The World Explored, the World Suffered Education Issue Nr. 6 May 2018 - Page 22

drunk and have sex with Eros’s mother?) but rather in terms of their more universalistic cosmological and humanistic intentions. The language of these myths in talking about events are using these events to carry a deeper signification about, for example, the nature of infinite reality and finite man. Symbolic discourse was also for Heraclitus believed to be the dwelling place for the Gods and a domain he wished to inhabit and believed he was inhabiting toward the end of his days. Perhaps he was the first to believe that he was the son of the Gods, surveying eternal and infinite change from the vantage point of Logos. One of the great hermeneutical sins is to concentrate on the object of the discourse(the events) and survey this object independently of the intentions behind the text. In other words, the sin amounts to misunderstanding the function of mythical language which is revelatory of the nature of man and the nature of the world he dwells in. In the language of Aristotle mythical language moves in the orbit of the spheres of the theory of formal and final causes. Such theory strives to answer the question: “Given mans nature, what is his telos?” (Can he dwell with the Gods like Heraclitus?). I write “Given mans nature” but our answer to question two must surely force us to admit that only a God can know mans nature and telos. We can only strive or will to know with the help of our theories(for example, Aristotle's hylomorphic theory of change). But what, then, are the grounds for claiming that our myths contain “theories”. Well, readers and interpreters of myth will be able to identify assumptions(of, for example, an infinite reality whether it be infinitely continuous or infinitely discrete). Readers and interpreters can also identify the logical consequences of these assumptions. If, for example, reality is an infinite continuum we might be able to dwell like Heraclitus in the realm of the Gods. If not, then we are truly tragic creatures who will need to live forever with their wounded egos continually bruised by the discrete difference between what we wish for and what is possible for us to experience. There are, in myths, also embryonic arguments. Heraclitus is a good guide to follow into this labyrinth. He clearly uses the principle of non-contradiction when comparing a pair of opposites to generate an identity, e.g. “the road up and the road down is the same”. Myths are filled with seeming contradictions, if we do not interpret the symbols hermeneutically. If we use the correct “theory” many of the proclamations we encounter are both significant and meaningful. Resource, Eros’s father and Poverty, Eros’s mother appear to be opposites at seemingly irreconcilable poles of the spectrum of practical reasoning, and yet the