Dualism
- PDF / 952,619 Bytes
- 74 Pages / 547.087 x 737.008 pts Page_size
- 21 Downloads / 175 Views
The contemporary term ‘‘daimonic’’ (Latin spelling daemonic) is based on the archaic Greek word daimon (di–mone). The genesis of the daimon idea is decidedly difficult to pin down. Empedocles, the fifth-century BC pre-Socratic Greek philosopher, employed this term in describing the psyche or soul; to be even more precise, he identified daimon with self. Some classical scholars say ‘‘daimon’’ was used by writers such as Homer, Hesiod, and Plato as a synonym for the word theos or god. Still others point to a definite distinction between these terms: ‘‘daimon’’ referred to something indeterminate, invisible, incorporeal, amorphous and unknown, whereas ‘‘theos’’ was the personification of a god, such as Zeus or Apollo. The daimon was that divine, mediating spiritual power that impelled one’s actions and determined one’s destiny. It was inborn and immortal, embodying all innate talents, tendencies (both positive and negative), and natural abilities. Indeed, one’s daimon manifested as a sort of fateful ‘‘soul’’ which spurred one on toward good or evil. The earliest pre-Christian conception of daimons or daimones considered them ambiguous – rather than exclusively evil – beings, and predates even the great philosophers of ancient Greece. Minoan and Mycenaean daimons were seen as attendants or servants to deities, rather than as deities themselves, and were imagined and represented as half human/half animal figures, such as the fearsome Minotaur of Crete. It was believed during Homer’s day (circa 800 BC) that all human ailments were brought about by daimons. But daimons could also cure, heal, and bestow the blessings of good health, happiness and harmony. Plato (428–347 BC) alluded to the daimonic realm in his writings, deeming the daimon the noblest aspect of the psyche present in everyone, and referring to the great god of love, Eros, as a powerful daimon: ‘‘All that is daemonic lies between the mortal and the immortal. Its functions are to interpret to
men communications from the gods – commandments and favours from the gods in return for men’s attentions – and to convey prayers and offerings from men to the gods. Being thus between men and gods the daemon fills up the gap and so acts as a link joining up the whole. Through it as intermediary pass all forms of divination and sorcery’’ (cited in Diamond, 1996: 69). According to Plato, seeking spiritual wisdom and truth honors one’s daimon, while inordinate preoccupation with worldly matters desecrates it. Perhaps the most famous example of the daimon in action is found in Plato’s story about the treasured daimonion of Socrates: a supposedly supernatural, metaphysical (i.e., spiritual) inner ‘‘voice’’ or intuitive knowing which dissuaded Socrates since childhood from making mistaken decisions but, ultimately, brought about his indictment, trial and demise for teaching students ‘‘false daimonia.’’ C. G. Jung (1968) points out that ‘‘the Greek words daimon and daimonion express a determining power which comes upon man from outside, like providence, or fate, though the ethi
Data Loading...
