By Chiara Bottici
During this e-book, Chiara Bottici argues for a philosophical figuring out of political delusion. Bottici indicates that fantasy is a technique, one among non-stop paintings on a simple narrative development that responds to a necessity for importance. people desire that means so that it will grasp the realm they reside in, yet in addition they desire value with a view to reside in a global that's much less detached to them. this can be relatively precise within the realm of politics. Political myths are narratives wherein we orient ourselves, and act and believe approximately our political global. Bottici indicates that during order to come back to phrases with modern phenomena, comparable to the conflict among civilizations, we'd like a Copernican revolution in political philosophy. If we wish to store cause, we have to examine it from the viewpoint of delusion.
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In this line of interpretation, the myth – as a figurative expression – could be held to entail a surplus of meanings, and therefore acts as a stimulans to thinking, and could be considered as a way of overcoming some of the shortcomings of the practice of writing. 14 13 14 Some commentators read this passage in connection with Aristotle’s testimony on Plato’s “unwritten doctrines” (agrapha dogmata). See, in particular, the work of the socalled T¨ubinger Schule, whose major representatives, in their attempt to reevaluate the indirect Platonic tradition as fundamental for an accurate image of Plato, strongly emphasise Plato’s scepticism towards the practice of writing (Kr¨amer 1982, 1995; Geiser 1963; Reale 1986).
To take Vernant’s example, it is very unlikely that human beings were all making recourse to Hephaestus in order to explain the phenomenon of “the hot”. And, for this reason, we should question the very idea of a possible “birth” of philosophy – unless we mean by philosophy something different from an attempt to provide a rational explanation of the world. Third, even in the case of the “philosophers” presented by Aristotle, there are good reasons for questioning his reconstruction. For instance, in the case of Thales’ thinking, there is a fragment that suggests an alternative interpretation to the traditional one.
6). As a consequence, far from associating myth with untrue speech, Aristotle places it close to philosophy, since he attributes to it a capacity to catch the universal that is superior to that of history. Indeed, for Aristotle, given that the historian has to deal with the particular, that is, with unrelated and dispersed facts, the historian is further from the truth than the poets. While the historian tells facts as they happened, the poet tells them as “they could have happened according to likelihood and necessity” (kata to eikos e to anagkaion) (1451b).
A Philosophy of Political Myth by Chiara Bottici