A Pluralistic Universe / Hibbert Lectures at Manchester College on the Present Situation in Philosophy
| Publication Language |
English |
|---|---|
| Publication Type |
eBooks |
| Publication License Type |
Open Access |
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Alcibiades I/ Alcibiades Ii
The First Alcibiades or is a dialogue featuring Alcibiades in conversation with Socrates. It is ascribed to Plato, The Second Alcibiades has Socrates attempting to persuade Alcibiades that it is unsafe for him to pray to the gods if he does not know whether what he prays for is actually good or bad, In the preface Alcibiades is described as an ambitious young man who is eager to enter public life. He is extremely proud of his good looks, noble birth, many friends, possessions and his connection to Pericles, the leader of the Athenian state. Alcibiades has many admirers but they have all run away, afraid of his coldness. Socrates was the first of his admirers but he has not spoken to him for many years. Now the older man tries to help the youth with his questions before Alcibiades presents himself in front of the Athenian assembly. For the rest of the dialogue Socrates explains the many reasons why Alcibiades needs him. By the end of Alcibiades I, the youth is much persuaded by Socrates' reasoning, and accepts him as his mentor.The first topic they enter is the essence of politics - war and peace. Socrates claims that people should fight on just grounds, but he doubts that Alcibiades has any knowledge about justice. Prodded by Socrates' questioning, Alcibiades admits that he has never learned the nature of justice from a master nor has discovered it by himself.Alcibiades suggests that politics is not about justice but expediency and the two principles could be opposed. Socrates persuades him that he is mistaken, and there is no expediency without justice. The humiliated youth concedes that he knows nothing about politics.Later Alcibiades says that he is not concerned about his ignorance because all the other Athenian politicians are ignorant. Socrates reminds him that his true rivals are the kings of Sparta and Persia. He delivers a long lecture about the careful education, glorious might and unparalleled richness of these foreign rulers. Alcibiades gets cold feet which was exactly the purpose of Socrates' speech.After this interlude the dialogue proceeds with further questioning about the rules of society. Socrates points to the many contradictions in Alcibiades' thoughts. Later they agree that man has to follow the advice of the famous Delphic phrase: gn?thi seaut?n meaning know thyself. They discuss that the "ruling principle" of man is not the body but the soul. Somebody's true lover loves his soul, while the lover of the body flies as soon as the youth fades. With this Socrates proves that he is the only true lover of Alcibiades. "From this day forward, I must and will follow you as you have followed me; I will be the disciple, and you shall be my master", proclaims the youth. Together they will work on to improve Alcibiades' character because only the virtuous has the right to govern. Tyrannical power should not be the aim of individuals but people accept to be commanded by a superior.
Anton Tchekhov, and Other Essays
"Anton Tchekhov, and Other Essays" by Lev Shestov (translated by John Middleton Murry, S. S. Koteliansky). Published by Good Press. Good Press publishes a wide range of titles that encompasses every genre. From well-known classics & literary fiction and non-fiction to forgotten?or yet undiscovered gems?of world literature, we issue the books that need to be read. Each Good Press edition has been meticulously edited and formatted to boost readability for all e-readers and devices. Our goal is to produce eBooks that are user-friendly and accessible to everyone in a high-quality digital format.
Apology
Apology is Plato's version of the speech given by Socrates as he defended himself in 399 BC against the charges of "corrupting the young, and by not believing in the gods in whom the city believes, but in other daimonia that are novel." Socrates begins by telling the jury that their minds were poisoned by his enemies when they were young and impressionable. He says his reputation for sophistry comes from his enemies, all of whom are envious of him, and malicious. He says they must remain nameless, except for Aristophanes, the comic poet. He later answers the charge that he has corrupted the young by arguing that deliberate corruption is an incoherent idea. Socrates says that all these false accusations began with his obedience to the oracle at Delphi. He tells how Chaerephon went to the Oracle at Delphi, to ask if anyone was wiser than Socrates. When Chaerephon reported to Socrates that the god told him there is none wiser, Socrates took this as a riddle. He himself knew that he had no wisdom "great or small" but that he also knew that it is against the nature of the gods to lie. Socrates then went on a "divine mission" to solve the paradox (that an ignorant man could also be the wisest of all men) and to clarify the meaning of the Oracles' words. He systematically interrogated the politicians, poets and craftsmen. Socrates determined that the politicians were imposters, and the poets did not understand even their own poetry, like prophets and seers who do not understand what they say. Craftsmen proved to be pretentious too, and Socrates says that he saw himself as a spokesman for the oracle (23e). He asked himself whether he would rather be an impostor like the people he spoke to, or be himself. Socrates tells the jury that he would rather be himself than anyone else.
Aristotle
A. E. Taylor's Aristotle is a brilliantly written popular account of the great Greek philosopher and his thought. It is not simply a listing and abstract discussion of ideas, but a searching analysis of Aristotle's thought, both in terms of its contemporary and historical background, and its present application. Written by one of the very greatest Platonic scholars of our day, it is provocative enough to stimulate the expert, and lucid and instructive for the beginner.Dr. Taylor covers the life and works of Aristotle; classification of the sciences; scientific method; formal logic; induction; theory of knowledge; first philosophy; matter & form; the potential and the actual; the four causes; motion and its eternity; God; physics; terrestrial bodies; biology; psychology; grades of psychical life; sensation; common sensibles and the common sense organ; thought; active intelligence; practical philosophy; ethics; society; the theory of the state; music and literature.
