By John Sallis
The Verge of Philosophy is either an exploration of the boundaries of philosophy and a memorial for John Sallis’s longtime pal and interlocutor Jacques Derrida. the center piece of the ebook is a longer exam of 3 websites in Derrida’s concept: his interpretation of Heidegger in regards to the privileging of the query; his account of the Platonic determine of the great; and his interpretation of Plato’s discourse at the an important inspiration of the chora, the originating house of the universe.
Sallis’s reflections are given additional weight—even poignancy—by his dialogue of his many private and non-private philosophical conversations with Derrida over the a long time in their friendship. This quantity hence concurrently serves to mourn and bear in mind a chum and to push ahead the deeply looking discussions that lie on the very middle of that friendship.
“All of John Sallis’s paintings is vital, yet [this publication] specifically is awesome. . . . Sallis exhibits greater than an individual i've got ever learn what it skill to perform philosophy at the verge.”—Walter Brogan, Villanova University
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It is remarkable that in the Republic no mention is made of the blindness that would result from looking upon the sun, though, in interpreting the repeated reference to such vision, one cannot merely pass over this circumstance. One might be tempted to turn to the celebrated passage in the Phaedo in which again there is reference to looking upon the sun (specifically during an eclipse) but also, in contrast to the Republic, mention of the blindness that can result. The contrast between this passage and the corresponding passages in the Republic is further extended by the conclusion that is drawn: not, as in the Republic, that one should strive to look upon the sun, but rather quite the contrary, that one should turn away and have recourse to some other means by which to discover the truth of things.
Yet the look would be bound to concealment, and consequently the apprehension would be bound always to take account of the bond to concealment. Taking account of concealment could not, however, consist in apprehending it as though it were just another look. Taking account of the bond to concealment would rather consist in setting all apprehension of looks within its limits. In Socratic terms, it would consist in installing all learning within the horizon of a certain awareness of ignorance. But then, the very sense of truth as correctness would—as often in the dialogues—be exposed to slippage, would begin to mutate into something that would look other than the concept of truth that can, all too easily, be traced in the history of metaphysics.
Note indeed that when Glaucon calls both this image and these prisoners, as he puts it, strange, out of place (–J@B@H), Socrates simply replies, “They’re like us” (Rep. 515a); and then, as if to explain this similarity, he goes on to observe that the prisoners would not have seen anything of themselves or of one another except the shadows cast on the wall of the cave, their ignorance of self and other thus corresponding, he implies, to our own. Socrates not only makes the image but also tells the story of certain events that take place in this setting; indeed telling the story is his way of carrying on the image-making still further, for it is precisely in the story that the rest of the image, the other region conjoined to the subterranean cave, takes shape.
The Verge of Philosophy by John Sallis