Up@dawn 2.0 (blogger)

Delight Springs

Saturday, September 2, 2023

Jimmy Buffett's changes in attitude (and mine)

 James William Buffett is gone at 76. At 66 I "don't do the things I used to do" either, and I too "still have a very happy life"...


He made so many people happy. We won't hear as much about the ones made miserable by an addictive, dissolute lifestyle romanticized by a talented son of a son of the beach.

But I still acknowledge and affirm the "moral holiday"* dimension of his life and work, as I did in Open Court's volume exploring the Parrotthead "lifestyle" and mindset. We do "have a right ever and anon to take a moral holiday, to let the world wag in its own way" (Pragmatism), I'd just like to achieve it non-self-destructively. I'd like to exceed 76 and enjoy good health, clarity, energy, happiness, and freedom doing it.


"…By the time he wrote "Tales from Margaritaville" (1989), the first of his three No. 1 best sellers, he had abandoned the hedonistic lifestyle he had previously embraced.

'I could wind up like a lot of my friends did, burned out or dead, or redirect the energy," he told The Washington Post in 1989. "I'm not old, but I'm getting older. That period of my life is over. It was fun — all that hard drinking, hard drugging. No apologies.'
'I still have a very happy life,' he went on. 'I just don't do the things I used to do.'" nyt
So like him, I don't do the things I used to do either. Not piracy, drug-running, and Margaritas (much), in my case, but bourbon and beer. They held their charms. The possibility of a longer future, preferably longer than just another decade, now holds more.

Smooth sailing, JWB. Our Margaritaville flag out by the pool will fly at half-staff for you. You're really "licensed to chill" now.

*


Friday, September 1, 2023

The arboreal meaning of life

https://www.instagram.com/p/CwfkzBAriLT/?igshid=MTc4MmM1YmI2Ng==

Closing the gap

Happy to report I've found the breach in security down in Dogland, a gap just wide enough for a wiener-shaped dog to squeeze through. Lucky it took her 5+ years to find it.

Virtual tour, map, & glossary of Ancient Athens

A Virtual Tour of Ancient Athens: Fly Over Classical Greek Civilization in All Its Glory

https://www.openculture.com/2023/01/a-virtual-tour-of-ancient-athens-fly-over-classical-greek-civilization-in-all-its-glory.html

https://toot.community/@openculture/109728357109740501

Map of Athens intra muros
in Socrates and Plato's time

 

