Aristotle on Love and Friendship
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22. the Immortal Bhaktas
22. The Immortal Bhaktas AMONG all forms of Sadhana, Bhakti (devotion to the Lord) is the easiest and holiest. Bhakti is derived from the root "Bhaj", with the suffix "thi." It means Seva (Service). It denotes a feeling of friendship coupled with awe. For one who is a creature of the gunas (Satwa, Rajas, Tamas), to understand what transcends the gunas, an attitude of humility and reverence is required. "Bhaja Sevaayaam" (worship the Divine through Seva). Bhakti calls for utilising the mind, speech and body to worship the Lord. It represents total love. Devotion and love are inseparable and interdependent. Bhakti is the means to salvation. Love is the expression of Bhakti. Narada declared that worshipping the Lord with boundless love is Bhakti. Vyasa held that performing worship with love and adoration is Bhakti. Garga Rishi declared that serving the Lord with purity of mind, speech and body is Bhakti. Yajnavalkya held that true Bhakti consists in controlling the mind, turning it inwards and enjoying the bliss of communion with the Divine. Another view of Bhakti is concentration of the mind on God and experiencing oneness with the Divine. Win love through love Although many sages have expressed different views about the nature of Bhakti, the basic characteristic of devotion is Love. Love is present in every human being in however small a measure. The riva (individual) is an aspect of the Divine, who is the supreme embodiment of Love. Man also is an embodiment of Love, but because his love is directed towards worldly objects, it gets tainted and he is unable to get a vision of God in all His beauty. -
William Greenwalt
WILLIAM STEVEN GREENWALT DEPARTMENT OF CLASSICS, SANTA CLARA UNIVERSITY SANTA CLARA, CA. 95053 Education Ph.D. Ancient Greek and Roman History, University of Virginia, May 1985 M.A. Ancient Greek and Roman History, University of Virginia, August 1978 B.A. History and English with High Distinction, University of Virginia, May 1975 Dissertation The Development of Royal Authority in Argead Macedonia Academic Honors, Awards and Distinctions Profiled as a Macedonian Scholar of note in Volume One of the journal, Karanos. Member, the Scott R. Jacobs Fund: endowing graduate students and junior faculty for the study of Alexander the Great and his ancient legacy (2010-). Chair, Department of Classics (2013-14). Director of the Honors Program, Lead Scholars Program and the Office of Fellowships, (2008-12). Chair, Department of Classics, 2000-2006. Teaching Award for Summer Excellence, 2005. Durham Summer Program Professor, 2004. University of California at Berkeley, Visiting Professor, 2004. Faculty Director, Alpha Learning Community, 2003-2006. College of Arts and Sciences Special Recognition Award for Energy, Vision, and Leadership in Pioneering Residential Learning Communities, 2002. College of Arts and Sciences Tenure Committee for the Arts and Humanities. Chair, 2003-2004; Committee Member, 2001-04. Brutocao Award for Teaching Excellence, 2001-2002. Promoted to Full Professor, 2001. Chair, Session III (“The Thracian Kings”), Eighth International Congress of Thracian Studies, Sophia, Bulgaria, 2000. Faculty Founder and Director, Communitas Learning Community, 1999-2003. College of Arts and Sciences David E. Logothetti Teaching Award, 1998-1999. College of Arts and Sciences Tenure Committee for the Arts and Humanities Chair, 1995-1996; Committee Member, 1993-1996. -
Lovesickness” in Late Chos Ǒn Literature
UNIVERSITY OF CALIFORNIA Los Angeles Reinterpreting “Lovesickness” in Late Chos ǒn Literature A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Asian Languages and Cultures by Janet Yoon-sun Lee 2014 © Copyright by Janet Yoon-sun Lee 2014 ABSTRACT OF THE DISSERTATION Reinterpreting “Lovesickness” in Late Chos ǒn Literature By Janet Yoon-sun Lee Doctor of Philosophy in Asian Languages and Cultures University of California, Los Angeles, 2014 Professor Peter H. Lee, Chair My dissertation concerns the development of the literary motif of “lovesickness” (sangsa py ǒng ) in late Chos ǒn narratives. More specifically, it examines the correlation between the expression of feelings and the corporeal symptoms of lovesickness as represented in Chos ǒn romance narratives and medical texts, respectively, of the seventeenth and eighteenth centuries. As the convergence of literary and medical discourse, lovesickness serves as a site to define both the psychological and physical experiences of love, implying the correlation between mind and body in the non-Western tradition. The analysis itself is re-categorized into the discussions of the feeling and the body. In the discussion of the feeling, it will be argued that the feeling of longing not only occupies an important position in literature, but also is gendered and structured in lyrics and narratives of the seventeenth century. In addressing the rubric of feelings of “longing,” this part seeks the ii theoretical grounds of how the intense experience of longing is converted to language of love and to bodily symptoms to constitute the knowledge of lovesickness. The second part concerns the representation of lovesick characters in Korean romance, particularly concerning the body politics of the Chos ŏn society. -