Cicero: Brutus and Orator
"These translations of the Brutus and Orator were conceived as a sequel to the excellent translation of the De oratore by James May and Jaap Wisse, also published by Oxford University Press (Cicero: On the Ideal Orator, Oxford 2001). The book's raison d'?etre is easily stated. No new, complete, and readily available English versions of the two texts have appeared since the Loeb Classical Library edition was published in 1939, with translations by G. L. Hendrickson and H. M. Hubbell. Though both translations are accurate and still readable (Hendrickson's, in fact, is excellent), the introductions to the two works are brief and insufficient, and the annotation (in the manner of older Loebs) is still less adequate. Furthermore, our understanding of Cicero and the late Roman Republic has changed significantly in the eighty years since the Loeb appeared, and the resources available to students of the Brutus, in particular, are much more ample. I have reason to hope, therefore, that this book will be of some use. There is no need to discuss here the overall plan of the book, which the table of contents makes clear, or the approach taken to the translation and annotation, addressed in Introduction par. 5. The annotation very likely provides more detail than some readers will require, but I thought it best to err on the side of inclusion and leave it to readers to ignore-as readers can be relied on to do-material that does not speak to their needs or interests. I should add two notes. First, because Brutus and Orator are the most important sources for our understanding of Roman "Atticism" (Introduction par. 3), I have included in Appendix A a translation of the third Ciceronian text that bears on that subject, On the Best Kind of Orator (De optimo genere oratorum), a brief fragment that Cicero wrote but abandoned in the interval between the composition of Brutus and Orator in 46 BCE. Second, for the fragmentary remains of orators other than Cicero I have retained references to the fourth edition of Enrica Malcovati's Oratorum Romanorum Fragments (e.g., "ORF4 no. 8 fr. 149"), despite the fact that its successor, Fragments of the Roman Republican Orators (FRRO)-the work of a team led by Catherine Steel-will soon appear. The orators in FRRO will not be numbered and ordered chronologically, as they are in ORF4, but will be organized alphabetically by clan name for ready location, and a set of concordances will facilitate movment back and forth between the two editions",
Cicero: Brutus and Orator
"These translations of the Brutus and Orator were conceived as a sequel to the excellent translation of the De oratore by James May and Jaap Wisse, also published by Oxford University Press (Cicero: On the Ideal Orator, Oxford 2001). The book's raison d'?etre is easily stated. No new, complete, and readily available English versions of the two texts have appeared since the Loeb Classical Library edition was published in 1939, with translations by G. L. Hendrickson and H. M. Hubbell. Though both translations are accurate and still readable (Hendrickson's, in fact, is excellent), the introductions to the two works are brief and insufficient, and the annotation (in the manner of older Loebs) is still less adequate. Furthermore, our understanding of Cicero and the late Roman Republic has changed significantly in the eighty years since the Loeb appeared, and the resources available to students of the Brutus, in particular, are much more ample. I have reason to hope, therefore, that this book will be of some use. There is no need to discuss here the overall plan of the book, which the table of contents makes clear, or the approach taken to the translation and annotation, addressed in Introduction par. 5. The annotation very likely provides more detail than some readers will require, but I thought it best to err on the side of inclusion and leave it to readers to ignore-as readers can be relied on to do-material that does not speak to their needs or interests. I should add two notes. First, because Brutus and Orator are the most important sources for our understanding of Roman "Atticism" (Introduction par. 3), I have included in Appendix A a translation of the third Ciceronian text that bears on that subject, On the Best Kind of Orator (De optimo genere oratorum), a brief fragment that Cicero wrote but abandoned in the interval between the composition of Brutus and Orator in 46 BCE. Second, for the fragmentary remains of orators other than Cicero I have retained references to the fourth edition of Enrica Malcovati's Oratorum Romanorum Fragments (e.g., "ORF4 no. 8 fr. 149"), despite the fact that its successor, Fragments of the Roman Republican Orators (FRRO)-the work of a team led by Catherine Steel-will soon appear. The orators in FRRO will not be numbered and ordered chronologically, as they are in ORF4, but will be organized alphabetically by clan name for ready location, and a set of concordances will facilitate movment back and forth between the two editions",
The American Republic: The Us Government and Constitution; Its Tendencies and Destiny
Orestes Brownson's thought-provoking thesis on the US government, the Constitution of the United States, and the ultimate destiny of the USA, remains as incisive and intellectually rich today as when it was first published. Combining history with political philosophy, Brownson casts his analytical gaze to the inception of the American nation. Using a wide variety of documents, including those authored by the Founding Fathers prior to and following the creation of the United States, the author attempts to demonstrate how religion and politics are interrelated - in the case of America's founding, both had roles. Writing in the mid-19th century, Orestes Brownson attempts to clarify what the nature of the U.S. government is, and how the Constitution reflects it. Various natural laws, such as those pertaining to the family and human development of civilization, are examined. Part of Brownson's conclusion is the idea religion must continue to play a role in the USA, just as it has since the colonial era.