PSYCHIATRIE, Lesson 15, pp 145-153 on "überwerthigen Ideen,"and as may need my repitition to this point of study, I have the Englished GENERAL-PSYCHOPATHOLOGY of Karl Jaspers, as well as an amount of psychiatric PDFs on overvalued ideas, perseveration, idees fixees, to reinforce a sense that such ideation is a SERIOUS SYMPTOM, but not too specific for any mental disorder;
         more to the point here, however, is my fairly solid learning that PHENOMENOLOGY is what I am interested-in per this study, and our Jaspers only says that his psychopatholical phenomenology refers clinically to CONTENT, where as pure and noetic phenomenology is cocerned but with FORM.

. . . Therefore my assaignment seems to be=> reach for the PHENOMENOLOGY OF FORM IN DENYS; yet when I regard this prospect, I must also factor in my own personal experience with seeming manic (or schiz) manias and hypomanias, and my fixed ideas and-- especially-- fixed ideas that (as Wernike and Jaspers proffer) couple into DELUSION(s).>

SELAH

vernonlynn stephens, sissy

THE FORM OF DENYS' COGNITION IN ''COMMUNITY WRITING''

THE FORM OF DENYS' COGNITION IN ''COMMUNITY WRITING''

The discipline called redaction-criticism is-- just according to Wikipedia-- a way of studying editorial influence in the Bible; while I have at hand evidence that redaction studies appear in a variety of non-theological articles and some books, the brief and concise overview that the pertinent Wiki has about Biblical redaction-criticism does apply well to my topic for independent study-- the multi-layered redaction of the "Works of St. Denys" (Dionysius called Areoopagite, the Corpus Dionysiacum). As well, the (mostly Evangelical) criticisms of redaction for the Bible are applicable=> I simply and without side-reference or the same with closest readng of "Denys," CANNOT TELL WHO-IS-THE-REAL-REAL-DENYS versus WHO-AIN'T-DENYS-BUT-INPUT-TO-"HIM."

Koch says that-- and proveably says-that-- the Denys-at-hand borrows heavily from Proclus; Brons finds redactions from other parties in the Ecclesiastical Hierarchy and the Epistles; moreover, there is a substantial side-hagiography (much like the genre/Gattung "lives of the saints") holding in centrality the Denys I think I am studying. IT IS MY STRONG IMPRESSION THAT THE-WAY-OF-PUBLICATION IN TIMES PRIOR TO THE GUTENBERG PRESS, AND ALSO WITH CONSIDERABLE INPUT FROM ORAL TRADITION,
                                                      "COMMUNITY WRITING" WAS THE NORM, WITH INNOVATIONS AND IMPROVEMENTS TO HAVE COME FROM ALL-THE-EDITORS-- CONSPICUOUSLY TRYING TO MAKE THEIR INPUTS BLEND INTO NOTICE-LESS-NESS FOR THE READER.

Inevitably, though, there are plain tangents in the content of the "community additions"=> in the same way that Denys forges falsies about being groupie for St. Paul at Areopagus, the groupies on Denys himself (he MUST"VE been a guy, with only one tangential mentioning woman-kind) just lie about matters that-- again like the Lives of the Saints-- go haywire in content. I know of no better way-- off the cuff I say now-- to follow these disparate trails of fictive ideation, one could say confabulation, than to do so with "associative anamnesis" for the whole bunch, kit-and-kibootle. In this regard, per se in the Corpus Dionysiacum at my attention, it is blatant that who-should-be the real-Denys-down-in-there REPEATS HIMSELF, WITH REPITITIONS LARGELY IN THE SUPERLATIVE ADJECTIVIAL MODE OF EXPRESSION; this to my read-- the always "high/hyper" affect suggests mania, and indeed his mention of EKSTASIS is a recognized level of mania, just above euphoria. <I just looked in Woodhouse English-Greek to learn that the word for "exaltation" as excitement in Greek is a form of EKPLEETTOO that appears, too, in the CD at Letter 7,1080D-- the "amazement" for the Babylonians, a word like exaltation that can mean "becoming-psychotic."> The associative anamnesis of this narration in Denys keeps at expressing the same idea of super-duper-reality, such repitition could be called either obsessive, ruminative, or perseverative (one needs to be careful with the last term which is generally some report of something "neuro" in a communicant). The blatant copyists assuming Denys are rather unimaginatively copying the plethora of works in the pseudepipigraphal idiom, <WHICH IS AN OLD TRADTION, RIGHT OUT OF THE ANCIENTS IN HELLENIC AND SEMITIC PLACES; TRULY THOUGH I WOULD NOT BE WISE-- FOR THE TWO "PADRES" AND BIBLE-BELIEVERS AS MY AUDIENCE-- TO BREACH ANY CRITICISM OR DOUBT OF SUCH "MAGISTERIA." For the Padres-so-called, their expressed creeds are apparent "closed systems," and under such condition it would be lost on my part to "raise these defensive hackles" that would enivitably be raised when "The-Holies" are questioned.>

Yet more to the other hand of this discourse, I should strive as good phenomenologist-inspired-worker to not describe the associations present in these several documents called Denys', but in the spirit of phenomenologist psychiatrist Karl Jaspers TO DESCRIBE THE FORM OF THESE MENTALISMS, NOT THEIR (USUALLY PSYCHOPATHOLOGICAL) MENTAL CONTENT. <This Jaspers' GENERAL-PSYCHOPATHOLOGY/ALGEMEINE-PSYCHOPATHOLGIE, in the Englished version at page 134 indicates that "rumination" is indicative-- in "comprehensive picture" as "compulsive in the wider sense, where the main characteristic is the feeling of subjective complsion and the content is indifferent (formal compulsive thinking)," versus a second type where " 'something alien'is added and the contents acquire strong affective tone..." compulsive beliefs-- the patient is compelled to consider something true although he is convilnced it is not.">< I have some modern psych lit (PDFs) that suggest that manics/positive-thinkers/feelers-with-say-as-much-as-you-can "stop rules" in cognition can be so "perseverative.">< Page 135, bottom, this Jaspers=> "These compulsive beliefs need to be distinguished from three other phenomena, that is from delusion, from over-valued ideas and from normal doubt...With over-valued ideas belief is strong, the topic itself is the only thing that matters and the psychic life is nomal and unchanged so far as the individual himself is concerned, whereas in compulsive belief he considers his belief to be morbid.">

SHELAH

vernonlynn stephens sissy

MY CULTURE SHOCK @ DENYS

MY CULTURE SHOCK @ DENYS

What once was near-total admiration of St. Denys has turned somewhat, for the ecstatics he esteems are none of mine, none of my thrills, and none of what appears to be his social position. . . He has knowledge of the Bible-- OT and NT and Apostolic Father writs-- that rivals mine; he must have been in that nanoscopic clique of people with access to the scriptures that would put him in the uttermost high elite, probably the elite of the monkly Fathers; the ECCLESIASTICAL HIERARCHY  I S  "positive theololgy," with apophatic (negative) theology as a kind of mooning about a God whom Dennys tells us is hinted-at in the CELESTIAL (and ECCLESIASTICAL) Chain of Being; this mooning he says is like drunkenness (and hangover). This is an "insider's view"=> peons and catecumens KEEP OUT. . . From this, I have more a sense of alienation than endearment, yet

This is MY sense of shock, it is, in fine, a kind of culture-shock FOR I AM PROUDEST THAT I AM WITH THE BOTTOM DREGS DROPOUTS HAVE-NOTS, THE WHITE-TRASH all mixed with the Black (of whom one no longer daresay "trash" after the Black). The elites bother me, and Denys speaks with no other voice of station than as what Bernie Sanders calls "the 1%" meaning that the democratic value we can usually have as Americans and little-d democrats have of putting "the people, the wee-people" at the top of the social and inverted pyramid IS NOT PRESENT in Denys.

