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One Must Suffer to Be Beautiful - Term Paper
There is no doubt in my mind that the jews are more than just survivors. There is in deed a force so powerful behind them that it denotes the ruling of the world and anyone opposing it suffers the evil it wields. I suspect but may be wrong (it may be controlled opposition) that there are some very beautiful REAL Jews who know that there re-legion was hijacked by the beast a long time ago if not from the near beginning. A parasite, some say to the True Creator. Just as louse or scabies might be to our human bodies, the “jew” (zionist and jews who know (no) not) to the One Source. The terrarium under the dome, tempting Source to unveil. One day it will come to light of truth. The zionists (-serving no capital) who rule the world are likely NOT Jews. They may have stole a re-legion and re-wrote his-story. They own it all and anyone with the balls to research it know who the evil devil is. Follow the money and you will see. Seek with purity and it will be shown to you. The truth is muddled to almost all. There are layers and layers of deception of this realm. Only ten percent will see the first layer and ten percent of those will see the second layer and ten percent of those will see the third layer….so on and so forth. Some have spent their lives finding out the truth. Nothing is as we are told. NOTHING. This blog, just as facebook, pinterest and the entire whole (hole) of the internet is a web they weave to capture people who know. They are scared of Truth, for Truth will unveil them, (not reveal for that means to RE- VEIL…to return to the veiled…..see the spelling game? No, I did not think so) THEY control it all. This entire realm is illusion. A fight for our consciousness and they, the “devil” seeking to claim you. This is not about money. That is the easy part. They have it all. They want your Spirit.
There is another contrast with Plato that should be emphasized: InBook II of the Republic, we are told that the best type ofgood is one that is desirable both in itself and for the sake of itsresults (357d-358a). Plato argues that justice should be placed inthis category, but since it is generally agreed that it is desirablefor its consequences, he devotes most of his time to establishing hismore controversial point—that justice is to be sought for itsown sake. By contrast, Aristotle assumes that if A isdesirable for the sake of B, then B is better thanA (1094a14–16); therefore, the highest kind of good must beone that is not desirable for the sake of anything else. To show thatA deserves to be our ultimate end, one must show that allother goods are best thought of as instruments that promote Ain some way or other. Accordingly, it would not serve Aristotle'spurpose to consider virtuous activity in isolation from all othergoods. He needs to discuss honor, wealth, pleasure, and friendship inorder to show how these goods, properly understood, can be seen asresources that serve the higher goal of virtuous activity. Hevindicates the centrality of virtue in a well-lived life by showingthat in the normal course of things a virtuous person will not live alife devoid of friends, honor, wealth, pleasure, and thelike. Virtuous activity makes a life happy not by guaranteeinghappiness in all circumstances, but by serving as the goal for thesake of which lesser goods are to be pursued. Aristotle's methodologyin ethics therefore pays more attention than does Plato's to theconnections that normally obtain between virtue and other goods. Thatis why he stresses that in this sort of study one must be satisfiedwith conclusions that hold only for the most part(1094b11–22). Poverty, isolation, and dishonor are normallyimpediments to the exercise of virtue and therefore to happiness,although there may be special circumstances in which they are not. Thepossibility of exceptions does not undermine the point that, as arule, to live well is to have sufficient resources for the pursuit ofvirtue over the course of a lifetime.
One Must Suffer to Be Beautiful Essay – Free Papers …
In any case, Aristotle's assertion that his audience must already havebegun to cultivate the virtues need not be taken to mean that noreasons can be found for being courageous, just, and generous. Hispoint, rather, may be that in ethics, as in any other study, we cannotmake progress towards understanding why things are as they are unlesswe begin with certain assumptions about what is the case. Neithertheoretical nor practical inquiry starts from scratch. Someone who hasmade no observations of astronomical or biological phenomena is notyet equipped with sufficient data to develop an understanding of thesesciences. The parallel point in ethics is that to make progress inthis sphere we must already have come to enjoy doing what is just,courageous, generous and the like. We must experience these activitiesnot as burdensome constraints, but as noble, worthwhile, and enjoyablein themselves. Then, when we engage in ethical inquiry, we can askwhat it is about these activities that makes them worthwhile. We canalso compare these goods with other things that are desirable inthemselves—pleasure, friendship, honor, and so on—and askwhether any of them is more desirable than the others. We approachethical theory with a disorganized bundle of likes and dislikes basedon habit and experience; such disorder is an inevitable feature ofchildhood. But what is not inevitable is that our early experiencewill be rich enough to provide an adequate basis for worthwhileethical reflection; that is why we need to have been brought upwell. Yet such an upbringing can take us only so far. We seek a deeperunderstanding of the objects of our childhood enthusiasms, and we mustsystematize our goals so that as adults we have a coherent plan oflife. We need to engage in ethical theory, and to reason well in thisfield, if we are to move beyond the low-grade form of virtue weacquired as children.
But is practical wisdom the only ingredient of our ultimate end thathas not yet been sufficiently discussed? Book VI discusses fiveintellectual virtues, not just practical wisdom, but it is clear thatat least one of these—craft knowledge—is considered onlyin order to provide a contrast with the others. Aristotle is notrecommending that his readers make this intellectual virtue part oftheir ultimate aim. But what of the remaining three: science,intuitive understanding, and the virtue that combines them,theoretical wisdom? Are these present in Book VI only in order toprovide a contrast with practical wisdom, or is Aristotle saying thatthese too must be components of our goal? He does not fully addressthis issue, but it is evident from several of his remarks in Book VIthat he takes theoretical wisdom to be a more valuable state of mindthan practical wisdom. “It is strange if someone thinks thatpolitics or practical wisdom is the most excellent kind of knowledge,unless man is the best thing in the cosmos” (1141a20–22). Hesays that theoretical wisdom produces happiness by being a part ofvirtue (1144a3–6), and that practical wisdom looks to the developmentof theoretical wisdom, and issues commands for its sake(1145a8–11). So it is clear that exercising theoretical wisdom is amore important component of our ultimate goal than practicalwisdom.
How Women Suffer To Be Beautiful Free Essays - Paper …
Aristotle frequently emphasizes the importance of pleasure to humanlife and therefore to his study of how we should live (see for example1099a7–20 and 1104b3–1105a16), but his full-scale examination of thenature and value of pleasure is found in two places: VII.11–14 andX.1–5. It is odd that pleasure receives two lengthy treatments; noother topic in the Ethics is revisited in this way. Book VIIof the Nicomachean Ethics is identical to Book VI of theEudemian Ethics; for unknown reasons, the editor of theformer decided to include within it both the treatment of pleasurethat is unique to that work (X.1–5) and the study that is common toboth treatises (VII.11–14). The two accounts are broadly similar. Theyagree about the value of pleasure, defend a theory about its nature,and oppose competing theories. Aristotle holds that a happy life mustinclude pleasure, and he therefore opposes those who argue thatpleasure is by its nature bad. He insists that there are otherpleasures besides those of the senses, and that the best pleasures arethe ones experienced by virtuous people who have sufficient resourcesfor excellent activity.
The flagship practitioner of the lyric essay, who seems early on to have inspired D’Agata’s editorial imagination, is the Canadian poet Anne Carson. Under the banner of poetry, Carson has produced some of the most rigorously intelligent and beautiful writing of the last ten years: essays, stories, arguments, poems, most provocatively in her early collection, Plainwater. Her piece, “Short Talks,” which she describes as one-minute lectures, and which moves through the history of philosophy like a flip-book of civilization, offering stern commandments and graceful fall-aways, simultaneously qualifies as fiction, poetry, and essay, and is championed protectively by ambassadors from each genre.
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