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Polymathy and promiscuity

Remember the times when one person was a philosopher, a scientist, an inventor, a musician and an artist? No? Well that’s because people now specialise too much, and generalise too little. That’s the way our education system and our job opportunities work. That’s why we are told to choose one thing and become a master at it.

Back in the Renaissance days things were different.

I remember first stumbling across the “polymath” on wikipedia about five years ago. I was in awe and inspired by the concept.

A polymath is a more positive way of referring to a “jack of all trades” — a person who has expertise in many different subject areas.

Leonardo Da Vinci is a prime example: a painter, sculptor, architect, musician, scientist, mathematician, engineer, inventor, anatomist, geologist, cartographer, botanist, and writer. The pursuit of knowledge crosses over many areas, each which feed off and inspire one another.

Polymathy hasn’t completely disappeared. I have a friend who has been a fashion model, a fashion designer (in Milan), a property developer, a scientist (he has a PhD in molecular biology), and an entrepreneur in premium Italian pasta. Very impressive, and I’d say he’s a polymath (though not yet a Da Vinci!)

Back then it was easier, I think. Five hundred years ago there was approx 500 million people. That’s a world population of half-a-billion. Now we have 14 times that number – that’s a lot more competition. And a lot more history, science, math, literature etc to learn!

Still, following my last entry about it supposedly taking 10,000 hours to master something, I want to say it does seem advantageous NOT to stick to just one thing.

In times where specialisation seems over-specialised to the point where it becomes trivial, embracing knowledge in different areas and finding your own niche in the cross-over is where many opportunities lie. It may take more than 10,000 hours, but I imagine the process in and of itself is rewarding.

Professor Stuart Rees advises his students to “be promiscuous” with life, that is, (metaphorically) to “get into bed” with different subjects, theorists, life experiences and types of friends. Each and every endeavor carries different skills, which add to different areas of your life. So go — be promiscuous, and bring back polymathy!

 

Desire to Know — Curiosity, Vanity, Trading, Prudence or Love?

Saint Bernard of Clairvaux (1090-1153):

To desire to know for the purpose of knowing is curiosity.

To desire to know that you may be known is vanity.

To desire to know that you may sell your knowledge is mean trading.

To desire to know that you may be edified is prudence.

To desire to know that you may edify is love.

[1]

Photo taken from the shores of the Ahimsa Sailing Klub Inc in Jervis Bay, where knowledge is sought for a promiscuous mixture of the above 😉

 


[1] quoted in Birch, Charles (1999). Biology and the Riddle of Life. Sydney: UNSW Press. p. 45.

Owning Life’s Absurdity

Have you ever thought about the absurdity of life? We are born, we work, (if we are lucky) we love, and we die… it’s hard to deny that it’s all a little absurd. Given my desire to impose some kind of “bigger meaning” to it all, the idea of “owning the Absurd” (on the Camus episode of The Partially Examined Life) made me wonder. Let’s start with Camus’ Myth of Sisyphus, the “absurd hero”, and then see what you think of “Absurdism” that followed (yes, seriously, there is such an ism).

The myth goes something like this: the gods condemned Sisyphus to roll a rock up a mountain and watch it roll down again, and to repeat the process for all eternity. It’s only when Sisyphus stops resenting his fate and instead learns to embrace it that he finds happiness.

Camus solution to the irreconcilable absurdity of life is (as we’d say today) to “own” it. He concludes that despite the terrible life of pushing rocks up a hill “one must imagine Sisyphus happy.”

Thinking about the world today I wonder: Is the life of your typical lawyer, banker, or average happy robot, so different to Sisyphus? Are the lives of unhappy robots any different, or are they simply frustrated Sisyphus’ pushing the rocks with frowns on their foreheads? Is the conclusion to be a happy robot that knows he or she is a happy robot? Is that what Camus is saying? Maybe. Let’s leave my developing thoughts on happy and unhappy robots for another day.

