VSU The Student Protest March opposing the proposed Voluntary Student Union (VSU) Scheme was declared a brilliant success in terms of the number of, not only students, but also members of the community, political figures, and members of workers unions (who are also under threat by Howard's Government policies on Work and Trade Unions). Numbers totalled over the five thousand mark at the march in Sydney, which included students form the University of Technology Sydney (UTS), Sydney University, University of New South Wales, Newcastle University, and University of Western Sydney. The Melbourne rally also numbered over five thousand students from the surrounding Victorian Universities, and other protests where held across the nation from the complete board of Universities from West to East Coast.

Pre-Marching sermons were given at various universities around sydney; UNSW had invited guest speaker Peter Garret, Labour Member of Parliament for the seat of Kingsford-Smith, who spoke about the integral role a compulsory union body plays within student life not only within a community aspect but also about its important role as a political voice and national representation.

The march began within the CBD of Sydney, George st; while pausing at Railway Square a number of guest speakers presented some of the difficulties that faced students ahead, the absurdity of implementing VSU, and an outright rage against the Howard Government's policies. The crowd remained passive throughout proceedings; absorbing the information disseminated throughout the day and allowing their mere presence speak the volumes that their message deserved, namely that no-one wants VSU implemented. Fervently the particpants continued to Sydney Universitiy where proceedings were hosted by Adam Spencer with guest speakers Karen Struthers (Acting Labour Leader and MP), writers of CNNNN, and Will Anderson. While all the speakers spoke largely on the topic at hand the discourse was interesting and entertaining while remaining informative - The Whitlams (Tim Freedman) kept the afternoon jiving as the day drew to an end.

The only question remains is the one that rests at parliament. Whether John Howard will ever hear the protests of the people that he is required to represent. The Australian public have physically brought themselves into the streets as a public spectacle four (4) times prior within Howard's terms of government; March for Reconcialiation, March against the war in Iraq, Protest against the deregulation of University Fees and the Protests against the Woomera detention centres. The Howard government has turned deaf ears to the four (4) previous public outcries, will he ignore the marches of the students opposing VSU? Will the government ignore the protests of the Union Workers who oppose similar dissolution of their respective Unions?
Thus it begs the question, whether in this representational parliamentary democracy if the people still remain the ultimate check and balance for a government that may abuse its power.  ¶ 11:57 pm 2 Comments

  ENGL2104: Pleasing Le Beau Monde THE RAPE OF THE LOCK - POPE

!> Pastoral Method -> competing with ancient/classical writers ~> epic
=> imitating and restating Horace -> critic and poet as hero

A Symbole of 18th century Eng/Euro culture
-> high society

+> NOTE: Pope's movement away from political (public) sphere (Dryden/Rochester) in writing toward private life -> still signs of political shadow

STYLE: resembles that of Paradise Lost
=> imprtance of memory
*> references to MILTON => elementals = angels

1. invocations and question
2. the speeches before battle
3. epic formulae: 'fairest of mortals" (I, 27)
" She Said" (IV, i)
4, narration of time and motion of sun (II, 19) => PL
5. description of descent of armour (V, 88)
6. anaphora (IV, 1-10) (V, 11-15)
7. allegorical figures - spleen / nature / affection => Milton's sin and death
8. Similes
9. Diction: high, civilised => no lewd forms
10. Hyperbole: the 'sending up' (satirical) notion of societal/private issues
11. Present tense and narration -> sentences begin with 'now'
12. Rhetorical question (V, 4)
13. Supernatural Machinary: sylphs, salamnder etc
-> relate to angels
-> healing ethereal objects -> control fate -> MacBeth?

* HAVING READ MILTON...we are better able to understand POPE -> shows Milton's influence within english.