II. the Classical Greek Minor – 15 Hours
The Ohio State University Department of Classics UNDERGRADUATE STUDIES HANDBOOK 2012-2013 Minerva, 1889 – 1890, Roman goddess of poetry, music, wisdom, and warriors (Greek, Athena), bronze sculpture by Norwegian American artist, Jakob H. F. Fjelde, downtown Minneapolis Central Library, Minneapolis, Minnesota, photo © 2008 by QuoinMonkey. All rights reserved. UNDERGRADUATE HANDBOOK Department of Classics 2012-2013 Table of Contents FACULTY 3 ADVISORS 3 COURSES (Classics, Greek, Latin, Modern Greek) 4-18 MAJOR PROGRAM 19 MINOR PROGRAM 19-20 HONORS PROGRAM 20-21 GRADUATION WITH RESEARCH DISTINCTION IN CLASSICS 21-23 CLASSICS CLUB 23 LATIN CLUB CAREERS FOR CLASSICISTS 23 TESTING 24 Placement Tests EM Credit Examination DEFERRED CREDIT 24 STUDY ABROAD OPPORTUNITIES 24 Intercollegiate Center for Classical Studies in Rome College Year in Athens Greek Study Tour SCHOLARSHIPS AND AWARDS AVAILABLE TO 25-26 CLASSICS MAJORS AT OSU MAJOR PROGRAMS 26-37 COURSES OFFERED BY OTHER DEPARTMENTS 38-44 MINOR PROGRAMS 45-50 ARTS AND SCIENCES CONTACTS 51 2 FACULTY Name Office Phone E-mail Address Room ACOSTA-HUGHES, Benjamin 292-2744 [email protected] 414K ANAGNOSTOU, Yiorgos 688-3721 [email protected] 414H BATSTONE, William 292-2673 [email protected] 414G BROWN, Christopher 292-8217 [email protected] 342 COULSON, Frank T. 292-1717 [email protected] 414D FLETCHER, Richard 292-1591 [email protected] 328 GRAF, Fritz 292-7810 [email protected] 426 HARRILL, J. Albert 292-2511 [email protected] 414B HAWKINS, Thomas 292-1083 [email protected] 414E -
I-Ii, Question 55, Article 4
Cambridge University Press 978-1-107-16578-6 — Commentary on Thomas Aquinas's Virtue Ethics J. Budziszewski Excerpt More Information i-ii, question 55, article 4 Whether Virtue Is Suitably Dei ned? TEXT PARAPHRASE [1] Whether virtue is suitably dei ned? Is the traditional dei nition of virtue i tting? “Virtue is a good quality of the mind that enables us to live in an upright way and cannot be employed badly – one which God brings about in us, with- out us.” St. Thomas respectfully begins with this widely accepted dei nition because it would be arrogant to dismiss the result of generations of inquiry without examination. The ultimate source of the view which it encapsulates is St. Augustine of Hippo, but Augustine did not use precisely this wording. His more diffuse remarks had been condensed into a formula by Peter Lombard, 2 and the formula was then further sharpened by the Lombard’s disciples. Although St. Thomas begins with the tradition, he does not rest with it – he goes on to consider whether the received dei nition is actually correct. The i rst two Objections protest calling virtue a good quality. The third protests calling it a quality of the mind . The fourth objects to the phrase that it enables us to live rightly and the i fth to the phrase that it cannot be employed badly . Finally, the sixth protests the statement that God brings it about in us, without us . Although, in the end, St. Thomas accepts the dei nition, he does not accept it quite in the sense in which some of his predecessors did. -
Citations in Classics and Ancient History
Citations in Classics and Ancient History The most common style in use in the field of Classical Studies is the author-date style, also known as Chicago 2, but MLA is also quite common and perfectly acceptable. Quick guides for each of MLA and Chicago 2 are readily available as PDF downloads. The Chicago Manual of Style Online offers a guide on their web-page: http://www.chicagomanualofstyle.org/tools_citationguide.html The Modern Language Association (MLA) does not, but many educational institutions post an MLA guide for free access. While a specific citation style should be followed carefully, none take into account the specific practices of Classical Studies. They are all (Chicago, MLA and others) perfectly suitable for citing most resources, but should not be followed for citing ancient Greek and Latin primary source material, including primary sources in translation. Citing Primary Sources: Every ancient text has its own unique system for locating content by numbers. For example, Homer's Iliad is divided into 24 Books (what we might now call chapters) and the lines of each Book are numbered from line 1. Herodotus' Histories is divided into nine Books and each of these Books is divided into Chapters and each chapter into line numbers. The purpose of such a system is that the Iliad, or any primary source, can be cited in any language and from any publication and always refer to the same passage. That is why we do not cite Herodotus page 66. Page 66 in what publication, in what edition? Very early in your textbook, Apodexis Historia, a passage from Herodotus is reproduced. -