“Absurdism” is the result of Camus’ book. Absurdism (—according to Wikipedia, adding an extra dash of absurdity to the table) refers to conflict between the human tendency to search for meaning in life, and the ultimate (humanly) impossibility of really finding it.

In our vast universe, mulit-verses, or whatever is the biggest representation of the infinite you can think of, how can humans ever find a sense of certainty about the meaning of anything? How can the human mind exist in conjunction with the universe? It is absurd!

But it seems to me that there’s something beautiful in the absurdity — something extremely meaningful in the meaningless of existence.

The story makes me think of the Buddhist meditative tradition of Sand Mandalas in Tibet, where over a period of days or weeks monks carefully lay grains of sand to create an incredibly detailed and beautiful picture, which once complete is very soon destroyed “in order to release and disseminate the deity’s blessings into the world to benefit all sentient beings.”[2]

At the end of a Mandala, or at the end of one’s life, I suppose we are left with one magical thing: the process. The process of life comes only alongside the process of death.

I think the lesson I have learned from Sisyphus, Camus, and all this “to suicide or not suicide, that is the question” talk… is that: (1) it’s about the process not the result; and (2) you may as well have a sense of humour about it.

If the process of pushing rocks up a hill and watching them roll back down again is what we live for, why not embrace the absurdity and have a little fun with it?

References:

[1] http://www.namgyal.org/mandalas/

[2] Partially Examined Life – 15 min exert on YouTube: http://www.youtube.com/watch?v=p6zaM5-Cnnc

[3] Myth of Sisyphus http://www.nyu.edu/classes/keefer/hell/camus.html

 

The Partially Examined Life

According to Socrates, “the unexamined life is not worth living.” According to Camus, once a life is examined and one truly understands its absurdity, one is left with the question: why continue? [See my 2010 blog entry: Why I Don’t Commit Suicide]. Maybe the solution is to have a partially examined life: examining life while keeping one’s wits about it.

Well the good news is a group of witty ex-philosophers have an awesome series that will help you with this process. Their Podcasts are free, and they are AWESOME. Here are links to the first fifty of them, each post with a PDF of the episode’s reading materials. You can also get the Podcasts from iTunes, also for free.

Ep. 1: Plato’s Apology. Part 2.

Ep. 2: Descartes’s Meditations

Ep. 3: Hobbes’s Leviathan

Ep. 4: Camus: “The Myth of Sisyphus” and “An Absurd Reasoning”

Ep. 5: Aristotle’s Nichomachean Ethics

Ep. 6: Leibniz’s Monadology

Ep. 7: Wittgenstein’s Tractatus Logico-Philosophicus, Part 1

Ep. 8: Wittgenstein’s Tractatus, Part 2, plus Carnap

Ep. 9: Utilitarianism: Bentham and Mill

Ep. 10: Kant’s Groundwork of the Metaphysic of Morals

Ep. 11: Nietzsche’s Genealogy of Morals

Ep. 12: Chuang Tzu

Ep. 13: Werner Heisenberg’s Physics and Philosophy

Ep. 14: Machiavelli’s The Prince and Discourse on Livy.

Ep. 15: Hegel’s Introduction to the Philosophy of History.

Ep. 16: Arthur Danto’s The Philosophical Disenfranchisement of Art

Ep. 17: Hume’s An Enquiry Concerning Human Understanding

Ep. 18: Plato’s Theaetetus and Meno

Ep. 19: Kant’s Prolegomena to Any Future Metaphysics

Ep. 20: William James’s Pragmatism plus C.S. Peirce

Ep. 21: Essays on mind by Alan Turing, Gilbert Ryle, John Searle, Thomas Nagel, Dan Dennett

Ep. 22: William James’s “The Will to Believe” and more Pragmatism

Ep. 23: Rousseau’s Discourse in Inequality

Ep. 24: Spinoza’s Ethics

Ep. 25: More Spinoza’s Ethics

Ep. 26: Freud’s Civilization and its Discontents

Ep. 27: 2nd century Buddhist Nagarjuna’s Reasoning and Emptiness

Ep. 28: Nelson Goodman’s Ways of Worldmaking

Ep. 29: Kierkegaard’s The Sickness Unto Death

Ep. 30: Schopenhauer’s On the Fourfold Root of the Principle of Sufficient Reason

