By Andrea Radasanu (ed.)
Individuals: Andrea Radasanu, Ryan Balot, Timothy W. Burns, Paul A. Cantor, Brent Edwin Cusher, Donald Forbes, Steven Forde, Bryan-Paul Frost, Kenneth Hart eco-friendly, Ran Halévi, L. Joseph Hebert Jr., Henry Higuera, Robert Howse, S. N. Jaffe, Christopher Kelly, Michael S. Kochin, Noah Lawrence, Mark J. Lutz, Arthur M. Melzer, Jeffrey Metzger, Miguel Morgado, Waller R. Newell, Michael Palmer, Lorraine Smith Pangle, Thomas L. Pangle, Marc F. Plattner, William B. Parsons, Linda R. Rabieh, Michael Rosano, Diana J. Schaub, Susan Meld Shell, Nathan Tarcov, Richard Velkley
This choice of essays, provided in honor of the prestigious profession of well-known political philosophy professor Clifford Orwin, offers a large context during which to think about the increase of “humanity” as one of many leader glossy virtues. A relative of—and additionally a substitute for—formerly extra admired other-regarding virtues like justice and generosity, humanity and later compassion turn into the genuine north of the fashionable ethical compass. participants to this quantity give some thought to numerous facets of this advantage, by way of comparability with what got here ahead of and with awareness to its improvement from early to overdue modernity, and as much as the current.
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Extra resources for In Search of Humanity: Essays in Honor of Clifford Orwin
In demanding abstention from some action of possible utility, piety presumes protection from such duress as would compel resort to that utility” (88). Orwin thereby assimilates Athenian piety to Spartan piety and believes that “the Athenians blame themselves unfairly, while at the same time apparently exaggerating divine power” (89). Yet this interpretation misses the tragic sensibility that the pious Athenians, whoever they may have been, bring to the situation described by Thucydides, and this is where the concept of moral luck proves to be particularly helpful.
Certainly we would not want to say that Thucydides is not a philosopher simply because he is not a Socratic philosopher. Yet, in order to clarify the distinctive character of Thucydides’ philosophical thought, it will be useful to identify the key contrasts between Thucydidean philosophizing and Socratic philosophizing. Most important, whereas Socrates is consistently presented as a searcher after wisdom, Orwin’s Thucydides is a wise man—a person whose reflections on “politics sub specie aeternitatis” yield a number of teachings (not just questions or dialectical operating principles) that can be communicated to others.
The reason is that he could not look upon any of the people (such as his children/ siblings) or places (such as the familiar landmarks of Thebes) that he had previously used to constitute himself, or his sense of himself. After explaining his alienation from everything that had been his own, Oedipus next says that he is a human stain (1384), tainted by his own previous command that the citizens should drive pollution from their city (1378–83). The point is that it has now become manifest to all that he is not what he thought he was; whatever had given Oedipus pride in himself, a sense of meaning or selfrespect, had been overturned.