Academy
Gymnasium (palæstra) in the northern suburbs of Athens located in a park along the bank of the Cephisius dedicated to the hero AcademusIt is in a grove next to that gymnasium that Plato established his school, that took the name "Academy" from itBut before that time, Socrates probably frequented the place, like many palæstræ in Athens, as can be induced from a mention of Plato at Lysis, 203a.
Acropolis
Name, meaning in Greek "higher city", given by the Athenians to the sacred rock in the center of Athens. Initially, the Acropolis was the city itself (Thucydides, II, 15, 3) and the center of public life, but when the city grew and democracy replaced kingship, public life move to the Agora and Pnyx and the Acropolis was restricted to a mostly religious role.
Agora
That part of Athens which was both the market-place and the center of public life in the time of Socrates and Plato. The Greek word "agora" comes from the verb "ageirein meaning "to gather" and designated initially the assembly of the whole people, as opposed to the council of chiefs (boulè). From there, it came to designate the location of that assembly and what happened on this location, hence its later meaning of "market-place". This is the place where Socrates probably spent most of his life, talking with whomever he chance met in the kinds of discussions Plato's dialogues so vividly depict.
Areopagus
Name of a hill of Athens dedicated to Ares (the name in Greek means "hill of Ares") on which met an assembly of elders which took its name. In the time of Socrates and Plato, the Areopagus had been deprived of most of its power after the reforms of of Ephialtes, around 462 B. C. (for more on the Areopagus, see the section on the history of Athens' institutions).
Ceramicus
Name of a public square and a suburb of Athens that owed its name to the fact that it was the potter's district (the Greek word for potter is "kerameus", from the word "keramos" meaning "clay"). The Ceramicus was also the place of burial for soldier dead in wars.
Coele
Attic deme.
Collytus
Attic deme.
Dipylon
A Greek word meaning "double gated", used as a name for the Thriasian Gate, on the northwest of Athens, leading toward the deme Thria and Eleusis.
Eleusis
Attic deme and location of famous mystery cults to Demeter ; see entry on that location
Long Walls
System of defense of Athens linking the city itself to its harbor in Piræus by two parallel walls, in order to protect the communication between the city and the sea against potential ennemies, that is, the link of the city with its food supply and naval forces. The Long Walls were built between 459 and 457 B. C. at the instigation of Pericles. Another wall further east was linking Athens to another one of its harbors, Phaleron.
Lyceum
A gymnasium (palæstra) in the eastern suburbs of Athens, named after the nearby temple to Apollo Lycean (from the Greek name "lukos", meaning "wolf", an animal dedicated to Apollo). The Lyceum seems to have been a favorite palæstra of Socrates , if we are to judge by the many mentions of it in Plato's dialogues : the Lysis takes place after Socrates is stopped while on his way from the Academy to the Lyceum (Lysis, 203a) ; in the Euthyphro, Euthyphro greets Socrates by refering to his habit of haunting the Lyceum (Euthyphro, 2a) ; at the end of the Symposium, Socrates is said to have left Agathon's house in the early morning, leaving everybody else drunk and sleeping, to go strait to the Lyceum (Symposium, 223d) ; and the discussion of Socrates with the sophists Euthydemus and Dionysodorus retold in the Euthydemus takes place in the Lyceum (Euthydemus, 271a). It is near that gymnasium that Aristotle established his school, which, for that reason, became known as the Lyceum.
Marathon
Attic deme and location of a famous victory of Athens over the Persians ; see entry on that location
Melite
Attic deme ; see entry on that location
Odeum of Pericles
A public building in Athens built by Pericles in 445 B. C. and initially dedicated to musical performances (the name "Odeum" comes from the Greek word "ôdè" meaning "song"). It hosted musical contests during the yearly festival of the Panathenæa. It was later used also for various other purposes, serving as a tribunal, a meeting room for the assembly and more.
Olympeion
The temple of Olympian Zeus.
Panathenaic Way
The road leading from the Dipylon to the Acropolis through the Agora, that owed its name to the fact that it was the road followed by the solemn procession (pompè) that constituted the high point of the festival of the Panathenæa, in which a new dress (peplos) was brought to the goddess in her temple of the Parthenon (see Plato's Euthyphro, 2c for a reference to this procession, that also inspired Phidias for the famous frieze of the Parthenon). The Panathenæa, celebrated in honor of Athena each year in the summer (during the month of hecatombæon, that is rouhgly July, the first month of the Athenian calendar), with a more solemn festival every four years (the "Great Panathenæa"), was one of the most important festivals of Athens. It was said to have been instituted by Erichthonius or Theseus at the time when he gathered all Attic tribes (the so-called synoecism) in one "city" and was a memorial of the Athenians' autochtony, their coming from the soil of Attica itself, as was the case with Erichthonius whose birthday was celebrated druing the festival. The Great Panathenæa included sports events and musical contests (Plato's Ion is supposed to take place when the raphsode Ion comes to Athens to compete in one such contest : see Ion, 530b) and were the occasion of a large gathering in Athens of people from all parts of Greece, especially from Athens' colonies. It is during one of these festivals of the Great Panathenæa that Parmenides and Zeno were supposed to have come to Athens and to have had with Socrates the discussion reported in Plato's Parmenide (Parmenides, 127a) and during another one that the discussions reported in Plato's Timæus and Critias are said to have been held (Timæus, 21a and 26e).
Parthenon
See commentary on the map of Acropolis for more on the Parthenon.
Phaleron
Harbour of Athens ; see entry on that location
Piræus
Main harbour of Athens ; see entry on that location
Pnyx
The hill of Pnyx was the location where formal assemblies of the people (the ecclesia) were held.
Sacred Gate
The gate northwest of Athens, next to the Dipylon, so called because it was through it that the Sacred Way leading to Eleusis was leaving the city.
Sacred Way
The road leading from Athens to Eleusis and further to Delphi. It was followed, during the celebration of the Great Mysteries of Eleusis, by the solemn procession leading officials and faithfuls from the Eleusinion, the temple of Demeter at the foot of the Acropolis, to the Telesterion, her temple in Eleusis.
Salamis
Island facing Piraeus in the Saronic Gulf ; see entry on that location
Sunium
Cape at the southern tip of Attica ; see entry on that location
Theater of Dionysus
The theater dedicated to Dionysus, at the southern foot of the hill of Acropolis, where dramatic contests were held during the festival of the Great Dionysia. It started, toward the middle of the VI century B. C., when the cult of Dionysus was introduced in Athens and a wooden statue (xoanon) of the god was brought from Eleutheræ and placed in a temple built on the sacred ground (temenos) consecrated to the god, as a simple round square near that temple that was used during the festival in honor of the god for the ritual dithyrambic dance performed in circle by masked men disguised in he-goats while the crowd was watching from the slopes of the hill. It evolved along with the evolution of the Dionysia that were the matrix from which comedy and tragedy were born in the Vth century B. C. Tiers and a stage, both initially made of wood, were added, probably soon after the Persian Wars, at a time when the festival included full blown theatrical performances, and it is not until 330 B. C. (that is, after Plato's death) that the wooden seats were replaced by stony tiers as we know them today. It is in this theater (probably the first theater in the world) that the masterpieces of ÆschylusSophoclesEuripides and Aristophanes were performed for the first time.
Theseion
Temple dedicated to Theseus that was an asylum for slaves. The temple now called the Theseion, on a hill west of the Agora, was in fact a temple to Hephæstus, or Hephæstion. The actual location of the Theseion is not known.