In this vein, I now see that what Roland Barthes calls "Punctum" is identical to (in this case, his) culture-shock. I may have my very own or very underclass American culture-shocks, which reveal more of my value systems than this forger Church Padre. . . or the community of "Intertexualists" really beneath this text, and all the other co-texts uttered by these who would claim to be the Convert Dionysius Areopagite storied in Acts 17.. . I l have a good number of these "extra-corporal" inserters to the Corpus Dionysiacum, and while I am aware that THIS IS COMMUNITY WRITING OF THE SORT COMMON TO ANCIENT AND HELLENISTIC AND PATRISTIC TIMES, the "Real Dionysius" of the CD is not-- per se-- a person that would do more in the way of sympathetic understanding, PERSONALLY than annoy-- it has to be the case that my

CULTURE SHOCK only means that I am oblique, culturally, to the WELTANSCHAUNG of Denys and all-the-Denyses which but and only affords me to QUESTION ther QUESTION (to use the phrase of R. G. Collingwood) WHICH BELIES THE TEXT WHICH ANSWER FOR THESE VARIOUS DENYSesn pose, supposedly for my belief a priori of criticism in any case. . . for all these imposters. My questioning "null hypothesis/hypotheses" likely are just few of all the potential nulls that TOTAL AND FUNDAMENTAL QUESTIONING could bring to bear on these topics, all fraudulent by modern academic standards, but which seem to have been persuasive to "someones" along the paths of cultural preservation.

My "slice" of ongoing perceptions about the "process in the Black Box" that comes to me given this varigation of plural Denyses and the "one" presumably beneath the one who took Proclus-- not at Proclus' word-- but as Denys' word-insertion, and on and on editorially ever after. My hypotheses-- I repeat-- are just some of the postulates that could be asked, AND I AM NOT NOW WELL-DISPOSED TO PROFFER OR SEEK ALL OF THEM ;-).

SELAH

vernonlynn stephens sissy

Vanneste, in his titled-article, "Is the Mysticism of Pseudo-Dionysius Genuine?"

Padre Martiny, Doctor Lugenbill, Greetings!

I just read an article by a Jesuit, one of those thinking "soldiers for Catholicism" here of the usual intellectual keen penetration, this Jesuit Jan Vanneste, in his titled-article, "Is the Mysticism of Pseudo-Dionysius Genuine?" which article appeared in a Google Scholar search. This Padre speaks to me about something that-- when I read St. Denys-- I disconnect=> I know that Denys would have us to take-away-from (APHAIROO in Greek DA uses some 20+ times, and the root of APOPHASIS ("denial" "not asserting a proposition") which occurs in DA/CD only five times. Vanneste argues that  L E S S  from genuine or plausible mystical experience-- personally "owned"-- but rather a rational defense from "baptized Christian" perspective of such mysticism derived from (Plotinian, Iamblican, Proklan) Neoplatonism AND the language of the Hellenic Mystery Cults. Vanneste DOES NOT argue that Denys never really was a mystic, only that his defense is in line with these essentially Greek-culture postulates.

I have agree-- to a point I shall try to present-- that I rather agree with Vanneste; when Denys wants me to feel ecstatic about Infinities-- as unknowable-- I register "zero" on empathetic co-experience; indeed "zero" in math is related to what I understand much about infinities, that is infinity analogous to a mystical experience first-known as 1/0, 0/0, "sideways-eight" of all types taught in high-school algebra. There is a body of work by a math-guy Cantor, who says that in the "transfinite"/infinities there are only two numbers, "ALEPH," first letter of the Hebrew alphabet, and "c" which is like "ALEPH" taken to any power/exponential. My EMOTIONAL reaction to thinking about such infinities is rather a dud, certainly nothing mystical.

Nevertheless, still in near-total agreement with Jesuit Vanneste, who argues that "down-there-deep" there are hints of genuine mysticism in Denys rather hides away under the Platonic-with-some-Aristotelian apologia for mysticism per-se. Yet Vanneste does not mention any of these hints. This beckons me to describe linkages to felt-beyond-reason mysteries in DA=> in reporting these linkages I shall methinks have to report other-- mostly more modern-- linkages-literary and "philosophical"=>

{Martin Heidegger-- "that old Nazi who can hardly be forgiven for his destrutive politics," and Sigmund Freud of-off-beat human insight-- speak of the UNHEIMLICH/"uncanny"/Greek-DEINOS/"awful" as embedded in the human HEIMLICH/"homely"/canny; more into this trend of thought, I am aware that the student or admirer of Freidrich Schleiermacher  Rudolf Otto (DAS HEILIGE author) finds the fuel of REAL religious experience to be  a sense of MYSTERIUM TREMENDUM ET FASCINENS- trembling and fascination-riveting mystery. This seems to link cognitively to also-VERSTEHEN-PHILOSOPH Max Weber in notions that such emotionally charged experiences are of CHARISMA-- a factor that gets hidden away by "routinization of charisma."} SO=>

I am led to believe-- a mysticism mine-- that the common I daresay uniform tendency of folk is to have a "deep down" of strangeness, an-unspoken, a-mystery/mysticism-not-politically-correct-to-discuss yet real, just not public or politic. THIS STRANGENESS OF THE OTHER AND MINE IS MYSTERIUM TREMENDUM, FASCINENS.

{In such a way I am reminded of Roland Barthes CAMERA LUCIDA,  a semiotic study of photography having dual aspect-- the "business-as-usual" of (pop) culture, no-surprises, called STUDIUM; this "normality who-cares" at times-- and only deeply personal rapture-- the PUNCTUM, that which "cuts and stabs us as gut-felt."}

STRANGENES #1=> Dionysius graps me sometimes with gut-words like EROOS (occurring 50X in the Corpus-Dionysiacum), lust yearning not even mentioned in the New Testament-- and rarely in the Septuagint; this word and ERASTOS (occurring 14X), and verb forms ERAOO (10X), EROOTAOO (5X)  and adjective EROOTIKOS (11X, including adverb variants with -OOS), THAT IS WITH ALL DENOTATIONS OF THE "EROTIC" NINETY TIMES, COMPARED TO MORE-CHRISTIANIZED AGAPEE (8X) AND COGNATE AGAPEETOS (11X) AND ADVERB AGAPEETOS (2X) AND VERB AGAPAOO (13X), WITH SUM FOR AGAPEEs 34X; this means that DA uses the "hot-word"EROO-" ALMOST THREE TIMES MORE FREQUENTLY THAN AGAPEEs.

STRANGENESS #2=> Diionysius uses the term EKSTASIS-- a word with two edges, good as bliss, bad as madness/insanity/psychosis and words for "hangover" relating to TRUE experilences of the-Godly.

STRANGENESS, other=> WAR POLEMOS as always bringing unified peace (DN 949A), also POLIMEOO (DN 953A); what "smoothss" this (+)-value to war is the notion of equilibrium, as a Godly teleology.

{In other words, "at the front of discourse," Denys is presenting-- as Jesuit Vanneste suggests-- a rational and "intellectualzed" presemtation that MAY NOT refer to an owned mysticism in the sense of the modern "interpersonalism" (Marcel), but in the strangeness that lives in the charisma of every "soul," we can find a "passing-strange" element speaking to an inner UNHEIMLICH of his HEIMLILCH philosophical presentation.It is worded in CD as Routinized discourse about what seems absent in the text, BUT THERE IS A REAL PUNCTURE PUNCTUM RE WHICH HERMENEUTIK CAN "REACH" TENTATIVELY, OR WITH ARTFUL APPROXIMATION.}

vernonlynn stephens sissy

PEACE as the desired want of the ARCHISUNIGOOGOS/Divine

PEACE as
the desired want of the ARCHISUNIGOOGOS/Divine; this seems to be one of the linkages or pathfindings to my present dys regarding how to get to something Transcendent/OUSIOTIKOS as a proper end/TELOS of that excited/yearning Love/EROOS to which-- Denys and Freud agree make the UNHEIMLICH into the HEIMLICH, the Hellish to the Hearth-like;

Divine Names Chapter 11 covers this important topic; I just made a PDF of the entire chapter, with a parallel text from Parker. Divine Names at Migne page 917A (Suchla CD I page 214, Chapter 9), with several wordplays on "equalizing" (ISOS- )by God; as well there are comparable mentions of created Symmetry according to Daele in EH (7X), CH (4X) and DN (2X)-- and as I by a rather hodge-podge approach am poring through DN, these in quicker order of timing "get my attention" (a "rapt attention" at that!)

