Opinion and Intellectual Eros

Another post on the path through opinion toward knowledge.

At the core of all opining (doxa) is eros. Opinion answers an implicit question, a question which expresses a desire to understand and to know. But intellectual eros is fully satisfied by noetic truth alone. Any answer assumed by opinion, its seeming-true, is always partial. All opinion confronts a residual remainder of unsatisfied eros, which opinion confronts in various ways. By nature, the residual eros is a nagging opposition to the seeming-true of opinion. This remnant of unsatisfied eros is polymorphous: doubts, anxieties, qualms. In the Republic, there are four chief dispositions of intellectual eros, each of which may be either personal or communal:

(1) In ignorance/aporia, eros constitutes the entire content of cognition, i.e., felt absence that expresses specific ignorance (eikasia). All frustration is born of desire. In the state of aporia, one is blinded not by darkness but by light, i.e., eros that finds no imaginative expression. This creates the anxiety and paralysis associated with aporetic ignorance.

(2) Belief (pistis) offers relief from the frustrations of aporia. But eros is only partially satisfied by belief and its remainder confronts the opinion as an alien threat, the aftershock of the ignorance that belief thinks it has overcome. The bifurcation between opinion and its erotic residue creates the illusion of an inside opposing an outside. Vigilant defense of the seeming-true requires countering the threat of relapse into the discomforts of ignorance. All offense against another is an encounter with one’s own alienated eros. One is not offended by what doesn’t sting, and the sting comes from tacit recognition of the justice of the other’s criticism.  Opinion then becomes a lust to assert one’s rightness and pursues victory over the critic as a sufficient proof of its truth, to silence (even if not answering) the critics both within and without. This stage is dominated by sentiment and myth when considering its own belief and polemical bluster when countering the alienated eros.

(3) In thinking (dianoia), the residue is a positive provocation, allying with the seeming-true of opinion in a drive toward noetic wholeness. Thinking is always dual and dialogical. There is still a bifurcation, as there was in belief, but the seeming-true of opinion and the residual eros now assist each other in pursuing the truth. Doubt takes the form of a thematic question. In thinking, opinion elicits aid from the doubt, and the doubt from the opinion. Eros is blind without opinion and opinion is provincial and partisan without the leaven of a disturbing eros. Let’s call this comportment, paraklesis, a summons to aid.

(4) Noetic wholeness (noesis) is the transcendent goal of all thinking, the satisfaction of eros in true knowledge. Noesis is the full integration of doubt and belief. All relevant questions are answered and satisfied, without remainder.

Aporia, alienation, paraklesis, integration: corresponding to the four segments of the Divided Line.

NOTE: In a previous post, I related the stages of opinion to the parts of the tripartite soul. As threatening shadows reflect off the walls of our political caves, it may be worth pondering which mode of thinking dominates the public discourse where we are. Shall we resist or assist?

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