Itchy Blister On Buttocks

Construction and Deconstruction of monotheism

of monotheism as an exception
Bible: separation from God
Philosophy: Universality
separates the definition and translation
no Europe without monotheism
Technique: The Return of separate The death of God

Believers
Appendix I - The Pentateuch began with Deuteronomy
Appendix II - How broke with Plato Socrates in the Republic

Monotheism European
we are accustomed, and yet he
goes without saying.

Two figures, very foreign to one another, co-
live in him.
A God Warrior, old myths of the Hebrews,
intervened in the history of this small nation of
by prophets,
then became silent.
A prime mover,
designed by a Greek philosopher who no longer believed in the myths,
gives its momentum to the movement of stars,
but remains motionless and autarkic
without knowing what is outside it. All

opposed these two celestial figures, nothing closer.
If it were not a parallel philosophical
between writes:
the prophet who wrote the anonymous book says Deuteronomy, whose other books of the Pentateuch followed,
the Socratic school of philosophy.
These entries are also very different, however, one
,
written many hands over several centuries,
spread of myths and historical
another, rather
epistemological and wary of temporal
seeks to capture what remains the same
below changes that tell stories. A formal gesture

common to both entries
- responding to what Heidegger called Ontotheology -
may account for this highly improbable meeting between the Hebrew prophets and Greek philosophers
European sources of Monotheism.

of monotheism as an exception

1. The monotheistic God of the West is an exception historical, after the match - unlikely - in Christian theology takes writing the Pentateuch (first five books of the Bible-that itch) and the Physics of Aristotle. Efforts will be here in-dicated some major features of its formation philosophical-tion, which may also ren-DRE account of his subsequent deconstruction stuff-ing modern, secularized-tion or so-called 'death of God'.
2. We must first reject what might be called the obscurans-Semitism of the Moderns who wanted to "explain" religion (of others), essential structure of human society until re-cently, by ancestral fears or by a pre-logic more Infant or less, or some imaginary projection feuer-ba-bitch-man or any other that we would only prepaid. This type of explanation of societies is rather more in-dice of ignorance, including about our so-panies to us. It will not include those who are strangers to us that where they are relatives, when their strangeness has structural similarities among us.

Bible: separation from God

3. No society can survive only in descendants of ancestors transmitting system uses its allowed to get there: the re-production of this system in its territory could even be used to de-finish this society. These uses - for original-not lost in time, tested as valid by the very existence, more or less fruitful, the company uses to which these re-petition strict and demanding skill is his due (on ) live - hold their efficacy 'present' of ancestors-that death was very em-worn and supernatural beings and immortal - highly variable in different societies - the alternate. Their second repeat myths that fertility abundant and valuable (fields, cattle, women, houses) is never likely to mastery by the work of humans. Indeed, the expected blessing by the repetition of rituals (reread scrupulous, according to the etymology of the Latin word 'religio' relegere) holds within it the curse. The child who is born is the greatest blessing of a house: born in bloodshed (bloodshed indicates death), he will die one day and work hard to land that it is the height of her fertility; Chap. 3 of Genesis in-ter-lend this mixture of life and death (Mortality, their pain of childbirth, the trouble at work) as punish-ments of an original transgression: evil had thus human hands. The beneficiary (curse) and diction were separated good and evil. As Plato would also, quite other-wise of course, po-ing the eternal Idea of the Well-nel.
4. This separation of Good and Evil is inseparable from that of the God of the Hebrews in the Pentateuch, written by re-cent work, much later than previously thought, under the push-posed of the great prophetic movement (The clincher: none of the prophets, from the eighth century BC. JC sixth, Amos and Isaiah, Ezekiel, cites Abraham, Jacob, promise, nor Moses, the alliances it in the wilderness, the law ). The first book to have been written around 640 BC. JC, it was him from Deuteronomy (Ch. 5-29), who, about 350 years after the establishment of the monarchy-da vidi-that, fiction award of the Act to the desert and the covenant between Yahweh and the ancestors of the Hebrew people, before their entry into Palestine: the ethical law of Good, to be performed by each Jew all his heart, is po-posed earlier as to the beneficial uses for ancestral (curse) of earth diction, which is therefore for the Lord alone (while elsewhere, the rule is that of polytheism gifts, good and bad). This alliance opens up a re-form of social justice that places the obligation to provide assistance to widows, orphans and gold-emigrants, those who have no home in the heart of the al-liance, "that There is therefore no poor among you "(15:4). In addition to the ordinary law (Ch. 19-25), it creates a kind of law, constitution-nel 'of the covenant (chap. 12-18) that center Jewish worship in the only Royal Temple of Jerusalem and abolished all sanctuaries regional newspapers. The 'mono' mono-theism is thus related to that of monarchy (as in religion Indo-Europeans, according Dumézil func-tion sovereign and priestly composed with the warriors and with that pay- ; without). Other books of the Pentateuch, written after the Babylonian exile, re-put in question the report God / King, the LORD Separated (or Holy) is raising very clear-ment over the monarchy Earth and his fe-condition, Premiere Ancestors of other nations, in coming-of-late creator of Heaven and Earth. This first page of the Bible, so famous, was one of the last to have been written, and our whole difficulty of Understanding, as if ENSEM-ing had been written down, "the God your Father "(Gen 46.3 and Ex 3.6) being cleared in advance by this fig-re, anthropological virtually impossible, be-bare-border family to any reader of the Bible, that of a God- homeless people which it chooses one from the chap. 12 of Genesis, Exodus, and that re-start from scratch with Moses.
5. Deuteronomic reform having failed, Israel would cease to be under the rule of successive empires, from Babylon to Rome, the movement around Jesus inherits a Messianic perspective co-apocalyptic abandons the political side that the prophetic promise and believes that, as the earliest Christian texts, that the end times approach the end of the contemporary-generation (Mark Ch. 13, I Epistle to the Thessa-loniciens, chap. 4, 13 -18). It did not arrive, other texts (Luke, etc..) Attempt to establish an expected longer, but that will only be possible by the work of Paul de déjudéisa-tion of his message (leaving the Temple and Act) for not-for ser-dias pora Jewish Hellenistic world, forgetting all the Palestinian-nien story of Jesus, he preaches that the death and resurrection of Christ and love to the death, the division between church the 'mad' and 'poor'.