+ What Distinguishes Pope's (light) mock heroic from Dryden's (harsh)?
1. Diction
2. The poet
3. wit/elegance/delicacy -> zeugma

High Society:
finds - magic/charm/beauty ~> ceremonies
~ cosmetics, coffee, chocolate, cards, dogs etc.
even if, there is vice Pope brings out value
-> some criticism: religion and trivial pursuits - the mixing of the two
~> coffee and idleness
However, BEAUTY redeems all vices within high society.
= Pope does not see the world of appearances as somehting that hides evil and ugliness, but as something that is beautiful and in which he takes delight : similarly Addison.

Labels: english, notes

  ¶ 10:48 pm 0 Comments

  PHIL2505 - Phenomena Noumena INTUITIONS of SPACE & TIME...give oppurtinity to recognise objectd existence
=> data organised within SPACE & TIME

CONCEPTS (12 categories)

Applications of categories allows the form of concepts.
=> allow for judgements

TRANSCENDENTAL APPERCEPTION
Underlying unity of concepts
=> "I think" = perspective of self
-> single 'i' = one unifying self

EMPIRICAL APPERCEPTION
The consciousness one has of all experience
=> all data and categories recieved in consciousness

DISTINCTION BETWEEN NOUMENA AND PHENOMENA
'land of truth' (B294-295)

cannot have determinate knowledge outside of experience - because their is nothing to attach categories

'i' is the subject of thought
-> it cannot be the object - because the is no content
-> no experience of the 'i' - we cannot experience ourselves

DO NOT PERCIEVE...
SPACE
TIME
I
...these are conditions of experience...we must have them in order to experience something!

Concepts must relate to intuitions to have determinate truth...REFER TO (B298)

TRANSCENDENTAL SCHEMA (B176-187)
General rules to apply to categories.
*Schema of substance
- permanance in time
*Schema of causation
- succession in time
...so on and so forth for all 12 categories

CATEGORIES AS FORM OF THOUGHT
* Categories only provide the thought of an object
-> provides unity

* Categories cannot determine what objects are
-> real intuition

* The bare concept of an object in general is the' transcendental object = X'
(A250) - relation between categories - bare (transc) concept amd how the concept is filled in and related to the world.

PHENOMENA AND NOUMENA

because categories are not intuitions (need intuitions to know NOT to think/speculate) ~> forms of thought.

+ Phenomena: raw material given to us via sensible intuitions
- that which we have determined as an object of experience we have attached a concept

+ Noumena: objects that are thought by the understanding alone.
- indeterminate thought/concept of an object

because their is no sensory data given to me...
NO KNOWLEDGE - therefore noumena is not the transcendental object.
-> noumena is the concept of an object as it is, in itself, independant of all possible emperical content.

Noumena is NOT the the-thing-in-itself
-> noumena is the thought of an object engendered by the subject
(B303-307)

NOUMENON (B307)
* Negative Definition: as an object that does not conform to sensible intuition
-> thus noumenon is not an object to which we can apply the categories

If we understand an object of a non-sensible intuition as immediate knowledge than we gain some hint as to the nature of noumenon.

* Positive Definition: as an object that is immediately accessable to an intellectual individual (perhaps god), which is in no way dependant on sensibility. The noumenon is that which such an intellectual intuition can 'know', and immediately so, whereas WE can only 'think'.
-> the point of the creation of the thing-in-itself

THINKING THE NOUMENON AS PROBLEMATIC YET NECESSARY

Use; to classify determinate from indeterminate knowledge
-> as a limiting concept
=> to curb the pretentions of experience
(B311)
In the denial of things, i deny the appearance of these things...perhaps not the actuality/existence of the thing.

