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VOEGELIN COLLECTED WORKS NOTES

“The order of history emerges from the history of order” (14.19). “Ideology is existence in rebellion against God and man. It is the violation of the First and Tenth Commandments, if we want to use the language of Israelite order; it is the nosos, the disease of the spirit, if we want to use the language of Aeschylus and Plato. Philosophy is the love of being through love of divine Being as the source of its order. The Logos of being is the object proper of philosophical inquiry; and the search for truth concerning the order of being cannot be conducted without diagnosing the modes of existence in untruth. The truth of order has to be gained and regained in the perpetual struggle against the fall from it; and the movement toward truth starts from a man’s awareness of his existence in untruth. The diagnostic and therapeutic functions are inseparable in philosophy as a form of existence. And ever since Plato, in the disorder of his time, discovered the connection, philosophical inquiry has been one of the means of establishing islands of order in the disorder of the age” (14.24). “God and man, world and society form a primordial community of being. The community with its quaternarian structure is, and is not, a datum of human experience. It is a datum of experience insofar as it is known to man by virtue of his participation in the mystery of its being. It is not a datum of experience insofar as it is not given in the manner of an object of the external world but is knowable only from the perspective of participation in it. The perspective of participation must be understood in the fullness of its disturbing quality. It does not mean that man, more or less comfortably located in the landscape of being, can look around and take stock of what he sees as far as he can see it. Such a metaphor, or comparable variations on the theme of the limitations of human knowledge, would destroy the paradoxical character of the situation. It would suggest a self-contained spectator, in possession of and with knowledge of his faculties, at the center of a horizon of being, even though the horizon were restricted. But man is not a self-contained spectator. He is an actor, playing a part in the drama of being and, through the brute fact of his existence, committed to play it without knowing what it is” (14.39).

This sense. he is engaged with the whole of his existence. for from the depth .] “Participation in being.39-40).” a part of being. This situation of ignorance with regard to the decisive core of existence is more than disconcerting: It is profoundly disturbing. There is no such thing as a “man” who participates in “being” as if it were an enterprise that he could as well leave alone. radiating sense over the proposition: Man. and furthermore capable of using language and calling this experiencing consciousness by the name of “man. At the center of his existence man is unknown to himself and must remain so. of calling forth. fundamental as the act of evocation is—for it forms the basis for all that man will learn about himself in the course of history—it is not itself an act of cognition. for participation is existence itself. rather. as an adventure of decision on the edge of freedom and necessity” (14. a “something. is precluded by the identity of the knower with the partner. The Socratic irony of ignorance has become the paradigmatic instance of awareness for this blind spot at the center of all human knowledge about man. there is. in his existence. however. however.[Participation another name for existence. of which existence is a part. “…[M]an’s participation in being is not blind but is illuminated by consciousness. Nevertheless. for the part of being that calls itself man could be known fully only if the community of being and its drama in time were known as a whole [th]. Man’s partnership in being is the essence of his existence. will turn into nonsense if one forgets that subject and predicate in the proposition are terms that explicate a tension of existence and are not concepts denoting objects. however. capable of experiencing itself as such. and this essence depends on the whole. There is an experience of participation. is not a partial involvement of man. The role of existence must be played in uncertainty of its meaning. There is no vantage point outside existence from which its meaning can be viewed and a course of action charted according to a plan. participates in being. Knowledge of the whole. nor is there a blessed island to which man can withdraw in order to recapture / his self. a reflective tension in existence. and ignorance of the whole precludes essential knowledge of the part.” The calling by a name certainly is a fundamental act of evocation. of constituting that part of being as a distinguishable partner in the community of being.

Attunement. From the attempts at exploration we are thrown back into the consciousness of essential ignorance. Man can achieve considerable knowledge about the order of being.of this ultimate ignorance wells up the anxiety of existence” (14. as soon as we try to objectify them we lose even what we have. We are thrown into and out of existence without knowing the Why or the How. Still. for though this being. may be gained by attunement. however. when it maintains a tension of awareness for its partial revelations in the order of society and the world. We experience our own lasting in existence. therefore. we shall not find life eternal but lose ourselves in the imagery of immortal gods. but while in it we know that we are of the being to which we return. The concern of man about the meaning of his existence in the field of being does not remain pent up in the tortures of anxiety but can vent itself in the creation of symbols purporting to render intelligible the relations and tensions between the distinguishable terms of the field” (14. From this knowledge flows the experience of obligation. essential ignorance is not complete ignorance. “The ultimate. Hence . “But here again we reach the limits that are set by the perspective of participation. passing as it is. of the mystery in which it participates / though it does not know what it is. will be the state of existence when it hearkens to that which is lasting in being. and in these experiences existence becomes transparent. of paradisiacal or Olympian existence. as well as the hierarchy of lasting. entrusted to our partial management in existence while it lasts and passes. and / not the least part of that knowledge is the distinction between the knowable and the unknowable. Such achievement. If we try to explore the mystery of lasting as if life were a thing. when it listens attentively to the silent voices of conscience and grace in human existence itself.40). we “know” something. If we try to explore the mystery of passing as if death were a thing. for lasting and passing are properties of being and existence as they appear to us in the perspective of our existence.40-41). revealing something of the mystery of being. it may also be lost by default. we shall not find anything but the nothing that makes us shudder with anxiety from the bottom of existence. comes late in the long drawn-out process of experience and symbolization that forms the subject matter of the present study.