It would seem at present pre-conclusion that the "Ultimate Concern" for all the "untidy" EROOS is a peace found in equalized symmetry; this would imply that the struggle-for-existence, the aim of "nature red in tooth and claw" would result for the fugitive from such "biology" would be a repose, "let it be," a "KAI SURA SURA," that finds an ultimate end out of jail by blissful rest in A-OK, all is well. This is an A-OK that seems to accept a "reason beyond reason," close to Stoic forbearance, a remaining in a teleological Ultimate awareness of the eirenic, "peace that passes understanding," an EKSTASIS/ecstasy called mad (Ep 9.1112C Migne pagination; Heil page 205 line 2; I just made a PDF for that citation too, using Heil CD2 paralled to respective Parker). This END in madness at equilibrium, peace, ecstasy-of-all-warfare-accomplished (cf. my association to this hearkening to Isaiah  40.2, and toward that citation coming plenary pardon). I must find the ways this PHRONEIN EINEENEE can be attained, a valuable lesson all the way around, yes even to my DING AN SICH.

vernonlynn stephens sissy

"ZUM DING AN SICH"=> THE FOCUS IS ON DENYS

In the back-and-forth of trying connections between WHAT DIONYSIUS IS SAYING, MARCEL IS SAYING, HEIDEGGER IS SAYING, 
 I am now in a back-track, RECOGNIZING THAT THESE ARE REALLY DIFFERENT KINDS OF FRAMING (IN TERMS OF SOCIAL PSYCHOLOGY) IN PLURAL UTTERANCE.

The point is that-- apart from more-or-less-vague relatedness between the authors, the best linkage possible under any circumstances is to COMPARE, as well (and importantly) to CONTRAST; this can feasibly be done, with validity, but my connection-mental just prior to now, what has to be one-more-intermediate-connection, WAS THAT THERE IS SOME KIND OF (PLATONIC?) TYPOLOGY HERE, OR SAY ARCHETYPE/ANTITYPE RELATION BETWEEN ALL THESE ATTRACTIVE WRITERS' WISDOM.

"ZUM DING AN SICH"=> THE FOCUS IS ON DENYS, NOT THE MODERNS. Denys is a total "optimist" operating on the Platonic model that evil is merely the absence of good=> the PUNCTI, the punctures that stand out in reading the CD is the occasional mention of "hangover" post-ecstasy (KRAIPALEE/KRAIPALAOO=> MT 1033b, EP 9.1113c, the-latter MT 1033c, EP 9.1105B)) verily a feeling that I have "coming down"from my always-falsely-envisioned-ecstasies. Is the "hangover" "dizziness" from METHEE (I have from Thesaurus Linguae Graecae found several such dictionary and text references, see Classroom/Dionysius-Called-Areopagite in my opened Google Doc/Drive account). All the optimism about the beyond-reason Infinities, its glowing pleasure, jams up against "hangover," which over here implies a kind of NOSOS pathology.

Is this an "important" inclusion, or is it merely a flotsam washed up by a productive mind (DA)? In all from this vantage point, Denys has been studiously careful; he uses Christian expressions to speak (from Crypto/hiding) Platonism; KRAIPALEE actually does occur in Luke 21.34, PROSECHETE DE EAUTOIS, MEEPOTE BARUNTHOOSIN UMOON AI KARDIAI EN  K R A I P A L E E  KAI METHEE KAI MERIMAIS BIOOTIKAIS, KAI AIFNIDIOS EF' UMAS EPISTEE EE EEMERA EKEINEE, KJV=> (Words/Logia of Jesus) AND TAKE HEED TO YOURSELVES LEST AT ANY TIME YOUR HEARTS BE OVERCHARGED WITH  S U R F E I T I N G,  AND DRUNKENNESS, AND CARES OF THIS LIFE, AND SO THAT DAY COME UPON YOU UNAWARES." This speaking is about the Coming (Return) of the Son of Man, to be met with prayer and sobriety. If Denys still tries to be/show Christianity in the Ur-mode with Messiah Nazarene, it would still seem that while "surfeiting" is an excess next to (smiles!) "METH INTOXICATION," (here a term that is modern and a linguistic "fish out of water")(but appropriate association with "substance abuse" now!) Bauer Arndt Gingrich say that KRAIPELEE means "both carousing,intoxication," thence "drunken headache, hangover," since meaning "dizziness, staggering" with text "head ceases to function," and mentions citations in Aristophanes, Plutarch, Lucian,Soranus, Aretaeus, Herodian, Isaiah 24.20 (LXX) as well as Luke hereat; also "extravagance in drunkenness and carousing." In all, therefore, the NT one-time mention of KRAIPALEE seems more wrongful and pathological, and OF COURSE Denys tells us in each mention that there is malapropism in attributing such as this term to God.

Four mentions of "hangovering" in the Corpus would not seem much in more than 300 pages of text; but these seem "signal" to me-- that may be my own bias; to compare with other kinds of NOSOS I have taken references from the DN, and in each case a generic NOSOS would seem to be the-least-good from Good Beautiful (God). If this is a non-sequitur in Denys, a real possibility even for careful hu-mans, then take regard; in either assumption that "follows" positive mention of KRAIPALEE or not-so there at this stage of regard be only QUESTIONING. [The use of "semantic domains" per componential-analysis may parse-out clarity re what is meant in these four descriptive words for "hangovering."

vernonlynn stephens sissy

how the "hints of Divine Names" relate to a God of Infinities

The goal would be to deterimine (in studies of DA/CD) just how the "hints of Divine Names" relate to a God of Infinities (Being, Power, Time, Knowlege). Dionysius says that reason and such usual vocabularies as in the "Oracles" (Bible ?for instance?); there has been a sudden sense of non-sequitur with me around mental associations on these topics, in this form/fashion=> there has never been a time in my rather long life that an "infinity" has ever been much more than a math curioso. . .there has never been a "thrill" like "intoxication" or "ecstasy" associated with a glance-- never a deep psychological seeing-- of such matters as I go about, rather between sanities and insanities back to jerry-rigged sanities for I have known both intoxication and here ecstasies, but nothing in connection with The-Infinite.

The Infinite-- Dionysius tells us-- cannot be known rationally. That opens a crevice for hint that "the irrational" provides access to a Big Number Who also as Big Wheel may be Super-Rational (whatever that means). Still, I get infinitessmal (reciprocal of Infinity-size) arousal about these matters, being "irrational" is for-me an awareness after what the Great Notion of madness has ruined me, once again. In short irrationality is-- at top of mind-- something that always has an malodor of personal compromise to me. Oddly though, the experience of Hyperousia that I read in Dionysius  s o u n d s  like a manic "high." Is there a MYSTERIUM TREMENDUM ET FASCINENS here? If so, it would seem to be of the "good feelings type," not the "terrible" DEINOTEES that is the negative archetype presented in the first Chorus of ANTIGONE Or-- as far as that goes-- much found in the Septuagint for "riveting experiences." For me, the ecstasies are always DEINOS in the end; the really-good-feeling has "God's hangover" (cf Ninth Epistle CD, Migne Section/Page 1111C) whose sequel then is my-hangover too, always with the sense of failure, and that ecstasy-is-most-inconvenient.

In short, I fear ecstasy; it is more like what Heidegger describes after and in analysis of the referenced-above Antigone Chorus as "terrible," "UNHEIMLICHE," and then "violent" to the Polis-- the human community and its "normality" (whatever illusion that might be!) The Uperousia, Transcendence-Glad of which DA speaks, and also Gabriel Marcel in THE-MYSTERY-OF-BEING 1. . . is to me a real experience whose archetype  f e e l s  poitive but is actually an opposite, almost absolutely negative "hangover" un-godly.

nonetheless, I think all these savants-- Dionysius, Rudolf Otto, Freud, Heidegger, and Marcel are complexly pointing to the same experience of the irrational, that is a not-rational allurement the "gasoline" of human being beyond human ordinances, arguments, dictionaries. The time of Questioning-- recommended by Nazi Heidegger-- has come=> how do I find a Unity, any unity let me utter, in these seemingly disparate signs, portents, omens? How indeed?

vernonlynn stephens sissy

P.S. 'Looks like I have some "hard chawing" to do!!

"NOSOLOGICAL STANDARD BOOKS" ARE DESCRIPTIVE

[Fore-note=> I note in all regret that the thoughted notes that I have made hereto Corpus Dionysiacum and side-readings-for-interpretation to this and these topics ALL in digital format have not really been "saved" to the Classroom Section of my Dionysius Called Areopagite folder. My suspicion as faulty human is to blame something that must be broken or non-functional in these digital things (PC and drives) for software (likely) or hardware (could be). YET it is even more likely that I-this-one-here did something to wrong the "savings"=> for what maybe hoped as greater safety in "keeping  keepers" I shall more-carefully post these txts and docs and odt-docs into a folder for these matters on my Desktop.]
[Post-Script to Fore-note above=> Notepad and Notepad++ are vexing insofar as keeping foreign alphabetics, which now in my case is but for Greek beside the English alphabetics of my first tongue; a buggy solution will have to be to transliterate Greek letters into transliterated English. This means double-lettering for omega and eta; chi as ch; there is a what-to-do interest with ksi as x or ex (I guess x is more usually the representation  hereat). . .]