Ep. 31: Husserl’s Cartesian Meditations

Ep. 32: Heidegger’s Being and Time

Ep. 33: Montaigne’s Essays

Ep. 34: Frege’s “Sense and Reference,” “Concept and Object,” and “The Thought”

Ep. 35: Hegel’s Phenomenology of Spirit

Ep. 36: More Hegel’s Phenomenology of Spirit

Ep. 37: Locke’s Second Treatise on Government

Ep. 38: Bertrand Russell’s Introduction to Mathematical Philosophy

Ep. 39: Friedrich Schleiermacher’s On Religion; Speeches to its Cultured Despisers

Ep. 40: Plato’s Republic

Ep. 41: Patricia Churchland’s Braintrust (with her as a guest), plus Hume

Ep. 42: Charlotte Perkins Gilman’s Herland and Carol Gilligan’s In a Different Voice

Ep. 43: J.L. Mackie’s The Miracle of Theism: Arguments For and Against the Existence of God

Ep. 44: Selections on atheism by Sam Harris, Richard Dawkins, Christopher Hitchens, and Dan Dennett.

Ep. 45: Hume’s Treatise of Human Nature, Book III and Adam Smith’s Theory of Moral Sentiments

Ep. 46: Plato’s Euthyphro

Ep. 47: Sartre’s Transcendence of the Ego

Ep. 48: Merleau-Ponty’s “Primacy of Perception”

Ep. 49: Foucault’s Discipline and Punish

Ep. 50: Robert M. Pirsig’s Zen and the Art of Motorcycle Maintenance

Selections on semiotics and structuralism by Ferdinand de Saussure, Claude Levi-Strauss, and Jacques Derrida.

So go for it: partially examine your life!

Also, if you’re interested in other forms of philosophy-made-accessible, you might like the (free) documentary Examined Life that features interviews with Peter Singer and other big thinkers. And, in case I haven’t mentioned it before today, Alain de Botton does a great series on Philosophy: a Guide to Happiness which was probably my first introduction to philosophy when I borrowed the DVD from Belrose Library sometime in 2006. It’s GREAT.

You know what I really don’t understand: why isn’t Philosophy taught as a subject in high school? One would think that teaching children HOW think rather thank feeding their minds with WHAT to think, might be beneficial for a democratic fast-changing society like ours… Hm… maybe that’s a topic to partially examine some other day.

“Throwness” into many worlds

Stepping off an airplane we throw ourselves into completely different worlds. Like when we are born, except that when travelling we have a choice. It can be a shock to the system, forcing us to constantly adapt — to different temperatures, people, and ways of life.

Throwing myself from the small-town world of Hickory, North Carolina, via the buzz of New York, into the fast-paced mountain-view winter world of Vancouver for three weeks; directly into the hot humid horse-cart raw world of Nicaragua for three weeks; then back home to be whooshed into the world of family and close friends, where I’ve now been for three weeks… has led my mind down a rabbit hole of thought about the many worlds in which we dwell.

Heidegger writes about the situation of “thrownness” in which we find ourselves — born into a world that is always already there. Whether we like it or not, since the moment of conception we are growing into particular ways of relating to each other and particular ways of interpreting the things that surround us. Our essence, our identity, is inseparable from the matrix of relationships that comprise the many worlds we are absorbed in — even if we don’t know it.

“My Scene”, by Aussie hip hop artist Seth Sentry, made me think about the worlds within worlds within worlds within worlds in which we (by choice or default) have our being:

[youtube]http://www.youtube.com/watch?v=YnGYgWU_ieA[/youtube]

What’s my scene? At this very moment, my scene is this:

Well, that’s the scene from my new balcony… talk about urban living! Inside the house is a little paradise, but more about that some other time.

