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.>