USING DENYS' WORDS FINDING CHARISM TO ROUTINE

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-s

elf, 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

NOTE!! MUCH DOCUMENTATION FOR THIS WORK ON DIONYSIUS CALLED AREOPAGITE IS HELD IN MY (vernonlynn stephens', sissy's) GOOGLE CLASSROOM ON THIS SUBJECT; SEE THIS  H I G H L I G H T E D LINK, PER FAVOUR. . . .