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REALITY

Kingsley : akrita - incapable of discriminating

The Final Journey

lundi 26 mars 2018, par Cardoso de Castro

honnêteté
honestidade
honesty
honneur
honra
honradez
honor
honour
retitude
retidão

One of the most precious details in what the goddess has to say comes with her description of people as “indistinguishable, undistinguishing crowds.”

In Parmenides Parmenides
Parménide
Parmênides
Parménide d’Élée (), philosophe grec présocratique, pythagoricien (VI-V siècles aC)
’ Greek this is just two dualité
dyade
duality
dualidad
dualidade
dois
two
deux
words : akrita phula. The basic meaning signification
significação
sentido
sens
meaning
raison d'être
of akrita is “without distinction,” “incapable of discriminating. ” Here, the sense is perfectly—and very deliberately—ambiguous.

It means richesse
abondance
riqueza
abundância
wealth
prospérité
Artha
moyens
means
meios
of course that the crowds are so enormous there is no real Bestand
Grundbestand
Realität 
réalité
realité fondamentale
réalité subsistante
real
réel
realidad
realidade
reality
way Weg
chemin
caminho
way
camino
of telling individuals apart. And the fact is that we live such collective and unconscious lives we all form a single, undifferentiated mass : following the same crazy path as everyone else, going through exactly the same basic motions with the same unquestioned habits and beliefs. Even the desire for individuality Einzelnhet
singularité
singularidade
singularity
singularidad
individuality
individualidade
individualidad
individuation
individuação
individu
indivíduo
individuum
individual
vereinzelt
isolé
Vereinzeltung
isolement
Vereinzelung
esseulement
singularização
créature
criatura
creature
personne
pessoa
person
is just a mass movement of the whole. There is nothing Nichts
néant
nada
nothing
VOIRE vide
quite as anonymous as the search quête
busca
demanda
search
quest
to find fulfilment and self Selbst
soi-même
Soi
si mesmo
Self
si mismo
A non-personal, all-inclusive awareness.
-expression.

But for the goddess there is an even more fundamental sense to this total absence of differentiation, distinction, discrimination discernement
diakrisis
diákrisis
discrimination
discernimento
discriminação
discernimiento
viveka
.

The whole of Parmenides’ poem is built around the need Notwendigkeit
nécessité
necessidade
necesidad
necessity
besoin
need
ananke
to distinguish clearly between those two paths she has pointed out—around the urgency for a conscious choice or decision Entscheidung
Entscheidungen
decisão
decisões
decisión
decisiones
decision
decisions
. And failure to distinguish clearly, to choose, to decide, is an essential meaning of the word Wort
mot
palavra
palabra
word
Worte
rema
parole
mot
mots
vāk
vāc
akrita. [95]

Seen through her eyes, our problem is just this : we fail to decide. But at the same time it goes far deeper than that, because no one is even aware of any choice waiting to be made.

The fact that Parmenides plainly lays out the alternatives makes no difference. There is something eternally fascinating and intriguing about what he says ; but no one would suspect he is being Seiende
Seiendes
Seienden
l'étant
étants
ente
entes
sendo
beings
being
serious when it turns out that the choice we are being offered is between a ridiculously unreasonable route of sheer being and a totally inconceivable route of utter non-existence Existenz
existence
exister
existentia
existência
existencia
bios
.

So instead we stay with the sensible middle course, twisting backwards and forwards from path to path, drifting around blindly across the no-man’s-land in between.

And Parmenides manages to sum this all up—our own inability to differentiate, the impossibility of differentiating between us as we are carried along in the steadily shuffling crowds—with just one word. But, as always, there is more to what he is saying than at first meets the eye.

The sound of the two words akrita pbula would immediately have reminded any intelligent Greek of a rather striking expression already used by Homer : akritopbullon, which means “with countless leaves.” In fact akrita pbula, “indistinguishable crowds,” sounds more or less identical to akrita pbulla, “indistinguishable leaves.” Again there is the dance of meaning, the ingenuity in evoking Homer’s poems : the subtle play jeu
jogo
juego
play
lila
lîlâ
game
that makes it seem as if Parmenides was using a musical instrument rather than a simple simplicité
simplicidade
spimplicidad
simplicity
simple
simples
word or two.

And nothing here is random or out of place Ort
lieu
lugar
location
locus
place
. There is nothing arbitrary at all about the image image
imagem
imagen
imaginação
imagination
kalpanā
he so artfully conjures up of humanity Mensch
homme
être humain
ser humano
human being
homem
hombre
the man
anthropos
hommes
humanité
humanity
état humain
estado humano
human state
not just as crowds but also as leaves. For Greeks considered it quite normal—almost a commonplace—to compare mortals with leaves. As Homer had stated repeatedly, well before the time Zeit
le temps
o tempo
the time
el tiempo
chronos
kala
of Parmenides, the human race lignage
linhagem
lineage
race
raça
caste
casta
is as short-lived [96] as leaves that now are growing on a tree and a moment later have been blown away in swirls by the wind.

This is the eternal perspective, the divine divin
divinité
divino
divindade
divindad
divine
divinity
Godhead
wisdom sophia
sagesse
sabedoria
wisdom
sabedoría
σοφία
Sage
Sábio
that Greek poets at their best were able to touch and convey : in reality all our wonderful experiences and great ordeals amount to nothing.

And from the divine point of view all our intelligent decisions are nothing but indecision. Every choice we ever make stems from the lack of any true ability to discriminate. What for us is discrimination is the exact opposite for Parmenides ; is what keeps us spinning around in a daze. And what Parmenides means by discrimination is total madness to us.

The difference in perspectives could hardly reach deeper, or be more paradoxical. And yet it’s very easy to understand verstehen
entendre
comprendre
entender
compreender
comprender
understand
. The decisions we make, the only type of decision we are familiar with, are always between one thing and another ; between something and something else. But the decision that the goddess is facing us with is between everything and nothing—which is a completely different matter matière
matéria
matter
ύλη
hyle
material
matériel
materialidade
matérialité
materiality
materialidad
.

It makes no sense at all to our usual restless thinking denken
pensar
penser
think
pensamento
pensée
pensamiento
thinking
, to what Parmenides calls our “wandering minds.” But one thing should be quite clear : there is nothing even remotely rational about this decision, this choice between two paths.

Rationality is the first thing to go out of the window, because the choice we are being asked to make involves saying yes to absolutely everything we see or think or hear. It demands a state of total alertness, complete acceptance. There is no time to discriminate, no room to be reasonable.

And there is not the slightest reason dianoia
la raison
raison discursive
reason
razão
razón
to go along with this choice that the goddess is urging us to make. Having divine logic lógica
logique
logic
Logik
tarka-vidyā
nyāya
nyaya
on her side has never been enough for her to convince anyone, because only one single factor will ever persuade us. [97]

This is the silent awareness awareness
being aware
être-conscient
ser-ciente
estar-consciente
, nurtured in stillness repos
repouso
stillness
quietud
quietness
passividade
doçura
quietude
quiescence
recueillement
recolhimento
apaisement
hesychia
śānta
Śamah
, of how all our careful decisions are nothing but avoidance of that one crucial decision the gods Gotter
deuses
dieux
gods
dioses
have been waiting and waiting to see us make for thousands of years.


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