it is the profounder horror of losing. he analogically repeats the divine creation of the cosmos. for in repeating the . is asserted even more forcefully. far from being compromised. the insight of conversion. the old truth. the old truth. is asserted even more forcefully. The analogical repetition is not an act of futile imitation. but its communication has become more cautious. the principle that God is the measure of man. There is an awareness that the new truth about being is not a substitute for. perhaps betraying influences of Oriental political culture. strong in his early and middle years. “To establish a government is an essay in world creation. with the passing of existence. and the love of being that inspires intolerance must compromise with the conditions of existence. but its communication has become more cautious. but an addition to. To be sure. undergoes a remarkable transformation. when his intolerance of unseemly symbolization.the anxiety of existence is more than a fear of death in the sense of biological extinction.49-50). perhaps betraying influences of Oriental political culture. far from being compromised. and of the new truth there will be infiltrated only as much as the / Intolerance of unseemly symbolization does not resolve this new problem. There is an awareness that the new truth about being is not a substitute for. When man creates the cosmion of political order.42-43). This attitude of compromise can be discerned in the work of the old Plato. and of the new truth there will be infiltrated only as much as the” (14. To be sure. This attitude of compromise can be discerned in the work of the old Plato. the principle that God is the measure of man. “Intolerance of unseemly symbolization does not resolve this new problem. but an addition to. strong in his early and middle years. when his intolerance of unseemly symbolization. undergoes a remarkable transformation. and the love of being that inspires intolerance must compromise with the conditions of existence. the slender foothold in the partnership of being that we experience as ours while existence lasts. The Laws envisage a polis that is constructed as a cosmic analogue. In existence we act our role in the greater play of the divine being that enters passing existence in order to redeem precarious being for eternity” (14. The Laws envisage a polis that is constructed as a cosmic analogue. withdrawing deeper behind the veils of the myth. withdrawing deeper behind the veils of the myth. the insight of conversion.

A civilization is . Hence.. Incidentally. the erection into historical constants of the phenomenal regularities.55). but rather is a telos. literal misinterpretation of the doxaphysical notion of the heart/nous as the psychosomatic “knot” that stands as the center of man’s being. is especially reprehensible because the civilizations are not self-contained units repeating a pattern of growth and decline. when they ascended the throne of the pharaohs. “The intelligible order of history cannot be found through classification of phenomena. it must be sought through a theoretical analysis of institutions and experiences of order. There is not anything left when you take all the “anthropos” out of the cosmos. Heart burial is a naïve. Heart burial is a kind of “false reification” that twists the doxaphysical notion of anthropocosmic glorification into a shocking dokephysical desecration of man and cosmos. took Egyptian hieratic names. which indeed can be observed in the civilizational courses. when participating in the creation of order. The ultimate constants of history cannot be determined by forming type concepts of phenomenal regularities. in the measure allowed to his existential limitations. / stressing their relationship to Amon. 88-89). Doxaphysics proclaims the myth or analogy to be literally true: the universe is a man. This mixture of symbols facilitated the integration of foreign civilizations into the empire. as well as of the form that results from their interpenetration. as well as in the Ionian cities. Cambyses and Darius I. [Doxaphysics is a kind of “true reification” of the “analogical creation”. for historical regularities are no more than manifestations of the constants of human nature in their range of compactness and differentiation. not like a man. this center is not statically conceived. Only when the frequent revolts in Babylon and Egypt.cosmos man participates. Moreover. Moreover. in the creation of cosmic order itself. proved the system to be a failure did the Great Kings abandon the attempt and rule the conquered regions as parts of the Achaemenian empire without regard for their politico-religious traditions” (ibid. in his creative endeavor man is a partner in the double sense of a creature and a rival of God” (14. man experiences his consubstantiality with the being of which he is a creaturely part.] “Cyrus submitted to the Babylonian ceremony of being called to the throne by Marduk.