Philosophy: the definition separates

6. He must now pay attention to the other pillar of the Western God-tal Greek philosophy of the Socratic school. Books II-IV, VIII-IX of Plato's Republic break with the Socrates of Book I on justice, developing after the collapse of Athenian democracy-nian, a fictional city just as books V-VII X later supplemented by its order on the theory of eternal Ideas and the innate soul and immortal. The idea of well-developed watershed in recent legislation, particularly the Timaeus, the Demiurge shaping the cosmos, and there seems to be a striking parallel between the two scripts, one of your Hebrew prophets and the Greek philosophers, and their por-Wu to the good of a just so-ciety. But it will take the Physics of Aristotle to draw a parallel with the biblical creation metaphysics prevail. The definition, on the one hand, separate each living being - de-over in his ousia (substance-essence) - the Physis (Nature), ie, the Earth, its power (hidden) Birth rate: who gives and sustains, on the other hand, it appli-dera, through the causal gno-séologique, a prime mover is the principle of all being, but so se-trimmed he does not even know what sub-lunar world which is the origin.

Universality and translation

7. Now it turns out that Jews and Greeks are peoples endogenous-mi-tion that does not mix with other pagans and barbarians, they will be defeated warriors who will grow together in Diaspora Hellenism in the other, where Christianity is devel-oped as the third major step in the history of Western God, that of universal (or catholic) above languages and other uses private individuals of each people. This movement of trans-lation is a share in writing by Jewish writers of the New Testament in Greek, he is told the other hand in the myth of the fiery tongues of Pentecost, when a crowd of foreign plays Peter preach to them in their own languages (Acts of the Apostles, chap. 2). In terms of Greek philosophy, this universality, however, apo-rétique with the historic character, so the quota, the events of Jesus and the Bible (history, in philosophy, is the accidental); aporia will be 'solved' in Trinitarian and Christological dogma, which, however, ti-rent side of the divine Jesus (see Creed, where the history is almost disap-ru), while the Church exhibited well the human side of his history, in contrast to a faith whose dis-course has used the Greek motifs to détemporaliser, Had NISER.