Labels: notes, philosophy

  ¶ 4:41 pm 0 Comments

  PHIL2505 - Concept Intuition CONCEPT_ INTUITION RELATION (from last week)

Intuition does not deliver us 'subject formation'
-> is a disparate flow of unconceptualised sensory data

It is concept that is our faculty to distinguish objects between others -> concrete 'sense' of the world

without concept PPL cannot discriminate from the representation of the object and the object itself.
-> bound to the mental sphere

EMPIRICISM = source of concept within (bottle) OBJECT
=> causal (intuition causes concept)

KANT = source of concept within mind
=> cognition
-> bound to human judgement

EG. People produce a representation of the MAPLE LEAF inferring CANADA...while the object itself (the MAPLE LEAF) does not intrinsically produce a representation of CANADA

Categories of thought are organise such that we can have judgements

TRANS ANALYTIC
this is concerned with the conceptual conditions of the possibility of experience.
+ Logic of Truth: because the condition it articulates are those conditions under which it is possible to have true judgement.

TRANS DIALECTIC
critique of old school Metaphysics - a dead end enquiry
NO TRUTH claims due to lack of intuition
+ The limit of cognition? perhaps
Reason of Illusion


1. INTELLECTUAL CONDITION OF KNOWLEDGE: Categories of the Understanding

Objective Reality => we actually make judgements in this way.

'clue to the discovery of all the pure concepts of the understanding'

CLAIM:
1- to have identified the categories of the understanding
2- these are pure concepts, ie. that they have their basis solely in the understanding/intellect

KANT's principle to identify categories of the understanding:
->character of human judgement

Categories-
articulate a core structure that allows us to judge

concepts @ the basis of cognition -> reached by categories of judgment

Concepts are the predicate of possible judgements
-> it is the relationship our minds draws betweeen substantial objects and concepts that allow us to judge.
*Concepts functioning as universals allow us to compare objects

CATEGORIES are self-organised by the judgements within our mindedness
-> purpose to provide an Architectonic Map of how we judge objects.

NEED synthesising condition/process to combine intuition and concepts
-> thus to create experience

2. THE PROBLEM OF THE TRANS DEDUCTION
1) quid juris - right
2) quid facti - fact

The necessity of the relationship between the series events are bound up with causality, which is to be found independant of experience (it is not found in the object)

3. THE TRANS UNITY OF APPERCEPTION

The subject of experience.
KANT's unified self

What is the condition for the possibility of representing a subject, assuming no such self can be given as an object of experience? This is why KANT claims that the transcendental unity of apperception is analytic as it cannot have an untuition of itself.
"The I think..." [B131-2]

For singular representations to have any meaning they have a pre-requisite 'mine'.
-> my representation

CLAIMS:
1) That we dont self-consciously attach the 'I' to our repesentations - tacit
2) Must {think/aware the representation as REPRESENTATION

CARTESIAN link:
assumed unified self
-> DESCARTE does not analyse
_because we have no intuition of it (i)...thus it is illusory reason to inquire

[B 275]

KANT: establishes my existance thru the existance of objects that are outside of me. (link to Heidegger?)

[B 404-28]

Labels: notes, philosophy

  ¶ 10:04 pm 0 Comments

  ENGL2104: Aesthetic Interlude _ U / _ U / _ U / _ U
Dry those eyes which are o'er flowing

U _ U / U _ U / U _ U / U _
Farewell fair Armida, my joy and my grief - catalytic line

amphibraic foor = U _ U

ODE TO ST CECILIA 1687 - Set To Music

Official poet lorriete
Alexander's Feast - 1697

Propriety of sound => not elegancy of expression
-> to be varied according to nature of subject

Correspondence and parrallels
-> sounds
-> rhythm
-> subject
- of words relating to...
-> tempo
-> time signature
-> instrumentation
- of music

Subject of First Stanza
+ Nature personified as unmovable
-> creation of the world through music/voice/sound

glottal frigatives => highlighted by alliteration of 'h'
monosyllables...discrete elements

=> no regularity (largo) => pre-creation = pre-harmony

Stanza Three,

U _ U / U _ U
The trumpets loud clangor

amphibraic ~> musically interesting
3/4 time - Handel's Waltz

'r' sounds => rolling and heavy density
-> relating to wave

'd' 'b' -> stop constanant => exploding air (refer to sounds)
These are enhanced and emphasised by music
- structure
- notes
- volume

Labels: english, notes

  ¶ 9:26 pm 0 Comments

  ENGL2104: First Essay 1. In Book VIII of Paradise Lost, Adam tells Raphael how wonderful Eve is (VIII, 521-559). But Raphael is disturbed by this account, feels he needs to correct Adam, and proceeds to do so “with contracted brow” (VIII, 560). Citing the poem, explain why Raphael chastises and corrects Adam.

