By Jeremiah L. Alberg
Jeremiah Alberg’s interesting e-book explores a phenomenon virtually each information reader has skilled: the curious tendency to skim over dispatches from conflict zones, political battlefields, and financial facilities, in basic terms to be drawn in by means of headlines saying a late-breaking scandal. Rationally we might agree that the previous are of extra value and value, yet they don't pique our interest in really an analogous method. The affective response to scandal is one either one of curiosity and of embarrassment or anger on the curiosity. The reader is even as drawn to and repulsed by means of it. underneath the Veil of the unusual Verses describes the roots out of which this conflicted hope grows, and it explores how this hope mirrors the violence that undergirds the scandal itself. The ebook indicates how readers appear to be faced with a stark selection: both draw back from scandal thoroughly or develop into enthralled and hence trapped through it. utilizing examples from philosophy, literature, and the Bible, Alberg leads the reader on a highway out of this fake dichotomy. through its nature, the writer argues, scandal is the foundation of our studying; it's the resource of the stumbling blocks that hinder us from realizing what we learn, and of the bridges that bring about a deeper take hold of of the reality.
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Extra resources for Beneath the Veil of the Strange Verses: Reading Scandalous Texts
The signiﬁer stands in the place of both horrible violence and miraculous peace because it stands in the place of or substitutes for the community. We will see throughout this work how authors use substitutions to both mesmerize and to reveal. Here it would seem that we have a single signiﬁer with a double signiﬁcance, but this is to ignore the way in which signiﬁer and signiﬁed inform each other. The victim is the signiﬁer, and, since the signiﬁed is dual, so is the signiﬁer also necessarily dual—both revelatory and obfuscating, granting access to reality and blocking it.
15 In expelling Dionysus, Socrates is not accomplishing anything deﬁnitive; he is only preparing the way for his own expulsion. Further, his expulsion of Dionysus serves to ensure the return of Dionysus. ” We can examine this pattern in a bit more detail. How exactly does Socrates oppose Dionysus? What forms does the opposition take? How does Dionysus work his return? Finally, we need to the raise the question of this troubling identiﬁcation between the ﬁgure of Socrates and the ﬁgure of Dionysus.
Art in the form of science or religion prevents this “breath of pestilence” (74). Nietzsche ﬁnally makes explicit here the connection I pointed out above between science, art, and religion. “If he [the theoretical man] sees here, to his dismay, how logic twists around itself and ﬁnally bites itself in the tail, there dawns a new form of knowledge, tragic knowledge, which needs art as both protection and remedy if we are to bear it” (75). The wide ocean of knowledge onto which Socrates launched Western civilization has a paradoxical effect.