no Europe without monotheism

8. In the West, the Church became Roman, instead of dying empire. It's very imperially Indeed, in contrast with the apostle Paul (Ie Epistle to the Corinthians, chap. 1, 17-25), that our pagan ancestors-Christianized barbarians are more or less violent (later the capitalist machine s'univer also imperially-soiled).
9. Christian theology, first and Plato, through Augustine of Hippo tin, appropriate to a Christian monks, warriors and pay-without, underwent a decisive transformation in the thirteenth century, including the writing of Thomas Aquinas, who managed to make Aristotle the master school of Europe to come. It is in his Summa Theologica that we owe the ultimate philosophical monotheism, the establishment of a De Deo uno next to the tradi-tional De Deo trino, which Occam develop Augustinian consequences.
10. We can indeed understand his nominalism as tex-tual place where all this work bimillenary writing and thinking leads, in the drawing finally pure of what Heidegger called Ontotheology. The Prime Mover there is one, indis-na-bly, with the creator God of the Bible: it is the cause Premiere and last of all living, of all things, he knows di-rect-ing without a concept or essence, in its singular-ity, and then, and especially perhaps it is eternally present in the soul of a Christian more deeply than in Horeb in Deuteronomy where Moses was a mediator, as well as representation philo-so-graphic in the soul, and soon the topic will become possible without the obligatory passage-mediated sensi-ble and empirical: it is our idea, familiar, intent, concept, signi-fica-tion of the sign without language.
11. That is the Ontotheology most extreme, that of Luther, illus-entry equally well in a Descartes, a Malebranche, a Berkeley. That means you would not Eu-rope without it: Greek philosophy, without which modernity would be inconceivable-ment, was sent to us by Chris-tian theology, his main reasons for the preaching parish cation . Therefore we can not be naively 'con-be' idealism 'con-be' Christianity 'cons' God, we-my som's heirs, mixed with other ancestors more lately. How-ever this pattern of inheritance is only 'cons' idealism the repre-sen-ta-tion of Europe, it presupposes the historical weight of philosophical words in our languages.
12. Now is the representative-ta-tion that made possible the breaking of the physics of Galileo and Newton with Aristotelianism, re-main breaks which are several factors. On the one hand, this 'presence' of eternity di-vine that allows linear time, while remaining on the side of such accidental, can be taken as a dimension mea-able like the traditional measure of land (which gave its name to the geometry) and space, which continues to be the place of things, becomes ex-tension. They lend themselves well at Work that the mathematics, algebra, whose invention, at the same time, the rating actually writing it universal, extra-tible to play in each language always be-played, gar-ing its essentially free operation. Time and space lends itself equally to the Mensu-operation of the experi-menta-tion technique by these true artisans who are the two great physicists. Among them, the universal and the contingent will be forged in-dissociation: as if it was a very moving re-twisted theological aporia where that was a real 'solution', but cularisée-like Kant, the philosopher more Newtonian than Newton, has realized the first. While remaining both in the matrix of onto-theology, however well they are structural angles are fired: in relation to God, the soul, the thing itself-substance-essence, pure reason critic, knows nothing.
13. Dismissed, this triumvirate, however, had made a different kind of invaluable service to if this ungrateful modern science in ren-ever once the dignity of a soul to women and slaves from the end of the empire, it is their job, the work of their hands, which was also dignified as ever the Greeks-who-philosophical phaient, or in the noble warrior. The bourgeoisie of the towns (including Marx praised as it is known in the manifesto) is that Christian dignifying job well done as care of things, instruments, their use, otherwise Galileo and New-ton n ' would have been possible (Archimedes, for example, wrote nothing about his knowledge of engineering useful because so vile and mercenaries).

