Tuesday, April 18, 2017

My gal Khora

Some good stuff from the archives:

From this post of mine:

"Wilber's metaphysical ground wherein all forms arise [...] seems much more like Plato's archetypal realm of Ideal forms that step down into the sensible world and 'in'form it. Granted Wilber doesn't see them as 'pre-formed' but rather much more amorphous involutionary and morphogenetic 'potentials.' Still, it seems this is part of the involutionary versus evolutionary dualistic scheme with one side being origin and absolute, with the other being result and relative. Derrida's differant khora is both outside and within that duality, not taking sides, as it were, but providing the stage upon which they play out their differences and similarities."

From this post of Caputo commenting on Derrida:

“When we think of Plato we think of the two worlds or regions allegorized in the cave: the upper world of the intelligible paradigms, the sphere of invisible and unchanging being in the sun of the Good that shines over all, as opposed to the sensible likenesses of the forms in the changing, visible world of becoming.... When presented with a neat distinction or opposition of this sort—and this distinction inaugurates philosophy, carves out the very space of 'meta-physics'—Derrida will not, in the manner of Hegel, look for some uplifting, dialectical reconciliation of the two in a higher third thing, a concrete universal, which contains the 'truth' of the first two. Instead, he will look around—in the text itself—for some third thing that the distinction omits, some untruth, or barely remnant truth, which falls outside the famous distinction, which the truth of either separately or both together fails to capture, which is neither and both of the two.

"In the Timaeus the missing third thing, a third nature or type—khora—is supplied by Plato himself. Khora is the immense and indeterminate spatial receptacle in which the sensible likenesses of the eternal paradigms are 'engendered,' in which they are 'inscribed' by the Demiurge, thereby providing a 'home' for all things.... This receptacle is like the forms inasmuch as it has a kind of eternity: it neither is born or dies, it is always already there, and hence beyond temporal coming-to-be and passing away; yet it does not have the eternity of the intelligible paradigms but a certain a-chronistic a temporality. Because it belongs neither to the intelligible nor the sensible world Plato says it is 'hardly real.' Moreover, while it cannot be perceived by the senses but only by the mind, still it is not an intelligible object of the mind, like the forms. Hence, Plato says it is not a legitimate son of reason but is apprehended by a spurious or corrupted logos, a hybrid or bastard reasoning. Khora in neither intelligible being nor sensible becoming, but a little like both, the subject matter of neither a true logos nor a good mythos” (83-4).

From this post on Sallis' Chorology:

"Khora subverts the whole logic of identity and essence expressed in the phrase 'as such,' and hence problematizes the very possibility of speaking of 'khora itself' as though khora had an identity like any other being. We are firmly caught in a double bind that requires that we differentiate khora from its images while recognizing that such a differentiation is problematic and even impossible. As Timaeus says, only if khora is radically indeterminate and formless -- only if it escapes the order of property and propriety -- can khora receive the properties and formal determinations that first makes the kosmos possible. Khora hovers on the very edge of nothingness, never showing itself as itself, but only in conjunction with the presence of the elemental bodies, as a trace of 'something,' which can never itself be made present. It is thus 'something' very much like what Derrida named différance: an originary spacing and 'differencing' that presence presupposes and that, as a condition for the possibility (and paradoxically the impossibility) of presence, can never itself be present."

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