By Chiara Bottici
During this booklet, Chiara Bottici argues for a philosophical realizing of political fable. Bottici indicates that fable is a approach, certainly one of non-stop paintings on a uncomplicated narrative development that responds to a necessity for importance. humans desire that means so as to grasp the area they reside in, yet additionally they desire importance with a purpose to stay in a global that's much less detached to them. this is often really precise within the realm of politics. Political myths are narratives by which we orient ourselves, and act and think approximately our political global. Bottici exhibits 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 shop cause, we have to examine it from the perspective of delusion.
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Extra resources for A Philosophy of Political Myth
IV, 7, 1011b 26). 22 In this sense, their views seem to be closer to the modern ones. However, even if they conceive of truth as correspondence to reality, the crucial point is the way in which they conceive of reality itself. The ancient Greeks did not even have a word that corresponded to our term “reality”. We, children of the Cartesian revolution, conceive of what is “real” as fundamentally opposed to what is “ideal”. In contrast, for the ancient Greeks, there were only ta onta, the things that are, or to on, the being as expressed by the nominalised participle of the 22 For Plato’s view of aletheia, see also Soph.
Since, for Aristotle, “to know” means to know why things are like this, that is to know their causes (Met. 983a), one must conclude that, for Aristotle, mythological narratives are also a form of knowledge. Inasmuch as they tell us where things come from or who has made them, they also aim to identify causes in the sense of the Greek aitiai. This does not mean that there are no differences between myth and 17 A similar point is made by Abbagnano in the entry “Causalit`a” of his Dizionario di filosofia (1971: 118), and by Pellegrin in his recent Le vocabulaire d’Aristote (2001: 12).
983a), one must conclude that, for Aristotle, mythological narratives are also a form of knowledge. Inasmuch as they tell us where things come from or who has made them, they also aim to identify causes in the sense of the Greek aitiai. This does not mean that there are no differences between myth and 17 A similar point is made by Abbagnano in the entry “Causalit`a” of his Dizionario di filosofia (1971: 118), and by Pellegrin in his recent Le vocabulaire d’Aristote (2001: 12). P1: SBT 0521876559c01 CUNY769/Bottici Mythos and Logos 0 521 87655 9 May 12, 2007 22:16 37 philosophy for Aristotle.