The character of the Angel Raphael, as presented within ‘Paradise Lost’, presupposes that at the conclusion of Adam’s dialogue concerning his love toward Eve insists that Raphael rebukes and corrects Adam referring to the relationship of True Love and its connection to heaven. The Angel Raphael is thus presented in such a manner that he is expected to carry out the “Will of God”, and feel goodwill towards God’s creations: Adam and Eve. In light of these character traits it is assumed that firstly Raphael is aware of what God wills; secondly Raphael understands the hierarchy of the Divine creations. Perhaps it is too much, at this moment, to assume that Raphael is completely aware of the inevitability of Mankind’s fall; thus the reader can portend that Raphael’s efforts are in some way connected to his desire to protect Mankind – God’s Creations. Ultimately there are two (2) human attributes that at least interest Raphael in such a way that they provoke a feeling of Goodwill within the Angel that leads to his actions of rebuke against Adam. Mankind’s ability to relate to the heavenly, as given by the Creator, via Adam and Eve’s potential true love between themselves, and their faculty for reason provide common ground between man and angel.
Within Raphael’s acts of support toward God’s cause and God’s realm, the Angel is carrying out the “Will of God”. There is no contention that Raphael is aware of the “Will of God” and how it is to be enacted, thus it follows that he enacts just that. The issue of the “Will of God” is one that is examined throughout the poem largely due to the content of the rebellion against the realm of God the Creator, which leads to a redefinition of virtue, and the characterization of those angels that do oppose. The battle between the minions of the fallen angel Satan, and those of the ‘light’, examples finely that Milton, for his purposes, discards the ancient understanding of virtue in the way of good deeds in place for the service of God; illustrated thus by Christ’s words with His appearance upon the battlefield.

(Bk. VI Ln. 803)=
Faithful hath been you warfare, and of God
Accepted, fearless in his righteous cause,

Christ conveys the meaning of virtue not within the act of warfare itself, but within the willingness of the Angels to act upon God’s command. Thus Raphael is virtuous by way of his obedience to God; likewise Raphael carries out God’s instructions to warn and admonish Adam.

(Bk. V Ln. 230)
Converse with Adam, in what bow’r or shade
Thou find’st him from the heat of noon retired,
To respite his day-labour with repast,
Or with repose; and such discourse bring on,
As may advise him of his happy state,
Happiness in his own power left free to will,
Left to his own free will, his will though free,
Yet mutable;

Therefore, in as much as Raphael may act from free will of his own to rebuke Adam with “contracted brow” (Bk. VIII Ln. 560) it is also in virtue, Raphael’s character contained therein, which he enacts the instructions received from his Creator.
The character traits pertain to certain goodwill toward mankind within Raphael, which are primarily derived from his preconditioned fascination, and sympathised understanding of Love and Reason, creating a pseudo-parental caring aspect. This attribute of Raphael’s nature in synthesis with his virtue proclaims a happiness within him taking a delight in the creations of God at an interactive level.

