The text reconstructs the main stages through which Jesi begins to develop, in 1973, his hypothesis of the “mythological machine” formulated in 1972. In a series of very dense and important texts, Jesi begins to test the solidity of the hypothesis both by studying its effects (the “festivity”, and the trial of the Jews of Damasco) and by probing more and more deeply its functioning (the essay on Wittgenstein, and the book on myth) to arrive at a sort of first synthetic investigation, which holds together theoretical and practical (i.e. political) aspects, in the book dedicated to Bachofen. The mythological machine producing mythological materials refers to an imaginary driving force of its production, the myth, which however – this is the hypothesis that Jesi follows in the texts of 1973 – does not exist, because we, the moderns, are unable to tune into its paradoxical frequency, which is both timeless and historical and, therefore, unable to live the time of the “festivity” that follows. But the effects of what is not there are equated by Jesi to those of the “efficient zero” or the “square root of -1” or to those of a book that probably never existed, which however was the pretext for writing published books and the normative source of a real process in 1840. The myth, therefore, is not a substance, as long maintained by the “science of myth”, but an operation: this is the key concept of the “science of mythology” that Jesi is outlining. At the same time, the mythological machine is not a lie detector, but a hypothesis, itself ideological, because it studies the problem of the myth from the atheist side, so to speak, of its possible use. The result that Jesi arrives at is not only the admission of the “limit” function that the mythological machine performs, but also its absence of foundation, from which follows its continuous search for a foundation (the myth) which, however, there is not. And if it coincides with language or even with its potentiality, then it means that language itself is not a foundation, since it continually tends to produce its own foundation, which therefore is not such and, at the same time, is really built only on empty – or on the abyss that separates divine and human – and what a foundation it cannot be. The incompleteness of the human being, his/her indeterminate and unfinished nature requires instead the attempt to build other and new machines, of which the science of mythology should provide the first outlines.
Raimondi, Fabio."Furio Jesi: la verità effettuale della macchina mitologica. Verso una scienza della mitologia". PólemosIII. 1. (2022): 17-38https://www.rivistapolemos.it/furio-jesi-la-verita-effettuale-della-macchina-mitologica-verso-una-scienza-della-mitologia/?lang=en
APA
Raimondi, .(2022). "Furio Jesi: la verità effettuale della macchina mitologica. Verso una scienza della mitologia". PólemosIII. (1). 17-38https://www.rivistapolemos.it/furio-jesi-la-verita-effettuale-della-macchina-mitologica-verso-una-scienza-della-mitologia/?lang=en
Chicago
Raimondi, Fabio.2022. "Furio Jesi: la verità effettuale della macchina mitologica. Verso una scienza della mitologia". PólemosIII (1). Donzelli Editore: 17-38. https://www.rivistapolemos.it/furio-jesi-la-verita-effettuale-della-macchina-mitologica-verso-una-scienza-della-mitologia/?lang=en
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TY - JOUR
A1 - Raimondi, Fabio
PY - 2022
TI - Furio Jesi: la verità effettuale della macchina mitologica. Verso una scienza della mitologia
JO - Plemos
SN - 9788855224826/2281-9517
AB - The text reconstructs the main stages through which Jesi begins to develop, in 1973, his hypothesis of the "mythological machine" formulated in 1972. In a series of very dense and important texts, Jesi begins to test the solidity of the hypothesis both by studying its effects (the "festivity", and the trial of the Jews of Damasco) and by probing more and more deeply its functioning (the essay on Wittgenstein, and the book on myth) to arrive at a sort of first synthetic investigation, which holds together theoretical and practical (i.e. political) aspects, in the book dedicated to Bachofen. The mythological machine producing mythological materials refers to an imaginary driving force of its production, the myth, which however – this is the hypothesis that Jesi follows in the texts of 1973 – does not exist, because we, the moderns, are unable to tune into its paradoxical frequency, which is both timeless and historical and, therefore, unable to live the time of the "festivity" that follows. But the effects of what is not there are equated by Jesi to those of the "efficient zero" or the "square root of -1" or to those of a book that probably never existed, which however was the pretext for writing published books and the normative source of a real process in 1840. The myth, therefore, is not a substance, as long maintained by the "science of myth", but an operation: this is the key concept of the "science of mythology" that Jesi is outlining. At the same time, the mythological machine is not a lie detector, but a hypothesis, itself ideological, because it studies the problem of the myth from the atheist side, so to speak, of its possible use. The result that Jesi arrives at is not only the admission of the "limit" function that the mythological machine performs, but also its absence of foundation, from which follows its continuous search for a foundation (the myth) which, however, there is not. And if it coincides with language or even with its potentiality, then it means that language itself is not a foundation, since it continually tends to produce its own foundation, which therefore is not such and, at the same time, is really built only on empty – or on the abyss that separates divine and human – and what a foundation it cannot be. The incompleteness of the human being, his/her indeterminate and unfinished nature requires instead the attempt to build other and new machines, of which the science of mythology should provide the first outlines.
