Retrospective appeal of distant terms needn’t imply Originism for retrojective interest, just as truly appreciating childhood is about seeing potential in play (or loving to remember), not regressing.

poiesis, logos, and ethos: Is that a Euro-American legacy of wanting generative comprehensivenss in leading humanity—or is that just my retrojective affection (literary love)?

Inasmuch as the surmise is the latter—inevitably: expressed desire—then so much the better for “history.” I prefer enrichment of past Time to mere historiography (which maybe echoes ancestor worship; so what), because the past (or ancestry) is honored best when it’s read to intrinsically anticipate better angels.

If I had a time machine taking me back, I’m sure the ancestors would be glad to be retroactively potentiated.

No?

Yes! poiesis, say: It’s so deeply traditional that it’s largely unknown, though especial creativity is commonly honored in the celebrity notion of “genius,” though authentic genius never represents itself as that, merely as something like a devoted (if not driven) climber, maybe too often exhausted but for the promise of enthralling fulfillment in the work that does emerge. And that calls for a new climb.

Beautiful appeal in the fulfillment is a recursive re-lease (gravity for re-engagement), anewing endeavor that’s to result in another fulfilling work.

Historical symbols may remind us that we’ve been greatly preceded, even though ancestors wouldn’t comprehend the appreciation.

Poiesis is an archetropal symbol (precursor to being a tropal concept, i.e., a more-accessible derivative of a complex notion, like the common endeavor of rendering mathematical conceptions in ordinary language). Poiesis unwittingly anticipates detailing actualization of talent that leads to high creativity or leading minds.

Likewise for logos: That anticipates high inquirial desire for comprehensive comprehension (or “conceptual inclusive fitness”: CIF, below) that is encyclopedically expressed as higher education. But it depends on leading minds historically instilling telos (so to speak) over Time.

And ethos: always about an ecosphere (or field of demic efficacy) orienting persons’ engagements—having efficacy (or cultural generativity) for people, especially new generations (which one hopes for higher education). But that depends on securing open cohering of comprehensive understandings.

Altogeter, is that a classical way of parsing the life cycle of humanity as 3-fold (triadic humanity)?: Poiesis, logos, and ethos express a pragmatic (enactively important?) parsing of mindulfness across generations: actualizing talent, gaining high comprehension, and having efficacy intergenerationally. Cultural generativity (ethos) depends on higher education (logos), which depends on leading minds (poiesis).

Isomorphically, Aristotle’s triad of eudaimonia (flourishing of talent), areté (excellence of domain archivement), and prudentia (wisdom or prudence of influence; demic efficacy) express a 3-foldness of the life cycle—a 3-fold which is axial for Julia Annas’s Intelligent Virtue.

• What’s flourishing (eudaimonia) for: embodying (exemplifying) high creativity?: poiesis
• What’s domain mastery (areté) for: embodying CIF?: logos
• What’s broad influence (prudentia) for: embodying one’s Time?: ethos