Sufficient Unto the Day Sermones by Nicola Review 2019


Sufficient Unto the Day Sermones Contra Solicitudinem by Nicola Masciandaro Review 2019 Read books online

Sufficient Unto the Day Sermones by Nicola Review 2019

The writings in this volume are bound by desire to refuse worry, to reject and throw it away the only way possible, by means that are themselves free from worry. If this is impossible—all the more reason to do so. I. The Sweetness (of the Law) II. Nunc Dimittis: Getting Anagogic III. Half Dead: Parsing Cecilia IV. Wormsign V. Gourmandized in the Abattoir of Openness VI. Grave Levitation: Being Scholarly VII. Labor, Language, Laughter: Aesop and the Apophatic Human VIII. This is Paradise: The Heresy of the Present IX. Becoming Spice: Commentary as Geophilosophy X. Amor Fati: A Prosthetic Gloss XI. Following the Sigh




saw Nothing, and the Nothing was God; for when he saw God he calls that Nothing. The second: when he got up he saw nothing but God. The third: in all things he saw nothing but God. The fourth: when he saw God, he saw all things as nothing.”4 Similarly, Augustine’s well-known statement as to the unknowable knowability of time—“What therefore is time? If no one [nemo] asks me, I know; if I want to explain it to someone questioning me, I do not know”5—may be (im)properly read as saying that time is known in the positively negative presence of a nemo, a not-man (ne+homo) who asks about time, a pure question posed by nobody. The presence of this no-one who is still there, a senseless letter-spirit and sudden negative indication upon which superlative understanding depends, provides a fitting structural figure for this method and an image of its divinatory, daimonic form, its sortilegic reading of received signs. This is not to say that there is anything really distinct or novel about hyper-literal anagogy, for its essential principle— insistence on the immanence of the transcendent, the materiality of the intellectual, the literality of the spiritual—is found in all forms of interpretation. What is special about it lies in its being a method of interpretation that literalizes interpretation itself, defining an intimate space of hermeneutic truth that is more interior to the text by remaining just outside its evental boundary, thus also spiritualizing interpretation itself, turning the very externality and appearance of the letter into its inner significance. As Dante in the Vita Nuova is driven to say of Beatrice’s nineness, precisely to continue expounding its meaning even further, “but if we consider more subtly and according to infallible truth, this number was she herself [medesima].”6 Manifesting a novel unity or third kind of mostitself-ness (medesimo, from met + ipsissimus), a less that is more than itself, hyper-literal anagogy constitutes a positive, reintegrative synthesis of the good and bad senses of gloss (clarifying commentary, specious interpretation, superficial

4 Meister Eckhart, The Complete Mystical Works, trans. Maurice O’C Walshe (New York: Crossroad Publishing, 2009), Sermon 19, p. 142. 5 “Quid est ergo tempus? Si nemo ex me quaerat, scio; si quaerenti explicare velim, nescio” (Augustine, Confessions, 11.14). 6 Dante, Vita Nuova, trans. Dino S. Cervigni and Edward Vasta (Notre Dame: University of Notre Dame, 1995), 29:3.

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