(Bk. VIII Ln. 639)
I in thy preserving shall rejoice

At once it is understood that Raphael favours the preservation of mankind within his own conscience and happiness; thus on one level Raphael’s sharp rebuke of Adam’s feeling of passion and physical desire for Eve is justified, because Raphael has complete knowledge of the consequences of man’s passion usurping man’s reason. It is within Raphael’s interests of happiness to rebuke Adam in order that they shall avoid any evil that mankind may incur within the future; the relationship between Adam and the angel Raphael would then remain unchanged. The awareness and connection Raphael has with Love and Reason, by virtue of his angelic existence, draws him tightly to all of God’s creatures – the sphere between Earth and Heaven is no exception.
Thus spiritual love, love that is above passion and “carnal pleasure” (Bk VIII, Ln. 593), is communicated to Adam by Raphael as that which “Leads up to Heav’n, is both the way and guide” (Bk VIII, Ln. 613). This faculty of human nature – Being – allows Raphael to relate to Adam “as friend with friend” (Bk V, Ln. 229) in as much as a friend rebukes a friend in sincerity, so too does Raphael when he realises the weakness that Adam speaks of. Thus it is Raphael’s position as angel, which allows him such foreknowledge in the area of pure love that he can properly, with God’s will, rebuke Adam with “contracted brow”(Bk VIII, Ln. 560)

(Bk. VIII Ln. 618-629)
To whom the angel with a smile that glowed
Celestial rosy red, love’s proper hue,
Answered. Let it suffice thee that thou know’st
Us happy, and without love no happiness.
Whatever pure thou in the body enjoy’st
(And pure thou wert created) we enjoy
In eminence, and obstacle find none
Of membrane, joint, or limb, exclusive bars:
Easier than air with air, if Spirits embrace,
Total they mix, union of pure with pure
Desiring; nor restrained conveyance need
As flesh to mix with flesh, or soul with soul.

This experience of pure love, and God’s acceptance of such love, Raphael acknowledges in the aforementioned, cited, passage. In this way Raphael attempts, via his stern countenance, to reaffirm the positive consequences of free obedience to God. A pure love involving virtue and reason above all else, in the service of God, results in further happiness: this is what Raphael attempts to impart to Adam in his reprimanding passage.

(Bk. VII Ln. 631)
thrice happy if they know
Their happiness, and persevere upright.

Reason as a faculty of mankind is an alluring aspect for Raphael due to its nature regarding the relationship mankind has with God, especially in circumstances where Adam speaks directly with God. The similarity between Angel and Man is drawn ostentatiously through their relative faculties of being: reason and intuition.

(Bk. V Ln. 488)
Discursive, or intuitive; discourse
Is oftest yours, the latter most is ours,
Differing but in degree, of kind the same.

Thus an affinity between Raphael and Adam is drawn from these common faculties of cognition, and in likeness sympathy is extended. From such a growing relationship between Angelkind and Mankind sprouts a willingness not to lead Adam into death, but to instruct him to a path where “Your [Mankind’s] bodies may at last turn all to Spirit” (Bk V Ln. 497). Raphael is intrigued by Adam’s ability to rationalise, which inspires the Angel to share his knowledge of the hierarchy of the world with Adam, in the belief that Adam will understand that “of elements the grosser feeds the purer” (Bk. V Ln. 415). Therefore, the character of Raphael is drawn in such a light that any information, rebuke, or correction that Raphael makes on Adam’s behalf is that made from Love of Mankind, and not in perversion, or hatred. When Raphael corrects Adam “with contracted brow” (Bk. VIII Ln. 560) he does so because he comprehends that Adam’s love for Eve is carnal, and that to serve God obediently, thus warding off danger, Mankind’s love must be pure serving Reason.
However, an alternative view suggests that, “with contracted brow” (Bk. VIII Ln. 560), is symbolic of Raphael’s epiphany of the inevitability of Mankind’s eventual Fall. Despite Raphael’s tuition thus far, Adam relates the hamartia that will be humanity’s final undoing. Thus Raphael’s countenance and stern voice is not one of friendly correction, but rather a sign of foreboding, perhaps disappointment. Previously sufficient advice has been passed to Adam regarding obedience, reason, and love, and yet as the time for Raphael to depart draws close it is not clear whether Adam understands absolutely the dire consequences that are impending. Yet this argument does not sit beside the character exhibited by Raphael, and the leading intentions that God imparted to Raphael in his command to speak and correct Adam “as friend with friend” (Bk V, Ln. 229).
Upon examination of Raphael’s character, mindset, virtue, and relationship with Mankind the reasons for chastising Adam are apparent: enacting the will of God, and an emotive concern for Mankind. As a virtuous servant to God, protector of His realm, and a Being with deep concern for Mankind, Raphael expresses sincerity within his warning to Adam.




