Divine Madness__ Plato's Case Against Secular Humanism - Josef Pieper

February 27, 2019 | Author: budinha007 | Category: Plato, Soul, Socrates, Perfection, Poetry
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"Divi d

JOSEF IEER

''Divine Madness Plato 5 Case against Secular Humanism Tanslad by oha Kah

IGNATIU RE

AN FRANCICO

Title of the Gemun original:

"Cttcher Wls e Ptrprtt ©  Schwabenverlag AG Ostde/Stttgart, Geany

Cover y Roxanne Mei L

© 5 Ignati Pre San Francico Al right reerved ISBN o- 7o-557-6 Library of Congres cataoge nber 575667 inte in the Unte Stats of Aia

Contents

stabshng the Theme 7 Prophecy 

Catharss" 

oesy 29 ros 37 Concuson 57

ransator's Note 59

ESTLISHING THE THEME

" THE HGHEST GOODS coe to

n the anner of the mni, nasuch as the sae s bestowed on us as a dvne gft" Ths pronounceent by Socrates wth ts centra ter mi reanng untransated for nowcontans an entre word vew t procas above al a fundaenta opnon about the eanng of huan exstence t shows that an s ndeed of such a nd as to possess hs own self in freedo and sefdeternaton that he s abe and aso obged to exane crtcay everythng he en counters that he s above a abe and obged to deterne based on nsght hs own fe Yet it furter ndcates tat an at te sae te s n s persona seood ntegrated nto te whoe of reaty n such a way that he can very we be shaen out of hs sefpossesson and ts not ony n te for of forced oppressn but possby so ong as 7

US

8

DIVINE MADNESS 

man on his pat does not baicade himself in efusal, also in such a fom that  th v l f   p thee is bestowed on him a fullment not achieved in any othe way. This concept of man, with the tension of its stuctue, can of couse neve be captued in some smooth fomula; its inheent explosive potential indicates, athe, an implacable and distubing challenge And this concept of man, in a unique way, occupied Plato's mind all his life. Yet he was fa fom placing his emphasis on the same aspect. Like evey tue philosophe, he was conceed not so much with nding some satising and handy fomula as with not ovelooking anything. Thus he neve denied o disegaded the fact that bth apct ae essential to man, selfpossession as well as its loss though the iuption of a highe powe. But he was not always disposed to intepet such loss of self diected autonomy as a gain. In his earlier writings, he seems inclined to a the state of beingbesideoneselfinenthusiasm" a sickness", even though he would have consideed it a wose sickness t to be able to be sick" in such a way. (The sicness that consists in the inability to be sick"this expession of moden psychology comes to ind.)

STABSHN G TH TH M

9

The foowng reectons are an attempt to nter pret prmary the ate Daogue Phadru In ths Daogue Socrates dscusses four derent forms of the tha aa, by whch he means precsey ths godgven state of bengbesdeonesef

PROPHECY

T IRST DISCUSSION concens pophetic cstasy divination" in the stict sense the tprt prp t qu Thee es ae identied by name: the pophetess at elphi the piestesses of odona and the Sibyl They all have in common that, while they wee in a state of ecstatic fenzy they accomplished eat thins thoh thei tteances, bt when they wee of clea mind and calm selfpossession they we nable to say anythin impotant At the time of Socates, elphi had been a sanctay fo moe than a thousand yeas, etendin its nence a into Asa and ypt. eadess o te ntepetation of details we now know that the eects of the elphian Oacle, especialy when aimed at the political aena can hadly be oveesti mated Its oacles contaned eliios and etical II

12

 DVNE MADNESS 

demands found practically nowhere else in the preChristian world formulated with such consistency and intensity For example not only is the inviolable right to asylum proclaimed here and not only is the custom of the blood feud denounced but the earliest rules for a more humane conduct of war indeed for some ind of international law" can also be traced bac to the elphian Oracle The most ancient folaic hymnic wisdom of the Gree religion originated with the priestesses of odona in northern Greece Zeus was Zeus is and Zeus will ever be0 Zeus thou art most power ful!" Al too easily do we tend to overloo such things in favor of those entertaining stories about the gods of the Homeric mythology stories that Plato dismisses as a perversion of the true divine doc trineaccording to the Grk conception of course And naly the Sibyl The most ancient testimony nown to us derives from one of the great preSocratic philosophers Heaclitus it is itsel cast in Sibyline obscurity The Sibyl with raging lips uttering things unamusing and unadorned and unanointed resounds through the millennia driven by the god" Plato's contemporaries are so familiar with al this that the text states explicitly Let us not tal at

PRO PHCY

13

length about things nown to eveybody. And then ecapituating the text says it woud be good to eect on the fact that the ancients who gave names to al things assigned to this oacula at of the seepiestess and the Sibyl the name aa as a name of hr A few lines ate this tite is conmed once again the ancient ones testied that moe veneabe than human easonabeness is the tha aa, the godgiven and enthusiastic state of beingbesideonese We atteday eades of Pato ae at st incined to connect the Patonic commentay on the pophetic tance ony with Delphi Dodona and the Siby theefoe with the histoy of Gee ei gion"and thus to et it est Suveying the academic iteatue on Plato we ae lagey conmed and encouaged in this appoach But in doig this we depive ouseves of the genuine gain we might vey wel deive fom studying Plato's wods o even simpy eading them attentivey.  am e minded hee of C S ewis' Scrwtap Lttr A devil caled Scewtape" gown wise" though extensive expeience ipats instuctions and advice to his nephew inexpeienced in the ways of humans n ettes expessng a philosophica anthopoogy atogethe as huoous as t is pofound but

