DOCSLIB.ORG

Pigs in Plato: Delineating the Human Condition in The

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Pigs in Plato: Delineating the Human Condition in The Friedo Ricken it makes it possible to distinguish who really is a statesman and who only pretends to be it. When do the existing cities use “the written documents” (297d6) of the only correct constitution? When do their law-making assemblies chase “after the traces of the truest constitu- tion” (301e4)? They do it when they ask which law the true states- PIGS IN PLATO: man would enact in this situation, i.e. which order serves best the end DELINEATING THE HUMAN CONDITION of the state. The true knowing statesman does not exist in this world, but we can answer the question about the end of political expertise IN THE STATESMAn and so know the norm according to which the existing states and their laws have to be judged and formed. David Ambuel “Many of Plato’s knavish speeches sleep in the unapprehending ears of his commentators.” Paul Shorey “In [The Celestial Empire of Benevolent Knowledge’s] remote pag- es it is written that the animals are divided into: (a) belonging to the emperor, (b) embalmed, (c) tame, (d) sucking pigs, (e) sirens, (f) fabulous, (g) stray dogs, (h) included in the present classifcation, (i) frenzied, (j) innumerable, (k) drawn with a very fne camelhair brush, (l) et cetera, (m) having just broken the water pitcher, (n) that from a long way off look like fies.” Jorge Luis Borges In the Republic, Socrates’ imagined primitive and modest community is dismissed by Glaucon as a city of pigs (II,372d). Despite Socrates’ belief that this frst city, not the luxurious city that will grow and be reformed into the Republic’s kallipolis, is the true city, some among us might just fnd with Glaucon that the city whose people seek to satisfy their appetites with luxuries is truer to actual human exist- ence. And one might fnd this hunch confrmed by the Republic’s subsequent doubts about the possible existence even of the sustain- able aristocracy ruled by philosopher guardians, not to mention the primitive harmony of the Socratic susopolis,1 and by Socrates’ re- 1 Piggish from Glaucon’s point of view, that is, not Socrates’. 206 207 David Ambuel Pigs in Plato: Delineating the Human Condition in the Statesman mark that words always make a closer approach to truth than things ricide 2 It is ftting that Plato should choose to use an Eleatic voice and actions to examine the very thing that Eleatic metaphysics excludes: the Regardless which societal confguration we are more likely to be ontological intermediate as image and imitation. The intermediate able to set foot in, the short passage in Republic II conveys a sense remains the issue in the Statesman, now not primarily a metaphysical of ambivalence. Which group of humans are more accurately de- matter, but practical, not the possibility of an ontological intermedi- scribed as living like pigs, the simple primitive city of restricted ate between being and absolute not-being, but the possibility of the wants and resources, as Glaucon thinks, or the denizens of the fe- exercise of wisdom in human affairs, the intermediate between mere verish city wallowing in excess, as Socrates implies? animality and divinity For the most part, in Plato, the beast as compared to the human The Sophist offers no methodology, no criteria for properly defn- represents a state of ignorance and a life governed by appetite as op- ing by division, but only a paradigm, which in the Sophist as in the posed to reason, and yet the question how we humans might best un- Statesman means a trivial example taken as a model from which to derstand ourselves apart from our fellow animals is at times presented abstract its application to something more complex and signifcant. with ironic doubt At Laches, 195d, the observation that knowledge A methodology for division, including rules for dividing properly, comprising a virtue such as courage is not the kind of thing just any appears elsewhere, in the Phaedrus and Philebus. These rules, dis- pig would know leads to the remark that, by lacking the potential tilled, might be summarized as follows: for knowledge that humans possess, no animal can rightly be called Collection and division are reverse procedures, collection preced- courageous, not a pig and not even a lion. Still, Socrates adds the ing or coordinated with division 3 facetious qualifcation that perhaps lions or bears do command some Division must proceed according to actual kinds or forms, not hap- deep well of wisdom, inaccessible to us humans. A similar ironic hazard parts 4 ambiguity as to just what sort of animal the human being is will Division by forms means dividing at the natural joints.5 frame the setting against which the Eleatic Visitor’s halting attempts to defne the statesman take shape. Before turning to the manner in which this defnition is pursued, and to what that might tell us, I wish briefy to visit one other thread woven into the fabric of the dialogue’s background. 