Bibliography

1. John Milton, Paradise Lost, Penguin Books Aust. Ltd. 2000
2. M. H. Abrahms, A Glossary of Literary Terms, Heinle & Heinle, Boston, 1999
3. Internet Resource: Cliff Notes, http://www.cliffsnotes.com/WileyCDA/LitNote/, as last accessed 10/04/2005
4. Internet Resource: Spark Notes, http://www.sparknotes.com/poetry/paradiselost/, as last accessed 10/04/2005

Labels: english, notes

  ¶ 11:47 pm 0 Comments

  Transcendental Logic Requirements For Experience:

Sensory abilites -> perception

Conceptual abilites -> thought processes (SPACE & TIME)

Intuition -> stream of data

Simultaneous Function

Consciousness (Subject)

[There is a reflexive (reciprocal) relationship between the intuition and the conceptionof OBJECTS.]

*Summary of Transcendental Aesthetic*
+> SPACE and TIME are foundation of experience
-> these conditions are intuited under all experience
-> SPACE and TIME cannot be understood as real objects

*Real objects exist for us to experience => definition of real is bound within human social constructs
+Transcendental Aesthetic: describes the conditions under which something can be sensed
+Transcendental Logic: devoted to the higher cognitive powers of the conceptualising and understanding.
1. Analytic of concepts which is concerned with the conceptualisation involved in cognition
2. Analytic of Principles - judgements of propositions
3. Dialectic -inference and reasoning

*Sensing involves its own formal and necessary features, whcih cannot be dependant on the functionality of the intellect.

TRANSCENDENTAL IDEALISM

objects are made to conform to our cognition, which is the reverse of prior thinking. Thus objects do not hold an essential truth; however they may be 'other' than how we percieve them.

Empirically real objects can only be experienced in cirtue of transcendental ideals.
(general logic)-> is only a map -> thematic understanding is not possible -> a reflective capacity of our awareness is unavailable /\ intuition is merely giving raw information into the aesthetic - once we begin to cognize, or express via language, intuition it is no longer intuition but concept.

TRANSCENDENTAL LOGIC

Intuition and Sensibility (condition by SPACE and TIME) are delivery avenues for raw/pure data [ie no cognition]

KANT divides 'concept' and 'intuition' (how we experience) => the Critique of Pure Reason (CPR) attempts to show how the two are ultimately melded together (but we must understand the difference) {DOES THIS SUCCEED?}
HEGEL attempts to map experience without such a division

Differentiation between TRANSCENDENTAL LOGIC from GENERAL LOGIC/FORMAL LOGIC
T.L - Is a form of thought is directed at the knowledge of objects -> that is the end result extends our knowledge

G.L - lacks content and is used to merely understand how something works by negative deduction -> works similarly to understanding grammar within a language (not necessary to use the language and contains no language because it is merely a method of structuring information) *(A 56-7)

The content that is delivered by intuition cannot be made sense of without transcendental schema - this schema is TRANSCENDENTAL LOGIC -> which isnt found within objects -> it is a product of the intellectual domain -> it is tied to the domain of concepts therefore it is A PRIORI => a function of the mindedness of mankind
---> it is universally bound (similar to language) and thus it is an instrument of exchange within the realm of intuition! It is the way we communicat intuition

CONCEPT-INTUITION RELATION (A 50 / B 74)

The CPR preserves the distinction between the intuitive and the conceptual knowledge not as separate worlds, but rather as separate source of a unified knowledge.

