Людинослужіння (літургія = лаос-ургія = людино-ургія) та мовослужіння (мово-ургія) - розпочато отут: Один, спільний етимон: Людина = Libertas, Liberty! 10 листопад 2016 at 4:35 PM... Сиґулятив (-ина) виокремлює людину од тварини ув вільну волю та самобутню свідомість та свободу! + Книгу Аґамбена варто читати в тісній й скрупульозній кореляції з кгнигою Яґера: щоби зрозуміти людинослужіння саме справжньою освітою:
1. The etymology and meaning of the Greek term leitourgia (from which our word liturgy derives) are clear. Leitourgitl (from laos (ЛЮДИ: спільний етимон), people, and ergon, work) means "public work" and in classical Greece designates the obligation that the city imposes on the citizens who have a certain income to provide a series of services for the common interest. These services ranged from the organization of gymnasia and gymnastic games (gymnasiarchia) to the preparation of a chorus for the city festival (choregia, for example the tragic choruses for the Dionysian festival), from the acquisition of grain and oil (sitegia) to arming and commanding a trireme (trierarchia) in case of war, from directing the city's delegation to the Olympic or Delphic games (architheoria) to the expectation that the fifteen richest citizens would pay the city for all the citizens' property taxes (proeisphora). It was a matter of services that were of a personal and real character ("each one," writes Demosthenes, "liturgizes
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Отож: A Genealogy of Office p. 74:: тварина + officium = людина: збагнімо ж отак й офіс філософа: ба й офіс мовослужбовця:
5. Cicero suggests what the proper nature of officium may be when he formulates the argument of the work. Every question surrounding officium, he writes, presents two aspects: the first concerns the highest good (finis bonorum), the second the precepts "by which one can give form to the use of life in all its aspects [in omnes partes usus vitae conformari posstt]" (De officiis 1.7). Although these precepts also in some way have to do with the good, what characterizes them is that "they seem rather to look to the institution of the common life [magis ad institutionem vitae communis spectare videnturJ" (ibid.). What does "giving form to the use of life" and "instituting the common life" mean here? That the meaning of these expressions is not only juridical or moral but, so to speak, anthropological is clarified immediately after, when Cicero opposes the way of life proper to beasts [ ТВАРИНА як критерій- аж од
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Людинослужіння (літургія = лаос-ургія = людино-ургія) та мовослужіння (мово-ургія) - розпочато отут: Один, спільний етимон: Людина = Libertas, Liberty! 10 листопад 2016 at 4:35 PM... Сиґулятив (-ина) виокремлює людину од тварини ув вільну волю та самобутню свідомість та свободу!
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Книгу Аґамбена варто читати в тісній й скрупульозній кореляції з кгнигою Яґера: щоби зрозуміти людинослужіння саме справжньою освітою:
Early Christianity and Greek Paidea
by Werner Jaeger (Author)
Основа: Од тварини - до раба - до людини: АРІСТОТЕЛЕВА "ПОЛІТИКА" УКРАЇНСЬКОЮ
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Шукаймо людину разом з тваринами та богами - та дарма: її дастьбі: Цнотливий цинізм: антиоксюморон!
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1. The etymology and meaning of the Greek term leitourgia (from which our word liturgy derives) are clear. Leitourgitl (from
laos (ЛЮДИ: спільний етимон), people, and ergon, work) means "public work" and in classical Greece designates the obligation that the city imposes on the citizens who have a certain income to provide a series of services for the common interest. These services ranged from the organization of gymnasia and gymnastic games (gymnasiarchia) to the preparation of a chorus for the city festival (choregia, for example the tragic choruses for the Dionysian festival), from the acquisition of grain and oil (sitegia) to arming and commanding a trireme (trierarchia) in case of war, from directing the city's delegation to the Olympic or Delphic games (architheoria) to the expectation that the fifteen richest citizens would pay the city for all the citizens' property taxes (proeisphora). It was a matter of services that were of a personal and real character ("each one," writes Demosthenes, "liturgizes ( ... )
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5. Cicero suggests what the proper nature of officium may be when he formulates the argument of the work. Every question surrounding officium, he writes, presents two aspects: the first concerns the highest good (finis bonorum), the second the precepts "by which one can give form to the use of life in all its aspects [in omnes partes usus vitae conformari posstt]" (De officiis 1.7). Although these precepts also in some way have to do with the good, what characterizes them is that "they seem rather to look to the institution of the common life [magis ad institutionem vitae communis spectare videnturJ" (ibid.). What does "giving form to the use of life" and "instituting the common life" mean here? That the meaning of these expressions is not only juridical or moral but, so to speak, anthropological is clarified immediately after, when Cicero opposes the way of life proper to beasts [ ТВАРИНА як критерій- аж од ( ... )
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