2 Plato, Sophist, 241d. It might be argued that the Visitor is introduced as The Statesman’s inquiry begins, as the Sophist’s begins and ends, eks Eleas (216a), as hailing from Elea, not explicitly an Eleatic philosopher by making divisions. The Sophist’s divisions, like the frst divisions cast in a Parmenidean mold, and that we can hardly assume that any native in the Statesman, are strict dichotomies. In the Sophist, negative def- of Elea inherits one defnite metaphysical system as a birthright. However, nitions predominate: at each step, what the sophist is, is separated Socrates phrases the question about the sophist, statesman, and philoso- from all else that he is not, the latter disjunct – its relation to the pher as one about what people in that place, in Elea, believed (216d). More other still unestablished – is then dropped, and the division pro- importantly, at 241d, by requesting that he not be taken for a parricide by ceeds. As a method, it is the intellectual offspring of a philosopher seeking for a way to talk about not-being, the Visitor identifes himself as nurtured and raised on Eleatic metaphysics, his logic of defnition in the intellectual offspring of Parmenides It is simply not plausible to suppose the Sophist limited to sorting is from is not, with no space for any- that Plato’s choice of character for the main interlocutor of the Sophist and thing in between, since anything that is at all, simply is. The image, Statesman is random and without meaning for the interpretation of the two dialogs as ontologically intermediate, will be the Eleatic Visitor’s biggest 3 obstacle in the Sophist, and if he sees a need to rebel against Parme- Plato, Phdr 266d. nides’ rejection of not-being, he also does not intend to commit pat- 4 Plato, Phdr 265e; cf. Philb 16d–e. 5 Plato, Phdr 265e. 208 209 David Ambuel Pigs in Plato: Delineating the Human Condition in the Statesman Division by form is axiological, a dividing in accord with proper an epistême, but the initial divisions turn quickly away from group- measure and relative value 6 ings of anything that might be called a kind of expertise, to instead separating off the humans as the subjects of governance. The ini- While the Sophist supplies a paradigm, but no rules for division, and tial divisions pursue not the art, but its object. The dialogue will the Phaedrus rules, but no paradigm, the Statesman has both Moreo- of course return to ask how the art itself differs from kindred arts, ver, setting aside questions about the reverse procedure of collection, but for the moment attention is directed to the subject upon with the which does not occur and is not discussed in either the Sophist or art is practiced Statesman, each of the remaining principles is invoked in the States- Yet before this focus on defning the human subject, the very frst man by the Eleatic Visitor.7 These rules are not, however, concen- step in the division ventures a global division of knowledge. It is trated here in a single passage, as in the Phaedrus, but are introduced a portent: all knowledge (sumpasas epistêmas) is divided into prac- by the Visitor piecemeal, one at a time, as correctives to the divisions tical and theoretical knowledge (tên men praktikên… tên de monon while they are being drawn. But the Statesman has more still In ad- gnôstikên, 258e).8 It is a division that may appear the most natural dition, the Visitor advances principles for division that are incompat- among all that are still to come, and yet it cuts across the province ible with the rules he gives that are also found in the Phaedrus In of the art of politics as it will be understood later, that is, precisely as this simultaneous assertion and rejection of the principles, it will be a kind of art possessing a knowledge that is brought to bear on prac- seen that the Eleatic diffculties from the Sophist, the diffculties in tical affairs (peri tas prakseis epistêmona, 284c). It foreshadows an construing an intermediate between what is and what is not, extend ambivalence that surfaces in the depiction of the human being when into the Statesman, and make for a pervasive ambivalence that is the art of rule is tied to the nature of the human subject, a matter that refected in the Statesman’s sketch of the human condition. is ironically broached in the initial steps of division, leading to the Eleatic Visitor’s frst objection to procedure and the cosmic myth. I Eidos, Meros, and Rational Animals The frst correction appears once the king’s dominion has been narrowed to herds (261e).