Intuition cannot make the distinction between representation and object (presentation)

Labels: notes, philosophy

  ¶ 4:21 pm 4 Comments

  Libertine Virtue: Rochester's "A Satire Against Reason And Mankind" Witty refine 'Love Poetry'

Similar, "On His Drinking Bowl" - high and witty but destroyed by diction within conclusion - ONE WORD tears the complete poem to pieces.

Wisdom literature of the Erotic Life
the erotic life can be enjoyed on multiple levels
- pornographic
- low, debased
- high, wisdom

Speaks directly about the Erotic Life -> observes the dirtiness that is taken from Eroticism and placed into everyday life -> attempts to place wisdome within the erotic

Satirists => paradigm relationship between feeling and action
=> arising from passion
-> pride}
} results in the experience of PASSION
-> value}

When one has pride and values as an inherent characteristics, then actions arising from passion may incur. Such a when one is infuriated by a misdemeanor by one's representatives.

The poem;
1. Statement of argument against the 'Reason of Humanity'
2. Critique
3. Re-asserts argument with qualification
4. Re-asserts critique of his own argument - without a qualification
5. Credo on virtue

(Re)Actions to the corruption of one's SOCIETY - popular result id to leave the corrupt society EG Corialanus
-> what if mankind is corrupt?
-> there remains no human refuge!
-> one alternative is to leave the human society to create a life of hermitage OR to rejoin NATURE

the poem has a pointed attack upon the Faculty
-> traits that are counter to poetry's tradition - point made by a personal Rochestor
-> attack upon the virute that is supported by the classic such as Aristotle, Virgil, Milton
=> our faculty to REASON is what distinguishes us from the animal kingdom
=> however it follows that if mankind is corrupt than Reason itself is corrupt! (does one not use reason to come to this conclusion?!?)

Then Rochestor sets about comparing MAN to ANIMAL
Sets a criterion of success
- That the completion of one's objectivities in daily life are criterion enough to determine which is 'better' (perhaps mode of life)
-> conlusion: MAN fails to achieve his personal tasks that in the same vain animals achieve and accomplish every waking day to survive.
OBJECTION TO REASON (and by default to tradition)

The poem, in comparison to his other works, is more Horation then it is Juvenile.
- witty figures
-> anaphora
-> chiasmus
- established dignified critique (mesure by measure)
- regulated IAMBIC rhythm

Line 94
- distinguishes between Right and Wrong REASON
-> re-description of Rochestor's Reason
-> control }
}
-> measure } } Leads to a better enjoyment of the WORLD
}
-> understanding }

Line 175 (179 ~ 216/8)
= Proveides Alternative (grammatically confusing and must be carfully read)

(Defining of) VIRTUE:
conclusory antecedent followed by consequence
IF:
-> an upright man in court can be found - PROTECT STATE
-> an honest statesman - SERVES NATION/WORLD
-> a meek priest - PRACTICES WHAT HE PREACHES

THEN:
-> 'I' would be virtuous. => honour those whom were virtuous and honour those 'shrines'.

UNTIL:
-> 'I' will be a 'pig' myself in this corrupt society ~> DESTRUCTIVE PROTEST (protest by participation)
[acute aside: Rochestor himself publicly destroyed himself in his lifestyle, when asked on his deathbed "WHY" he chose the life he lead he answered in return so that he could make a protest (mockery) of the society that he lived in]

HEART OF ARGUMENT LIES AGAINST HYPOCRISY (OF COURT/CHURCH/ARISTOCRACY)-> this is the corruption of man...to be able to justify the right and the moral in theory and yet in practice to do the opposite

libertine definition of Virtue and Corruption -> harps back to Epircurus (to enjoy life in refined pleasure) -> needless to say ths philosophy had many issues with the Aristotlian REASON  ¶ 3:47 pm 0 Comments

  Instant Draw Me
Spit Me
Chew Me

Labels: art

  ¶ 5:33 pm 0 Comments