"Rescuing Socrates"

"In my sophomore year of high school, I came upon a remarkable book in a garbage pile next to the house where we rented an apartment in Queens. It was the second volume of the pretentiously bound Harvard Classics series, and it contained a set of dialogues by Plato that record the last days of Socrates’s life. This first encounter with Socrates was as fortuitous as it was decisive. There is probably no better introduction to the life of the mind than Socrates’s defense of his philosophic activity in these dialogues. For over a decade, I have used these same dialogues every summer to introduce low-income high school students to a world that, almost without exception, had been until then inaccessible and inconceivable to them. The series of short dialogues are set in the days leading up to Socrates’s execution. He emerges in them vividly and heroically. Throughout his ordeal, he insists that “the good life, the beautiful life, and the just life are the same,”9 and that no matter what the city of Athens might threaten to do to him, he cannot give up the practice of philosophy. The youth of Athens love him, but the authorities find him an unbearable nuisance and, as Jesus would come to seem to the Romans, a dangerous political liability. Indeed, the citizens of Athens, finding seventy-year-old Socrates guilty of corrupting the youth and introducing new gods into the city, condemn him to death. Socrates accepts the verdict, rejects the plan his friends hatch to whisk him away from prison before the execution, and in obedience to the laws of the city he held dear, drinks the poison at the appointed hour, surrounded by the very friends he was accused of corrupting, and philosophizing to the very end. Every year, I witness Socrates bringing students—my high school students as well as my Columbia students—to serious contemplation of the ultimately existential issues his philosophy demands we grapple with. My students from low-income households do not take this sort of thinking to be the exclusive privilege of a social elite. In fact, they find in it a vision of dignity and excellence that is not constrained by material limitations. Some of these students, as was the case with me, will go on to elite colleges and find themselves surrounded by peers far wealthier and far better educated than they. Socrates whispers to them not to mistake these marks of privilege for true expressions of merit and to find in their own intellectual integrity a source of self-worth and self-respect that surpasses any material advantage their peers might have over them. When making the case for liberal education to low-income students and families, I often point out that there is a long tradition of steering working-class students toward an education in servitude, an education in obedience and docility, an education in not asking questions. The idea that liberal education is only for the already privileged, for the pampered elite, is a way of carrying on this odious tradition. It is a way of putting liberal education out of the reach of the people who would most benefit from it—precisely the people who have historically been denied the tools of political agency. I ask them to take a look at who sends their children to liberal arts colleges and at what liberal arts college graduates go on to do with their “useless” education. Far from a pointless indulgence for the elite, liberal education is, in fact, the most powerful tool we have to subvert the hierarchies of social privilege that keep those who are down, down."