I have found that Thesaurus Linguae Graecae (TLG) is faster by an order of magnitude to use than the home-resources on this unit. I have done parsing for nearly 20 pages in just 2 days using TLG, compared to doilng the Letters all at home with Eulexis and other Lexicals starting about May 5. "Two days (Monday and Tuesday of this week) compared to 2 months for about half the material-- not a not a hard thought to evaluate for the "somewhat brained" (me!)

Actually, I have been dilly-dallying about tackling the original text (Greek)=> it seems to be all-too-personal with me to EASILY think-about/interpret/'spin"/"slant"/"intellectualize" St. Denys (DA) a-priori to actual reading him-- a violation of First Rules of HERMENEUTIK. Yet these readings all point in a direction that is "a natural" for me=> the social science 'reading"=> of late I have by conditioning in part of all the tweedle-dum-tweedle-dee Diagnostic Manuals of the American Psychiatric Association TO THIS NEAR-CONCLUSION=>

ALL OF THESE "NOSOLOGICAL STANDARD BOOKS" ARE DESCRIPTIVE; THEY ALL DESCRIBE  S Y M P T O M S WITHOUT AND TENTATIVELY CONCLUSIVE CAUSAL "WORKINGS INSIDE THE BLACK-BOX OF HUMAN PHYSIOLOGICAL BEING"; THIS IS AT THE LEVEL WHERE IN MEDICINE WE ARE LEFT WITH INTAKES THAT ARE COMPLAINING OF HEADACHES AND INDIGESTION (so what is the diseased entity "in there"?) TO ME, SELDOM DOES A DSM-any SEEM TO DESCRIBE "DISEASE FALSIES"=> THE DISCRIPTIONS VERILY IN ALMOST ALL CODINGS SEEM OK/PLAUSIBLE/REFERING-TO-SOMETHING-REAL; thus

The descriptions have a value in themselves=>I also read of "thick description" (Dilthey, Wilhelm) and (artistic/"divinatory"/prophetic) interpretation from the cunning insight and whole knowledge/know-how of the LANGUAGE AND ITS CULTURE  (Schleiermacher, Friedrich), and of "triangulation" as a social sci and otherwise scientific metbod (this seems to mean making good inference from multi sources of data, the cumulation of which lead to a tendentive and persuasive conclusion); this seems to be the great FORTEE of nineteenth century scholars (Darwin, Marx, Tarde-Gabriel, Freud, and while I am traipsing into the century of my own birthorder, we might well include Max Weber). All of these thinkers give finite, while variable import to quantification as means for interpretation; THES ALL, THESE TO-DO METHODS SEEM MOST GERMANE FOR ONE (ME) WHO WOULD LIKE TO TRY VERSTEHEN ON THE MATTER OF ST. DENYS/DA, MORE WITH AN EFFORT TO SHOW 'WARTS AS BEAUTIFULLY THRILLING GROWTHS" THAN TO STRIKE FOR FACT-ON-FACT-ON-FACT IN CASE-STUDY-BUSINESS-AS-USUAL (TO THEN DESCRIBE THE HOW OF MAKING THE UNCANNY JUST CANNY/NORMAL-PRAGMATICS-IN-DOG-EAT-DOG-SOCIAL-UNIVERSE.)

I think my studies of "qualitative statistics" will permit me means to more-systematically deal with nominal/ordinal-level inference of the several multi-sourced data for "nineteenth century style" triangulation. As we perforce of history dealing with an incomplete set of data (due to the filtering of suppressed and deemed-irrelevant cultural material (especially OTHER texts), we can still make small-sample inference from the hyper-limited (also BIASED) that has survived to my atteion or potential attention. DESCRIPTION LEADING TO CHI-SQUARES, EXACT PROBABILITY TESTING, AND VARIANTS OF THE BINOMIAL SHOULD IN MULTISOURCED INFORMATION AT-HAND GIVE US A RELATIVELY PROBABLE IDEA AS TO WHAT-DID-WHAT-WHEN-AND-HOW-AND-SOMETIMES-WHY "BACK THEN." 

[EXCURSUS RE "READINGS," I.E. DIRECT- AND SIDEWAYS- READINGS "THAT EXICITE ME" FOR MY PROGRESS/PROGRESSION TOWARD A PURPOSE OF HERMENEUTIK=> The "historical method"-- the kind of method that belies the methodology of the Nestle-Aland/UBS editions of the New Testament-- the method that makes the oldest SURVIVING text dominate interpretation of the latter-docs (of which the KJV's Textus-Receptus as the Byzantine NT is-- edited as are the Vulgates too-- for "misleads-- this method while good to a point for determining ORIGINAL INTENT PER AUTHORSHIP is NOT THE ONLY METHOD THAT COULD ABET THIS INTERPRETIVE PURPOSE. . .one may regard the work of geologists and astrophysicists and lesserly archeologists and (when-"studious" not politic) the work of forensic crime investigators . . . ALL OF WHICH TAKE RESEARCH ESSENTIALLY FROM LABS THEN 'TRANSISTIONED" TO THE PAST-TENSE CASE-NEEDING-INTERPRETATION-AT-HAND; there are some works which seem to do such translational work for historical problems in the mode of social science=> I SEE THIS SOC METHOD OF TRANSLATIONAL RESEARCH DONE BETTER IN RODNEY STARK'S THE-RISE-OF-CHRISTIANITY AND AS WELL BOT NOT PERFECTLY AS WELL IN THE-FIRST-URBAN-CHRISTIANS BY MEEKS, WAYNE A.; I in this regard note that the "diffusion of innovation" for reading the HERMENEUTIK WHO-WHAT-WHERE-WHEN-HOW-WHY relating to the mannerf in which DA's Neopatonism introduced into the Jesus Movement was "CONTAGIOUS/"CATCHY" ACROSS EASTERN AND ESPECIALLY WESTERN CHRISTIANITY-- TO THE POINT OF BEING FOUND 'A NAKED PRINCE' IN THE RENAISSANCE AND REFORMATION. . . THEN DOWN DOWN DOWN FOR A LONG TIME UNTIL HE RE-EMERGES WHEN DA's ACADEMIC  F O R G E R Y  BECOMES OF RATHER DIMINISHED IMPORT  C O M P A R E D  T O  W H A T  D A  S A Y S, H I S  I D E A S!!!!!=>

This could be to use in this hermeneutic-case-study; to good assessment, case studies all have the weakness of generalizability; moreover they are best  d e s c r i p t i o n s, and here is seems corollary that THICK DESCRIPTION is better than SKIMPS for  D E V E L O P I I N G  H Y P O T H E S E S=> which-- back-to-the-lab-present we can apply  L A B  M E T H O D S=> then-translated-back to our "crime scene forensics" of all post-hoc, historical study. . . "STUDIUM AND PUNCTUM IN PSYCHOANALYTIC WRITING: Reading Case Studies Through Roland Barthes," by an evident psychoanalyst named  Dana Amir (PSYCHOANALYTIC REVIEW 2018); Amir points that what-is-most-'grabby' in case studies is always over-tamed by the kind of description "usual" case study methods entail-- LEAVING OUT THE "SHOCKING"/SCARY/UNHEIMLICH PARTS; Amir compares this to tvhe "Punctum" of Roland Barthes' CAMERA-LUCIDA (English title for French La-Chambre-claire: Note-sur-la-photographie); Amir calls 'business as usual' as Studium (the other pole from Barthes' Punctum) in case study. . . 'tis the part of culture USUALLY shown; the ragged edge, the Punctum (the Mysterium Tremendum et Fascinens-- Otto, Rudolf), the "thrilling part," the raw, "the juicy part," which-- if I read Amir correctly-- needs emphasis=> we need to repart that seems STRANGE (in the translation of DEINA in the signal Chorus in ANTIGONE, by Sophocles Greek playwright); AND METHINKS HERE/NOWI NEED TO MENTION THAT THERE HAS ALWAYS BEEN IN ME THAT "PUNCTUM" ABOUT THE STRANGE-SIDE OF PEOPLE, THAT UN-PAT, UN-CERTAIN MYSTERY THAT EVENTUALLY SURFACES IN NEARLY EVERY ONE  ON WHOM MY ATTENTIONS LAST, WHILES-SUFFICIENTLY=> and this little speck of interest might seed a strangeness-finding-Punctum angle to why the "slant" of DA is so "sticky" (as a term for contagious, unquelled conversation). \/~~~~ c.f. Freud, Sigmund, DAS-UNHEIMLICHE, notably that this 'mysterium-tremendum-stuff' derives from a child-animism, related to HEIMLICH when the "homey" spins-- usually by uncanny-seeming repitition of usuals-- much more commonly found in fiction than in life=> THIS SUGGESTS TO ME THAT THERE IS THAT-WHICH-MAKES-HOMEY/HEIMLICH ABOUT OUR STRANGENESS-COMMON/DEINOTEES-UNHEIMLICH-PUNCTA/PUNCTUMS=> IN MY STUDY NOW, "REACH" FOR THE STRANGE " ~PLATONISM" IN DA/ST.-DENYS THAT "THRILLS" A LOT OF PEOPLE FOR WHOM THE "POSITIVES"/"THE-GIVEN-AXIOMATIC-REVELATIONS OF BELIEVE-BELIEVE-BELIEVE ORTHODOX CHRISTIANITY IS "JUST NOT-QUITE THERE" (DASEIN) RE WHICH THE EIGENSEEL, THE SOUL-OF-THE-SOUL FOR CERTAIN-ONES  W A N T S  T O  G O (say) "WHEN WE  D I E" ("Being is that which flees from Death" -- Heidegger BEING AND TIME-- Macquarrie-Translation). IT WOULD SEEM THAT THERE ARE THOSE (ME?) WHO FIND THE MYSTERIUM OF THE JESUS MOVEMENT MORE IN THE THRILL-INFINITE-ECSTATIC THAN THAT WHICH DEMANDS BELIEVE-BELIEVE-BELIEVE AND "GO TO HEAVEN" THUS OR "HELL-WITH-YOU" OTHERWISE.=> THIS MUST HAVE BEEN FOR THE DA-PEOPLE  W H A T  C A U G H T  O N UNTIL ITS NAKED FORGERY "SET IN."