. was the older system gradually supplemented by canal irrigation. A civilizational form has historical singularity. “The sudden transition from primitive agricultural communities to a great imperial civilization must be admitted as historical fact. considerably higher than in Belgium. in the supracivilizational. 102). Egypt is a narrow trough of fertile land along the banks of the Nile. (-) Not until the middle of the second millennium. The assumption is reasonable because the system of basin irrigation. universal drama of approximation to the right order of existence through increasingly differentiated attunement with the order of being. in its historically unique way. “…[F]or more than a thousand years Egypt had no permanent capital. which has about 700 persons per square mile. goes back to antiquity and was / probably in existence even in the Protodynastic Period.200 per square mile.. when . In that habitable tube the density of population is today more than 1. 104-105). and the mutual tolerance without dogmatic selfassertion. closed in by the desert cliffs east and west. made it suitable for cotton and sugar crops. the homogeneousness underlying a sophisticated local rivalry. The life in a closely packed neighborhood. on which the Egyptian economy and its population capacity rests.. and resulted in a proportionately larger increase of population. under the Khedive Mohammed Ali. which greatly increased the acreage of arable land. must have caused among these people the intense social and intellectual intercourse. but still must have been very much higher than in any of the other civilizational areas of the time. because the form is an act in the drama of mankind that unknowably is enacted into the future” (ibid. The crowding of a rural population in semiurban density can therefore be assumed as the factor that appreciably contributed to the sudden outburst of civilizational energy.the form in which a society participates. The density in antiquity was substantially lower. which indeed characterize the imperial civilization once it comes into historical view” (ibid. Only in the nineteenth century A. never to be absorbed by phenomenal regularities. the most densely populated industrial sector of Europe.D. but one can do no more than form a reasonable guess concerning the circumstances that favored such an extraordinary development. with the river running the whole length of the settlement as its highway.

” 256). The Light poured forth from Christ's flesh. but except in scattered instances. “Jaspers. Pentecost is the highest form of glorification. 6:3]." Empirical Dogmatics. Jewish Mysticism: The Modern Period. (3) Babel and the confounding of tongues [The antiPentecost—Babel—is a city! Thus Pentecost is a city! Note Fr. but it also elevates the spirit because it emphasizes the urgency of living authentically without postponement. the highest form of divine inspiration that has ever existed in history. the Adapa myth may represent the blessedness of man’s place between heaven and hell. (2) Nephilim—the children will not be immortal [Gen.. but this flesh was outside the Disciples. It is the highest form that has existed until now. as Pentecost had not yet taken place. John Romanides on Pentecost as the greatest dose of glorification ever. don’t know pg. 111). can one justly speak of an Egyptian capital city ” (ibid. man’s felicitous place as the proper admixture of Good and Evil Yesers (see Dan.).. *[Romanides citations about Pentecost as New Jerusalem] (a) “… [T]he greatest dose of divine inspiration ever seen in history was the experience of Pentecost. (b) “During the illumination of Christ on Mount Tabor.Thebes acquired metropolitan character. death “is the source of anxiety.*] Insight into the Adapa issue [O&Hv1/14. The crisis of God-man rivalry is expressed in Mesopotamian cosmic myth: (1) Eden—man becomes like the Elohim in eating the fruit. “Divine kingship is a rare phenomenon.58-61]: As Koestenbaum summarized Karl Jaspers. In both cases the Disciples . 105). Consciousness of the inevitable presence of death gives man courage and integrity: it gives him an authentic perspective on the things that matter most” (Koestenbaum. 274ff. Thus. It occurs in Egypt. it occurs neither in Mesopotamia nor in any of the major cosmological civilizations” (ibid. This is the difference between the Transfiguration and Pentecost. the three Disciples were within the Light.

don’t know pg.” Empirical Dogmatics. At the Transfiguration. AND THE HOLY CITY JERUSALEM: “At Pentecost the Disciples became members of the Body of Christ. They had inner noetic prayer and had attained to theoria of the Light.attained to theoria of the Light. Christ is Light by nature. They had the Holy Spirit within them. . however. The unincarnate Word is now incarnate. the Apostles 'undergo' glorification. (d) “The answer to these questions is that in the Old Testament there is revelation of the unincarnate Word. Christ 'works' glorification. He did not say it in a moralistic. but "all truth". so the Body of Christ acted from within them. but in reality. in the uncreated Light. the Body of Christ was outside the Disciples. 5:14). whereas from Pentecost onwards the Disciples were members of the Risen Body of Christ. When Christ said to His Disciples.” Ibid. After Pentecost the holy Apostles lived in the glory of Christ. which was revealed on the day of Pentecost.” Empirical Dogmatics. sentimental and conventional sense. They received this Light and shone as light in the world. the Apostles had this Light by participation. is that the Church is the Body of Christ. This is truth not falsehood. don’t know pg. REALISM OF GLORY. This is "all truth". "You are the light of the world" (Matt. (c) DOXAPHYSICS.

Peter Koestenbaum. NJ and Jerusalem: Jason Aronson. New York and London: Macmillan/Free Press/Collier Macmillan. Edited by Paul Edwards. 1999. “Jaspers. Volume Three: The Modern Period. Northvale. Karl.” 4. 1972.254-258 in The Encyclopedia of Philosophy.BIBLIOGRAPHY Joseph Dan. Jewish Mysticism. .