4

"DIVINE MADNESS 

of couse, uned usde down One of Scewae's lees deals wh sudyn he ancens Ony he leaned ead old books, and we he uned demons of hel] hae now so deal wh he leaned ha hey ae of all men he leas lkely o acque wsdom by don so We hae done hs by nculcan he Hsocal Pon of Vew Pu bey, he Hsocal Pon of Vew means ha when a leaned man s esened wh any saemen n an ancen auho, he one queson he nee asks s whehe  s ue He asks who nuenced he ancen we, and how fa he saemen s conssen wh wha he sad n ohe books, and wha hase n he we's deelomen, o n he eneal hsoy of houh,  lusaes, and how  aeced lae wes, and how ofen  was msundesood (secaly by he leaned man's own colleaues)   , and so foh Bu as soon as I, n ew of Plao's commens on he s fom of enhusasc benbesdeoneself, ose he queson whehe somehn s saed hee ha descbes he ealy of a suaon; whehe somehn comes o he foe hee ha n acual fac s found n he ealy of he human essencehen  mmedaely becomes mossble o conne Plao's esmon meel o the hso of Geek

PRO PHECY

15

religion Such a quesion righ away sweeps aside he arrw catgry of being merely somehing of he pas. For example alhough he modeday hrisian has encounered he Sibyl in he sequence D !ra, righ in he middle of he hurch's [former] funeral liurgy where she is menioned in one breah wih he biblical king David boh propheicay esiing o he caasrophic end of hisory (tt Davd cu Sbyl/a), his connecion may si be aken as a quain owery ornamen wihou any paricular implicaion. In order o address seriously he quesion of he ruh of i all we have o ranslae Plao's words and meaning more resoluely ino our own menal framework. Incidenally here does exis such a ranslaion" daing from prehrisian imes ino a language closer o ours: he language of he Romans Lain. In he sixh book of he Ad, which conains a descripion of Aeneas consuling he Sibyl of umae he tha aa is indeed presened as sacred renzy": n e enormous cavern o umae perforaed a hundred imes and having a hundred mouhs ha carry wih rushing voices" he responses of he Sibyl here she herself sood a e enrance and as she spoke

6

DVN MADNSS 

..neither her face Nor hue went untransformed, nor did her hair Stay neaty bound; her breast heaved, her wild heart Grew arge with passionTaer to their eyes And sounding now no onger ike a mortal Since she had fet the god's power breathing near Apolo Pulled her up raging, or ese whipped her on, Digging the spurs beneath her breast.

Even so,  wold not yet call ths a tanslaton nto tems famla to s nstead, ths s accomplshed thogh one sngle wod sed by Vgl t appeas n the rst verses of the same book, whee t s sad abot the Sbyl that the Delan god Apollo beathed nto her the chness of the spt" . The name fo ths breath", of cose, s prat, nspraton! n efeence to ths wod we ae now able to take  eon foun n e Pon Doue Phae dru and efomlte t n contempoary and moe specc tems Hman nate s so postoned wthn ts exstental ealm as to be essentally open towad the sphee of the dvne an s constted n sch a way tht, on the one hand, he needs o be forced thoh nspraon, out of the sef

PRO PHEY

7

sucency of hs thnngthrough an event therefore that les beyond hs dsposng power an event that comes to hm only n the form of some thng unpredctable On the other hand t s pre csely n ths oss of ratonal soveregnty that man gans a wealth above all of ntuton lght trth and nsght nto realty all of whch would otherwse reman beyond hs reach ere we are explc tly loong not at the results of human genus bt at the eects of a derent a lofter a dvne power . Such overwhelmng nspraton s possble not only n the abstract t really happens every now and then. Whenever t does happen t happens n such a way that the phr} selfpossesson as well as everythng mpled by t s beng forcefully sus pended no matter how much the dgnty of the human person s ordnarly based on t nspraton as an event occurs n the form of bengbesdeoneself a thia  a nia hence that nspraton le wse appears to the mlttude" as madness t s mmedately obvous that such a statement nvtes dscsson of the etaphyscal structre of man' natre whch les all but beyond the grasp of scence" e who would dscuss the truth of ths dscourse has to be prepared to declare hs ultmate convctons That s to put t brey and n blnt -

!8

"DIVINE MADNE 

erms a hrsan confroned wh such saemens and pursun a phlosophcal nerpreaon of Plao, canno easly escape he necessy of ncludn n he dscusson eachns of he hrsan fah hese eachns, for her par, clearly aree wh Plao ha, ndeed, he lmaons of mans naure, as well as s nne openness and capacyboh oeherare manfes n he occurrence of revelaory dvne nspraon he queson remans, of course, wheher hs areemen mh also end o he specc ways and means of revelaon and nspraon ould a hrsan heoloan really accep Plaos alk of enhusasc benbesdeoneself or even hs alk of aa, no maer how ofen  be declared a "dv madness"? How, n any case, does hrsan heoloy conceve of revelaon and nspraon as an even happenn o he rs recpen? I have o adm ha I epeced, compared wh Plaos descrpon of he ta aa, an answer much more composed and, as  were more de ached, more raonally unmpassoned Bu hen I encounered, o my surprse, almos lerally he same descrpon of he revelaory even as found n Plaos Padru, n homas Aqunas, whom no one could accuse of a lack of sobre

PRO PHECY

9

Thomas dscusses the nstance of evelaton and nspaton unde the headng of prphta and raptu The vey tem raptu, havng a clealy dscenble connotaton of somethng ntusve and volent, s obvously not fa emoved fom tha aa Ths connecton s conmed mmedately by Scholast csm's denton, quoted by Thomas beng lfted up though a hghe powe, away fom those thngs that petan to natue, and towad those thngs that ae aganst natue" ( d ud t ctra atura) Pophecy as well, seen as an event n the mnd of the one who expeences evelaton and nspaton, s descbed by Thomas n tems not only of pa but even of falue, gvng way" He asks, fo nstance, whethe  prpha s a habtu, belongng to the pophet" lke a possesson, a talent, a skll He answes No, the pophetc lght appeas n the pophet's soul as a ecepton o a eetng engav ng    Pophecy, nsofa as t efes to the seeng on the pat of the pophet, s n a cetan sense admttedly a mental acton but n efeence to the lght that s eceved suddenly and n the manne of somethng passng though (lke the sun's lght n the atmosphee), t s somethng eceved   In the pocess of pophetc evelaton, the pophet's mnd s beng moved by the Hol Spt

20

DIVINE MADNESS 

le an nstrument that submts . . . ." And naly t s an entrely unexpected dscovery that Thomas the accepted model of the most unmpassoned ratonalty declares cognton durng sleep to be more powerful as regards receptvty than the cog nton of one who s awaethus postonng hmself by one sngle surprsng step squarely on Plato's sde. Ratonalsm however because t dstorts the entre realty of human lfe necessarly nds both thners equally ncomprehensble and naccessble.

