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Aristotle and Poetic Justice by Margaret Anne Doody Pdf
330BC: it is the year that Alexander the Great sacked Persepolis and won the greatest fortune the world had ever known. Stephnaos and his teacher, the philosopher Aristotle, are drawn into solving the perplexing abduction case of Anthia, the heiress of a prominent silver merchant.
Howard J. Curzer presents a fresh new reading of Aristotle's Nicomachean Ethics, which brings each of the virtues alive. He argues that justice and friendship are symbiotic in Aristotle's view; reveals how virtue ethics is not only about being good, but about becoming good; and describes Aristotle's ultimate quest to determine happiness.
Thinking the Poetic Measure of Justice by Charles Bambach Pdf
A new reading of justice engaging the work of two philosophical poets who stand in conversation with the work of Martin Heidegger. What is the measure of ethics? What is the measure of justice? And how do we come to measure the immeasurability of these questions? Thinking the Poetic Measure of Justice situates the problem of justice in the interdisciplinary space between philosophy and poetry in an effort to explore the sources of ethical life in a new way. Charles Bambach engages the works of two philosophical poets who stand as the bookends of modernityFriedrich Hölderlin (17701843) and Paul Celan (19201970)offering close textual readings of poems from each that define and express some of the crucial problems of German philosophical thought in the twentieth century: tensions between the native and the foreign, the proper and the strange, the self and the other. At the center of this philosophical conversation between Hölderlin and Celan, Bambach places the work of Martin Heidegger to rethink the question of justice in a nonlegal, nonmoral register by understanding it in terms of poetic measure. Focusing on Hölderlins and Heideggers readings of pre-Socratic philosophy and Greek tragedy, as well as on Celans reading of Kabbalah, he frames the problem of poetic justice against the trauma of German destruction in the twentieth century.
One of our most prominent philosophers and public intellectuals explores how literature can contribute to a more just society. Timely and urgent . . . Poetic Justice is a tract for the times in the guise of a defense of the literary imagination. --MORRIS DICKSTEIN, The New York Times Book Review
Public discourse has become increasingly vitriolic and punitive toward those who don't seem to fit America's "mainstream". Relying excessively on stereotypes and models of human behavior based on economic self-interest, we too often fail - in public policy-making, legislation, and judicial reasoning - to see one another as fully human. In Poetic Justice, one of our most prominent philosophers and public intellectuals explores how literature can contribute to a more just society. As readers of literature, Nussbaum argues, we may glimpse the interior experiences of other people. Above all, reading asks us to imagine the value of their lives. Through such works as Hard Times and Native Son, Nussbaum shows how novels and novel reading develop a fully humanistic, not pseudo-scientific, conception of public reasoning. She brilliantly illustrates how the literary imagination is not opposed to public rationality, but is an essential ingredient of just public discourse and a democratic society.
When Plato wrote his dialogues, written texts were disseminated primarily by performance and oral recitation. Literacy, however, was spreading, and Frank is the first to point out that the dialogues offer two distinct ways of learning to read. One method treats learning to read as being led to true beliefs about letters and syllables by an authoritative teacher. The other method, recommended by Socrates, focuses on learning to read by trial and error, and on the opinions learners come to have based on their own fallible experiences. In all the dialogues in which these methods appear, learning to read is likened to coming to know, and the significant differences between the two methods are at the center of Frank's argument. When learning to read is understood as a practice of assimilating true beliefs by an authoritative teacher, it reflects the dominant scholarly account of Plato's philosophy as authoritative knowledge and of Plato's politics as, if not authoritarian, then at least anti-democratic. Rulers should have such authoritative knowledge and be philosopher-kings. However, learning to read or coming to know by way of Socrates' method, leads to quite a different set of conclusions. Professor Frank resists the claim that Plato's dialogues seek to endorse or enforce a hierarchy of knowledge and politics. Instead, she argues that they offer a philosophical education in self-authorization by representing and enacting challenges to all claims to expert authority, including those of philosophy.
Author : Marlene K. Sokolon Publisher : State University of New York Press Page : 504 pages File Size : 52,7 Mb Release : 2021-08-01 Category : Philosophy ISBN : 9781438484723
Responding to Plato's challenge to defend the political thought of poetic sources, Marlene K. Sokolon explores Euripides's understanding of justice in nine of his surviving tragedies. Drawing on Greek mythological stories, Euripides examines several competing ideas of justice, from the ancient ethic of helping friends and harming enemies to justice as merit and relativist views of might makes right. Reflecting Dionysus, the paradoxical god of Greek theater, Euripides reveals the human experience of understanding justice to be limited, multifaceted, and contradictory. His approach underscores the value of understanding justice not only as a rational idea or theory, but also as an integral part of the continuous and unfinished dialogue of political community. As the first book devoted to Euripidean justice, Seeing with Free Eyes adds to the growing interest in how citizens in democracies use storytelling genres to think about important political questions, such as "What is justice?"
Laird of a small estate, Will Alexander of Menstrie, poet and tutor, was a man of modest ambitions. But when James VI learned of his poetic genius, the king had other plans for him. In 1603, when James VI of Scotland became James I of England, he summoned Will to London and commanded him to translate the Psalms for the new royal version of the Bible in English - which remains the definitive edition to this day. At the English court, Will Alexander consorted with the most famous poets of the age including Shakespeare and Jonson. By the time he died, the humble Scottish laird had become Earl of Stirling, Viscount of Canada, Governor of Nova Scotia and Secretary of State for Scotland. Laced with intrigue and absorbing historical detail, Nigel Tranter charts the extraordinary rise of William Alexander of Menstrie.
In ancient Athens, the great philosopher applies logic to a lethal crime—in the “eminently enjoyable” first novel in a historical mystery series (Colin Dexter, author of the Inspector Morse Mysteries). Young Stephanos is desperate to save his family’s honor by proving in the Athenian court that his exiled cousin is not guilty of shooting an arrow into a prominent patrician. For help, he turns to his old teacher—the cunning and clever thinker known as Aristotle. It will all lead up to a tense public trial in which Stephanos must draw on the rhetorical skills he’s learned from his eccentric, brilliant mentor, in this novel filled with suspense, humor, and historical detail—the first in a series of “witty, elegant whodunits” (Times Literary Supplement). “[An] unusually authentic Ancient-Greece murder tale.”—Kirkus Reviews “Doody brings the Athens of 322 BC to life with skill and verve…wonderfully plotted.”—Publishers Weekly
In Poetic Justice, one of our most prominent philosophers explores how the literary imagination is an essential ingredient of just public discourse and a democratic society.
This book introduces narrative justice, a new theory of aesthetic education – the thesis that the cultivation of aesthetic or artistic sensibility can both improve moral character and achieve political justice. The author argues that there is a subcategory of narrative representations that provide moral knowledge regardless of their categorisation as fiction or non-fiction, and which therefore can be employed as a means of moral improvement. McGregor applies this narrative ethics to the criminology of inhumanity, including both crimes against humanity and terrorism. Expanding on the methodology of narrative criminology, he demonstrates that narrative representations can be employed to evaluate responsibility for inhumanity, to understand the psychology of inhumanity, and to undermine inhumanity – and are thus a means to the end of opposing injustice. He concludes that the cultivation of narrative sensibility is an important tool for both moral improvement and political justice.
