"The gods, too, are fond of a joke."
— Plato, Cratylus
#phm#ryland grace#rocky the eridian#project hail mary spoilers




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"The gods, too, are fond of a joke."
— Plato, Cratylus

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Don't let modernity take the magic out of your life. Allow yourself to see the world as a beautiful place, a place you belong in, one that you were made for.
The "Pergamon table": a kind of magical instrument. In each of the triangle's corners is a depiction of a goddess, labelled above with an epithet ('Διώνη', 'Φοίβη', and 'Νυχίη') and below with a participle 'ἀμ(ε)ίβουσα'. Based on these labels, the figures' attire (χιτών and girdle,) and the accessories they carry (key, torches, whip, serpent, and sword), the goddesses have been identified with the three aspects of triple Hekate.
I entertain the idea that what we're looking at is an example of a Hekatean στρόφαλος or a Chaldaean ἴυγξ, a kind of top or spinning disk, decorated in the mystic χαρακτῆρες. voces magicae, or the "unspeakable symbols intelligible only to the gods" through which the theurgist communicates with the goddess, commands the weather, etc.
Tri has a very divided reception with both strong support and strong criticism. Many of the most common complaints come from elements that are straightforward, which makes it worth looking at the series from a different angle.
From the beginning, Tri frames its premise with the lines:
"Demiurge, the soulless creator... Idea, the true form of the world..."
These ideas come from gnostic and platonic philosophy, where the Demiurge is a creator working within limits, and the Idea refers to the complete form of things.
The Digital World exists under a system that defines its limits, and everything inside it is shaped by those limits. The corruption in the Digimon is part of how those limits affect what can exist.
When the text refers to the Idea as the true form of the world, it means things have a complete version of what they are, but inside the Digital World they appear in reduced form because they are constrained by that framework.
Applied to Tri, this is seen in the Digital World, the Digimon, and the bonds between partners, which all struggle to exist fully within the conditions that shape them.
Think of it like trying to draw a dog you can clearly picture in your mind, but you're limited by the tools and the surface you're working on. The image in your mind is complete but what ends up on the page is a simplified version of it. In the same way, the Digital World can only show limited versions of things because everything inside it has to fit within the limits of the system.
In this sense:
1) infected Digimon behave as something the system can no longer keep stable within its defined structure.
2) bonds between Humans and Digimon become unstable as doubts, distance, or misalignment appear.
3) the Digital World is an environment that doesn't behave consistently, without any clear way to stabilize it.
Corrupted binary data, space warps, and the appearance of soulless replicas like Imperialdramon point to a world breaking down from within.
shadow and substance

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One thing I think I must credit Plato for is the fact that he apparently had no truck with our modern division between "the Apollonian" as rationality and "the Dionysian" as esctasy or mania. He instead associated both Apollo and Dionysus with frenzy or mania. In Plato's Phaedrus, Socrates describes four kinds of divine madness. One of them comes from Apollo, and another comes from Dionysus. Apollo's divine madness was the mania of prophesy, while Dionysus' divine madness was related to religious mysteries, or at least more particularly his own mysteries.
That's one thing that's genuinely admirable, or rather relatable even, about Platonism: in Platonism, the gods are supposed to make you sort of mad, because madness, of a certain sort, means knowledge. Which means that divine inspiration and knowledge are linked with personal disinhibition.
If all things are striving for perfection, why do they fail? What holds them back? What could? Plato, I believe, thought that the problem was in us, that sense experience itself was a kind of illusion, or perhaps that the badness of the world was an illusion produced by the perspective of sense. And because the problem was in us, he put forth, in the Phaedrus, a doctrine of the Fall. But like his Christian followers, he had to leave it as a mystery; he could give no real explanation of why we fell.
Christine M. Korsgaard, The Sources of Normativity