Technique: The Return of separate

14. Machine technology, following the physical sciences and chemically, is the unexpected return of two separate entries in the past, and universally-historic time. Universal, because it spreads in all countries, ignoring their different languages and uses ent, rem-placing them and tending to uniformity is known, however, by exhibiting in their 'made in USA 'or' Made in Japan ', in their brands, models and modes, its essentially historical. Back unexpected, because the separation of the biblical God like the intellectual souls was guided by ethical concerns and left in houses contemptuously uses techniques that the sanctity of the repetition ancestral protected, say. Detours Western-den-rate which has been reported and some have resulted in a trans-ma-tion and widespread use of rampant as we had never seen. And that's where they have produced the greatest failures of Moder-ing a-ith their ancestors: the death of God, we will-ing. We may be able to identify three waves. That concerning the intellectual world: the reform of education in the early nineteenth century, introducing the young science of Aristotle and chasing his secular role. The one about the rural exodus to the new indus-tries of those people will say proletarians (nothing other than their 'prole', to feed their children), cut uses of abandoned villages. That finally the postwar years 50 and 60, when the cars and all kinds of machinery and electrical appliance a few have changed fundamentally the usa-ges daily and promoted women and youth to the rank of citizens. In these three cases, the son no longer like his father, the girl as her mother, the sacred ancestral suffers blow the strongest.
15. But we're not so different than that because our culture too, our practice is a legacy that we have not invented, we have received from our ancestors, but now historical-tion, which is knows the names and places of origin, sometimes they are still alive, even younger than us, these ancestors. I drive a car, a poem that I read, I repeat in pilot actions that the engineer suggested I 'am', the time of his reading the same text as the poet wrote. So the difference is that we are making history in our cultural re, myths instead of at-Trefois. Even the language, which has no major use other justification than its ancestral, it is constantly reworked with our literature and translation-GN-naked to other crops, with the knowledge that changes char-series.

The death of God

16. Political tradition is a legacy too. Democracy, no doubt, came from the Greeks, but there's more. If the nearest ancestor of year-Marx Hegel, Marxism would have been possible where he broke with Hegelianism, in the revolution itself, without the two old tex-tions of social reform, Deuteronomy and the Re-public, without concern for justice, without the "there is no poor among you" the first one, and the abolition of private ownership of Second, in any of the opinions' of Marx on them. Political impasses that these texts were able to last more than two centuries until they finally found an heir in the great technical and political conditions became favorable is that one of the enigmas of the human history of heritages. Which seems confirmed by the fact that none of the major Asian civilizations arrived at modernity without through the importation of Western technology, breaking their records with the sacred mythic would not have managed to exceed the level of spiritual experiences of each.
17. Everything goes well as if the monotheistic God was re-lais between the sacred ancestral past and our modern culture and that technical. For he was himself one of the fruits of Greek and Hebrew scriptures, ie gestures that were already mod-ern, who made a critical break with ancient mythology, one form of comprehensive historical narrative, the other as epistemological; One of the paradoxes of history-Wu racon here is that reason and astronomical physics of Galileo has to question the first great 'modern reason-ing' of the past who had nonetheless made it possible: because the Christianity, modern in its genesis, became sacred religion of the Middle Ages, Aristotle was not adequate to ma-chines.
18. The death of God is so modern secularism, secularization-tion. Christian churches themselves have been pushed, not without strong resistance to the 'Aggiornamenti', ie to try to replace the old mechanisms for receiving and religious education of children by the institutions of modern culture of faith, thus taking into account the newness of secular time. The Christian faith seems to be intellectually cornered culti-vate in order to stay and testify, no longer able to count with the sociological paradigm of Christianity that held, for example, the Thomistic proofs of the existence of God, rooted in a civilization of farm houses, all ending with a clause of the type "and this we say God".
19. God was not, as we used to say, the 'fillers' causes necessary that these were scientific replace: for if there was something to plug, it was the side of the unmotivated, the random events, God has been quite the troublemaker of the con-tingence of ha-sard, of why no-no-rai-son-born-these-sary, the first and last, the one who stops the game, the multiplicity of gifts, the beneficiary (curse) diction of the Earth.

Believers

20. How can we think that the question will hence-Vant for believers? They are witnesses. Every word, at its source, is the testimony: 'I'm talking to you, believe me. " It is the experience of faith that witnesses should rely, linked to a practice of sharing the age and solidarity, poor by such means is proving itself well-ond fe beyond poverty. L-articular experience with demanding reading of the history of Christianity, without which we-fall into the traps of charismatic sects-boussolées. This story-my be that Christianity relè-ve, too, the beneficiary (curse) diction: a tradition of holiness, mystical, theological thought, to es-thetic, social action, etc.. very strong and fruitful one hand, rigidities mo-tions and religious orthodoxies terrible, which offers the Inquisition the visa-ge the most hideous, on the other. Again, to this history, it may not be entirely 'for' not quite 'cons'.
21. One might perhaps ask: to uphold the best that Christianity has produced as holiness and ethical requirement, as fertility unheard of policy very poor, or even its phenomena mystics who have pushed beyond human limits perhaps more than any other experience to under-stand this side of the prodigious tradi-tion that claims of Jesus Christ must believe in God? The suspension of this belief (as of Buddhism), and therefore also the resurrection of the dead, left as the core of the faith which delineate believers non-believers, could allow it to enrich our understanding Human of the possibilities? The testimony of believers join together if the diverse witnesses to the life and justice, without anyone being the first or last word. In a certain sense we can say that it suspension of existence and essence of God that UEO-tinue philosophical Levinas tends to make it possible. Here's how he said what God made His witnesses: "It is a very precise meaning distinguished as follows: It fills me with no property, but hast Treint to goodness, better than the property to receive" ( Of God who comes to the idea , p. 114).

