Matthew 12:20
Who speaks? Matthew. On whose authority? Isaiah's, more precisely Isaiah 42:3-4. Matthew does not quote, he paraphrases. Isaiah's meaning is that God's elect will bring righteousness to the Gentiles, not by being a rebel, not by making a fresh start and cutting ties with the old that strives for righteousness in its own way, but by clarifying the nature of righteousness. That is my paraphrase. Here comes Matthew's:
Now, there is a strong desire to link this verse to the second coming of Christ or the day of judgment, implying that there is a goal set for an era that we compete to attain and once attained will usher in the next era, but that is not the truth: steps belong to one era, the existence of different eras reflects the fact that, when you use all the matter that you can find in order to build a staircase, at some point there won't be any ground left to build the staircase on. A routine is based on abilities, a game on rules and a manifestation on ideals. A manifestation chooses the games it plays and a game the routines it employs. The natural body of a routine is a man, that of a game an organisation and that of a manifestation a community. A man lasts, as long as his abilities suffice, an organisation, as long as its rules, and a community, as long as its ideals do. Communities progress with new rules and organisations with new abilities, but the goal of the progress is derived from the ideals of the community or the rules of the organisation, and hence progressing abilities may lead to a re-evaluation of the rules of an organisation in light of the ideals of a community, making the existing organisation obsolete, but it doesn't stop there, because eventually no re-evaluation of the rules of the existing organisation in light of the ideals of the community will be satisfactory. And hence we do not attain a support that allows us to go on to the next stage, but a conundrum that forces us to re-evaluate our ideals.
Schopenhauer may have been the first to really see this, that, if the objective world is determined by geometric relations, that is if the laws of nature are assumed to be of this kind, then there can be no room for the subject in it. And hence he has postulated that the (generalised) will is the reason why the laws of nature take on the form they do, allowing for possible irregularities, if the will wants it, though it usually doesn't. But whereas Schopenhauer claimed that he pursued this conundrum as a means to understand that existence is pointless and become ready for the resignation of one's will, I have continued his pursuit in the hope to further the uncovering of our ideals. Thus the flax smokes on, though there are those who seem to be intent on quenching it.
κάλαμον συντετριμμένον οὐ κατεάξει καὶ λίνον τυφόμενον οὐ σβέσει, ἕως ἂν ἐκβάλῃ εἰς νῖκος τὴν κρίσιν.The interesting part is:
τὴν κρίσινYou cannot translate crisis as righteousness or justice. The best translation is probably test. And hence I propose the following translation:
A bruised reed shall he not break, and smoking flax shall he not quench, till he extracts the victory from the test.in other words, (competing) inquiries have to be pursued until the truth is brought to light.
Now, there is a strong desire to link this verse to the second coming of Christ or the day of judgment, implying that there is a goal set for an era that we compete to attain and once attained will usher in the next era, but that is not the truth: steps belong to one era, the existence of different eras reflects the fact that, when you use all the matter that you can find in order to build a staircase, at some point there won't be any ground left to build the staircase on. A routine is based on abilities, a game on rules and a manifestation on ideals. A manifestation chooses the games it plays and a game the routines it employs. The natural body of a routine is a man, that of a game an organisation and that of a manifestation a community. A man lasts, as long as his abilities suffice, an organisation, as long as its rules, and a community, as long as its ideals do. Communities progress with new rules and organisations with new abilities, but the goal of the progress is derived from the ideals of the community or the rules of the organisation, and hence progressing abilities may lead to a re-evaluation of the rules of an organisation in light of the ideals of a community, making the existing organisation obsolete, but it doesn't stop there, because eventually no re-evaluation of the rules of the existing organisation in light of the ideals of the community will be satisfactory. And hence we do not attain a support that allows us to go on to the next stage, but a conundrum that forces us to re-evaluate our ideals.
Schopenhauer may have been the first to really see this, that, if the objective world is determined by geometric relations, that is if the laws of nature are assumed to be of this kind, then there can be no room for the subject in it. And hence he has postulated that the (generalised) will is the reason why the laws of nature take on the form they do, allowing for possible irregularities, if the will wants it, though it usually doesn't. But whereas Schopenhauer claimed that he pursued this conundrum as a means to understand that existence is pointless and become ready for the resignation of one's will, I have continued his pursuit in the hope to further the uncovering of our ideals. Thus the flax smokes on, though there are those who seem to be intent on quenching it.
Labels: 31, bibelkommentar, formalisierung, geschichte, gesellschaftsentwurf, gesetze, institutionen, kommentar, metaphysik, rezension, sehhilfen, wahrnehmungen, zeitgeschichte, ἰδέα, φιλοσοφία
Eingetragen Am/um
07:55
