By John Marincola
This ebook is a learn of a few of the claims to authority made through the traditional Greek and Roman historians all through their histories, and of how within which the culture of historical historiography formed their responses and molded the presentation of themselves to their viewers. Guiding them of their claims to be authoritative was once the culture of the founders and most sensible practitioners of background, Herodotus and Thucydides.
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In destiny, ethics faces the law in the court that it itself established. ‘By “destiny”, Hegel thus understands this capacity which an individual or a people has to live its separation or its sundering as its own, and that is to say as this tragedy which it has to assume as its own. For this people or this individual – tragic consciousness – life is what separates itself in itself’ (Beistegui 2000: 16). While using in early texts like this one the word Schicksal for both fate and destiny, Hegel will soon introduce a terminological distinction between Fate (Schicksal, Fatum) and Destiny (Bestimmung).
The incongruity between sensuous and moral nature must rest on a deeper unity. The discontent caused by the contradiction between destiny and freedom must be resolved by a consciousness of higher harmony. ‘This happens when the very discontent with destiny becomes effaced, and is resolved in a presen31 The Tragic Idea timent or rather a clear consciousness of a teleological concatenation of things, of a sublime order, of a beneficent will. Then to the pleasure occasioned in us by moral consistency is joined the invigorating idea of the most perfect suitability in the great whole of nature’ (355).
Hölderlin’s God is a hostile form of nature who moves towards a destructive union with man. The raging hero pits himself against this god who is waiting to ‘snatch him into another realm’. When the hero steps into the path of fate, he loses his individuality and suffers divine madness. With this view, Hölderlin’s life-long effort to correct the ‘errors’ of the Greeks by combining their gods with the Christian one collapses and his project comes to a halt, or rather reaches an impasse. , Christian) poet can create are pre-Socratic Greeks who have read Plato and perform an imitatio Christi’ (Warminski 1987: 18).