Load more

Recommended publications
  • (A Monkey): Rhesus 'Understand Descartes As They've Same Self- Awareness That Philosopher Described'
    Rhesus 'understand Descartes' as they've same self-awareness | Mail Online Page 1 of 6 I think therefore I am (a monkey): Rhesus 'understand Descartes as they've same self- awareness that philosopher described' By Daily Mail Reporter Last updated at 11:55 AM on 6th July 2011 Rhesus monkeys appear to understand what Rene Descartes meant when he made the famous statement: ‘I think, therefore I am.’ They possess the same form of ‘cause and effect’ self-awareness the 17th century French philosopher was grappling with, scientists believe. Like humans, they have a sense of ‘self-agency’ which traces thoughts and actions to the existence of ‘me’. http://www.mailonsunday.co.uk/sciencetech/article-2011725/Rhesus-understand-Descartes-... 7/6/2011 Rhesus 'understand Descartes' as they've same self-awareness | Mail Online Page 2 of 6 Thinkers: Rhesus monkeys are believed to possess the same form of ‘cause and effect’ self-awareness that French philosopher Rene Descartes grappled with Previous research had found that rhesus monkeys consistently fail in an important test of self-awareness, the ability to recognise themselves in a mirror. However, like apes and dolphins they did seem to be able to monitor their own mental states. For the new study, scientists got 40 university students and four trained male rhesus monkeys to move a computer cursor with a joystick. As they were doing this, a second ‘distractor’ cursor partially matched their movements. Both humans and monkeys were asked to identify which computer cursor was being moved by them and responding to their intentions. In both cases, they were able to select the cursor they controlled at greater than chance levels.
    [Show full text]
  • CHANGE, STABILITY and the TRAGIC HUMAN CONDITION. Gregory Melleuish & Susanna Rizzo
    Cosmos and History: The Journal of Natural and Social Philosophy, vol. 13, no. 3, 2017 PHILOSOPHY OF HISTORY: CHANGE, STABILITY AND THE TRAGIC HUMAN CONDITION. Gregory Melleuish & Susanna Rizzo ABSTRACT: This paper contends that the role of a philosophy of history in the twenty first century is as a meta-discourse which explains and attempts to understand the role of history as part of human being-in-the-world. Such a philosophy of history will not, as in the past, take the form of a universal history. Instead it will take a phenomenological approach which seeks to explore the historical enterprise as a means through which human beings attempt to come to terms with the fact that, despite their craving for being, they live in a world which is marked by becoming. Change and its implications are at the core of any philosophy of history. History is an attempt to master change and to keep its somewhat frightening consequences under control. Humans both crave being and stability and appreciate that change is their constant companion. That is part of the tragic nature of human existence. Keywords: Philosophy of history; Becoming; Stability; Time; Change Philosophy of history is, in many ways, a curious enterprise. At its most basic level the craft of history is supremely empirical in nature, as its practitioners sift through the available evidence and piece together a plausible explanation of what occurred in the past. Whatever the more theoretical might think of such activity it is crucial if one is to have something resembling accurate history. The astonishing thing is that it is extremely difficult to reconstruct an accurate narrative of the events of the Middle East in the first half of the seventh century, amongst the most significant fifty years in human history.1 1 James Howard-Johnston, Witness to a World crisis: Historians and Histories of the Middle East in the Seventh Century, Oxford, Oxford University Press, 2011.
    [Show full text]
  • Religious Perspectives on Human Suffering: Implications for Medicine and Bioethics
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Sydney eScholarship Postprint This is a pre-copyedited, author-produced PDF of an article accepted for publication in [Journal of Religion and Health] following peer review. The definitive publisher-authenticated version [Fitzpatrick SJ, Kerridge IH, Jordens CFC, Zoloth L, Tollefsen C, Tsomo KL, Jensen MP, Sachedina A, Sarma D. Religious perspectives on human suffering: Implications for medicine and bioethics. Journal of Religion and Health 2016; 55:159–173] is available online at http://link.springer.com/article/10.1007/s10943-015-0014-9 Please cite as: Fitzpatrick SJ, Kerridge IH, Jordens CFC, Zoloth L, Tollefsen C, Tsomo KL, Jensen MP, Sachedina A, Sarma D. Religious perspectives on human suffering: Implications for medicine and bioethics. Journal of Religion and Health 2016; 55:159–173. Religious perspectives on human suffering: Implications for medicine and bioethics Scott J FitzpatrickA,B, Ian H KerridgeB, Christopher F C JordensB , Laurie ZolothC, Christopher TollefsenD, Karma Lekshe TsomoE, Michael P JensenF, Abdulaziz SachedinaG, Deepak SarmaH (2015/16) ACentre for Rural and Remote Mental Health, University of Newcastle, Orange, Australia; BCentre for Values, Ethics and the Law in Medicine (VELiM), University of Sydney, Sydney, Australia; CCentre for Bioethics, Science and Society, Northwestern University Feinberg School of Medicine, Chicago, Illinois, USA; DDepartment of Philosophy, University of South Carolina, Colombia, South Carolina, USA USA; EDepartment of Theology and Religious Studies, University of San Diego, San Diego, California, USA; FMoore Theological College, Sydney, Australia; GAli Vural Ak Centre for Global Islamic Studies, George Mason University, Fairfax, Virginia, USA; HReligious Studies, Case Western Reserve University, Cleveland, Ohio, USA.
    [Show full text]
  • An Introduction to Philosophy
    An Introduction to Philosophy W. Russ Payne Bellevue College Copyright (cc by nc 4.0) 2015 W. Russ Payne Permission is granted to copy, distribute and/or modify this document with attribution under the terms of Creative Commons: Attribution Noncommercial 4.0 International or any later version of this license. A copy of the license is found at http://creativecommons.org/licenses/by-nc/4.0/ 1 Contents Introduction ………………………………………………. 3 Chapter 1: What Philosophy Is ………………………….. 5 Chapter 2: How to do Philosophy ………………….……. 11 Chapter 3: Ancient Philosophy ………………….………. 23 Chapter 4: Rationalism ………….………………….……. 38 Chapter 5: Empiricism …………………………………… 50 Chapter 6: Philosophy of Science ………………….…..… 58 Chapter 7: Philosophy of Mind …………………….……. 72 Chapter 8: Love and Happiness …………………….……. 79 Chapter 9: Meta Ethics …………………………………… 94 Chapter 10: Right Action ……………………...…………. 108 Chapter 11: Social Justice …………………………...…… 120 2 Introduction The goal of this text is to present philosophy to newcomers as a living discipline with historical roots. While a few early chapters are historically organized, my goal in the historical chapters is to trace a developmental progression of thought that introduces basic philosophical methods and frames issues that remain relevant today. Later chapters are topically organized. These include philosophy of science and philosophy of mind, areas where philosophy has shown dramatic recent progress. This text concludes with four chapters on ethics, broadly construed. I cover traditional theories of right action in the third of these. Students are first invited first to think about what is good for themselves and their relationships in a chapter of love and happiness. Next a few meta-ethical issues are considered; namely, whether they are moral truths and if so what makes them so.
    [Show full text]
  • Man Is Condemned to Be Free by Jean-Paul Sartre from the Lecture, “Existentialism Is a Humanism” (1946) Translated by Philip Mairet (1948)
    Man is Condemned to Be Free by Jean-Paul Sartre from the lecture, “Existentialism is a Humanism” (1946) translated by Philip Mairet (1948) Existence Precedes Essence … we can begin by saying that existentialism, in our sense of the word, is a doctrine that does render human life possible; a doctrine, also, which affirms that every truth and every action imply both an environment and a human subjectivity. … [A]t bottom, what is alarming in the doctrine that I am about to try to explain to you is – is it not? – that it confronts man with a possibility of choice. To verify this, let us review the whole question upon the strictly philosophic level. What, then, is this that we call existentialism? … The question is only complicated because there are two kinds of existentialists. There are, on the one hand, the Christians, amongst whom I shall name Jaspers and Gabriel Marcel, both professed Catholics; and on the other the existential atheists, amongst whom we must place Heidegger as well as the French existentialists and myself. What they have in common is simply the fact that they believe that existence comes before essence – or, if you will, that we must begin from the subjective. What exactly do we mean by that? If one considers an article of manufacture as, for example, a book or a paper- knife – one sees that it has been made by an artisan who had a conception of it; and he has paid attention, equally, to the conception of a paper-knife and to the pre-existent technique of production which is a part of that conception and is, at bottom, a formula.
    [Show full text]
  • The Meaning of Life By: Terry Eagleton
    The Meaning of Life By: Terry Eagleton Chapter 4: Is Life What You Make It? Submitted by Paul Lussier ‘Recommended Readings’ for the Aspen/Yale Conference 2007 The following is an excerpt from: Terry Eagleton, The Meaning of Life. Oxford University Press (2007), pp.135-175 The Meaning of Life By: Terry Eagleton Chapter 4: Is Life What You Make It? So far, we have looked more at meaning than at life. Yet the word 'life' is every bit as problematic as the word 'meaning', and it is not hard to see why. For surely the reason why we cannot talk about the meaning of life is that there is no such thing as life? Are we not, as Wittgenstein might say, bewitched here by our grammar, which can generate the word 'life' in the singular just as it can the word 'tomato'? Perhaps we have the word 'life' only because our language is intrinsically reifying, 'Essence is expressed by grammar', as Wittgenstein remarks.24 How on earth could everything that falls under the heading of human life, from childbirth to clog dancing, be thought to stack up to a single meaning? Isn't this exactly the delusion of the paranoiac, for whom everything is supposed to be ominously resonant of everything else, bound together in an oppressively translucent whole? Or, if you prefer, the delusion of philosophy, which as Freud mischievously commented is the nearest thing to paranoia? Not even an individual life adds up to a unified whole. It is true that some people see their lives as forming an elegant narrative all the way from Introduction to Epilogue, but not everyone views themselves like this.
    [Show full text]
  • The Philosophical Lexicon
    THE PHILOSOPHICAL LEXICON DANIEL DENNETT, EDITOR Copies of The Philosophical Lexicon may be obtained from: American Philosophical Association University of Delaware Newark, Delaware 19711 Price, prepaid, postage included: single copy $3.00 twenty-five copies or more $2.50 Checks should be made payable to the American Philosophical Associa­ tion. All royalties to the American Philosophical Association. Copyright © 1987 by Daniel Dennett PREFACE TO THE EIGHTH EDITION The Eighth Edition of The Philosophical Lexicon is only the second to be published. The Seventh Edition was published in 1978. while the earlier editions circulated in mimeograph form. (In 1980. a Serbo­ Croation translation of selections from the Seventh Edition was published in Zagreb. joining the German translation of the Sixth Edition published a few years earlier in Austria.) The Lexicon began one night in September of 1969 when I was writing lecture notes and found myself jotting down as a heading "quining in­ tentions" I saw fit to compose a definition of the verb. In the morning I was ill prepared to lecture, but handed a list of about a dozen definitions together with the Introduction to my colleagues at Irvine. Joe Lambert promptly responded with several more definitions and sent the first batch to Nuel Belnap and Alan Anderson at Pittsburgh. Almost by return mail their first entries arrived, and within a few months we pre­ pared a second edition, and then a third. The editions have been cumula­ tive, but along the way a few entries have either been dropped as sub­ standard or replaced by better definitions of the same term.
    [Show full text]
  • A Critical Analysis of Jean Paul Sartre's Existential Humanism with Particular Emphasis Upon His Concept of Freedom and Its Moral Implications
    University of Windsor Scholarship at UWindsor Electronic Theses and Dissertations Theses, Dissertations, and Major Papers 1-1-1963 A critical analysis of Jean Paul Sartre's existential humanism with particular emphasis upon his concept of freedom and its moral implications. Joseph P. Leddy University of Windsor Follow this and additional works at: https://scholar.uwindsor.ca/etd Recommended Citation Leddy, Joseph P., "A critical analysis of Jean Paul Sartre's existential humanism with particular emphasis upon his concept of freedom and its moral implications." (1963). Electronic Theses and Dissertations. 6331. https://scholar.uwindsor.ca/etd/6331 This online database contains the full-text of PhD dissertations and Masters’ theses of University of Windsor students from 1954 forward. These documents are made available for personal study and research purposes only, in accordance with the Canadian Copyright Act and the Creative Commons license—CC BY-NC-ND (Attribution, Non-Commercial, No Derivative Works). Under this license, works must always be attributed to the copyright holder (original author), cannot be used for any commercial purposes, and may not be altered. Any other use would require the permission of the copyright holder. Students may inquire about withdrawing their dissertation and/or thesis from this database. For additional inquiries, please contact the repository administrator via email ([email protected]) or by telephone at 519-253-3000ext. 3208. A CRITICAL ANALYSIS OF JEAN PAUL SARTRE'S EXISTENTIAL HUMANISM WITH PARTICULAR EMPHASIS UPON HIS CONCEPT OF FREEDOM AND ITS MORAL IMPLICATIONS A THESIS Submitted to the Faculty of Graduate Studies through the Department of Philosophy in Partial Fulfillment of the Requirements for the Degree of Master of Arts at Assumption University of Windsor by JOSEPH P.
    [Show full text]
  • Jean Paul Sartre and the Concept of Determinism
    GLOBAL JOURNAL OF HUMANITIES VOL 7, NO. 1&2, 2008: 85-89 85 COPYRIGHT© BACHUDO SCIENCE CO. LTD PRINTED IN NIGERIA. ISSN 1596-623 www.globaljournalseries.com ; Email: [email protected] JEAN PAUL SARTRE AND THE CONCEPT OF DETERMINISM A. C. ODESANMI (Received 12 May 2009; Accepted 13 January 2009) ABSTRACT Existentialism lays stress on the existence of humans and Sartre believes that human existence is the result of chance or accident. There is no meaning or purpose of our lives other than what our freedom creates since existence manifests itself in the choice of actions, anxiety and freedom of the will. In this way, the responsibility of building one’s future is in one’s hands, but the future is uncertain and so has no escape from anxiety and fear. Sartre says that existentialism does not aim at plunging man into despair,; but rather its final goal is to prepare man through anguish, abandonment and despair for a genuine life. Existentialism is basically concerned with the human condition as a complete form of choice. The fundamental issue therefore, is an authentic meaning of human life. But our argument is that there are various elements that determine the actions of man contrary to Sartre view that man is condemned to be free. Such elements include among others; psychological factors, aggressive drives, instinctive drives, environmental factors, historical factor etc. This position establishes that existentialism goes beyond the limit of chance and uncertainty as emphasized by Sartre. KEYWORDS: Human existence, Freedom, Choice, Responsibility, Determinism, Human Life. INTRODUCTION all other things are but do not exist.
    [Show full text]
  • The Existential Coordinates of the Human Condition: Poetic - Epic - Tragic Analecta Husserliana
    THE EXISTENTIAL COORDINATES OF THE HUMAN CONDITION: POETIC - EPIC - TRAGIC ANALECTA HUSSERLIANA THE YEARBOOK OF PHENOMENOLOGICAL RESEARCH VOLUME XVIII Editor-in-Chief· ANNA-TERESA TYMIENIECKA The World Institute for Advanced Phenomenological Research and Learning Belmont, Massachusetts THE EXISTENTIAL COORDINATES OF THE HUMAN CONDITION: POETIC- EPIC- TRAGIC The Literary Genre Edited by ANNA-TERESA TYMIENIECKA Published under the auspices of The World Institute for Advanced Phenomenological Research and Learning A·T. Tymieniecka, President SPRINGER-SCIENCE+BUSINESS MEDIA, B.V. Library of Congress Cataloging in Publication Data Main entry under title: The Existential coordinates of the human condition, poetic -epic­ tragic. (Analecta Husserliana ; v. 18) A selection of studies presented at three annual seminars of the International Society for Phenomenology and Literature, 1980-1982. "Published under the auspices of the World Institute for Advanced Phenomenological Research and Learning." Includes bibliographical references and index. 1. Literature-Addresses, essays, lectures. I. Tymieniecka, Anna-Teresa. II. International Society for Phenomenology and Literature. III. World Institute for Advanced Phenomenological Research and Learning. IV. Series. B3279.H94A129 vol. 18. [PN45] 142'.7s [809] 84-1960 ISBN 978-94-011-7987-4 ISBN 978-94-009-6315-3 (eBook) DOI 10.1007/978-94-009-6315-3 All Rights Reserved © 1984 by Springer Science+Business Media Dordrecht Originally published D. Reidel Publishing Company in 1984 Softcover reprint of the hardcover 1st edition 1984 No part of the material protected by this copyright notice may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording or by any information storage and retrieval system, without written permission from the copyright owner TABLE OF CONTENTS ANNA-TERESA TYMIENIECKA I 1'he Theme: The Poetic, Epic and Tragic Genres as the Existential Coordinates of the Human Condition ix ACKNOWLEDGEMENTS xvii PART ONE: POETRY AND ITS ROLE IN LITERATURE A.