THE CARDINAL VIRTUE of JUSTICE in a TIME of PANDEMIC This Is the Second in a Series of Four Reflections on the Cardinal Virtues, Presented by Fr
THE CARDINAL VIRTUE OF JUSTICE IN A TIME OF PANDEMIC This is the second in a series of four reflections on the Cardinal Virtues, presented by Fr. Anthony Barratt, STL, PHD, ChD, from the Upstate New York Area We continue our reflections on the four cardinal virtues; remembering that they are called “cardinal” virtues because everything hinges on them (the word cardinal originally means a hinge or foundation). This time, let us explore the virtue of justice. It may seem strange to think of justice as a virtue, since we often think of justice as more of a thing or entity, or as a system or process. Two things may help us here. The root of the word justice comes from the Latin “ius”; a word that means “right” or “making right”: That is right as in being correct or true (rather than making a right turn, or even our human rights). Furthermore, the Catechism (n. 1807) defines the virtue of justice as “the moral virtue that consists in the constant and firm will to give their due to God and neighbor.” It is a much needed virtue, especially with all the stresses and strains of our uncertain times and the ongoing pandemic. For example, I think that many of us often find ourselves saying that there is no respect anymore; whether it be how people are treated, rudeness, a lack of respect for life, all the negativity and animus in politics, road rage, or whatever. What we are really talking about though is a lack of the virtue of justice. -
Summary Or St. Augustine's City of God | Augustine of Hippo | Virtue
City of God St. Augustine Book I Preface Augustine explains how he wants to tackle the “glorious city of God” in his work. By this he means he wants to defend his God is the only true God and to show others who believe in other deities that they need to change their views. He praises God and all his works. Chapter 1 He gives a very brief history of Roman times as it relates to worshipping God. Additionally, he goes on to discuss how many people take God and his works for granted. Chapter 16 Here we see some of the first shades of Augustine’s beliefs. He writes: “the only difficulty is so to treat the subject as to satisfy at once modesty and reason” showing his focus on the need for modest means. He goes on to say how the true virtuous life is in the soul and not worldly pleasures. The body and its desires and needs are secondary to those of the soul. Chapter 18 In this section he discusses the contradictions between the body and the soul when controlled by others. He writes that even though the body many be controlled by others (that is, even though you may be forced to do something by another person), no one can ever control your will. He focuses on “purity” of the soul and writes on that matter: “If, on the other hand, it belongs to the soul, then not even when the body is violated is it lost.” As long as the soul remains pure and virtuous then nothing that happens with the body matters. -
What Do We Mean by Virtue?
What Do We Mean by Virtue? Robert Watts Thornburg This university chaplain takes a pragmatic approach to the ques - tion, “Can virtue be taught in the university? ”, which may seem cynical at first glance. There are significant difficulties in answering the question, including the lack of an adequate definition of terms, the overwhelming influence of Christian and western approaches to the question, the “unvirtue” experienced by many learners and the innate resistance of stu - dents to hearing the word “virtue.” Constructive solutions include avoid - ing theoretical propositional approaches, fostering moral seriousness, making discussion immediate and relevant to learners and, finally, creat - ing communities in which to pursue the search. Not “Virtue” but “virtues” are possible to teach and are already evident in student populations. VIRTUE: what a sweet romantic word! The very notion of putting the words “virtue” and “university” in the same sentence strikes many folks I know as an oxymoron. When, as a University Chaplain, I mention the word “virtue” to students or staff, they give me the quiet benign smile that says: “That’s the kind of thing you people (translate: clergy) always want us to talk about.” Therein lies the problem, and my own difficulty in dis - cussing the question of teaching virtue in any university setting. The word itself carries much baggage, a great variety of meanings springing from Robert Watts Thornburg has just retired after 23 years as dean of Marsh Chapel and university chaplain at Boston University. Educated at DePaul University and Garrett-Evangelical Theological Seminary, he also studied with Paul Tillich at Union Theological Seminary. -
