By Stephen E Gersh

Having now benefited from workable variants and stories of a number of the most vital authors in the Neoplatonic culture of western philosophy, it's time for us to learn those fabrics extra actively when it comes to the philosophical advancements of the past due 20th century that supply the best possibilities for intertextual exploration. The hermeneutical venture that beckons was once began in Stephen Gersh's Neoplatonism after Derrida: Parallelograms (Brill, 2006) and is raised to a better strength in his current quantity. right here a brand new path is charted within the examining of such historical authors as Proclus, Damascius, Augustine, Pseudo-Dionysius, and Meister Eckhart via a severe engagement with the deconstructions of pagan and Christian Neoplatonic texts within the writings of Jacques Derrida.

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The crucial notion here is the reference to ontological predicates. 11 The beginning of this sub-section is marked by the phrase “on the other hand” (d’autre part …). 12 HTAS, p. 103/CNPP, p. 565. 13 HTAS, pp. 102–103/CNPP, pp. 564–565 triton genos. 14 HTAS, p. 103/CNPP, p. 565 triton para ta duo ekeina (Plato, Sophist 243E—cf. Soph. 256B and 259C). 1. 15 Derrida’s discussion of the Timaeus passages,16 unlike that of the Republic passage treated earlier, involves an element of deconstruction. It begins with what might again be termed the “predicative” aspects of Plato’s account of Khōra,17 although a subtle shift in the conceptual basis of the argument is now discernible.

5. 26 chapter one Conclusion Derrida’s encounter with Neoplatonism in the specific forms of the structure of Negative Theology and the structure of Conversion provides a good example of his reading of the text of philosophy in general. But how does his encounter with Neoplatonism differ from an immanent reading of that philosophy? 1. One of the main tasks in section I. of “How to Avoid Speaking: Denials” was to explain the distinction between Negative Theology and deconstruction. 172 This distinction was further illuminated by Derrida’s discussion of the first component of paradigm A of Negative Theology— the notion of the Good as “beyond being” in Plato’s Republic—in section II.

67 ff. 27 This movement of discourse being accompanied by a certain weakening of the emphasis on mediation, continuity, and causality. 28 The Form of the Good and Khōra are here treated as typical “asymmetrical contradictories” with which deconstruction can perform its operation. See pp. 31–32. 1. bridging the gap 37 In outlining his first paradigm, Derrida states that he will content himself with a few “schematic traits” (traits schématiques) relevant to the specific question: How to avoid speaking of negative theology?

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