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