Live, Laugh, Limerence
Live, Laugh, Limerence An Opera Buffa in four acts Libretto by Marijke De Roover 2019 De Roover’s introductory notes: The performance needs the naturalism of the text. All characters exist all at once all as one. The landscape in which the experience is set could be a metropolitan studio apartment, an AA meeting, a deep dream or a dead star (more chance of it being a karaoke booth tbh). The I in the text is collective, the time suggestive. The simultaneity of the four parts of the text can be portrayed any which way. Me to me: You have a responsibility towards your audience. Please keep all the ducks in a row! The ducks: 1 CAST OF CHARACTERS When reading this story out loud, please use the following voices: ELETTRA: fast-paced, sweet, melodic. LOTTE (V.O.): distant but sensitive, straight forward. TURANDOT (V.O.): wild but judgemental (but their friendship is like this). → darlin’, this kind of love is not viable (I can just see it with this fat american country accent lol) Or (Marilyn is so sweet and Jane is much more rough/tough) NARRATOR (V.O.): voice of god (distant), ironic, calm . 2 SCENES PROLOGUE: IN WHICH THE NARRATOR EXPRESSES HER DOUBTS ACT ONE: THE DAY I STOPPED DRINKING I BECAME A PLAYWRIGHT THAT JUST SITS IN COFFEE BARS Which introduces us to the tragedy and its Scene 1: protagonist A brief encounter Scene 2: I took a deep breath and listened to the old bray Scene 3: of my heart. I am. I am. I am A realistic portrayal of someone using love as an Scene 4: escapist drug ACT TWO: A KISS. -
Uyghur Dispossession, Culture Work and Terror Capitalism in a Chinese Global City Darren T. Byler a Dissertati
Spirit Breaking: Uyghur Dispossession, Culture Work and Terror Capitalism in a Chinese Global City Darren T. Byler A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Washington 2018 Reading Committee: Sasha Su-Ling Welland, Chair Ann Anagnost Stevan Harrell Danny Hoffman Program Authorized to Offer Degree: Anthropology ©Copyright 2018 Darren T. Byler University of Washington Abstract Spirit Breaking: Uyghur Dispossession, Culture Work and Terror Capitalism in a Chinese Global City Darren T. Byler Chair of the Supervisory Committee: Sasha Su-Ling Welland, Department of Gender, Women, and Sexuality Studies This study argues that Uyghurs, a Turkic-Muslim group in contemporary Northwest China, and the city of Ürümchi have become the object of what the study names “terror capitalism.” This argument is supported by evidence of both the way state-directed economic investment and security infrastructures (pass-book systems, webs of technological surveillance, urban cleansing processes and mass internment camps) have shaped self-representation among Uyghur migrants and Han settlers in the city. It analyzes these human engineering and urban planning projects and the way their effects are contested in new media, film, television, photography and literature. It finds that this form of capitalist production utilizes the discourse of terror to justify state investment in a wide array of policing and social engineering systems that employs millions of state security workers. The project also presents a theoretical model for understanding how Uyghurs use cultural production to both build and refuse the development of this new economic formation and accompanying forms of gendered, ethno-racial violence. -
The Stoics and the Practical: a Roman Reply to Aristotle
DePaul University Via Sapientiae College of Liberal Arts & Social Sciences Theses and Dissertations College of Liberal Arts and Social Sciences 8-2013 The Stoics and the practical: a Roman reply to Aristotle Robin Weiss DePaul University, [email protected] Follow this and additional works at: https://via.library.depaul.edu/etd Recommended Citation Weiss, Robin, "The Stoics and the practical: a Roman reply to Aristotle" (2013). College of Liberal Arts & Social Sciences Theses and Dissertations. 143. https://via.library.depaul.edu/etd/143 This Thesis is brought to you for free and open access by the College of Liberal Arts and Social Sciences at Via Sapientiae. It has been accepted for inclusion in College of Liberal Arts & Social Sciences Theses and Dissertations by an authorized administrator of Via Sapientiae. For more information, please contact [email protected]. THE STOICS AND THE PRACTICAL: A ROMAN REPLY TO ARISTOTLE A Thesis Presented in Partial Fulfillment of the Degree of Doctor of Philosophy August, 2013 BY Robin Weiss Department of Philosophy College of Liberal Arts and Social Sciences DePaul University Chicago, IL - TABLE OF CONTENTS - Introduction……………………..............................................................................................................p.i Chapter One: Practical Knowledge and its Others Technê and Natural Philosophy…………………………….....……..……………………………….....p. 1 Virtue and technical expertise conflated – subsequently distinguished in Plato – ethical knowledge contrasted with that of nature in