Appendix I - The Pentateuch began with Deuteronomy

22. You should know that there are two Bibles, Hebrew and Christian. This is not the Old and New Testament: this is the Christian Bible. The Hebrew Bible is something else, probably difficult to understand by a Christian is the Bible of the Jews of today, ie, the Bible 'without' Christianity. This 'free', must be read in English, as Derrida is somewhere (compared to other things): 'without'. Ie it lacks nothing in the Hebrew Bible, it is the Bible 'with' (with) absence (out) of Christianity. No doubt the New Testament, surely adding something important to the Hebrew Bible, it will be removed, however other things, was reduced; the coup, it would also be depleted. Restore, as far as possible, the Hebrew Bible, is therefore needed to hear his specific textuality. The task is easier today after work around the new Christian exegesis of the Pentateuch (Torah or Law) since the mid-1970s, Protestant and especially German, as usual, questioning the origins of the writing the first five books of the Bible.
23. The thesis that has dominated since the late 19th century, partly due to J. Wellhausen (1844-1918), is one of four documents: the Yahwist (J), the Elohistic (E), the Deuteronomistic (D) and the Priestly (P). The five books have been written in the present order (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), despite the later additions (Leviticus, for example, would fully posterior): a) from the J Solomon, half of 10th century BC. AD b) the E after the first generation of writers prophets (Amos, Hosea, Isaiah), second half of 8th century, c) D at the time of King Josiah, the second half of the 7th century, and Finally, the P after the return from exile, late 6th century, which would have ensured the final closing. It This hypothesis is being upset in the past 30 years.
24. Is an example. Gen 12.1-5, after submission of the father of Abram and his brothers, said: 'The Lord said to Abram,' Leave your country, your kindred and your father's house to the land I will show you. I will make you a great nation, I bless thee, I magnify your name, which will be a blessing '. Abram went, as Yahweh had told him, and Lot went with him. Abram was seventy-five years old when he left Haran. Abram took his wife Sarai, his nephew Lot, all the possessions they had accumulated and the staff they had acquired in Haran, and they began en route to the land of Canaan and they came '(Jerusalem Bible translation ). It is a famous text, a great force: just think of the most basic anthropological knowledge, where people of every religion took the form it has in a inextricable link with the transmission of his generation uses generation, descendants of ancestors. It is unthinkable as a people without their gods that the case here, that of people without a God (the vocation of Moses in Exodus 3, has a similar configuration). This God takes the initiative to separate the house of Abram's God (cf. Gen 31.53) and to promise a huge descent, such as that which is the population of the kingdom of Solomon. A God without respect to the ancestors is the project to create a people to which Abram was the first ancestor, who had to cut ties with its ancestors to him. It is therefore a remarkable piece of engineering theological!
25. Surprise! Neither Amos nor Hosea, or Isaiah (1-23,28-39), or Micah or Jeremiah, none of the major writers of the Prophets 8th to 6th century Abraham knows, not to mention his name. The first to do so, Ezekiel (33:24), failure in critical terms about the confidence of the Israelites remained in the country of exile in the myth of their ancestor the Prophet totally ignores the promise of Yahweh that we just read, it was not written of his time. So is everything that tell the first five books of the Bible: the prophets ignore the creation, Adam and Eve, the Flood, Abraham, Isaac and Jacob, the Exodus from Egypt, the Sinai covenant, Moses. When there are references, they are critical, negative (Hos 12.3-5, 13 Jacob), or very different (Ez 14.14 E 20, Jer 15.1, Os 12.14, 11.15-27 Jz, 2 Reis 17.7-23, Dt 6.20-24 and 26.6-9, Ezek 20). Astonishing ignorance of the Prophets. Or is it ours? It although we, readers (ancient and modern) about equivocal theology of these mythical stories of the Pentateuch (the output of speech put into the mouths of their characters, or that the conclusions of the narrator, is still in their composition) has was only possible dependence of the theology of the prophets themselves. It was they who produced the theological work that made possible the subsequent drafting of the first texts of the Bible , although later than previously thought Wellhausen. He must think that these traditions existed, at least in the oral stage, they had a religious, mythical, and were theologically criticized by the prophets, which come of it. "We must understand the prophetic classic, written by A. de Pury summarizing the thought of HH Schmid, not as a return to religion premonarchic (as speculated Von Rad), but as the questioning of the national religion and royal name a new type of relationship between Yahweh and Israel "(Pury, A. de (ed.), The Pentateuch in question. The origins and composition of the first five books of the Bible in the light of recent research , Labor et Fides, 1989, p. 60). So these are the prophets who are at the beginning of the Hebrew Bible, the Torah or Law came after them. The first Act to have been written was the second, deutero-(second in Greek) - nome (Law), probably at the time of Josiah (640-610 AC), some 50 years before Baylon's exile. It's a very extraordinary scene fiction a great speech of Moses (for the most part, Chapters 5-6, 11-26, the rest is later) in the desert of Moab, beyond Jordan, in front of Canaan, scene assumed before the invasion by the command of Joshua, the book with this name tells equally fictitious. The rest of the Pentateuch was written after exile or priestly writing after the return.
26. The beautiful conclusion: we may call, in general, the prophetic movement of all these writers of the Bible, prophetic texts themselves and narrative texts and legislative issues. And the Prophets offer a striking parallel with the Philosophers, authors of texts Greek philosophers.