My present task, now back in Oz, is to re-create my world to be the one in which I want to live. Some things have been easy to re-adjust to, like good coffee, hot showers, and putting toilet paper down the toilet (instead of a basket next to you). Other things are more difficult… noticing spider webs before you are covered them for example.

I’ve thrown myself into a mix of old and new: old and new jobs, old and new friends, a new room in a new location filled with my old furniture & belongings, a new wardrobe filled with new clothes from the 50s, 60s & 70s – from Nancy Sutton, a socialite who recently passed away at 94.

http://manly-daily.whereilive.com.au/news/story/designer-wear-under-hammer/

It’s been fun. And to top it off this weekend I’m throwing myself into a world of sailing and sunshine in Jervis Bay. Now that’s my kind of scene! Yep – it’s good to be back in the Land of Oz 🙂

New Moon Wishes on Xmas Eve

Have you ever not known what to wish for? Last night, the 24th of December 2011, was a new moon. Making wishes on a new moon is a tradition for me that started with two friends in Sydney right before we travelled to South America. We wrote a list of dreams, looked up at the stars and asked the universe to bring them to us. Everything on our list came true, well, almost.

Apparently on a new moon, or as a new moon grows to a full moon, the universe’s energy is the best for making wishes. It seems even more significant to make these wishes on an evening that so many people are celebrating the Winter/Summer Solstice (depending where you are) and the religious and cultural traditions adjoined to it.

Yet for a brief moment last night I couldn’t think what to wish for. I asked myself why? I concluded it might be due to a resent mellow acceptance of The Universe. She has more power than I. She is the player, I but a pawn.

If I can slit my wrist on a table after teaching zumba, be in the front seat of a car when it crashes, and fall from a scooter going down a straight road with no bumps, I can hurt myself anywhere. Each were part my choices – the places I had put myself – and part chance – the randomness of each accident. The thing is, if I can come out of the above three accidents with a few scratches but no permanent damage, I have a lot to be thankful for.

We have agency over but a few things in our lives. We have choice, but all our choices are limited to the cards we are dealt. We can’t chose where we are born. Our bodies and minds are constantly being reshaped by our surroundings. I’m not saying we live in a deterministic universe, nor an in-deterministic one. It seems clear to me we live in a universe that is some kind of mix of the two. Understanding this dialogic between determinism and in-determinism helps, in a round-about way, when it comes to making wishes.

Last night I could have been at home in Sydney celebrating Christmas with my family. Instead I did it through Skype. This was my choice. It was a choice made only a few days before my flight, and only because of certain changes in my environment.  Namely, I missed out on a scholarship I was counting on to continue my PhD research in 2012. I decided to delay Sydney’s rental market and take my friend up on her offer to stay with her for a month in Vancouver: take some time to think, to figure out if missing out on the scholarship was a door closing, or if it were pointing to some other order of priorities.

All the signs point that this is the right decision. On the day I should have been on a plane I ate lunch with my supervisor from Sydney, who happened to be passing through Van. Now I have January to work hard on my thesis, and let the snowy mountains heal the year’s wounds.

In the end the wishes I put to the universe couldn’t have been more generic:

  • safety
  • health
  • love
  • success
  • peace
  • clarity

 

 

So, even if you can’t think of specific wishes, light a candle and make some generic ones like these… Wish them on tonight’s new(ish) moon, and HAVE A HAPPY CHRISTMAS!!! 

An Encounter with Being and Time

At the close of last year I had a mini freak out. “Where did 2010 go?” This year is another story. “Is 2011 every going to end?” It feels like three years since last Christmas.

How does that work? What is the connection between external time (or cosmological time) – earth’s rotations – and internal time (or psychological time) – in our minds?

Let me consider my own case:

I stayed still in 2010, for the most part, living in Sydney in the one apartment. Half of the year I spent writing and editing, followed by a quick trip to India and Nepal, speaking at some conferences, finalizing my first article’s publication, and enrolling in an MPhil. Then my sister got married and the second half of the year I spent studying part-time and working 3.5 days a week. The year flew so fast it scared me into making some rash New Years resolutions.

