Seale then this bill of my Divorce to All, On whom those fainter beames of love did fall; Marry those loves, which in youth scattered bee On fame, Wit, Hopes (false mistresses) to thee. – John Donne Over the last few posts (first, second, and third) I’ve been tracing a trajectory concerning the classical question of ethics. I have not, in this tracing, attempted to argue a historical development so much
In my first and second posts in this brief series, I raised the classical question of ethics and walked through at least part of Plato’s and Aristotle’s answers. While gleaning much from them, I argued that neither help us much in our encounter with death. I need to be clear on this point. I am not critiquing them for not giving a full or adequate account of the afterlife. Although I suppose an argument like
In my first post, I noted that—to the question of what whole way of life makes for the most worthwhile life—Plato proposed it must be the just life; the life of the one internally ordered toward the Good. In this post, I’ll consider briefly Aristotle’s musings on the same question. As stated in part I, the purpose of this is not so much historical survey or a ‘rereading’ of these thinkers and their respective positions.
Introduction As summer turns to fall, I always become more reflective. Perhaps it’s my age. Perhaps it’s the pandemic. Perhaps it’s this new stage of my life. Perhaps it’s just, as Pascal would say, the grandeur and misery of being human. Whatever the reason, this fall I’ve been thinking about the good life. What makes for human happiness? That is the classical question of ethics, of course. I am not going to attempt anything like