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