Those resolutions created havoc. The year started with bleeding feet (barnacles whilst swimming NYE) and has continued in cycles of fun & disaster: I bought a scooter, had a blast, then got a massive fine for riding when my learner license had expired; I bought a kombi-van, had a blast, then had to sell it on Ebay when it broke down a week later. The first half of the year I was still in Sydney, working and studying crazy hours, upgrading to a PhD, and editing my book from 250,000 down to 150,000 words. The second half of 2011 stared with trooping around Europe and ripping the skin off my arm and leg in the scooter accident in Greece; I taught my own Storytelling curriculum at Lenoir Rhyne university and then was in a car accident on route to Chicago; an enormous effort to edit my book from 150,000 down to 100,000 words (wahoo!!!); and most recently after teaching two zumba songs I cut my wrist (very accidentally) catching a table from falling. All in ONE year? Good bad, up down, beautiful and ugly — that has been 2011 — the longest year of my life.

Einstein’s Law of Relativity? I guess, in a way…

When one stays still, time feels slow at the time but the year/s go by fast.

When one is moving, time feels like it flies but the year as a whole seems to last forever.

At least that’s my psychological experience with time…

How do others say external and internal time relate? Ricoeur says they are mediated through story. Every day we live stories, we tell stories and we anticipate future stories, and this is how we track cosmological time, and make sense of of psychological time. Heidegger talks about the “now” as a paper edge between of the horizon of anticipation and the horizon of the past.

One of the highs of my year is an encountered with Martin Heidegger’s Being and Time, and Paul Ricoeur’s Narrative and Time.

I will be crudely honest: when I first properly encountered him and some other philosophers here in Hickory a few months ago I thought it was a wank — that it was learning to speak a posh lingo that few could understand, which made people feel intelligent and others ignorant, and that’s about it.

My group of friends here have given me a taste of the rich chocolate of these thinker’s works. Heidegger and Ricoeur are terribly difficult to read, but they are already opening my eyes to a new way of seeing the world.

Putting into words things we do without thinking and patterns that surround us — like “leveling off” to the be closer (in intelligence, appearance, skill, habits) to people who surround you — once you have words to describe them, you gain power over them. I’ll be sharing their thoughts with you as I come to a stronger grip on them…One introduction that you might be interested in, if you want to join me on this journey, is this 30 min BBC documentary that provides some context to this great (and horrible) thinker:

[youtube]http://www.youtube.com/watch?v=xKhUyU8UQEI&feature=results_main&playnext=1&list=PL5F101629688B2C32[/youtube]

PS Apologies for the haphazardness of some recent entries – this blog became an easy way to have YouTube clips “ready-to-hand” (as Heidegger might say) in case I wanted to draw from them in class. Classes are over now so hopefully the entries will be a little more focused…

A Critical Perspective of the Media: Reading between the lines

Johan Galtung says that it’s not so much what is being said, but what is not being said. Today my class will be reflecting on the use of language and stories in the media.

Discussion questions:

  • how do stories in the media impact our understanding of the world?
  • how can we learn to “read between the lines”?
  • how can awareness of narrative help us be more critical of media and politics?
  • what is the story’s raison detre? ie why was a story told, what is the narrator is getting at?

Julia Bacha – One Story, One Film, Many Changes.

[youtube]http://www.youtube.com/watch?v=d40Aht_9cxY[/youtube]

Chomsky – Manufacturing Consent (students to watch at home…)

[youtube]http://www.youtube.com/watch?v=PQhEBCWMe44[/youtube]

Reading between the lines

Checklist for careful thinking:

  1. What is the source?
  2. What is the basic message?
  3. What is presented in support of the view?
  4. How is the message being conveyed?
  5. Who stands to gain? p. 28

Shaky foundations:

