Archive for the Aristophanes Category

Radial Raheem

Posted in Aristophanes, hypertext, Jaeger, Leroi-Gourhan, MM, paideia, Plato, rhetoric, Tech on March 17, 2008 by untimelymediations

Couldn’t decide what picture to use, so you get both.  First, invertebrate porn:

Starfish porn!

Second, Radial Raheem:

Radial Raheem

Yes, I know it’s “Radio Raheem,” but give a guy break, eh?  Onto the post:

I’m stealing a page from Lacey’s playbook and offering two minicomments rather than a single sustained response. I’m also using the “research fatigue” card since I spent my break getting little sleep and typing up 80 pages of notes and 10 pages of introduction for the M.A. only to find that, in fact, I didn’t really have any idea what I wanted to write about. This isn’t an excuse, per se, so much as a warning for possible incoherence in what follows.

I) Intellectuals vs. Technicians.

We’ve spilled a lot of ink . . . pixels . . .whatever . . . this semester trying to pin down what constitutes “sophistic rhetoric” and how critics have reacted to, adapted, co-opted, condemned, or otherwise responded to its promises of threats (depending, of course, on who we’re reading). Of course, the only we keep coming back to as the source of all this angst is Plato, who condemns sophistry on a number of counts. At times, it’s been easy to demonize Plato for just “not getting it,” and for insisting on an idealized ontology that appears to have little guidance for how to actually conduct one’s self and manage social problems.

However, I think Leroi-Gourhan helps to counteract this urge to demonization. As ALe-G writes, “in all historical periods and in all nations, even when their activities are closely integrated in the religious system, artisans were relegated to the back of the stage” (172). ALe-G argues that this is a typically “human” move, to denigrate those that work at the material level while valorizing those whose social function is dependent on intellectual or knowledge work. “Society’s discrimination in favor if the ‘intellectual’ as against the ‘technician,’ which still persists today,” ALe-G explains, “reflects an anthropoid scale of values on which technical activity comes lower down than language, and working with the most tangible elements of reality lower down than working with symbols”.

Yet much of what we’ve seen and read about sophistic Greece would seem to challenge ALe-G’s comments here. While they seem an apt description of Plato (whose Ideal Forms removed the intellect further still from the body), the notion of Jaeger’s paideia—the shaping of the Greek culture as reflected in the training of the Greek citizen—seems entirely bound up with rhetoric and rhetorical training. Is ALe-G off his chump here? Or does the age of the sophists represent an anomaly? Perhaps the artisan-intellectual shift is more periodic than constant: if we take Aristophanes’s The Clouds to be a reactionary response to sophistry, perhaps we can then see Isocrates’s work as a shift back to rhetoric-friendly times?

II) Radial vs. Linear Thought

I’m intrigued by ALe-G’s comments about the radial trajectory of archaic thought. As ALe-G describes it, “the thinking of pre-alphabetic antiquity was radial, like the body of the sea urchin or the starfish” (211). Radial thought provokes him to cosmological metaphor: “It was a time when the vault of heaven and the earth were joined together within a network of unlimited connections, a golden age of pre-scientific knowledge to which our memory still seems to hark back nostalgically today”.

It’s not difficult to prompt the comparison between the “network of unlimited connection” that ALe-G writes of and the networked Web we know and love today. What might be valuable to think through, though, is the way ALe-G ties the archaic network to “pre-scientific” thought. If scientific thought is thought dependent on the scientific method (as I understand it to be here), then we might point to a certain linear teleology implied in the method: whatever the result, the scientific method is still designed to move from hypothesis to conclusion. Perhaps this also implies a linear mode of expression as well? On the other hand, science also invites reiteration as means of testing one’s conclusions; in this sense, science is less bound to linearity than it is to recursive thought.

I’m not exactly sure I have a point to make here, but I’ve always found the contrast between radial and linear textuality interesting, so I want to make something of this passage but I’m not clear what. Maybe there’s something to be said for the body as a cue for material, radial textuality; ALe-G seems to be suggesting that as intellectual came to be more and more divested from material experience, writing, contemporaneously, became more and more linear. So what might a bodily-derived writing experience be like had it evolved without science’s linearizing influence? Might we point to something like Rotman’s gesturo-haptic writing?

Sophists and the City

Posted in Aristophanes, Jaeger, KL, Phaedrus, Plato, Socrates, sophists on January 21, 2008 by untimelymediations

Sometimes we have to be a tiny bit selfish, and this week’s readings surely exemplified this trait lying within each of us. Most clearly in Plato’s Phaedrus, the descriptions of Eros and the motives of lovers/non-lovers, illustrates that sophistry truly is wildly, intelligent trickery. With “judgment weakened by passion,” Phaedrus’ notes that “lovers consider how by reason of their love they have neglected their own concerns and rendered service to others” (4). Both Zizek and Lacan have noted that desire equals lack, and with some stretching, we can map this notion back onto sophistry. (Okay, here it goes.) By “neglecting their own concerns,” the lover selfishly seeks out pleasure rather than true friendship seen by the non-lovers. The lover, then, is constantly vying for attention, making oneself attractive to a variety of others (I am pretty certain that ‘others’ suggests men of some stature, while the ‘lovers’ are young-ish boys, but I don’t wish to make an incorrect assumption, so pardon the gender-neutrality.) Making oneself attractive to others is like updating one’s CV for different jobs—one displays what one needs (or, lacks) at this specific moment, and why that person/school would be the perfect match. Crudely speaking, Mr. Right Now. (The more this response continues, the more it is sounding like some strange Sex and the City episode. Yikes.) Lovers and sophists alike fit themselves into different situations by recognizing their own need, and finding someone to fill it. This moment of recognizing the personal need is what I find so brilliant about the sophists. As Jaeger notes,

“Now, if we assume that the purpose of rhetoric is to deceive the audience—to lead them to false conclusions by resemblances alone—that makes it imperative for the orator to have exact knowledge of the dialectic method of classification, for that is the only way to understand the varying degrees of resemblance between things” (189, emphasis mine).

If lovers and (as?) sophists both deceive their audiences, flattery and trickery are not done out of foolishness or accident, but rather though complete and precise knowledge of their subjects.

Unlike Mike, this response is not my magnum opus, so before I am run out of room, I would like to say a few brief words about The Clouds. What I have always loved about The Clouds is that while he is housed in The Thinkery, Socrates is overtly pretentious—and it works. The audience can finally laugh at rather than feel obliged to respect the man. Strepsiades, convinced (deceived?) that he “can just get out of all [his] debt” and “make men think of [him] as bold and glib,/as fearless, impudent, detestable,/ one who cobbles lies together, make up words,” clearly identifies himself as a /with the sophist/s, and lets Socrates lead him off to the ‘naked’ truth (19). Jaeger points out that the “fundamental resemblance” between Socrates and the sophists is they both “analyzed everything, and thought nothing was so great for so sacred that is was beyond discussion and did not need to be founded on rational basis” (372). Maybe the Thinkery should have a soccer team… (Get it? Like that YouTube “moment of zen” video?)