=> WEBER, MAX, TALKS ABOUT THE "ROUTINIZATON OF CHARISMA" AND TO ME IT LOOKS LIKE THESE O! O! O! MATTERS ARE REALLY AND EXACTLY WHAT THE BUSINESS-AS-USUAL, THE STUDIUM, THAT MAKES INEVITABLY ALL FOK NORMALIZE THRILLS & SCARES AND THE-TREMENDI/TREMENDUMS A "SO-WHAT-GET-BACK-TO-WORK-QUIT-LOOKING-OUT-THE-WINDOW, SONNYBOY! "   ]

for now 4.42pm6.26.2019Wednesday, i close off "clothes" as
vernonlynn stephens, penitent sissy

PEACE as the desired want of the ARCHISUNIGOOGOS

PEACE as
the desired want of the ARCHISUNIGOOGOS/Divine; this seems to be one of the linkages or pathfindings to my present dys regarding how to get to something Transcendent/OUSIOTIKOS as a proper end/TELOS of that excited/yearning Love/EROOS to which-- Denys and Freud agree make the UNHEIMLICH into the HEIMLICH, the Hellish to the Hearth-like;

Divine Names Chapter 11 covers this important topic; I just made a PDF of the entire chapter, with a parallel text from Parker. Divine Names at Migne page 917A (Suchla CD I page 214, Chapter 9), with several wordplays on "equalizing" (ISOS- )by God; as well there are comparable mentions of created Symmetry according to Daele in EH (7X), CH (4X) and DN (2X)-- and as I by a rather hodge-podge approach am poring through DN, these in quicker order of timing "get my attention" (a "rapt attention" at that!)

It would seem at present pre-conclusion that the "Ultimate Concern" for all the "untidy" EROOS is a peace found in equalized symmetry; this would imply that the struggle-for-existence, the aim of "nature red in tooth and claw" would result for the fugitive from such "biology" would be a repose, "let it be," a "KAI SURA SURA," that finds an ultimate end out of jail by blissful rest in A-OK, all is well. This is an A-OK that seems to accept a "reason beyond reason," close to Stoic forbearance, a remaining in a teleological Ultimate awareness of the eirenic, "peace that passes understanding," an EKSTASIS/ecstasy called mad (Ep 9.1112C Migne pagination; Heil page 205 line 2; I just made a PDF for that citation too, using Heil CD2 paralled to respective Parker). This END in madness at equilibrium, peace, ecstasy-of-all-warfare-accomplished (cf. my association to this hearkening to Isaiah  40.2, and toward that citation coming plenary pardon). I must find the ways this PHRONEIN EINEENEE can be attained, a valuable lesson all the way around, yes even to my DING AN SICH.

vernonlynn stephens sissy

In the back-and-forth of trying connections between WHAT DIONYSIUS

In the back-and-forth of trying connections between WHAT DIONYSIUS IS SAYING, MARCEL IS SAYING, HEIDEGGER IS SAYING, 
 I am now in a back-track, RECOGNIZING THAT THESE ARE REALLY DIFFERENT KINDS OF FRAMING (IN TERMS OF SOCIAL PSYCHOLOGY) IN PLURAL UTTERANCE.

The point is that-- apart from more-or-less-vague relatedness between the authors, the best linkage possible under any circumstances is to COMPARE, as well (and importantly) to CONTRAST; this can feasibly be done, with validity, but my connection-mental just prior to now, what has to be one-more-intermediate-connection, WAS THAT THERE IS SOME KIND OF (PLATONIC?) TYPOLOGY HERE, OR SAY ARCHETYPE/ANTITYPE RELATION BETWEEN ALL THESE ATTRACTIVE WRITERS' WISDOM.

"ZUM DING AN SICH"=> THE FOCUS IS ON DENYS, NOT THE MODERNS. Denys is a total "optimist" operating on the Platonic model that evil is merely the absence of good=> the PUNCTI, the punctures that stand out in reading the CD is the occasional mention of "hangover" post-ecstasy (KRAIPALEE/KRAIPALAOO=> MT 1033b, EP 9.1113c, the-latter MT 1033c, EP 9.1105B)) verily a feeling that I have "coming down"from my always-falsely-envisioned-ecstasies. Is the "hangover" "dizziness" from METHEE (I have from Thesaurus Linguae Graecae found several such dictionary and text references, see Classroom/Dionysius-Called-Areopagite in my opened Google Doc/Drive account). All the optimism about the beyond-reason Infinities, its glowing pleasure, jams up against "hangover," which over here implies a kind of NOSOS pathology.

Is this an "important" inclusion, or is it merely a flotsam washed up by a productive mind (DA)? In all from this vantage point, Denys has been studiously careful; he uses Christian expressions to speak (from Crypto/hiding) Platonism; KRAIPALEE actually does occur in Luke 21.34, PROSECHETE DE EAUTOIS, MEEPOTE BARUNTHOOSIN UMOON AI KARDIAI EN  K R A I P A L E E  KAI METHEE KAI MERIMAIS BIOOTIKAIS, KAI AIFNIDIOS EF' UMAS EPISTEE EE EEMERA EKEINEE, KJV=> (Words/Logia of Jesus) AND TAKE HEED TO YOURSELVES LEST AT ANY TIME YOUR HEARTS BE OVERCHARGED WITH  S U R F E I T I N G,  AND DRUNKENNESS, AND CARES OF THIS LIFE, AND SO THAT DAY COME UPON YOU UNAWARES." This speaking is about the Coming (Return) of the Son of Man, to be met with prayer and sobriety. If Denys still tries to be/show Christianity in the Ur-mode with Messiah Nazarene, it would still seem that while "surfeiting" is an excess next to (smiles!) "METH INTOXICATION," (here a term that is modern and a linguistic "fish out of water")(but appropriate association with "substance abuse" now!) Bauer Arndt Gingrich say that KRAIPELEE means "both carousing,intoxication," thence "drunken headache, hangover," since meaning "dizziness, staggering" with text "head ceases to function," and mentions citations in Aristophanes, Plutarch, Lucian,Soranus, Aretaeus, Herodian, Isaiah 24.20 (LXX) as well as Luke hereat; also "extravagance in drunkenness and carousing." In all, therefore, the NT one-time mention of KRAIPALEE seems more wrongful and pathological, and OF COURSE Denys tells us in each mention that there is malapropism in attributing such as this term to God.