  1. Bold assertions
  2. Untrustworthy authorities
  3. Reasoning with the wrong facts
  4. Rationalisation
  5. Downright lying
  6. Faulty premise for an argument
  7. Hasty generalization
  8. Mistaking the cause
  9. False analogy
  10. Ignoring the question
  11. Begging the question
  12. Attacking the person not the argument
  13. Pointing to an enemy
  14. Misusing statistics
  15. Meshing fact with opinion
  16. Misusing terms whose meanings have changed p. 32-35

Formula for Propaganda: Scapegoat term = Groundless accusation in future + glittering generality. Eg Terrorists/Socialists threaten/plan to attack the political system/supermarket/middle class p. 58

Monitoring the media: prominence/space; use of photographs; sources; angle of the story; information provided; viewpoint of the reporter; reoccurring words p. 59

Propaganda techniques:

  1. Twisting and distortion; depicting black and white
  2. Selective omission
  3. Incomplete quotation
  4. Persuasive devices eg doctored/clipped photos , testimonials, generalities eg “He has American support because Americans always choose the wrong side”; name calling; innuendo eg. he had been promised a good job; baseless speculation

Between The Lines – Eleanor MacLean, 1981, Black Rose Books, Quebec

For further reading see my blog entry on Critical Discourse Analysis – click here

 

Philosophy and Poetics: Aristotle

‘All human beings by nature desire knowledge.’ Opening sentence of his book Metaphysics. For Aristotle, it is the desire for knowledge at root of what it is to be human. Aristotle wrote on Ethics, Politics, Poetics, Physics and Metaphysics. This gives you a funny introduction, but by no means gives a good overview of his work.

[youtube]http://www.youtube.com/watch?v=Tm0Uq08xXhY[/youtube]

In the study of narrative, which is one of the key topics of my research, it is Aristotle who, the deconstruction and analysis of the components of narrative is often credited. These are my notes from Poetics[1]. It’s only a short book, so it may be better to read it for yourself… but to give you a taster, here are some of the terms and ideas about which Aristotle writes…

Tekne = craft, skill or art. Aristotle defines tekne as a ‘productive capacity informed by an understanding of its intrinsic rationale.’ ‘For Aristotle, the evolution of human culture is in large part the evolution of tekhne.’ Tekne includes:

  1. necessities
  2. recreational arts – improve quality of human life
  3. philosophy – sense of wonder

Poets must project themselves into the emotions of others. It requires nature talent or even a touch of insanity. Metaphor – require the ability to perceive similarities – something natural gift that can’t be taught. Aristotle analyses tragedy, and in particular the Homeric poems.

Some key terms and ideas:

  • Plot – ordered sequence of events;  the ‘imitation of the action’; Stories have a beginning, middle and end; an ordered structure with ‘connected series of events: one thing follows on another as a necessary consequence’; a self-contained series of events ie closure ‘at both ends, and connected in between.’
  • Actions – performed by agents
  • Agents – with necessary ‘moral and intellectual characteristics’, ‘expressed in what they do and say’
  • From this we deduce character and reasoningare constituent parts
    • Character is ‘that in respect of which we say that the agent is of a certain kind’
    • Reasoning is ‘the speech which the agents use to argue a case or put forward an opinion’
  • Reasoning comes from two factors: whether I am honest, and how I interpret the situation.
  • Rhythm – diction and lyric poetry ‘Rhythmical language is tragedy’s medium; it is a means to tragedy’s end, that end being the imitation of an action.’
  • Spectacle – everything visible on stage
  • Language is there to help realize the plot’s potential, and in that sense is subordinate and secondary.’
  • Praxis – ‘suffering (pathos) is “an action [praxis] that involves destruction or pain” (52b11f)

Furthermore:

