laugh" ("the laugh that laughs at unhappiness") therefore rises in direct opposition to Ian's black humor, which opens up the ethical possibilities of Blasted for the spectator (Urban 165-66).
It is a complete critique of the ethical and dianoetic
assumptions of the modern world.
A Capable of thought B Passing through a node C A whole octave who am I?
(22) The advantage of the plasticity of mathematics, of that set of statements or propositions, which Plato referred to as dianoia or dianoetic
knowledge, (23) has considerable advantages as it allows for considerable flexibility in the way in which human beings develop their ideas about the universe.
Part 8, "Theatre and Performance," includes: David Tucker, "'Oh Lovely Art': Beckett and Music" (373-85); Laura Peja, "Victimised Actors and Despotic Directors: Cliches of Theatre at Stake in Beckett's Catastrophe" (386-96); John Paul Riquelme, "Staging the Modernist Monologue as Capable Negativity: Beckett's 'A Piece of Monologue' Between and Beyond Eliot and Joyce" (397-408); Anna McMullan, "Designing Beckett: Jocelyn Herbert's Contribution to Samuel Beckett's Theatrical Aesthetics" (409-22); Annamaria Cascetta, "Dianoetic
Laughter in Tragedy: Accepting Finitude--Beckett's Endgame" (423-32); Genevieve Chevallier, "Performing the Formless" (433-44).
thought includes the deductive, inductive, and evaluative use of fundamentals or principles (archai) discovered by the mind, whether these underlie mathematics, science, the arts, or stand as the basic cultural presuppositions or "first things" of a culture or community.
It is through the Leopardian and Beckettian dianoetic
laugh, analyzed in the Operette Morali, Zibaldone di pensieri and Beckett's play Krapp 's Last Tape, that this paradoxical desire is expressed.
Another, and congenial, discrimination is picked up by Scotus through his keeping apart intellectual and rational powers: providing the historical distinction between dianoetic
and noetic cognition with his personal flavour, Scotus limits intellectual powers to deal with problems of natural causality, while ratio has become in his interpretation a denaturalized capacity, a ground for will to strive for the good unavailable to intellect.
Concerning Kurt Pritzl's "Aristotle's Door": As an Aristotelian Thomist, I thought I had a pretty good grasp of Aristotle's notion of truth, but I learned from Pritzl that Aristotle's writings must be read in the manner in which Aristotle tells us the phaenomena must be read--with complete openness of thought to things, fully allowing them to "speak for themselves." Pritzl does just this, and from his exquisitely Aristotelian study of Aristotle, we learn, among other things, that there is a "prepredicative" discursive activity of nous that allows for error, even before the act of judgment; and that there is a subtle distinction between intuitive, noetic "contact" with simples, which is infallible, and discursive, dianoetic
judgment of composites, which can err.
(14) In his seminars during the 1920s, Heidegger approaches the question about the activity of philosophy through a reading of Aristotle's presentation of the five dianoetic
virtues of the soul in the sixth book of the Nicomachean Ethics: techne, phronesis, episteme, sophia and nous.
Certainly Zeno realized that, if it is logically undecidable that the faster catches up or does not catch up with the slower, he deals solely with the freedom of the subject in deciding the undecidable by stating the impossibility of catching up with the slower, for it is surely impossible to refute such a statement by dianoetic
means of logical inference -- as paradoxical and as absurd as they may be or appear.