Four mentions of "hangovering" in the Corpus would not seem much in more than 300 pages of text; but these seem "signal" to me-- that may be my own bias; to compare with other kinds of NOSOS I have taken references from the DN, and in each case a generic NOSOS would seem to be the-least-good from Good Beautiful (God). If this is a non-sequitur in Denys, a real possibility even for careful hu-mans, then take regard; in either assumption that "follows" positive mention of KRAIPALEE or not-so there at this stage of regard be only QUESTIONING. [The use of "semantic domains" per componential-analysis may parse-out clarity re what is meant in these four descriptive words for "hangovering."

vernonlynn stephens sissy

how the "hints of Divine Names" relate to a God of Infinities (Being, Power, Time, Knowlege)

The goal would be to deterimine (in studies of DA/CD) just how the "hints of Divine Names" relate to a God of Infinities (Being, Power, Time, Knowlege). Dionysius says that reason and such usual vocabularies as in the "Oracles" (Bible ?for instance?); there has been a sudden sense of non-sequitur with me around mental associations on these topics, in this form/fashion=> there has never been a time in my rather long life that an "infinity" has ever been much more than a math curioso. . .there has never been a "thrill" like "intoxication" or "ecstasy" associated with a glance-- never a deep psychological seeing-- of such matters as I go about, rather between sanities and insanities back to jerry-rigged sanities for I have known both intoxication and here ecstasies, but nothing in connection with The-Infinite.

The Infinite-- Dionysius tells us-- cannot be known rationally. That opens a crevice for hint that "the irrational" provides access to a Big Number Who also as Big Wheel may be Super-Rational (whatever that means). Still, I get infinitessmal (reciprocal of Infinity-size) arousal about these matters, being "irrational" is for-me an awareness after what the Great Notion of madness has ruined me, once again. In short irrationality is-- at top of mind-- something that always has an malodor of personal compromise to me. Oddly though, the experience of Hyperousia that I read in Dionysius  s o u n d s  like a manic "high." Is there a MYSTERIUM TREMENDUM ET FASCINENS here? If so, it would seem to be of the "good feelings type," not the "terrible" DEINOTEES that is the negative archetype presented in the first Chorus of ANTIGONE Or-- as far as that goes-- much found in the Septuagint for "riveting experiences." For me, the ecstasies are always DEINOS in the end; the really-good-feeling has "God's hangover" (cf Ninth Epistle CD, Migne Section/Page 1111C) whose sequel then is my-hangover too, always with the sense of failure, and that ecstasy-is-most-inconvenient.

In short, I fear ecstasy; it is more like what Heidegger describes after and in analysis of the referenced-above Antigone Chorus as "terrible," "UNHEIMLICHE," and then "violent" to the Polis-- the human community and its "normality" (whatever illusion that might be!) The Uperousia, Transcendence-Glad of which DA speaks, and also Gabriel Marcel in THE-MYSTERY-OF-BEING 1. . . is to me a real experience whose archetype  f e e l s  positive but is actually an opposite, almost absolutely negative "hangover" un-godly.

Nonetheless, I think all these savants-- Dionysius, Rudolf Otto, Freud, Heidegger, and Marcel are complexly pointing to the same experience of the irrational, that is a not-rational allurement the "gasoline" of human being beyond human ordinances, arguments, dictionaries. The time of Questioning-- recommended by Nazi Heidegger-- has come=> how do I find a Unity, any unity let me utter, in these seemingly disparate signs, portents, omens? How indeed?

vernonlynn stephens sissy

P.S. 'Looks like I have some "hard chawing" to do!!

UNHEIMLICH-- with Freud providing some "background light" for this "picture"

On the bus over here, reflecting about the disconnect I can tell between the Dionysian/Marcelian Transcendental-Ecstatics vs the Heideggerian/Barthesian punctured UNHEIMLICH-- with Freud providing some "background light" for this "picture" AND by extrapolation my own scrapes with ecstasy (the next-higher manic state from euphoria) and my resulting sense of God-given-hangover-resulting. . .

It occurred to me that a systems-concept of dysequilibrium and return to equilibrium; I think Karl Menninger writes of these factors in THE-VITAL-BALANCE; the state of business-as-usual "politics" created by what-- I must admit "feels right"-- hangover from God, rather on the wisdom I heard Alex Haley of ROOTS uttered at Bellarmine College, "The Lord does not come when you expect Him(??? Her?) but He (?) will ALWAYS BE ON TIME!" For me, equilibrium and emancipation from luridly Siren mania always feels like "puncture"/PUNCTUM from an outside-- the common denominator of status quo common sense (whatever I repeat that means!)

These do not appear to be the "optics" for Transcendence of Dionysius and Marcel; somehow if we take a corny interpretation of DAS-HEILIGE (Otto) as feel-good, then this is a not-mine-lesson. . .

On the other hand, in what I feel in-me as Real MYSTERIUM TREMENDUM ET FASCINENS will not be whatever I feel about the irrational, Aleph-Cantor-defined Transfinite, but another raw cut experience, likewise in its own way not definable or rational, but a RIGHT-HERE not OUT-THERE condition that-- like the Unmoved Mover of the classical philosophers (ilk of Plato and Plato-interpretings-from-Aristotle)-- but a movement that gases-up an energy which spins outward, and like any baseball or arrow shot-up, to come down to the Rest and Stability of that provision of Equilibrium which this OIKOS/HEIM Earth almost-- excepting space-rockets-- stays a Return.

If I reach into Dionysius where this return is in any way acknowledged, then perhaps I can see The-One-Beautiful-Good as OK, perhaps relevant to my me; I am scared and should be scared DEINOS ANGST of feeling as though I got sometime a Beatific-Vision, as inevitably this is only the product of a LYING SPIRIT (cf. 1 Kings 22.20-23; 2 Chronicles 18:21-22). The Lying-Spirit/RUACH-SHEQR must be trued in (to what degree, "God-caused"?) falsie, prophecy-called-truth-turned-Whopper.

I do not think-- all in all-- and for the time being-- that Dionysius is ever very worried about return to reason/common-sense; instead he seems to regard the reasonable-types at home are not able to experience God, which to him DA is ALWAYS A WHIZ. . .

But I have the "Indices Pseudo-Dionysiani" and "hangover" is therein CD like four times; DA does not want us to claim that God Beautiful God has hangovers-- as only nice superlatives apply to Godhead-- but WE "read" hangover experiences, perhaps a sequela of the ecstatic experience. THAT FITS! IT ALSO FITS MARCEL'S TRANSCENDENCE UPEROUSIA WHICH ALWAYS IS INTER-PERSONAL; THE UNHEIMLICH OF FREUD AND HEIDEGGER (EINFUERUNG-IN-DIE-METAPHYSIK); THESE SEEM TO BE POLES OF AN ARCHETYPE-WITH-ANTITYPE THAT GO TOGETHER TO THE OIKOTEES HEIMLICH HOME-PLATE TO WHICH "SENSE" IN THE VARIOUS SEMANTIC-DOMAINS RETURNS=> OR ELSE GOES TO "OUTER SPACE" (NO HEAVEN!) WHERE THERE IS AT-END "WEEPING AND GNASHING OF TEETH," (weeping and gnashing of teeth" (in the original Greek HO KALUTHMOS KAI HO BRUGMOS TOON HO, LUKE 13.28) WITH NO RETURN. A no-return in my rooted embedded "psy-CHI-try" (hillbilly argot, mine) would be a "burnt out case," the indeed DEINOS/DEINOTEES which sometimes-- and now before-my-eyes-- occurs. In terms of what Dionysius is trying to say, the "drunkeness, feeling-"plastered" of ecstasy is OURS, not the "EQUILIBRIUM'S" status, but it is remarkable, given all Dionysius' crowing, that he does mention that there can be "hangover" from even Godly/godly "going on a drunk."

\/~~~~ LOOK UP KRAIPALEE IN CD; LETTER NINE MIGNE PAGE 1113C CITES IT; THERE ARE ACCORDING TO INDICES-PSEUDO-DIONYSIANI ABOUT FOUR(4) MENTIONS OF WORD-AND-WORD-DERIVATIVES..

vernonlynn stephens sissy

interlibrary loan book INDICES-PSEUDO-DIONYSIANI

A remarkable interlibrary loan book INDICES-PSEUDO-DIONYSIANI arrived here (I am seated in the main computer section of Ekstrom Library now); this is a remarkable book indeed, seeming to be the equivalent of a STRONG'S-EXHAUSTIVE-CONCORDANCE for the rare and some-may-say-dry topic of the CORPUS-DIONYSIACUM; this work published in 1941-- right-in-the-midst-of-Nazi-occupation @ University of Louvain (in France, I think perhaps a school in Paris-- NEED TO CHECK!) by a Jesuit, Albertus van den Daele. Whe have (in Ur-journalistic terms the WHO WHAT WHERE) in partial analysis (BUT obviously this post-WW2-Boomer wants the REAL-PUNCTUM (in Barthes' semiotic terms) could I find something way far off sometime the HOW WHY to get to what "inquiring readers want to know" (the National Enquirer's former one-liner-advertisment, with some academic reality for me tee hee!)