"Rescuing Socrates: How the Great Books Changed My Life and Why They Matter for a New Generation" by Roosevelt Montas: https://a.co/4O2orUP

Socrates documentaries, podcasts

 

 

 


Why Socrates Hated (Political) Democracy (School of Life)...


Buddha... Confucius... Socrates and his Athens... Socrates and the Sophists (Philosophize This podcast)...

Podcast: In Our Time: Born in 469 BC into the golden age of the city of Athens, he has profoundly influenced philosophy ever since. In fact, his impact is so profound that all the thinkers who went before are simply known as pre-Socratic.In person Socrates was deliberately irritating, he was funny and he was rude; he didn’t like democracy very much and spent quite a lot of time in shoe shops. He claimed he was on a mission from God to educate his fellow Athenians but has left us nothing in his own hand because he refused to write anything down. With Angie Hobbs, Associate Professor of Philosophy at Warwick University; David Sedley, Laurence Professor of Ancient Philosophy at Cambridge University; Paul Millett, Senior Lecturer in Classics at the University of Cambridge.

Perfect friend

https://www.instagram.com/p/CwBDQSJhylJ/?igshid=MTc4MmM1YmI2Ng==

Wednesday, August 30, 2023

Questions Aug 31

Questions pertaining to the assigned reading will normally be posted the day before each class. Try to find the answers in the text, and post your thoughts in the comments space below. Some of these questions will be on the exams. Questions pertaining to the recommended texts will appear as bonus questions, with correct answers earning full credit.

LHP

1. What kind of conversation was a success, for Socrates, and what did he mean by wisdom?

2. What theory is Plato's story of the cave connected with? Do you think some or all humans are naturally, in some allegorical sense, stuck in a cave?

3. What did Socrates say his inner voice told him? Do you think "inner voice" is literal?

HWT
  1. What's one of the great unexplained wonders of human history?
  2. Do you agree that we cannot understand ourselves if we do not understand others?
  3. What was Descartes's "still pertinent" conclusion?
  4. Why did the Buddha think speculation about ultimate reality was fruitless? 
  5. What aspects of western thought have most influenced global philosophy?
  6. What do Africans not have, according to Kwame Appiah?
FL
1. What statement by Karl Rove began to "crystallize" Fantasyland, in Kurt Andersen's mind?

2. What are half of Americans "absolutely certain" about? What do a quarter believe about vaccines?

3. What is Andersen trying to do with this book?

Best philosophy podcasts

(There are many good suggestions here. In Our Time from the BBC is my favorite....as noted in class, my new favorite is Natalie Haynes Stands Up for the Classics... and here's somebody else's long list...)

Book banning, in our backyard

Peripatetics

 “No wonder so many philosophers walked. Socrates, of course, liked nothing more than strolling in the agora. Nietzsche regularly embarked on spirited two-hour jaunts in the Swiss Alps, convinced “all truly great thoughts are conceived by walking.” Thomas Hobbes had a walking stick custom made with a portable inkwell attached so he could record his thoughts as he ambled. Thoreau regularly took four-hour treks across the Concord countryside, his capacious pockets overflowing with nuts, seeds, flowers, Indian arrowheads, and other treasures. Immanuel Kant, naturally, maintained a highly regimented walking routine. Every day, he’d eat lunch at 12:45 p.m., then depart for a one-hour constitutional — never more, never less — on the same boulevard in Königsberg, Prussia (now Russia). So unwavering was Kant’s routine that the people of Königsberg set their watches by his perambulations.”― Eric Weiner, The Socrates Express: In Search of Life Lessons from Dead Philosophers

Comment on summer freshman read: "Life is in the Transitions"

If you have thoughts about this book, or about Bruce Feiler's Saturday convocation address (here's his substack post about it, along with the video; and here's my note about it), please share them in comments below. Feiler got his title, by the way, from my favorite philosopher:
“Life is in the transitions as much as in the terms connected; often, indeed, it seems to be there more emphatically, as if our spurts and sallies forward were the real firing-line of the battle, were like the thin line of flame advancing across the dry autumnal field which the farmer proceeds to burn,” William James wrote in 1904’s “A World of Pure Experience.”