''CATHARSIS

T   of divinely caused beingbeside oneself discussed by Socrates has been characterized as cathartic mania" Any comparison and connec tion with certain tenets we ourselves deem true is possible of course, only if we hod an opinion at all regarding the topic considered here At rst sight we seem not to have such an opinion What then is meant by the term cathartic mania"? First of all, what does the text say? The passage in the ialogue Phadru reads thus: Again, for hose sore pagues and dire aicions, which o ae aware ineed in ceain famiies a he wraih of some od ancesra ui, mania devised a remed afer i had enered ino he hear of he proper persons and o he proper persons reveaed is secres; for i ed for refuge o praer and services of he ods, and hence oaining puricaions 

22

DIVINE MADNE 

n tonng rtes me ts possessor wole or tme present n tme to come, by sowng m te wy o escpe rom te evls tt encompsse m,  only e were rgtly renze n possesse

On this point, the iteate on Plato oes only some etemey meage and stammeing wods. Wilamowitz candidly declaes this to be not ndestood" as yet Nowhee did I nd an eplanation, and I am at a oss myself." Of cose, one cod popose simpy to disegad this matte altogethe if it wee not athe veing that we shold be so ttely incapable of ecognizing as meaninl, that is, as connected to eality, a thesis pononced by Plato with obviosy seios intent. his wod be distbing not so mch becase of the gap in intepetation, iking to the histoian and phiologist, bt athe becase we wold have eason to sspect that we have developed a blind spot as egads eality, if we in factconfonted with sch a specic pononce met, whh to evdty demd dm do ot ndestad at al what he is taking abot. At this point, two qestions shold be asked. Fist Looking at o cent total knowedge of man, is thee in t something that coesponds to what Plato caled those soe plages and die acto", ooted  ome od et t "

CATHARSIS 

23

Some ranslaions (eg K Hildebrand) also say owing from an ancien crse"; a, indeed means boh gil and (divine) wrah The mos appropriae erm combining boh elemens may be he German Vrhg [doom] The second qesion: Looking a or knowledge of man is here in i somehing ha corresponds o wha Plao says abo he divinely appoined aa, which he declares o be alon able o relieve man of sch an ancien brden Oy if sch corresponding elemens eis wil we be a all prepared o ndersand wha Plao is alking abo here; above al ony hen can we apply Plao's discorse o hose noions we orselves deem re oncerning he rs qesion we shold recognize a once ha he ailmens brdens aicions plages and miseries menioned by Plao are obviosly no or no primarily o be seen as physical inrmiies serings and wonds b raher as br dens of he sol which oppress and darken he hear One conemporary commenary on he Phadru Daoge hods that Pato probaby was hinng of somehing like the sory of Oreses who is haned by he avenging specers he Eud [rinnyes] B i is no only in he ragedies of antiqiy ha we enconer hese Eud The odernday

24

DVN MADNSS 

spectator can watch them appear in T S. liot's Faly Runn, as the chorus stepping out of the window alcoes of a contemporary nglish country manor : And weter in Argos or England, Tere are certain inexible laws Unalterable, in te nature of music

It is of course less important to nd agreement in ocabulary than in the matter itsel Regarding the subject matter here we should recall for instance the ndings of modern psychoanalysis. These ndings indeed did not bring to light any totally independent and new insights On the contrary they simply conrmed to a large extent those things already nown and uttered since ancient days by renowned authorities on the human heart and in sapiential traditions of nations. These ndigs con rm this too: In the life of the soul there are indeed burdens tribulations and ailments that can be shown to ow from ancient doom in which the aicted idiiduals themseles as well as preceding generations are caught up in some unspecied participation and in which moreoer a certain inner corruption impossible to dene coincides with an inescapable ad fateful external destiny In short any

cATHARSS 

2

reecton on the totaty of mans exstence wll even today ead to the nsght that such burdens owng from such roots are rea Furthermore ths nsght suggests that man s unable to free hmself from these burdens by eans of mere ratona technque that, on the contrary, such an attempt would render the burden even more burdensome Lberaton can occur only through a process of healng characterzed, at least negatvely, by the necessty for the one desrng healng to relnqush temporarly the steerng wheel of ratonal selfcontrol and selfpossesson ndeed t s not some busly pursued actvty that s here n order but, on the contrary, a wngness to submt to beng led and aectedfor nstance, by delvng to the doman of the unconscous and of dreams Plato was no doubt aware that Asclepus healng art orgnally had a magca character, oerng the supplcant advce and healng n dreams A dream, however s somethng we do not orgnate ourseves We suer a drea" hs sentence s not an ancen ponouncemen s auo s none ote than C. G Jung Le Plato, he too mentons te necessty for the sae of heang and restoraton, of abandonng oneself to a state of bengbesdeoneself of mi; and he quotes hee the ancent

2

DIVIE MADESS 

oracle Let o of what you possess and so you shal receve'  he ift of receivn, then, has been iven the same name in modern psycholoy as n Platonc teachn the ift of cleansin, cathar Aanst ths attempt to draw an analoy beeen Plato on the one hand and modern psychoanalyss on the other, one could certanly obect as follows o matter how much the lberaton of the subconscious in modern parlance mht resemble the benbesdeoneself of the Platonic aa, the decsve pont for Plato conssts n ts ben a dvly caud benbesdeoneself, a tha aa and reardn ths the theory of the subconscous does not utter a word As much as ths objection s usted in vew of the eplcitly declared or, rather, eplctly undeclared poston of modern psychoanalyss,  would try to counter it wth this question nasmuch as the soul tself certainly knows its wants and needs, does not ths sou's eistential foundation, lyin beyond any ratonal calculaton, at least slently ntmate the possblty of a superatural, divinely created orin also of the healin process? an, by lettn o of hmself, does not at al abandon hmef nto the realm of what is merely irratonal. He enters the hean darkness of his own divne orin.

