chapter 10 the monism of darkness and the dualism of limit and ...
chapter 10 the monism of darkness and the dualism of limit and ...
chapter 10 the monism of darkness and the dualism of limit and ...
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MONISM OF DARKNESS - DUALISM OF LIMIT AND INDETERMINACY 97<br />
Cardine sub nostro rebusque abscissa supernis<br />
Tartarei sedet aula patris, non illa ruenti<br />
ccessura polo, victam si volvere molem<br />
< *** ><br />
ingenti jacet ore Chaos, quod pondere fessam<br />
materiem lapsumque queat consumere mundum. 53<br />
The Cosmology about <strong>the</strong> Basis <strong>of</strong> <strong>the</strong> World comes close to <strong>the</strong><br />
Hesiodic Theogony, 720 sqq., especially 736-745. At <strong>the</strong> World’s<br />
lowest part lies Tartarus, <strong>and</strong> whence in its ne<strong>the</strong>rmost place <strong>the</strong><br />
sources <strong>and</strong> roots <strong>of</strong> Heaven, Earth, Sea <strong>and</strong> Tartarus surrounded by<br />
<strong>the</strong> Great Gap are ramified - <strong>the</strong>re lies primordial Chaos, ingenti ore<br />
Chaos.<br />
This aboriginal Chaos is <strong>the</strong> principle <strong>of</strong> Darkness, pre-eternal allgenerating<br />
Night into which at <strong>the</strong> end <strong>of</strong> Time everything sinks,<br />
including <strong>the</strong> gods <strong>the</strong>meselves, Plinius Junior, Epistulae VI, 20 Λ15:<br />
multi ad deos manus tollere, plures nusquam iam deos ulles<br />
aeternamque illam et novissimam Noctem mundo interpretabantur 54 .<br />
18. The Monism <strong>of</strong> Darkness <strong>and</strong> <strong>the</strong> development <strong>of</strong> its<br />
articulation to a fully fledged <strong>and</strong> systematic Weltanschaung was <strong>the</strong><br />
foundation upon <strong>and</strong> <strong>the</strong> framework within which <strong>the</strong> Dualism <strong>of</strong><br />
Limit <strong>and</strong> Un<strong>limit</strong>edness originated <strong>and</strong> was informed. In Classical<br />
times <strong>the</strong> order <strong>of</strong> Harmony attempted to transgress <strong>the</strong> natural<br />
boundaries <strong>of</strong> its jurisdiction <strong>and</strong> committed a Hybris for which <strong>the</strong><br />
<strong>of</strong>fended Erinyes <strong>of</strong> Darkness took revenge. The history <strong>of</strong> <strong>the</strong> Greek<br />
Dualistic Movement can be adequately interpreted when it is<br />
inscribed in <strong>the</strong> experiential <strong>and</strong> intellectual structures <strong>of</strong> an<br />
articulated Monism <strong>of</strong> Darkness. Conversely, <strong>the</strong> integration <strong>of</strong> <strong>the</strong><br />
monistic System was achieved with full respect for <strong>the</strong> force <strong>and</strong><br />
validity <strong>of</strong> <strong>the</strong> polarity <strong>of</strong> being, which Dualism violently transforms<br />
into Double Authority, Dyarchy. In Archaic times, especially in <strong>the</strong><br />
most prolific sixth century B.C., we can accurately trace <strong>the</strong> transition<br />
from <strong>the</strong> Ionian philosophical expression <strong>of</strong> <strong>the</strong> Monism <strong>of</strong> Darkness<br />
to <strong>the</strong> Italic (<strong>of</strong> Ionian origin but Western development) Dualistic<br />
position (Pythagoreans). The Parmenidean contribution <strong>and</strong> legacy<br />
ultimately consist in <strong>the</strong> achievement <strong>of</strong> purified Logos (Pure Reason),<br />
not in <strong>the</strong> direct support <strong>of</strong> any specific ontological analysis <strong>and</strong>
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