Appendix II - How broke with Plato Socrates in the Republic

27. Scholars discuss endlessly the report from Plato to Socrates, but I think it can be fairly well placed in outline by a quick visit to the composition Republic of visit that we will open with a metaphor. Ready-to-dress is become common after the war of 1939-45, so far the mothers of large families, including mine, were often increase the old wool vests his kids, the art of this knitting is to embellish the seam between the old wool and recent to do not notice. This applies even when an author takes over for a text to add some new chapters: the art of Plato, who, according to Dionysius of Halicarnassus, often revising his dialogues, is so consumed that even today, commentators Always do not notice the tricks he Embroidery used. His writing is legible knit in the episode - recounted at the beginning of Book V (449b-450c) and resumed in early VIII (541B-544B), with a summary of three chapters added - both listeners Socrates speaking to the ear and then forcing him to reopen the question of the community of women. Can be distinguished in the Republic at least three versions: first that of Book I, on justice, which made for some of the early Socratic dialogues and aporetic called on the virtues (piety, courage, temperance); then the Books II, III, IV, VIII and IX, whose unit is clear proposal a new model for polished with a public education project, followed by the negative assessment of the four types of constitution that cities are known historically, and finally, Books V, VI and VII address the question the possibility of this ideal city and the abolition of the guardians of their homes by offering philosophers as government leaders and draft their studies around what will become ontology, the theory of ideal forms as a foundation model proposed city, including X-book on the consequences resume imortalité souls.
28. The advantage of this plan is it captures the first three main stages of the thought of Plato. a) In the first, it is more or less close to the Master and the non-knowledge displayed by it on its way to 'critical', say, traditions and lessons learned from others in the form of repetition, his use of the definition without proposing a way out of the ethical debate, as it must come from the exercise of thought and change of life for all listeners, the very exercise of virtue is debate. There is thus a kind of 'skepticism' in relation to the tradition (modern attitude par excellence in his resume that Descartes methodical doubt) which is not one (not in Descartes) as against 'relativism' of these opponents. b) The second step breaks with the ambivalence of this attitude, proposing a task of unprecedented political thought: see "Birth of a city" (369a-b) to rethink the model constitution. This second draft of the Republic seems to agree fairly well with the self-portrait of Plato as a thinker of the city, politics, beginning his seventh letter : she tells her break with the Socratic manner - metaphorical in the change of perspective, scale letters (368d) - in the way of questioning the virtue of each human to that of the city. Whence did he come, this new project? Various efforts of democratic political reform in Athens two centuries and the recognition of their failure, failure, and the condemnation of Socrates just makes very definite, which requires him to rethink everything, therefore, start from scratch. The essential thesis, more than the abolition of private property was abolished in the houses themselves in their double dimension, that of kinship and of economic activity. c) The third drawing on what we usually call the Platonism is the invention of what has become for us the philosophy of the first book in the second, the ethical widened the political in the third to both widen the ontology.