  • imitation of action- action is an imitation of agents – reasoning – ability to ‘say what is implicit in a situation and appropriate to it
  • character – ‘is the kind of thing which discloses the nature of a choice’: goodness; appropriateness; likeness; consistency. ‘since tragedy is an imitation of people better than we are, one should imitate good portrait-painters. In rendering the individual form, they paint people as they are, but make them better-looking.’ Eg ‘Homer portrayed Achilles as both a good man and a paradigm of obstinacy.’
  • reasoning refers to the means by which people argue that something is or is not the case, or put forward some universal proposition’
  • diction’ = ‘verbal expression’ song and spectacle
  • ‘Well-being and ill-being reside in action, and the goal of life is an activity, not a quality.’
  • Hamartia ‘includes errors made in ignorance or through misjudgement; but it will also include moral errors of a kind which do not imply wickedness’

Success/failure of stories:

  • Astonishment – ability to evoke fear or pity
  • ‘purification’ or katharsis
  • correct magnitude. Eg ‘it is not enough to juxtapose prosperity and misery; the change from one to another must be the result of a sequence of necessarily connected events.’
  • Completeness: ‘a whole is that which has a beginning, a middle and an end. A beginning is that which itself does not follow necessarily form anything else, but some second thing naturally exists or occurs after it. Conversely, an end is that which does itself naturally follow from something else, ether necessarily or in general, but there is nothing else after it. A middle is that which itself comes after something else, and some other thing comes after it.’
  • Magnitude ‘they should have a certain length, and this should be such as can readily be held in memory’
  • Unity
  • Determinate structure – ‘the plot, as the imitation of an action, should imitate a single, unified action – and also one that is a whole.’ ‘if the presence or absence of something has no discernible effect, it is not a part of the whole.
  • Universality – ‘poetry tends to express universals, and history particulars
  • visualising the action
  • complication and resolution

There are simple plots and complex plots – the later which has a reversal or recognition

  • Recognition (anagnorisis) is ‘a change from ignorance to knowledge’ (52a29-31)
  • Reversal (peripeteia) is an  ‘overturn of expectation’ – ‘change to the opposite in the actions being performed’ (52a22f) – not just a change in fortune, but involves an astonishing inversion of the expected outcome of some action – but not at the cost of a necessary or probably connection’
  • the best kinds of recognition arise out of a reversal
  • Both ‘reveal that the situation in which character has been acting was misinterpreted’ pxxx

The best kinds of tragic plot have two variables in the change:

  • the direction of the change;
  • the moral status of the person (who is ideally someone in between being exceptionally virtuous and exceptionally wicked.)

Anthropology and history of poetry

  • Origins: ‘imitation comes naturally to human beings from childhood… this is the reason why people take delight in seeing images; what happens is that as they view them they come to understand and work out what each thing is (e.g. ‘This is so-an-so’).48b4
  • Homer – composed well and made his imitations dramatic = Iliad and Odyssey
  • Comedy – ‘the laughable is an error or disgrace that does not involve pain or destruction.’
  • Epic – ‘differ in length, since tragedy tries so far as possible to keep within a single day… whereas epic is unrestricted in time.’

Best kinds:

  • First introduction
  • First deduction ‘pity has to do with the undeserving sufferer, fear with the person like us’
  • Second introduction ‘sufferings arise within close relationships, e.g. brother kills brother… or is on the verge of killing…’ ‘people acting in full knowledge and awareness’ / or ‘terrible deed in ignorance and only then to recognize the close connection’ as in Sophocles’ Oedipus
  • Performing action ‘performing the action is second; but it is better if the action is performed in ignorance and followed by a recognition’ p23
  • Second deduction

Why the disappearance of epics and tragedy?

In the Introduction to Aristotle’s Poetics, Malcolm Heath says that  ‘once the optimum form of anything has been achieved, further development of it is by definition is impossible thereafter, there can only be (at best) a proliferation of different instances of that optimum form… [recognising that] social and institutional factors, as well as individual incompetence, may inhibit the continued realization of the optimum form’ (51b35-52a1, 53a33-5) pxvi.

In other words once something is perfected (be it a movie/story genre, an art form, a business, a relationship, maybe even an state or empire) there is no where to go, and hence the “optimum form” changes and new genres/empires rise.

 


[1] Aristotle and Malcolm Heath, Poetics (London ; New York, N.Y.: Penguin Books, 1996).