"cATHAS S 

27

One more aspect should be mentioned here. Plao if he reay had in mind the story of Oreses the matricide could have understood the burden rooted in ancestral guilt" specically as guilt in the literal sense of the word or at least as including such personal guilt n that case his thesis would asser that guilt crime and sin canno be undone and that we cannot get rid of such burdens simply through a rational program of inner discipline or through some external regimen no matter how sublime Gult is wiped out by means of the tha aa Contemporary man however f he s a Christian (once again here the ultimate existential roots have to be brought into the discourse and not only when agreement prevails but also in the face of disagreement!) can hardly avod taing Plato's side and speaing of his own conviction whch liewise asserts that gult can be absolved only through ta, through repentance and converson Mta means rst that one surrenders and aban ons t ssny o  mn tt ms tot ndependence Mtna s precisey the opposite of the attitude dened by Seneca and spanning the centuries tht t s th frit of phosophy never to regret anything" Second the noton of ta

"D V  MADSS 

impies ha sch conversion can never be fy decided by a mere ac of he wi; raher, i is besowed on man as a divine favor.

POESY

TH TH D R M of dvnely prompted beng besdeoneself dscussed by Socrates s the poetc aa, the ecstasy nspred by the uses and sezng upon a tender and vrgn soul strrng t to raptur ous frenzy" And a clear note of cauton s added mmedately Genune and grand poetry s not possble uness born out of dvne madness Whosoever wshes to be a poet by hs own devces wll never experence the blessed ntaton The poetry of those who are reasonable and sensble fades nto obscury before the poetry of those who spea n the ecstasy of bengbesdeonese ow can ths econton o poetr   stand sde by sde wth the condemnaton found n the Rpubc, whch would ban omer and Traged from the deal commonwealth" Ths obsevaton (by Wlamowtz) appear agan and agan n the lt 9

3

"D V N MADNSS 

erature on Plato in dierent variations. There may be no real problem lurking here at a  along, as in the ialogue M, which was written much earlier than the Rpublc, Plato distinguished between divine poets" and those who have no claim to this title Among those other, nondivine, poets, he evidently counts also omer, because omer attributes ungodly things to the gods Genuine poesy, then, originates with divine inspiration it ows from a condition of the soul closer to a state of beingbesideoneself than possessingoneself and this beingbesideoneself is not the result of wine, poison, or some other drug but is caused by some higher power Poesy, if it is true poesy, ows from enthusiasm" in the strict sense of the word Can we moderns look at this Platonic thesis in any way other than merely historicay? After we consider everything we know scienticaly about psychological requisites and other relevant conditions for poetic creation and artistic production as such, can we still seriously assert that poetry ows from divine inspiration? n this context, we" does not mean simply contemporary ma in general but, above all, the Christian. Can a Christian accept a thesis that puts poesy

PSY

3

on the same level as revelaton and nspraton? In a bogaphy on Rle we read: Rle s the quntessental gure of a poet n the smple sense of beng a vessel for dvne nspraton One necessarly has to beleve ths n order to do justce to Rle" You do not have to lac a poetc nclnaton after a or be speccally unsympathetc toward Rle to consder such words as at the least romantc exaggeraton f not smply blasphemy And yet does not Plato say the very same thng? The reecton here ponts out the sad decency of our not havng avalable any theologcal or phlosophcal doctrne on the nature of the ne arts whch would provde the framewor for dscussng Plato's thess n more adequate crtcal terms Such a theology or phlosophy of poetcs ncdentally mght have to be reconstructed ever anew accordng to the derent sprtual condtons of each epoch and ths would probably turn out to be le theology and phlosophy n genera a tas becom ng ever more dcut Reinhod Schneider shorty before his death

stated that he never ceased searchng for the ature of poesy but that n hs experence as the years go by t becomes more and more dcut to d an answer" To purue ths queston ere s of course

32

"D V  MADSS 

mpossble At ths pont of our Phad nterpretaton however we must emphasze one partcular aspect In spte of all scentc" analyses of poetry; n spte of all the supercal popular success of manfest pseudopoetry (no matter wheter t presents tself as lterary art or poltcally engaged propaganda or entertanment") n spte of the fact that we no longer have any llusons when we consder ersonages such as Brecht or Bennn short wthn the framewor of our spontaneous atttude towrd poetry there remans nevertheless one element entrely unaected an element clearly tendng to sde wth Plato and hs thess. Ths element obv ously cannot be attaced and elmnated ether through our acquantance wth degenerate poetry or through any dose of analytcal and caustc crt cs In all the reectve medtaton on poetry even as ts result ts element every now and then coms to the fore. Ths fact ndeed must most rcefully be called to mnd to prevent us from gvng n to our mmedate reacton of tang Platos thought as merely hstorcal and thus dsmssng t. Ths partcular element s attested hundreds of tmes n the wors of such poetc masters as Nvals or Hlderln It s so selfevdent tat we see no need to beabor t at any length. It s approprate at

P SY

33

any rate to consder the unromantc precson of the foowng sentence n derlns Comments on Antgone: t s of great benet to the sou workng n secret that at the heght of conscousness t moves away from conscousness  But t s altogether more surprsng to hear a ratona thnker such as essng decare about hs own creatons that t woud be too much of an honor to ca them poetry and hmsef  poet: Tht lvng sprng do not fel t nsd msef    Smlar utterances came from Adalbert Stfter aways so eveheaded he says that at no tme dd [he] regard [hs] own wrtngs as poety nor would he ever presume    to ca them poety There are vey few poets n ths word The mpressve reasm of Goethe the great wrter of etters s not content wth such merey negatve characterzatons e oers al but Patonc formuatons: The poet s n fact out of hs senses and n keepng wth the humbe truth he has to admt that hs condton s atogether a trance between wakng and dreamng n eect  do not ny that many a thng appears to me e a dream    As the man prerequste for true poesy he sts an overwhelmng nature an rresstbe urge an nsstent passon s not al of ths smpy another descrpton of the

34

"D V  MADSS 

same poetic aa discussed by Plato m his Pha dru? nd yet, there is no need to dig into the past. Een a poet such as Gottfried Benn, who clearly loed to destroy, with a heay hand and with his Berlinesque diction, any romantic atmosphere (a poem ery rarely comes about; a poem is made"), een Benn is completely aware of the compulsion inoled in poetic creation, a compulsion that can neither be controlled rationally nor aoided. Many eplicit remarks to the contrary notwithstanding he epresses in specic words the ery elements of the tha aa, the beingbesideoneself rooted at least beyond the human sphere The essence of poetry is perfection and fascination . . . that such perfection eists in and of itself, this  do not afrm." t sounds rather grotesque, really, when Ma ychner de clares, in his epilogue to Gottfried Benns Slctd Lttr  . . . his eening ritual of walking to the neihbohood taen, with its owl popuous one liness, resuted in some kind of incantation, when he totally absorbed into hiself became a mystic, and his beer stein a chaice." Neethees,  think this is probably an accurate description of the inner reality fter al, this is an expeence that might happen to anbod at the er moment we are touched

PSY

5

and oved by the voice of genuine poesy m the creations of Gottfried Benn, or Franz Kaa, or Georges Bernanos, we now that it is not the two insurance agents Kaa and Bernanos to who we ascribe any such authority The cichstae by nowof saying according to the poet" is not entirey istaen! Of course, who woud this poet" be, if not the deratoogist Dr Benn? We wi certainy not go so far as to cai a divine voice speaing sipy and directy through the ediu of the poet And yet, woud we consider ourseves to be copetey correct if we ared that the intense eotiona power of great poetry is entirey without any connection to the utiate, aebracing divine foundation of the word? This precisey is the question Pato chaenges us to face when he speas of the poets divine mni.

EROS

FIN FINALLY, oc ocA AS S PAKS of the erotc experence

through whch we humans f crcumstances are rghtly ordered and favorable can also encounter and expect somethng healng enrchng even dvne hs means not that every nfatuaton between any Jac and Jll s eo ipso a dvne gft but that n every erotc emoton there s contaned the possbl y the c o ntext ntext and the promse of s o m ethng reachng nntely beyond ts mmedate sgn c a n c e Ye Yett man wll truly truly parta partaee of the proms pr omsee d gift gift oly oly on o n c ond on dto tonn that that when wh en rec re c evng evng the th e mpetus born of emoton he accepts and sustans t n tn pur n t ontet te pote o corrupton adulteraton dsmuaton pretenson and pseudoactualzaton le dangeroul closeas they do do nci n cide denta ntally lly n the case of the th e prophetc prophetc the cathartc and the poetc mania. 3

"DIVINE MADNESS 

Much wose, of couse, and moe hopeless than an honest No" is a faked Yes", when pehaps the semblance of inne emotion is being deceptively upheld, pechance even deceiving one's own think i ng, as if thee th ee wee ee enc en c hantme han tmennt with be b e auy auy wheeas in ealiy thee is nothing but totay unemotional, calculating caving fo pleasue Nonetheless, Plato holds that fo the tue love a gift awaits that is entiely compaable to what man eceives in divine evelation, in catar, and in poetic inspiation Goethe, afte having discussed, in Dctug ud Wart [Po [P o ety and and uth uth]] , his his own eotic eoti c epeiepe iences, states the same he sincee loving yeanings of uncoupted youth take quite a spiitual tun Natue seems so to aange things that one gende would sensibly peceive in the othe whateve is good and beautiful hus when I beheld this maiden, when my heat yeaned fo he, a whole new wold of beauty and ecellence unfolded befoe me" t is an evil thing when lustful desie comes befoe eotic emotion, suocating it! As soon as lust intudes, love cannot claim pema nence"so wote And Gide in his diay o make this point evident is the intent of the discouse that now foows in Plato's Padru At the

OS

9

outset however he states that ths dscourse wl deed soud covcng to the wse yet uncovcg to the clever" The Greek term employed here  s d6, whch  our dctonares s redered as dreadful terrble tremendous" as well as power ful ecent exceptonal" Obvously somethng s meant here that s at one and the same tme admrable astoshg ad terrg; and such ca deed be ascrbed justably to the purely ratoal md" A clever man Socrates states wl always cosder unconvcng the noton that true lovers  ther bengbesdethemselves are promsed ad mght receve a dvne gft But then Socrates starts al over agan ad the them th emee of Eros" Eros" seems see ms at rst rst to get hopelessly hopele ssly lost lost Before anythng else" he says we must vestgate the truth wth regard to the nature of the s oul by observg ts condtons and powers" Someone else el se had ha d once onc e begu begun a dsco dscou urse on Eros  the same sam e manernamely Arstophanes  Plato's Syp siu: Before anythng else" that s before you ca say anythg substantal about Eros you must kow the natu nature re of man and reect reect on o n al al that that has aected ec ted t (pathata) To aswer the questo rased here can ever be easy Ad Plato's multlayered explaato makes

4

"DIVIE MADESS

use of course of the ancent lore" preservd n the mythcal tradton Thus do  begn my demonstraton" we read n Phadru; every sprtual beng s mmortal" The thngs we are famlar wth do not prepare us for Plato's noton of mmortalty whch refers not only to the future but to the past as well The human soulths s hs meanngs not only wthout end but also wthout begnnng agt We are wont to dsregard ths dea for t appears alen to us and outsde our customary thnkng as somethng above all ncompatble wth the Chrstan and Western concept of the human soul. And yet does not the Chrstan doctrne n the end agree wth ths Platonc noton? We too conceve of the sprtual soul as somethng that strctly speakng does not become". The theologcal teachng that the human soul lke every sprtual beng comng nto exstence s drectly created" contans wthout doubt the correct nsght that unlke everythng ese which eveops" and "unfolds, te sou oes not actually orgnate" A geness" of the soul would be nconcevable. Ths thess by the way has a drect contemporary relevance t oes not merely approxmate Plato's concept t obvously expresses the very same thought! This saeness is being underlined here ot

S

for the purpose of forcing it into some modern pertinency but in order to prevent the contemporary student of Plato from thining that such reading eercises perhaps dealt with to the point of weariness are by now ony of historical interest and hence no longer relevant Plato's genius manifests itself in the very fact that his insights cannot easily be dismissed even though their verbal epression may seem questionable They have ept their rele vance and we are unable to replace them with insights more pertinent The same applies to Plato's philosophical dictum that the natural habitat of the soul is the universe of all that eists ven though we do not appropriate Plato's formulation that the soul reigns throughout the entre cosmos" we cannot on the other hand bring ourselves to understand and describe the spirit as anything but an essence whose nature includes eisting within the universal horizon of all there is To be endowed with spirit" means specically this to be dealing with all there is As Thomas Aquinas formulated t: te nature of tis spirit is manifested rst and foremost in its cnvnire cum mni nt (anity with all tat is) Plato tried to gain some insight into the primor dial accidents and fates that befell the soul by

42

"DIVI MAD 

employing severa illstrations, which, in the end, al bring ot the same idea that man has lost, throgh his own oense, the perfection originaly reseved for him as part of his spernatra destiny and that, in conseqence, he is now incessanty chasing after the original ideal form The primordial condition, being at the same time the tre goal and end of hman eistence, constittes the object of man's rmmbc as wel as his lgg However, both remembrance and longing can nfold ony if man, be it ever so briey, eaves behind the bsyness of his activities and steps otside the concerns of his workaday world And so, naly, we shal speak of r, the rtc m, the basic form of man's beingbesidehimself occrring specicaly in his enconter with sensal beaty For beaty, specically physica beaty, if man approaches it receptivey, can aect and strike him more than any other vae", can psh him osde e ream o s famr ad coroed environment, otside his neaty eplained world", in which he deems himsef rather condenty at ome, as ike pts it ommon angage inorms s, frtermore, that beaty is above al attractive" Attracted", then, is e who as ost, be it on for a momet, the cam

EROS

43

contentedness of his selfpossession; he is as we say moved" by something elsehe has to sue" al this This state in which al odely familiaity (togethe with one's selfpossession) vanishes Plato descibes again and again with eve new epessions: a desie t soa on wings whie being uttely unable to do so; being beside oneself whie not nowing what is going on; fement estlessness helplessness We also nd athe unpoetic" compaisons; fo instance Socates speas of the uncomfotable condition of a child who is teething The lovesthis we ead in Aistophanes' speech in the Sympium- not now what they ultimately desie of each othe; it is athe evident that thei souls yean fo something othe than the mee pleasues of love This othe" howeve the soul is unable to name: t has only some vague idea about the tue object of its desie and its own eplana tions ae but iddles" At this point something impotant comes into view the dieence beteen desie and love He who desies nows clealy what he wants; at eat he is calculating entiely selfpossessed Yet desie is not the same as love; the one being loved is in a stict sense not the one who is being desied but the one fo whom something is desied He who

44

"DIVIE MADESS 

loves in such a nondesiring way, however, does not determine his actions or initiatives al by himself; rather, he is being moved" whe contemplating the beloved. Whatever is being loved most and moves us most, as Plato states, is beauty, for which reason those who love beauty are caled siply lovers". We latterday, enlightened readers of Plato are all too ready to consider such a discourse to be overly emotional, unrealistic, and romantic. Yet I believe this would be a mistae. Plato's discourse is entirely rational; he has no ilusions about the fact that much, if not most, of what generally passes for love" is nothing but desire. He nows that true rapture enticed by beauty occurs only rarely. Plato insists, however, that this rare event alone actualizes the essential purpose of all human encounter with beauty. Few there are who remember . . . the sacred things they once beheld." Nothn evoes ths remebrance more ntensely than beauty; this is a specic characteristic ofbeauty. In its power to lead toward a reality beyond the ere and now, beyond immediate perception, it cannot be compared to anything in this world. Anyone who has some understanding of Plato's philosophy wil now that, in his conception, whatever we eper

ES

45

ence m ths word as rea true and good s but a reecton that s somethng pontng to an arche type not drecty observabe Stl we may encounter embodments of goodness justce or wsdomno matter to what degree of perfecton perhaps n the person of a just ruersuch that t woud be amost mpossbe not to react wth admraton and devo ton Such experences nonetheess do not have the power to enrapture us they do not transport us beyond the here and now eauty aone can accompsh ths ony the encounter wth beauty evoes remembrance and yearnng promptng n the one so touched the desre to get away from the course of all those thngs that usualy absorb the human mnd hs dstnctve essence of beauty s descrbed by Pato on two leves the eve of otherworldly experence (beauty beyond" ths space and tme) and the leve of the present exstence ( beauty here and now) Plato s obvousy unwng to conceve of the utmate perfecton n store for man n terms other than the encountr wth dvne buty, not as encounter wth the dea of the good" or of beng" or of anythng ese To lustrate ths pont we have ony to quote a few nes from Dotma 's speech n the Syrposiu: Toward ths end of hs

"DVE MADESS 

 jour ney, he wll see a wondrous vson, beautful n ts nature  "; beautful not n the guse of a face or of hands or any other porton of the body   ", but as prmordal beauty, estng ever n sngular ty of form ndependent by tself .  . ! Are you not convnced that at that pont he s destned to become the beloved of the gods"? And n the alogue Phadrus we read: At that tme" (lngustcally, ths epresson denotes the past, ncludng the prmordal past, as well as the future, ncludng the eschatologcal future), at that tme, we, for our part, followed n ths band of Zeus    and beheld that blssful sght and spectacle, and were ntated nto that mystery, whch by eternal rght s pronounced the most blessed of all mysteres   . beauty, beheld at that tme n ts shnng splendor" Even on the level of our earthly estence, beauty s somethng ncomparably eceptonal. It s the one thng most emnently vsble; we perceve beauty thouh ou eyes, the most lhtlled of ou senses Pulchrum s qud visu beautful s that whch pleases the eye of the beholder. Ths s a straghtforwad answer; nethe a scent, nor a taste, nor anythn tanble, not even a specal sound can n the strct sense, be called a thng of beauty" No other sptual real comes before ou eyes wth such

EROS

7

mmedate vsblty. Wsdom, for nstance, cannot be seen" Plato adds here, f wsdom were as vsble to our eyes as beauty s, then a fearsome love would ngh be enkndled", a love apt to upset and destroy our exstental structure, to transport us n total rapture outsde our earthly exstence. Nether wsdom nor anythng else worthy of love but only beauty was destned to be most vsble and most lovable at the same tme". Plato, to repeat, does not hold that beauty moves man's ner core nevtably and, as t were, automat caly, wthout fal; not even that ths happens wth regulartyhe s very much aware that beauty may well awaken an rreverent, selsh desre Only those who open up to remembrance wll be shaken to ther core. Lke gentle ran passng through the wndows of the eyes, beauty prompts the soul to sprout wngs agan, to soar to the dwelng of the gods, from where the soul orgnated. n ths very experence, n the opnon of Plato's Socrates, the nature of ros s experenced and actvated For ths reason o the gos ca os no e wnge one but te wnggver", an expresson Plato quotes from an ancent poem. he essence of beauty, therefore, f wat has been sad here s true precsely does not consst n pro

DIIE MADESS 

v dng satsfacton, lke somethng that grates" , no matter how hghly sprtual a gratcaton t may be Goethe, rather surprsngly, captured ths Platonc noton n an admrably succnct sentence: Beauty s not so much a fulllment as rather a promse." In other words, by absorbng beauty wth the rght dsposton, we experence, not gratcaton, satsfacton, and enjoyment but the arousal of an expectaton; we are orented toward somethng notyethere" He who submts properly to the encounter wth beauty wl be gven the sght and taste not of a fullment but of a promsea promse that, n our bodly exstence, can never be fulled Ths last formulaton n turn closely echoes a quotaton found n Paul Claudel's wrtngs: Woman s the promse that can never come to pass: ths very fact consttutes my grace" Claudel's statement, as wel as Goethe's, seems to express accurately the thouht of Plato who holds that the deep erotc emoton ted to the encounter wth beauty s a form of hia mania, the godgven bengbesdeoneself, nsofar as the actual occurrence does not produce a fulllment"any satsfacton n dwellng here and nowbut instead entces our nner exstental space to reach for some nnte ful

EROS

49

llment not avalable here and now except by way of yearnng and remembrance He who n contemplaton of earthly beauy remembers the one true beauty agan sprouts wngs . . " and thus the true lover long before our common exle has lapsed s trasported nto communon wth the gods And ths ndeed s sad not only of the lover but of the phlosopher! Ths connecton at rst sght rather puzzlng s found also n the Sympsium Ths s not the place to dscuss t n detal yet at the very least we must notce that Plato here s not thnkng at all of somethng noncommttal and poetc on the contrary he envsons somethng very specc. Lovers and phlosophers are connected by specal tes nsofar as both erotc exctement and genune phlosophcal quest trgger a omentum that n ths nte exstence can never be stlled n an encounter wth sensual beauy f man opens up totally to the object of the encounter a passon s born that n the realm of the senses whch at rst would seem to be the only adequate realm can never be satsed. The same holds true for the rst moment of phlosophcal wonder the wonder that rses from our contact wth realy") a queston arses that n our nte worldwhch may mean for example wth the tools of scence"wll also

50

"DIINE MADNESS 

never receve an answer. The phlosopher and the true lovernether wl nd fullment ecept through a dvne favor f, n retrospect, you consder the core of what has been sad, you may be tempted to conclude that al ths, whle admttedly mpressve, s at the same tme an deal" concept that hardly apples to the realy of any lvng and breathng human beng. t s pontless to argue wth such an mpresson. verythng depends on how one dees human realy" and a genune" human beng. ncdentaly, Plato does not n fact mae a seres of apodctc assertons. He smply descrbes a possblty Hs own convcton, however, s clear Man has the capacy to eperence n erotc emoton, accepted and sustaned wth puryand possbly n no other conteta unque promse pontng to a fullment more deeply satsng than any fulllment n the realm of the senses. And ths, too, s asserted n Platos haus as ndsputable act ony when ths happens has the true meanng o eros" become manfest. How lttle danger there s for Plato to stray and lose touch wth real lfe s shown, n the haus, n the closng passages of Socrates' speech Ths tet s so astonshng that lamowtz hmself s at a loss or words to epress hs surprse these closn pas

ROS



sages he says smply represent a cotradcton to everythng Plato has otherwse taught A close scrutny of the text shows that Socrates ( Plato) speas of four derent experences n whch ros s gured or dsgured The rst form he mentons s the brutalty of the many who desre nothng but pleasure n the most vulgar sense of the word No trace here of romantczng and dsregardng realty! In second place he dscusses the rened sensualty of a ratonal hedonsm whch n essence ams at pleasure alone The thrd form s an s that renounces pleasure beng love's heroc fullness and ts most blessed realty Those whose love s of ths nd wll upon ther death leave ths earthly lfe as f on wngs and wthout oppressng burden" they wll be able to rse at once aloft to the dvne sphere agan to partcpate n the heavenly processon and the great banquet of the gods Most astonshng however s the Pars' ds cusson of te fourt form of ros Socrates speas of love that s not entrely contnent yet at the same tme s not mere cravng but true lovng yearnng enchantment selfgvng and noncalculatng rap ture Those possessed by ts nd of love we are

"DIVINE MADNESS 

told will gain no mean victory trophy thanks to their maa, their readiness to rise above their own selshness. When they die the soul will leave the body not with perfect wings but at least with sprouting ones Because the soul had already set foot on the path of the heavens it will not get lost in darkness. Most clearly this is meant in an eschatological sense; the notion of salvation" is involved; and salvation" takes place onlybut also always in circumstances where true love is present. Cast into perdition into darkness is that form ofration ality" which greedily calculating assigns earthly and imperfect things to the soul thus breeding in it only vulgarity". he learned literature on Plato asks in amazement where else in the Platonic Dialogues we can nd such leniency toward the weaknesses of the esh". his question I think entirely misses the substance of the discussion. he point is not that Plato would he eue here  emm rom the wee of the esh. Rather it is stated that such weakness can be compensated even transformedthrough the winggiing power of true love. Modern man a Christian especially may at rst nd it rather strange that the powers attributed to rue love"mely the abilty to remember" and

OS

53

the winggvg capacity o f eros eading bac t o the dweling of the godsshould reside in such coseness to what is physical sensua even bioogi ca And yet this Patonic thought is not reay foreign to Christianity's traditiona moral notions on the contrary we nd there its cear parale Thoas Aquinas is equay convinced that neither eevated" nor spiritua" loveneither dilci, resuting from a conscious choice of the wi nor caias, based on divine gracecan become a iving reality without the  passi amis, that is without the sou's being moved by a concrete sensory presence. True this view does not necessarily impy that elevated and spiritua ove is no more than the progression or subimation" of the erotic  passi without doubt Thomas woud insist rather that an eevated and spiritua ove is capabe of puriing and controing this  passi amis. Stil this great magis of Christianity not unie Pato is of the opinion (dicut to expain to a Christian" consciousness prone to embrace Manichaeism and spiritualism) that caitas, when cut o from the vita root of the  passi amis, can neither come about as a truy hman act nor endure in iving expression This conviction is by no means ony of theoreti ca iportance for a conceptua dnition of human

4

"DIVIE MADESS 

natue. ndeed, t nds ts clea ecaton tme and agan n the expeences of the psychoanalytcal pofesson. Such expeences, fo nstance, eeal that the aggesse suppesson of a peson's potental fo sensual, eotc emotons makes loe  u mpossble and also suocates dilti and rit Smlaly, the ntoleance, the hashness, and the stubbonness often found n people who clam to be ey sptual could well be the esult of an unnatual suppesson of the i mri Man, een n hs most sublme sptualty, s always an ncanate beng. hs bodly ealty, whch makes each peson ethe a man o a woman, een on the hghest leel of sptual lfe, does not consttute smply a bae and a lmtaton; t s at the same tme the beautful wellspng of all human actty On ths, homas Aqunas and Plato thooughy agee One othe dscepancy, much dscussed, between Plato's concept of r and what the hstan sees as the uh us ou o be, whe cose examned, of no consequence Platos noton of r, t s sad, amounts n ths end to nothng moe than a selshness that ams to ench ad sats the self, whle the hstan dea of rit and g, n con tast, means a loe that s geeous, unselsh, and v o su such  cos,  se eady

EROS

55

an almost nadmssble smplcaton nvtes ready challenges from both sdes of the queston For one ros, ascendng to the contemplaton of archetypal beauty wll also n Plato's concepton be trans formed nto an atttude that leaves far behnd all selsh desres and s most approprately called a form of worshp" The concluson of Dotma's dscourse n the Smposum can hardly be nterpreted derently bove all moreover t s questonable whether man s at all capable of a totally unselsh" love Chrstan theology too denes the hghest form of caras as that state n whch God s loved as the source of all blss Such blss however whch ultmately s the quest of all love s nothng other than the nal quencng of man's most profound thrst Man s by nature a beng that thrsts and yearns and not only because he moves n the world of the senses" as Kant has t but precsely nsofar as he s sprt To be so uselsh" as to be ready to renounce the ultmate fulllment eterna blss s ry mo o us u w as homas qunas has formulated many tmes s uable 10f to desre such blss

CONCLUSION

I S EASY to see that our dscusson here covers questons of strng relevance To apprecate ths pont one has only to focus on a certan understandng of man that already appears on the horzon of our possbltes a type of man who says: We do not need any supernatural answers; we ourselves tae care of any psychologcal probems that cal for ree any art" that nether satses a specc need even f ths need s only entertanment nor serves the potca and technoogca control of the world s not wecome; and above al sexualty must not be hndered n ts expressons or dealzed romantcally t s qute event that the present te especay cres out for a eener awareness of the Socratc Patonc wsdom as scusse n ths essay It cres out for resstance to the attempt an the temptaton to estabsh the autocratc rule of man who deludes 5

"D V NE MADNESS 

hmsef ha he possesses soveegn powes ove he wod and ove hmsef and hus squandes hs ea esena pamony Such pamony s acheved and peseved ony hough a wngy acceped openness openness fo dvne eveaon, fo he saluay pan of cthr, fo he ecoecng powe of he ne as, fo he emoona shock bough abou by r and crt n sho, hough he aude ooed n he myse ous epeence ha Pao called th m

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