29. It it works, if not the first break with Plato Parmenidean school, at least a diversion. In a very general way, we can say that the wise philosophers including pre-formed part of Eleatic Parmenides had during the Greek movement of the great innovation of writing and ethics that emerged in Asia in the first millennium BC: Zarathustra in Persia (700-630), Lao-Tzu (640-517) and Confucius (551-479) in China, Buddha in India ( 543-479), identified in the margins of societies and their religious houses, schools exercise 'spiritual' turned to other than the desire to honor the war and wealth, other desires than those of the table and bed, other than to an ethical morality houses designed to secure the blessing of the gods. The "way of truth" of Parmenides, opposite of lies, contrasted herself between Good and Evil, was the tiebreaker - ethical, spiritual and intellectual at a time - between the experience of being marginal and thought on the one hand, and the the multiplicity of non-being melee (contingencies of things corruptible bodies, concealing the human capacity), which is the lot of human opinion, not capable of true thought: thinking of what is immutable in this changing . However, maintaining this duality between the intelligible and the sensible, Plato, very probably inherited knowledge of Pythagorean geometry and formed intellectually before those he intended to govern the city, opens, cons and cons Parmenides Socrates, the positive agenda of knowledge on sensible things - especially people and their occupations - by posing models immutable and eternal, Eide or ideal form, effects' in his work defining . Viewed from another side, the third stage of the Republic, however, revives with both anterior and grants: the theory of ideal forms is still assumed that only the soul of a people can come, for reminiscence, the wisdom, On the one hand, and secondly, being at the heart of Platonism, the theory is given as the justification for the prominence of philosophical thought the government of the new city. unit policy, ethics and knowledge or 'science', that is the grand design of Plato, whose dialogues contemporary writing of the third ( Cratylus, Gorgias, Meno, Symposium, Phaedo, Phaedrus ) work on various grounds and exhibits Republic the overall plan.
30. Or even a brief allusion to the 4th stage, initiated by the Parmenides: that the valuation - criticism and defense - ideal forms, Socrates will be dislodged from the main square (resumed only in Theaetetus and Philebus ) for the benefit of the old Parmenides, who argued with a homonym of Aristotle, Plato, as if indicated by where the latter stage of his thought was the result of discussions with his young disciple ("it's an observation I made the other day listening to you talk here with our friend Aristotle, Parmenides , 135c). Still, the following texts Theaetetus, Sophist, Politics, Philebus, Timaeus and Critias, Laws , will gladly turn to earthly realities in themselves, so to say, not only from the point of view of their relation to ideal form, these being relayed by the four kinds of be two principles, the Unlimited and Limited, their mixture and the source thereof, or the God of Good Idea ( Philebus, 23d), which had also the rule in Republic (VII, 517B-C). It is as if this issue was one more step, which probably remains Platonic, in the break with Socrates and Parmenides, but now in the direction Aristotle, the philosophy of the physis to come (we find developed from the report of Socrates and Plato in trying to read a little further).
31. The advantage of this way of understanding Republic as text matrix of Plato's thought is to allow access to its strong systematicity, despite the 'puzzle' of his many dialogues. It's the difference between Plato and Aristotle (and of master / disciple) who is also well documented: where the first asseoît his thoughts on reforming the polished, of the city, the second base moves toward the physis, nature, to which city and home (as Republic had abolished) are attached as realities 'natural'.
32. However, this extraordinary drama of a polis ideal, utopian, is equivalent to the stage drama of the covenant of Deuteronomy in the Desert, both texts having as a major goal of establishing a close link between ethics and politics. While the Hebrew Bible and the Socratic philosophy are the two pillars of Western thought, this is a tasty good news that the bases, the bases of these pillars, are texts that think the society, are the alliance of thought with the law .