I almost began this post by attributing "God is in his heaven,/ All's right with the world" to Voltaire. I thought that was Candide's mantra. Rather, the line is from Robert Browning. What I was thinking of was "all is best. . . in the best of all possible worlds." But Candide didn't say that, either. It was Pangloss, the Leibnizian scholar who is Candide's tutor. Candide's famous mantra is "we must tend our garden."
Once I had that straightened out, I went to a page on Leibniz. Forget about a summary here. What a thinker, a polymath, they say. Indeed, he was a rationalist, a mathematician, and a physicist. I can't begin to summarize his achievements in even a long paragraph, but be assured, I will be doing my research on him. How have I not by now? I'm an educated hillbilly, but an uneducated fool, I'd say. That's about as honest as I can be.
"Candide: The Optimist" was written in opposition to Leibniz' idea that the world was the most perfect world God could make. I doubt that Voltaire was as bright as Leibniz, but he was surely more entertaining, and now, who is more often read?
I can't answer that with any real authority.
As usual, I am taking the long way to my tale, if tale it can be called. I will begin, and together we shall see.
* * *
That didn't happen. I began writing that yesterday, but the tale I was going to tell has been waylaid, I'm afraid. It was going to be another grand parable about happiness and positivity and my reaction to Self-Help and Life Coach gurus, but then, instead of researching Leibniz, I watched this (link) which got me thinking about The Woke and their relationship to the past. Surely the people of the generation of "liberals" were happy and having fun. I wanted to write about the dourness of a generation raised on theory. But then, balls deep into my research, I saw this (link) which led me to this (link) which led me to many, many more. Oh, my. . . it was a long night of study. And in the end, I figured I needed to change my thesis. Apparently people take to theory as they do religion. What I mean is there is the old saw of Saturday nights and Sunday mornings. Modern Feminist Theology seems able to encompass both. I can't watch those videos, though, without thinking of Camille Paglia (link). Sometimes she nails it. The link I have supplied is not her page. I could link you to her scholarly work, but why? I am trying to help you understand easily. Let me be your Spiritual Counselor here. Paglia is now more pop than scholar. She may be no Judith Butler, but who is read more now?
I can't answer that with any real authority.
I know, I know. . . I am worse than the people I criticize. Like most, I am unable to perform the theory. Still, I would implore you to watch "Below Deck Mediterranean, (Season 3, Episodes 13 and 14 for you research scholars) (link) in which the primary charter guest is a motivational speaker reading a Wayne Dwyer book. You can decide for yourself which sort of person you are after viewing that.
And of course, you should read "Candide," or, if you are more like what I have become in Covid isolation. . . (link).
Spring Break in Ft. Lauderdale is happening right now, by the way, if you are looking to do more research. I, like Candide after his many journeys, will be here, at home, tending my garden.
ReplyDeleteThere's been a bit of chatter about "Happiness" in the two blogs I read regularly. Here & at Q's house.
I've been considering the notion. You can be happy and have unpleasant even bad or sad things going on in your life.
Happiness is a choice, I think.
Also, I probably align myself with Epicurus' philosophy:
http://intellectuallyfit.com/happiness-epicurus/
Interesting his "school" was called "The Garden," a returning theme.
Friendship
Freedom and Self-Sufficiency
Philosophical Thought
"Feeling Free" is a big one for me. Once you've been set free - there is no going back.
Perhaps, we are born with certain "ways about ourselves." I have always it seemed managed a sense of all three of Epicurus' requirements for happiness.
Feeling free to be my authentic self (and being accepted as my authentic self) by friends (of which I could have hundreds but choose a small, more accepting and understanding group) seems, for me, the key.
I cannot be what I am not. <--- did someone famous say that? I do not know.
It is a journey. Happiness.
"Rise, wake up, seek the wise and realize. The path is difficult to cross like the sharpened edge of the razor, so say the wise."
x
ReplyDeleteoh I just had an additional thought- I think also, despite keeping my friends close - I do approach everyone in life - first - as a friend - not a foe. It takes action on the other's part for me to declare someone a foe. And I try not to keep that percentage very low.
Okies. Now WORK
DESIDERATA
ReplyDeletehttps://www.youtube.com/watch?v=3bUTcy6w2Rw
OR
DETERIORATA
https://www.youtube.com/watch?v=Ey6ugTmCYMk
Aristotle in the Niomachean Ethics writes that it is both and neither:
Λέγοιτο δ᾽ ἂν ἱκανῶς, εἰ κατὰ τὴν ὑποκειμένην ὕλην διασαφηθείη· τὸ γὰρ ἀκριβὲς οὐχ ὁμοίως ἐν ἅπασι τοῖς λόγοις ἐπιζητητέον, ὥσπερ οὐδ᾽ ἐν τοῖς δημιουργουμένοις.
τὰ δὲ καλὰ καὶ τὰ δίκαια, περὶ ὧν ἡ πολιτικὴ σκοπεῖται, πολλὴν ἔχει διαφορὰν καὶ πλάνην, ὥστε δοκεῖν νόμῳ μόνον εἶναι, φύσει δὲ μή.
τοιαύτην δέ τινα πλάνην ἔχει καὶ τἀγαθὰ διὰ τὸ πολλοῖς συμβαίνειν βλάβας ἀπ᾽ αὐτῶν· ἤδη γάρ τινες ἀπώλοντο διὰ πλοῦτον, ἕτεροι δὲ δι᾽ ἀνδρείαν
ἀγαπητὸν οὖν περὶ τοιούτων καὶ ἐκ τοιούτων λέγοντας παχυλῶς καὶ τύπῳ τἀληθὲς ἐνδείκνυσθαι, καὶ περὶ τῶν ὡς ἐπὶ τὸ πολὺ καὶ ἐκ τοιούτων λέγοντας τοιαῦτα καὶ συμπεραίνεσθαι.
τὸν αὐτὸν δὴ τρόπον καὶ ἀποδέχεσθαι χρεὼν ἕκαστα τῶν λεγομένων· πεπαιδευμένου γάρ ἐστιν ἐπὶ τοσοῦτον τἀκριβὲς ἐπιζητεῖν καθ᾽ ἕκαστον γένος, ἐφ᾽ ὅσον ἡ τοῦ πράγματος φύσις ἐπιδέχεται· παραπλήσιον γὰρ φαίνεται μαθηματικοῦ τε πιθανολογοῦντος ἀποδέχεσθαι καὶ ῥητορικὸν ἀποδείξεις ἀπαιτεῖν.
Ἕκαστος δὲ κρίνει καλῶς ἃ γινώσκει, καὶ τούτων ἐστὶν ἀγαθὸς κριτής. καθ᾽ ἕκαστον μὲν ἄρα ὁ πεπαιδευμένος, ἁπλῶς δ᾽ ὁ περὶ πᾶν πεπαιδευμένος. διὸ τῆς πολιτικῆς οὐκ ