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description= I seek any position 30K/yr working any day of week, any shift, unpaid O/T no problem, within 1 hour s commute of South St. Seaport, NYC;
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eme alternatives between which an individual stands and must choose and yet these alternatives are established in the aenead in a very poignant manner we see that aeneas son just as hector s son bears a dual name iulus ascanius in a message from zeus he is referred to as the growing ascanius but as the heir iulus i believe that zeus is the only figure in the poem who would know the correct usage for these two names i would like to say that the distinction between iulus and ascanius is the same as the distinction between astyanax and scamandrius but again i must wait until this conclusion is inescapable in the ninth passage we learn that the false dreams of hades are all creatures of a dual or manifold nature briareus three monsters with a hundred hands beast of lerna a hydra with nine heads chimaera a lion in front a serpent in back gorgons winged creatures with snakes for hair harpies flying creatures with hooked beaks and claws geryon a monster with three bodies without the aid of sibyl or some external agent aeneas is unable to distinguish these false dreams from reality the import of the tenth passage is the most difficult question of all why does anchises send aeneas and sibyl through the gate of false dreams one answer is that they were not true shades but living beings another answer is that dreams which come after midnight were considered to be true while dreams before midnight were considered to be false this would establish the time of day in which they left hades but i believe that it is most meaningful to answer this question in the light of the ninth passage aeneas and sibyl left through the ivory gate because they like the false dreams beneath the spreading elm have a manifold nature the sibyl is at times quiet at times frenzied as she is ridden by apollo howling truths mingled with obscurities and falsehoods aeneas is forever between the arms and the man his own soul a mixture of gentleness and blinding rage these images provide us with two propositions that there is a balance among men implies that theres is a difference among men that an individual has two natures may imply that he has two forces within him that he has two alternatives from which to choose or that he serves in two different capacities the test of these images is whether these propositions are valid in the context of the work a detailed interpretation of these three epics would detract from the purpose of this paper i leave the question of the validity of these images open to the reader i hope the reader will make good use of this question it is evident from the dialogues that plato shares with vergil an understanding of these propositions in homer the republic treats the problem of leading the good life plato s conception of the kind o of education which leads to the good life and his choice of odysseus as the one fortunate soul in the myth of er embody plato s understanding of homer bk x 618c e and there dear glaucon it appears is the supreme hazard for a man and this is the chief reason why it should be our main concern that each of us neglecting all other studies would seek after and study this thing if in any way he may be able to learn of and discover the man who will give him the ability and the knowledge to distinguish the life that is good from that which is bad and always and everywhere to choose the best that the conditions allow and taking into account all the things of which we have spoken and estimating the effect on the goodness of his life of their conjunction or their severance to know how beauty commingled with poverty or wealth and combined with what hait of soul operates for good or for evil and what are the effects of high and low birth and private station and office and strength and weakness and quickness of apprehension and dullness and all similar natural and acquired habits of the soul when blended and combined with one another so that with consideration of all these things he will be able to make a reasoned choice between the better and the worse life with his eyes fixed on the nature of his soul naming the worse life that which will tend to make it more unjust and the better that which will make it more just bk x 620 c d and it fell out that the soul of odysseus drew the last lot of all and came to make it s choice and from memory of its former toils having flung away ambition went about for a long time in quest of the life of an ordinary citizen who minded his own business and with difficulty found it lying in some corner disregarded by the others and upon seeing hit said that it would have done the same had it drawn the first lot and chose it gladly plato expressed this understanding of homer in one way in the theatetus theatetus 144b theodorus the combination of a rare quickness of intelligence with exceptional gentleness and of an incomparably virile spirit with both is a thing that i should hardly have believed could exist and i have never seen it before in general people who have such keen and ready wits and such good memories as he are also quick tempered and passionate they dart about like ships without ballast and their temperament is rather enthusiastic than strong whereas the steadier sort are somewhat dull when they come to face study and they forget everything and in another way in the statesmen statesman 306 308 stranger to say that one kind of goodness clashes with another kind of goodness is to preach a doctrine which is an easy target for the disputatious who appeal to commonly accepted ideas this pair of virtues courage and moderation are in a certain sense enemies from old ranged in opposition to each other in many realms of life let us see the principle at work wherever those mutually opposite qualities are manifested we admire speed and intensity and vivacity in many forms of action and under all kinds of circumstances but whether the swiftness of mind or body or the vibrant power of the voice is being praised we always find ourselves using one word to praise it the word is vigorous we constantly admire quietness and moderation in processes of restrained thinking in gentle deeds in a smooth deep voice in steady balance in movement or in suitable restraint in artistic representation whenever we express such approval do we not use the expression controlled to describe all these excellences rather than the word vigorous if speed and swiftness are excessive and unseasonable and if the voice is harsh to the point of being violent we speak of all these as excessive and even maniacal unseasonable heaviness slowness or softness we call cowardly or indolent one can generalize further the very classes energy and moderation are ranged in mutual exclusiveness and in opposition to each other it is not simply a case of conflict between these particular manifestations of them they never meet in the activities of life without causing conflicts and if we pursue the matter further by studying people whose characters come to be dominated by either of them we shall find inevitable conflict between them and people of the opposite type men react to situations in one way or another according to the affinities of their own dispositions they favor some forms of action as being akin to their own character and they recoil from acts arising from opposite tendencies as being foreign to themselves thus men come into violent conflict with one another on many