SE - 1/2022
DA - 2022
KW - mitologia KW - macchina mitologica KW - myth KW - political myth KW - scienza della mitologia KW - Bachofen KW - mythological machine KW - Wittgenstein KW - mito politico KW - Furio Jesi
UR - https://www.rivistapolemos.it/furio-jesi-la-verita-effettuale-della-macchina-mitologica-verso-una-scienza-della-mitologia/?lang=en
DO - 10.48247/P2022-1-002
PB - Donzelli Editore
LA - it
SP - 17
EP - 38
ER -
@article{1048247/P20221002,
author = {Fabio Raimondi},
title = {Furio Jesi: la verità effettuale della macchina mitologica. Verso una scienza della mitologia},
publisher = {Donzelli Editore},
year = {2022},
ISBN = {9788855224826},
issn = {2281-9517},
abstract = {The text reconstructs the main stages through which Jesi begins to develop, in 1973, his hypothesis of the "mythological machine" formulated in 1972. In a series of very dense and important texts, Jesi begins to test the solidity of the hypothesis both by studying its effects (the "festivity", and the trial of the Jews of Damasco) and by probing more and more deeply its functioning (the essay on Wittgenstein, and the book on myth) to arrive at a sort of first synthetic investigation, which holds together theoretical and practical (i.e. political) aspects, in the book dedicated to Bachofen. The mythological machine producing mythological materials refers to an imaginary driving force of its production, the myth, which however – this is the hypothesis that Jesi follows in the texts of 1973 – does not exist, because we, the moderns, are unable to tune into its paradoxical frequency, which is both timeless and historical and, therefore, unable to live the time of the "festivity" that follows. But the effects of what is not there are equated by Jesi to those of the "efficient zero" or the "square root of -1" or to those of a book that probably never existed, which however was the pretext for writing published books and the normative source of a real process in 1840. The myth, therefore, is not a substance, as long maintained by the "science of myth", but an operation: this is the key concept of the "science of mythology" that Jesi is outlining. At the same time, the mythological machine is not a lie detector, but a hypothesis, itself ideological, because it studies the problem of the myth from the atheist side, so to speak, of its possible use. The result that Jesi arrives at is not only the admission of the "limit" function that the mythological machine performs, but also its absence of foundation, from which follows its continuous search for a foundation (the myth) which, however, there is not. And if it coincides with language or even with its potentiality, then it means that language itself is not a foundation, since it continually tends to produce its own foundation, which therefore is not such and, at the same time, is really built only on empty – or on the abyss that separates divine and human – and what a foundation it cannot be. The incompleteness of the human being, his/her indeterminate and unfinished nature requires instead the attempt to build other and new machines, of which the science of mythology should provide the first outlines.}
journal = {Pólemos},
number = {1/2022},
doi = {10.48247/P2022-1-002},
URL = {https://www.rivistapolemos.it/furio-jesi-la-verita-effettuale-della-macchina-mitologica-verso-una-scienza-della-mitologia/?lang=en},
keywords = {mitologia; macchina mitologica; myth; political myth; scienza della mitologia; Bachofen; mythological machine; Wittgenstein; mito politico; Furio Jesi.},
pages = {17-38},
language = {it}
}