    [Show full text]
  • Humans and Nature: Finding Meaning Through Metaphysics Justin Stone [email protected]
    Rollins College Rollins Scholarship Online Master of Liberal Studies Theses 2013 Humans and Nature: Finding Meaning through Metaphysics Justin Stone [email protected] Follow this and additional works at: http://scholarship.rollins.edu/mls Part of the Metaphysics Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Stone, Justin, "Humans and Nature: Finding Meaning through Metaphysics" (2013). Master of Liberal Studies Theses. 42. http://scholarship.rollins.edu/mls/42 This Open Access is brought to you for free and open access by Rollins Scholarship Online. It has been accepted for inclusion in Master of Liberal Studies Theses by an authorized administrator of Rollins Scholarship Online. For more information, please contact [email protected]. Humans and Nature: Finding Meaning Through Metaphysics A Project Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Liberal Studies by Justin S. Stone May, 2013 Mentor: Dr. Hoyt Edge Reader: Dr. Robert Vander Poppen Rollins College Hamilton Holt School Master of Liberal Studies Program Winter Park, Florida Table of Contents Introduction 1 Chapter 1 – Ancient Thought: Plato and Aristotle 7 Chapter 2 – Medieval Philosophy: From Augustine to Aquinas 22 Chapter 3 – The Scientific Revolution: Descartes and Bacon 34 Redefine Nature Chapter 4 – Spinoza: God in the Machine 48 Chapter 5 – Heidegger: Return of Metaphysics 56 Conclusion 67 Index of References 72 1 Introduction Such, in outline, but even more purposeless, more void of meaning, is the world which Science presents for our belief. Amid such a world, if anywhere, our ideals henceforward must find a home. That man is the product of causes which had no provision of the end they were achieving; that his origin, his growth, his hopes and fears, his loves and his beliefs, are but the outcome of accidental collisions of atoms… - Russell Bertrand Before the 19th Century, individuals who studied the natural world were called natural philosophers.
    [Show full text]
  • Bertrand Russell's Crisis of Faith 109 Concepts (E.G
    Bertrand Russell's Crisis ofFaith NICHOLAS GRIFFIN "Aye, but it hath a sting, To come to reason". I Philosophers, Russell once wrote, view the world in one oftwo ways: either as a jelly or as a pile of shot. Russell himself, in the closing years of the nineteenth century, abandoned the jelly in favour of the shot. This was the most radical of all the intellectual changes Russell went through in his career. Since it led directly to the writing of his greatest philosophical works, and, in general, to much of what is distinctive and best in Russell's matUre philosophy, the change has usually been presented as an intellectual liberation: an escape from nineteenth-century philosophical muddle to twentieth-century analytical rigour; from the Victorian parlour to the Bauhaus. There was, indeed, much of this in it; but also there was a more distressing aspect. The Victorian parlour offered a comfortable cosiness not available in the bleak, hard light of the Bauhaus interior. The change, I think, also had its impact on Russell's personal life, on his moral thinking, and, in particular, on the way he regarded human relationships. I shall do what I can in this paper to bring out these interconnections. But, first, I want to describe the Victorian parlour in a little more detail, [or, while the Bauhaus is sufficiently well known for my present purposes, the parlour was not so dark and cobwebby as it has sometimes appeared in retrospect. The British neo-Hegelian movement, in which Russell did his first philosophical work, embraced a fairly wide range of positions with only a few clear theses in common.
    [Show full text]