χώρα, topos, aporos and Derrida

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locke

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« on: March 08, 2016, 05:56:14 am »
In, Timaeus Plato explores both chora and topos which is apparently catnip to philosophers who come after, as we can read in Derrida’s Sauf le nom.

Did your usage of the terms “chorae” and “topos” arise from the philosophical genealogy springing from Timaeus’ loins?

Is there an intimate relationship between chorae and topos we readers may not be aware of?

At one point, the complexity of the universe is deconstructed downwards to the simple phrase, “The circuit of watcher and watched that underwrites all existence,” the circuit as described is a polarity or binary, does a chorae shake the foundations of this structuration?

Does a chorae deconstruct deconstruction?

Does the aporos articulate undeconstructible language?


(this post dedicated with vast appreciation to Happy Ent, sologdin, Sci and all the others that puzzled me with these questions: if I fucked up in understanding your discourses, please correct my errors!)

locke

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« Reply #1 on: June 22, 2016, 05:47:20 pm »
if chorae are "ontological stressors" how does that fit in with the eschatology of the judging eye?
« Last Edit: June 22, 2016, 07:40:15 pm by locke »

Cű'jara-Cinmoi

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« Reply #2 on: June 23, 2016, 01:14:41 am »
It's been so long I'm honestly not sure of their original provenance. The idea, however, is that intentionality is objectively real, which means that Earwa is chalk-filled with transcendental signifieds--which is basically what sorcery amounts to, transcendental signification, utterances true by virtue of materializing their objects. "Deconstruction" understood as a peculiar, hyper-intellectualized form of interpretation is simply a false theory in Earwa. But the objectivity of signification suggests the objectification of any number of semantic phenomena (after all, this is basically what premodern and fantastic ontologies consist in), including  the collapse of apparently true claims into contradiction or aporia. Chorae concretize the collapse of intentionality into contradiction, thus undoing transcendental significations not bound into the intelligibility of the whole, that is, the sorcerous vandalism of Nonmen and Men.

With topos the idea is simply that suffering, as something objective, itself entails an objective toll, one commensurate with the intuitive premium it commands. Too much has the effect of rubbing existence itself raw.