By Marco Tulio Ciceron, Roberto Zavala
Los angeles retórica, arte de los angeles palabra, se usó en l. a. Antigüedad como sistema de educación, instrumento de dominio de l. a. lengua, arte de persuadir, fuerza de cultura y belleza. l. a. historia del Bruto prueba que comúnmente han hablado quienes detentan el poder, pero que pueden hablar también los que se hacen conscientes de que poseen el arte de l. a. palabra, o son capaces de cultivarla mediante su estudio.
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The Good, for its part, supposes nothing; it does not need our foresight or foreknowledge. It has already come in our very forgetting. To the vigilance of those who see the beautiful, Plotinus opposes the presence of the Good to even those who sleep. ’’62 With respect to the Good, Plotinus is not so much a thinker of ‘‘total presence’’ as a thinker of immemorial presence, which is an entirely different thing. It will be a matter here of another already, another bygone past: not the bygone past of another time, but one that is other than any and every time.
And I do not have to rediscover it, to recapture it, to recollect it to myself, but only to awaken, for it is not forgotten but asleep, or virtual. The purely rational interpretation of recollection forms the forgetting of forgetting. With it is effaced the relation between this thought and the immemorial. What Leibniz affirms in principle, the neo-Kantians would show the whole length of their penetrating and meticulous interpretations of the works of Plato. Hence does Nicolai Hartmann, in his Platos Logik des Seins, write: ‘‘With this theory where learning occurs by recollection, the thought becomes quite clear that there must be a knowledge that has an origin other than that which is found in the individual existence of things.
69 The face of the other person (d’autrui) has always already called to me and rendered me responsible; the immemorial goes together with the fact that this command is unforgettable. This ethical dimension separates such a thinking from that of Plotinus, for whom ethics would not be the most high but would lead toward the most high, toward the first principle. However, this is not without some tension. In the religious tradition, divine commandments do not, in fact, share in the immemorial and a past other than all memory: they come under a sacred history of which they constitute a major and founding event, by their givenness as well as by their reception.