At any rate, with just opening the INDICES . . . I note that a word I was hoping to find in DA/CD is there=> DEINOS in like Divine-Names, Celestial-Hierarchy, and Epistles; the pagination is strictly according to the Migne volume of PATROLOGIA-GRAECAE (? #4, is-it?) which is at my attention at home and in the plenty-OK Leibheim translation (Paulist-Press); DEINOS is exactly the term used in the salient Chorus in ANTIGONE (Sophocles) to describe the "strangeness of hu-man" and my associational-mental-connection with Dana Amir's case-study-in-psychoanalysis use of PUNCTUM. . .

There is a "voice" in me, not so much an hallucination as a could-be connection-mental, to bring into my mix-- all from social science VERSTEHEN HERMENEUTIK case-study interpretation of my DA/CD topic, the "interpersonalism" of Gabriel Marcel as the "human appeal" PUNCTUM as the stranger-than-fiction reality which is the mystery of all personality (let's include the "pets" and "wild-animals too here) that gets-- connecting to Max Weber's"routinization of charisma"; the dis-connect or say dys-connect PUNCTI in persons-- the part inscrutable and yet unspoken "in polite society" must now be reached in seeking-out of DA/CD, and that "grabber" whatever it seems to be-- a perhaps "naughty-nauughty neo-doxy baptized and confirmed by DA into subsequent Christianity" this seems to be an EROTIC/EROTIKOS that DA-SEIN, IS-THERE and that SEIN ZUM TOD will I perhaps in following these many trails

FIND by this TRIANGULATION

vernonlynn stephens sissy

[Fore-note=> I note in all regret that the thoughted notes

[Fore-note=> I note in all regret that the thoughted notes that I have made hereto Corpus Dionysiacum and side-readings-for-interpretation to this and these topics ALL in digital format have not really been "saved" to the Classroom Section of my Dionysius Called Areopagite folder. My suspicion as faulty human is to blame something that must be broken or non-functional in these digital things (PC and drives) for software (likely) or hardware (could be). YET it is even more likely that I-this-one-here did something to wrong the "savings"=> for what maybe hoped as greater safety in "keeping  keepers" I shall more-carefully post these txts and docs and odt-docs into a folder for these matters on my Desktop.]
[Post-Script to Fore-note above=> Notepad and Notepad++ are vexing insofar as keeping foreign alphabetics, which now in my case is but for Greek beside the English alphabetics of my first tongue; a buggy solution will have to be to transliterate Greek letters into transliterated English. This means double-lettering for omega and eta; chi as ch; there is a what-to-do interest with ksi as x or ex (I guess x is more usually the representation  hereat). . .]

I have found that Thesaurus Linguae Graecae (TLG) is faster by an order of magnitude to use than the home-resources on this unit. I have done parsing for nearly 20 pages in just 2 days using TLG, compared to doilng the Letters all at home with Eulexis and other Lexicals starting about May 5. "Two days (Monday and Tuesday of this week) compared to 2 months for about half the material-- not a not a hard thought to evaluate for the "somewhat brained" (me!)

Actually, I have been dilly-dallying about tackling the original text (Greek)=> it seems to be all-too-personal with me to EASILY think-about/interpret/'spin"/"slant"/"intellectualize" St. Denys (DA) a-priori to actual reading him-- a violation of First Rules of HERMENEUTIK. Yet these readings all point in a direction that is "a natural" for me=> the social science 'reading"=> of late I have by conditioning in part of all the tweedle-dum-tweedle-dee Diagnostic Manuals of the American Psychiatric Association TO THIS NEAR-CONCLUSION=>

ALL OF THESE "NOSOLOGICAL STANDARD BOOKS" ARE DESCRIPTIVE; THEY ALL DESCRIBE  S Y M P T O M S WITHOUT AND TENTATIVELY CONCLUSIVE CAUSAL "WORKINGS INSIDE THE BLACK-BOX OF HUMAN PHYSIOLOGICAL BEING"; THIS IS AT THE LEVEL WHERE IN MEDICINE WE ARE LEFT WITH INTAKES THAT ARE COMPLAINING OF HEADACHES AND INDIGESTION (so what is the diseased entity "in there"?) TO ME, SELDOM DOES A DSM-any SEEM TO DESCRIBE "DISEASE FALSIES"=> THE DISCRIPTIONS VERILY IN ALMOST ALL CODINGS SEEM OK/PLAUSIBLE/REFERING-TO-SOMETHING-REAL; thus

The descriptions have a value in themselves=>I also read of "thick description" (Dilthey, Wilhelm) and (artistic/"divinatory"/prophetic) interpretation from the cunning insight and whole knowledge/know-how of the LANGUAGE AND ITS CULTURE  (Schleiermacher, Friedrich), and of "triangulation" as a social sci and otherwise scientific metbod (this seems to mean making good inference from multi sources of data, the cumulation of which lead to a tendentive and persuasive conclusion); this seems to be the great FORTEE of nineteenth century scholars (Darwin, Marx, Tarde-Gabriel, Freud, and while I am traipsing into the century of my own birthorder, we might well include Max Weber). All of these thinkers give finite, while variable import to quantification as means for interpretation; THES ALL, THESE TO-DO METHODS SEEM MOST GERMANE FOR ONE (ME) WHO WOULD LIKE TO TRY VERSTEHEN ON THE MATTER OF ST. DENYS/DA, MORE WITH AN EFFORT TO SHOW 'WARTS AS BEAUTIFULLY THRILLING GROWTHS" THAN TO STRIKE FOR FACT-ON-FACT-ON-FACT IN CASE-STUDY-BUSINESS-AS-USUAL (TO THEN DESCRIBE THE HOW OF MAKING THE UNCANNY JUST CANNY/NORMAL-PRAGMATICS-IN-DOG-EAT-DOG-SOCIAL-UNIVERSE.)

I think my studies of "qualitative statistics" will permit me means to more-systematically deal with nominal/ordinal-level inference of the several multi-sourced data for "nineteenth century style" triangulation. As we perforce of history dealing with an incomplete set of data (due to the filtering of suppressed and deemed-irrelevant cultural material (especially OTHER texts), we can still make small-sample inference from the hyper-limited (also BIASED) that has survived to my atteion or potential attention. DESCRIPTION LEADING TO CHI-SQUARES, EXACT PROBABILITY TESTING, AND VARIANTS OF THE BINOMIAL SHOULD IN MULTISOURCED INFORMATION AT-HAND GIVE US A RELATIVELY PROBABLE IDEA AS TO WHAT-DID-WHAT-WHEN-AND-HOW-AND-SOMETIMES-WHY "BACK THEN." 

[EXCURSUS RE "READINGS," I.E. DIRECT- AND SIDEWAYS- READINGS "THAT EXICITE ME" FOR MY PROGRESS/PROGRESSION TOWARD A PURPOSE OF HERMENEUTIK=> The "historical method"-- the kind of method that belies the methodology of the Nestle-Aland/UBS editions of the New Testament-- the method that makes the oldest SURVIVING text dominate interpretation of the latter-docs (of which the KJV's Textus-Receptus as the Byzantine NT is-- edited as are the Vulgates too-- for "misleads-- this method while good to a point for determining ORIGINAL INTENT PER AUTHORSHIP is NOT THE ONLY METHOD THAT COULD ABET THIS INTERPRETIVE PURPOSE. . .one may regard the work of geologists and astrophysicists and lesserly archeologists and (when-"studious" not politic) the work of forensic crime investigators . . . ALL OF WHICH TAKE RESEARCH ESSENTIALLY FROM LABS THEN 'TRANSISTIONED" TO THE PAST-TENSE CASE-NEEDING-INTERPRETATION-AT-HAND; there are some works which seem to do such translational work for historical problems in the mode of social science=> I SEE THIS SOC METHOD OF TRANSLATIONAL RESEARCH DONE BETTER IN RODNEY STARK'S THE-RISE-OF-CHRISTIANITY AND AS WELL BOT NOT PERFECTLY AS WELL IN THE-FIRST-URBAN-CHRISTIANS BY MEEKS, WAYNE A.; I in this regard note that the "diffusion of innovation" for reading the HERMENEUTIK WHO-WHAT-WHERE-WHEN-HOW-WHY relating to the mannerf in which DA's Neopatonism introduced into the Jesus Movement was "CONTAGIOUS/"CATCHY" ACROSS EASTERN AND ESPECIALLY WESTERN CHRISTIANITY-- TO THE POINT OF BEING FOUND 'A NAKED PRINCE' IN THE RENAISSANCE AND REFORMATION. . . THEN DOWN DOWN DOWN FOR A LONG TIME UNTIL HE RE-EMERGES WHEN DA's ACADEMIC  F O R G E R Y  BECOMES OF RATHER DIMINISHED IMPORT  C O M P A R E D  T O  W H A T  D A  S A Y S, H I S  I D E A S!!!!!=>