issues considered as a conflict of temperaments this is a mere trifle but when the conflict arises over matters of high public importance it becomes the most inimical of all plagues which can threaten the life of a community the following diagram represents the understanding of homer which plato and vergil shared and the uses which they made of their understanding diagram will be inserted when i gain access to a scanner what knowledge do these epic poems convey in every way of life there are alternatives there are different goods which may be desired and possessed by men we learn these things as we come to know the heros of the epic no one good in itself is goodness nor does the satisfaction of the desire for ay one good constitute happiness for a man no excess is good certain different kinds of goods together do constitute goodness the possession of certain of these goods in an appropriate measure does constitute happiness for a man which of these goods and what measure of them constitute happiness depends upon the kind of man who is to possess them no power must be excessively increased no weakness left unduly deficient the choice of goods rests upon self knowledge the standard of measure is in the balance of conflicting goods which must be achieved the result of such measure is a stable marriage of opposites we learn these things from the actions of the heroes and their outcomes we conclude that it is meaningful for men to speak of a happiness in life but that there may be a different kind of happiness in life for different kinds of men is this knowledge any different from the sort of knowledge we acquire from long years of experience with life and human nature is this not the most important knowledge for any man how to live his life well from day to day is this knowledge of any different quality whether it is found through experience with men or through experience with works of art created by men who have an intimate knowledge of human nature and its imitation is the manner by which we discover this knowledge any different in life than in a work of art that is by taking the bare lines which are presented to you as you meet different people and experience successes and failures pleasures and pains and continually viewing them from different perspectives and in relationship to other groups of lines in order to discover the most meaningful interpretations and perhaps a method end of essay posted in philosophy leave a comment history of philosophy and philosophy of history september 17 2011 history of philosophy and philosophy of history senior essay st john s college annapolis maryland 1971 to the rose upon the rood of timered rose proud rose sad rose of all my days w b yeats we must first take a general survey before we descend to particulars else the whole is not seen for the mere details the wood is not seen for the trees nor philosophy for mere philosophies hegel introduction to the history of philosophy so come near me while i sing the ancient ways cuchulain battling with the bitter tide the druid grey wood nurtured quiet eyed who cast round fergus dreams and ruin untold and thine own sadness whereof stars grown old in dancing silver sandalled on the sea sing in their high and lonely melody come near that no more blinded by man s fate i find under the boughs of love and hate in all poor foolish things that live a day eternal beauty wandering on her way part i an answer offered to the uncurious is superfluous a remedy is useless and sometimes harmful to the healthy is there a man who wonders why hegel wrote the history of philosophy is there a man perplexed over the purpose of the philosophy of history if there are two such men i offer them answers is there a man who is melancholy because he desires knowledge but believes it to be beyond his attainment is there a man who mourns virtue s plight in the world i offer a remedy for these two maladies this four fold undertaking sounds ambitious but it only appears four fold to the undiscerning eye the two curious men unwittingly share the same wonder one answer will suffice for both nor is mine ven a three fold task the same remedy treats both unhapy men it is one task which i undertake my answer to the first pair serves as a remedy for the second i must caution at the outset that this prescription is ony potent for a melancholy which results from a peculiar embracing of the priciple of non contradiction for a despair which arises from an ardent belief that the good must prosper i shall shortly caricature the attitudes of men who embrace this principle and this belief in this way the curious might well first wonder at the very titles history of philosophy and philosophy of history these titles are easily confused because of their similarity wishing to denote one work we find ourselves unintentionally invoking the other these titles are the converse of one another the history of philosophy is concerned with the truth and falsity of words the philosopy of history being a kind of theodicy deals with the goodness and evil of deeds for these reasons the works beyond their titles themselves share a certain conversity we must inquire into the nature of truth and goodness in order to see this relationship where is truth found but in words or good but in deeds should you point to actions in which you fid truth i might say that they are no more than the gestures of a speaker should you retort that there is good and evil in words i could reply that they are no more than the tools and weapons of men of action if words are the world of truth and falsehood and deeds are the world of good and evil then words and deeds themselves would seem to be worlds apart jurisprudence rules that a man by thinking an evil deed is not thereby evil but only if he perpetrates his thought in action jocasta expresses a similar sentiment to oedipus before this in dreams too as well as oracles many a man has lain with his own mother but he to whom such things are nothing bears his life more easily 1 all actions whether good or evil are true insofar as they have occured and are described accurately in words the truth or falsehood of words is incidental to their goodness or evil for they are good or evil only insofar as they are intended by their author to cause acts to be committed a false statement may be good insofar as it causes a good action to be performed a true statement which causes an evil is thereby in itself evil aquinas suggests that we not adhere strictly to the law when it would result in discord or scandal 2 nietzsche speculates that there are falsehoods in which it is necessary to believe for the sake of action which results in the believer 3 the statements cain killed abel cassius and brutus assassinated caesar or judas betrayed christ may be true insofar as these actions were committed but the goodness of these actions does not follow from the truth of the statements words and deeds seem worlds apart because their truth and goodness are not necessary consequences of one another yet words and deeds are intimately related in men who speak and act when speech does not avail a man resorts to action men engaged in futile struggle may cease their fighting and settle their differences by arbitration the conversity which the history of philosophy and the philosophy of history share lies in the motion of a man who is converted from speech to action or vice versa two realms separate in location may be connected by a road which men build and upon which men travel a road may be travelled in either direction often quoted sayings mention the...
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