"Life is in the Transitions" is also the name of Harvard's  Houghton Library exhibit devoted to exploring James's philosophy.

Man’s Search for Meaning has gone on to sell over twelve million copies. Viktor Frankl’s message was that even in the face of unimaginable bleakness, humans can find hope. “You do not have to suffer to learn, but if you don’t learn from suffering . . . then your life becomes truly meaningless.” The key, he said, is to imagine a better time, to have a reason to live. He quotes Nietzsche: “He who has a why to live for can bear almost any how.”
― Bruce Feiler, Life Is in the Transitions: Mastering Change at Any Age

“It is not the strongest of the species that survive, nor the most intelligent, but the one most responsive to change”. —CHARLES DARWIN

Thursday, August 24, 2023

Introductions

 We're just a few days away from the Fall '23 semester Opening Day on Tuesday the 29th! Let's introduce ourselves. 

My brief bio is in the right sidebar. Who are you? Why are you here  (at MTSU, in an Intro to Philosophy class, on the planet...)? What's your present understanding of what philosophy is? Do you have a personal philosophy you can summarize in a few words, or a favorite philosopher? Have you had any particular experiences you've found philosophically instructive? What else would you like to say, by way of introduction?

Indicate your section # (10, 11, or 13), we're all sharing this site.

Looking forward to seeing you on the 29th!

jpo

Tuesday, August 22, 2023

"Education is the ability to listen..."

https://www.instagram.com/p/CwIkJxuJOPS/?igshid=MTc4MmM1YmI2Ng==




1874-1963

"Choose Something
Like a Star"
(1916)


O Star (the fairest one in sight),
We grant your loftiness the right
To some obscurity of cloud –
It will not do to say of night,
Since dark is what brings out your light.
Some mystery becomes the proud.
But to be wholly taciturn
In your reserve is not allowed.
Say something to us we can learn
By heart and when alone repeat.
Say something! And it says "I burn."
But say with what degree of heat.
Talk Fahrenheit, talk Centigrade.
Use language we can comprehend.
Tell us what elements you blend.
It gives us strangely little aid,
But does tell something in the end.
And steadfast as Keats' Eremite,*
Not even stooping from its sphere,
It asks a little of us here.
It asks of us a certain height,
So when at times the mob is swayed
To carry praise or blame too far,
We may choose something like a star
To stay our minds on and be staid.

* Read John Keats' inspiration for Frost.



Sunday, August 20, 2023

What’s the question?

The Biggest Question Mark in Astronomy? You're Looking at It.

The James Webb Space Telescope was conducting its usual business — staring at objects of scientific interest across the cosmos — when it accidentally captured something hilariously familiar in the distant universe…

Saturday, August 19, 2023

What is college for?

The late Gary Gutting said college is much more than career-prep. Fundamentally it's about engaging a richer world, developing wider interests, and becoming an interesting/interested human with an intellectual life.


Most American college students are wrapping up yet another semester this week. For many of them, and their families, the past months or years in school have likely involved considerable time, commitment, effort and expense. Was it worth it?

When practical skills outweigh theoretical understanding, we move beyond the intellectual culture that defines higher education.

Some evidence suggests that it was.  A Pew Research survey this year found that 74 percent of graduates from four-year colleges say that their education was “very useful in helping them grow intellectually.” Sixty-nine percent said that “it was very useful in helping them grow and mature as a person” and 55 percent claimed that “it was very useful in helping prepare them for a job or career.”  Moreover, 86 percent of these graduates think “college has been a good investment for them personally.”

Nonetheless, there is incessant talk about the “failure” of higher education.  (Anthony Grafton at The New York Review of Books provides an excellent survey of recent discussions.)  Much of this has to do with access: it’s too expensive, admissions policies are unfair, the drop-out rate is too high.  There is also dismay at the exploitation of graduate students and part-time faculty members, the over-emphasis on frills such as semi-professional athletics or fancy dorms and student centers, and the proliferation of expensive and unneeded administrators.  As important as they are, these criticisms don’t contradict the Pew Survey’s favorable picture of the fundamental value of students’ core educational experience.