This could be to use in this hermeneutic-case-study; to good assessment, case studies all have the weakness of generalizability; moreover they are best  d e s c r i p t i o n s, and here is seems corrolary that THICK DESCRIPTION is better than SKIMPS for  D E V E L O P I I N G  H Y P O T H E S E S=> which-- back-to-the-lab-present we can apply  L A B  M E T H O D S=> then-translated-back to our "crime scene forensics" of all post-hoc, historical study. . . "STUDIUM AND PUNCTUM IN PSYCHOANALYTIC WRITING: Reading Case Studies Through Roland Barthes," by an evident psychoanalyst named  Dana Amir (PSYCHOANALYTIC REVIEW 2018); Amir points that what-is-most-'grabby' in case studies is always over-tamed by the kind of description "usual" case study methods entail-- LEAVING OUT THE "SHOCKING"/SCARY/UNHEIMLICH PARTS; Amir compares this to tvhe "Punctum" of Roland Barthes' CAMERA-LUCIDA (English title for French La-Chambre-claire: Note-sur-la-photographie); Amir calls 'business as usual' as Studium (the other pole from Barthes' Punctum) in case study. . . 'tis the part of culture USUALLY shown; the ragged edge, the Punctum (the Mysterium Tremendum et Fascinens-- Otto, Rudolf), the "thrilling part," the raw, "the juicy part," which-- if I read Amir correctly-- needs emphasis=> we need to repart that seems STRANGE (in the translation of DEINA in the signal Chorus in ANTIGONE, by Sophocles Greek playwright); AND METHINKS HERE/NOWI NEED TO MENTION THAT THERE HAS ALWAYS BEEN IN ME THAT "PUNCTUM" ABOUT THE STRANGE-SIDE OF PEOPLE, THAT UN-PAT, UN-CERTAIN MYSTERY THAT EVENTUALLY SURFACES IN NEARLY EVERY ONE  ON WHOM MY ATTENTIONS LAST, WHILES-SUFFICIENTLY=> and this little speck of interest might seed a strangeness-finding-Punctum angle to why the "slant" of DA is so "sticky" (as a term for contagious, unquelled conversation). \/~~~~ c.f. Freud, Sigmund, DAS-UNHEIMLICHE, notably that this 'mysterium-tremendum-stuff' derives from a child-animism, related to HEIMLICH when the "homey" spins-- usually by uncanny-seeming repitition of usuals-- much more commonly found in fiction than in life=> THIS SUGGESTS TO ME THAT THERE IS THAT-WHICH-MAKES-HOMEY/HEIMLICH ABOUT OUR STRANGENESS-COMMON/DEINOTEES-UNHEIMLICH-PUNCTA/PUNCTUMS=> IN MY STUDY NOW, "REACH" FOR THE STRANGE " ~PLATONISM" IN DA/ST.-DENYS THAT "THRILLS" A LOT OF PEOPLE FOR WHOM THE "POSITIVES"/"THE-GIVEN-AXIOMATIC-REVELATIONS OF BELIEVE-BELIEVE-BELIEVE ORTHODOX CHRISTIANITY IS "JUST NOT-QUITE THERE" (DASEIN) RE WHICH THE EIGENSEEL, THE SOUL-OF-THE-SOUL FOR CERTAIN-ONES  W A N T S  T O  G O (say) "WHEN WE  D I E" ("Being is that which flees from Death" -- Heidegger BEING AND TIME-- Macquarrie-Translation). IT WOULD SEEM THAT THERE ARE THOSE (ME?) WHO FIND THE MYSTERIUM OF THE JESUS MOVEMENT MORE IN THE THRILL-INFINITE-ECSTATIC THAN THAT WHICH DEMANDS BELIEVE-BELIEVE-BELIEVE AND "GO TO HEAVEN" THUS OR "HELL-WITH-YOU" OTHERWISE.=> THIS MUST HAVE BEEN FOR THE DA-PEOPLE  W H A T  C A U G H T  O N UNTIL ITS NAKED FORGERY "SET IN."

=> WEBER, MAX, TALKS ABOUT THE "ROUTINIZATON OF CHARISMA" AND TO ME IT LOOKS LIKE THESE O! O! O! MATTERS ARE REALLY AND EXACTLY WHAT THE BUSINESS-AS-USUAL, THE STUDIUM, THAT MAKES INEVITABLY ALL FOK NORMALIZE THRILLS & SCARES AND THE-TREMENDI/TREMENDUMS A "SO-WHAT-GET-BACK-TO-WORK-QUIT-LOOKING-OUT-THE-WINDOW, SONNYBOY! "   ]

for now 4.42pm6.26.2019Wednesday, i close off "clothes" as
vernonlynn stephens, penitent sissy

The trend of my inner process, my searching sequence in the imperfect mode of trying to know, DENYS SAINT

Padre Martiny, Beloved, Dr. Lugenbill, Also Beloved!

The trend of my inner process, my searching sequence in the imperfect mode of trying to know, then question what-I-read, has gotten me to a so-far-now; I have learned that St. Denys writes in a most-repetitive style, with numerous superlatives, with much wordplay, as what are called "clang associations) (rhyming in the form of assonance and that branch of ρυθμος implying end-rhymes to myself "kinsperson of The England's English." I am backgrounded in mental health assessment, and have OJT training in (Jungian) psychoanalysis. . . These then-offbeat written expression-types suggest to me-- in addition to the fact that Denys has committed such "academic fraud" that now would assure eviction from any American university, yea even a Christian, yea even "Catholic" university, these have all gotten my literary appreciation more distant from a first-impression of awe to something more-critical and more-psychological;

Thus I now see these texts-- read entirely in the Parker and Luibheim translations to English-- read per Epistles and The Divine Names in (Medieval-enough) Greek, having the critical editions papered by Suchla and Heil at hand, and by gainful use (in this University of Louisville online holding) Thesaurus Linguae Graecae (so useful, this latter website that I would recommend any learner to as I-- stumble through-- pore through Denys in this saved corpus for Denys. More to the point I wish to assert, these porings now get my criticism and critique in which

Dionysius Called Areopagite, this St. Denys, writes vigorously in ways that suggest idee fixe obsessive thinking; the usual psychiatry associated with fixed ideas is that they speak to underlying anxiety, not so much in the old and useless notion of hysteria, but of psychasthenia, a condition of approximate obsessive-compulsion.

Yet

I am too familiar with the deadfall trap the usual mental healther has in reducing all cognitive content to its all-too-human psychopathology; the form of sickifying noetic content is early on in psychiatry and voiced in the Allgemeine Psychopathologie of Karl Jaspers (1913) et al. But let my reader cleanly know that Jaspers himself states that "pure phenomenology" considers mental form, which of whatever mental illness may be, after Husserl, Heidegger, Sartre, and Gabriel makes us know that this cognitive set-- even if totally false empirically-- in its own right shows a system to the utterer, her/his Weltanschauung. Thus

the task for me emerges from sickifying psychiatry to address this mental content in Denys as per the phenomenological ideal of reaching-for-form, witting the seeming quasi-manic and quasi-obsessive contents qua expession of angst, expression of one Denys trying hard to prove to himself his ideas, which at the bottom gives him un-settlement.

Doing-upon-doing, and earnestly doing, I shall try this; should this nauseate some (usually-closed) religious Magisteria, the Bible for Protestants, the-teaching-of-Mother-Church for Roman and Eastern Catholics, please avoid these gropings, and pray for me as "lost soul" whose faith, though real, starts by 21st century critical-thinking and following Jesus' Movement this this, the same 21st century. . .

the University of Louisville Campus sissy,

dressed in dress to preach feminism

i am vernonlynn stephens