Il tempo della festa by Furio Jesi

By Furio Jesi

In queste pagine esemplari, Jesi definisce in keeping with l. a. prima volta il rivoluzionario modello della “macchina mitologica”, riflette sull’esperienza festiva e sulla rivolta come “sospensione del pace storico”, getta una luce sorprendente sul rapporto tra poesia e merce. Intreccia le opere e le vicende esistenziali di Rimbaud, di Rilke, del giovane Lukács e di Cesare Pavese, mentre in un importante inedito ricostruisce il linguaggio mitologico della Storia di Susanna nella Bibbia. Ripercorrendo infine l. a. propria biografia intellettuale – dagli esordi da enfant prodige al magistero di Kerényi e agli ultimi lavori ispirati a Benjamin e a Bachofen – ci guida nelle stanze nascoste del proprio laboratorio. Ancora una volta, ci offre straordinari strumenti critici contro le mitologie dominanti, svelando le strategie che separano gli uomini uguali dai diversi, riconoscendo nel potere una vera e propria “religione della morte” cui si oppone soltanto il pace della festa e dell’insurrezione.

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Of the many, three of these possibilities are central. The first involves the identification of the ‘wise’; the second is the evocation of a relationship between commonality, order and justice, and then finally there is the presentation of the world in terms of order. While what is regulative pertains both to ‘the Gods’ (theous) as well as ‘humans’ (anthropóus), this recognition of the regulative is not the province of the Gods, let alone of humans in opposition to the Gods. That recognition is clearly defined in relation to ‘wisdom’.

That move is itself predicated upon the original status of being-in-common and being-in-place as the already present condition of human being. 22 Such an eventuality would depend upon the possibility of locating the presence of human being as originally singular and independent – a move that would be the reduction of human being to a human being, a reduction denying the inherent relationality that defines human being. The second point is that once it can be conceded that measure and order are original, and this is a position that has already been noted in Plato and as will be seen is also present in Heraclitus, Pindar and Sophocles (remembering that they comprise just three possible moments), then what matters is the way in which that originary status is operative.

Not only does this fragment contain a definition of wisdom, namely, listening to the logos, but it also contains a linguistic play – as many commentators point out – between logos and homologein. The play has important consequences as it positions agreement – such that agreement is defined as that speaking which takes place in accord with the logos. The ground of agreement therefore does not depend upon the individual. Even at this early stage, it is perhaps possible to define wisdom as acting 46 Place, Commonality and Judgment in accordance with that which occurs, or takes place, kata ton logon.

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