But, as Grafton’s discussion also makes clear, there are serious concerns about the quality of this experience.  In particular, the university curriculum leaves students disengaged from the material they are supposed to be learning.  They see most of their courses as intrinsically “boring,” of value only if they provide training relevant to future employment or if the teacher has a pleasing (amusing, exciting, “relevant”) way of presenting the material. As a result, students spend only as much time as they need to get what they see as acceptable grades (on average, about 12 to 14 hour a week for all courses combined).  Professors have ceased to expect genuine engagement from students and often give good grades (B or better) to work that is at best minimally adequate.

VideoTHE STONE VIDEO SERIES
Philosophers Speak

75 ThumbnailA weekly series of interviews with contemporary thinkers and philosophers on questions that matter.

This lack of academic engagement is real, even among schools with the best students and the best teachers, and it increases dramatically as the quality of the school decreases.  But it results from a basic misunderstanding — by both students and teachers — of what colleges are for.

First of all, they are not simply for the education of students.  This is an essential function, but the raison d’être of a college is to nourish a world of intellectual culture; that is, a world of ideas, dedicated to what we can know scientifically, understand humanistically, or express artistically.  In our society, this world is mainly populated by members of college faculties: scientists, humanists, social scientists (who straddle the humanities and the sciences properly speaking), and those who study the fine arts. Law, medicine and engineering are included to the extent that they are still understood as “learned professions,” deploying practical skills that are nonetheless deeply rooted in scientific knowledge or humanistic understanding.  When, as is often the case in business education and teacher training, practical skills far outweigh theoretical understanding, we are moving beyond the intellectual culture that defines higher education.

Our support for higher education makes sense only if we regard this intellectual culture as essential to our society.  Otherwise, we could provide job-training and basic social and moral formation for young adults far more efficiently and cheaply, through, say, a combination of professional and trade schools, and public service programs.  There would be no need to support, at great expense, the highly specialized interests of, for example, physicists, philosophers, anthropologists and art historians.  Colleges and universities have no point if we do not value the knowledge and understanding to which their faculties are dedicated.

RELATED
More From The Stone

Read previous contributions to this series.

This has important consequences for how we regard what goes on in college classrooms.  Teachers need to see themselves as, first of all, intellectuals, dedicated to understanding poetry, history, human psychology, physics, biology — or whatever is the focus of their discipline.  But they also need to realize that this dedication expresses not just their idiosyncratic interest in certain questions but a conviction that those questions have general human significance, even apart from immediately practical applications.  This is why a discipline requires not just research but also teaching.  Non-experts need access to what experts have learned, and experts need to make sure that their research remains in contact with general human concerns. The classroom is the primary locus of such contact.

Students, in turn, need to recognize that their college education is above all a matter of opening themselves up to new dimensions of knowledge and understanding.  Teaching is not a matter of (as we too often say) “ making a subject (poetry, physics, philosophy) interesting” to students but of students coming to see how such subjects are intrinsically interesting.  It is more a matter of students moving beyond their interests than of teachers fitting their subjects to interests that students already have.   Good teaching does not make a course’s subject more interesting; it gives the students more interests — and so makes them more interesting.

Students readily accept the alleged wisdom that their most important learning at college takes place outside the classroom.  Many faculty members — thinking of their labs, libraries or studies — would agree.  But the truth is that, for both students and faculty members, the classroom is precisely where the most important learning occurs. Gary Gutting, The Stone 12.14.11

Thursday, August 17, 2023

Aristotle, assholes, and the Good Life

"...A few days into my Ph.D. program, I met a fellow-student, a logician, who announced that he didn't share my philosophical interests. "My parents taught me the difference between right and wrong," he said, "and I can't think what more there is to say about it." The appropriate response, and the Aristotelian one, would be to agree with the spirit of the remark. There is such a thing as the difference between right and wrong. But reliably telling them apart takes experience, the company of wise friends, and the good luck of having been well brought up. Even the philosophers who think that we would ideally act in accordance with statable principles must ask themselves how someone without experience could identify such principles in the first place.

I'm convinced that we are all Aristotelians, most of the time, even when forces in our culture briefly persuade us that we are something else. Ethics remains what it was to the Greeks: a matter of being a person of a certain sort of sensibility, not of acting on "principles," which one reserves for unusual situations of the kind that life sporadically throws up. That remains a truth about ethics even when we've adopted different terms for describing what type of person not to be: we don't speak much these days of being "small-souled" or "intemperate," but we do say a great deal about "douchebags," "creeps," and, yes, "assholes."

In one sense, it tells us nothing that the right thing to do is to act and feel as the person of good judgment does. In another sense, it tells us virtually everything that can be said at this level of generality. It points us in the right direction: toward the picture of a person with a certain character, certain habits of thinking and feeling, a certain level of self-knowledge and knowledge of other people. In Aristotle's view, I might, in a couple of years, be just about ready to start studying ethics..."

Nikhil Krishnan
https://www.newyorker.com/magazine/2023/07/03/how-to-flourish-an-ancient-guide-to-living-well-aristotle-susan-sauve-meyer-book-review

Monday, August 14, 2023

Aristotle's rules

https://www.instagram.com/p/Cv5Wt8KpiaS/?igshid=MTc4MmM1YmI2Ng==

Barbenheimer

Good discussion question for the first day of class: Is Diogenes Ken?

Proof That One Life Can Change the World

What Father Strobel understood is that compassion is the only thing that can save us.

"...Across the country, 35 other cities have created programs that follow the Room in the Inn model. All of it is a testament to Father Strobel’s vision of a right relationship between neighbors in a community.

“His radical idea,” wrote Ms. Patchett in 2013, “was that the homeless need not be served in low, dark places, and that people with nothing should be able to stand beside people with everything and hold up their heads.”

None of this was a capitulation to the political and economic realities of living in a deeply red state. Father Strobel never gave up holding politicians to account, pushing them to provide at the governmental level what individuals, no matter how good-hearted and full of neighborly love, cannot, or at least cannot on a scale that meets needs so fundamental and so widespread: housing, education, job opportunities, addiction and mental-health treatment, compassionate policing, judicial justice and the like..."

Margaret Renkl

Monday, July 31, 2023

Bruces

This might help some students remember how to pronounce "Nietzsche"... but never mind "Kant"...

Knowing vs. understanding

To understand anything — another person's experience of reality, another fundamental law of physics — is to restructure our existing knowledge, shifting and broadening our prior frames of reference to accommodate a new awareness. And yet we have a habit of confusing our knowledge — which is always limited and incomplete: a model of the cathedral of reality, built from primary-colored blocks of fact — with the actuality of things; we have a habit of mistaking the model for the thing itself, mistaking our partial awareness for a totality of understanding. Thoreau recognized this when he contemplated our blinding preconceptions and lamented that "we hear and apprehend only what we already half know."
Maria Popova
https://www.threads.net/@mariapopova/post/CvU0v4cu73-/?igshid=MTc4MmM1YmI2Ng==

Sunday, July 30, 2023

Hannah Arendt’s Gifford Lectures

When Hannah Arendt became the first woman to give the prestigious Gifford Lectures, she delivered a staggering meditation on the life of the mind, thinking vs. knowing, and the lacuna between truth and meaning themarginalian.org/2014

https://www.threads.net/@mariapopova/post/CvSHJ-HOiGE/?igshid=MTc4MmM1YmI2Ng==

Monday, July 17, 2023

An admirable legacy of BS

Harry G. Frankfurt, Philosopher With a Surprise Best Seller, Dies at 94

"...The essay was originally published in the journal Raritan in 1986, but it was not popularized until nearly two decades later, in January 2005, when Princeton University Press repackaged it as a small, spaciously lined 80-page book. It was an unexpected commercial hit, becoming a No. 1 New York Times best seller. Soon Professor Frankfurt was making television appearances on "60 Minutes," the "Today" show and "The Daily Show With Jon Stewart."

The book's popularity seemed to be fueled in part by the recent re-election of President George W. Bush, many of whose critics viewed his administration, with its purported dismissal of what one Bush aide called the "reality-based community," as exemplifying the very blitheness about truth that Professor Frankfurt had described..."


https://www.nytimes.com/2023/07/17/books/harry-g-frankfurt-dead.html

Harry Frankfurt (1929-2023)

Historians and philosophers of the future will look to his work for insight into these inglorious times.

https://www.threads.net/t/Cu0MrvSLazY/?igshid=MTc4MmM1YmI2Ng==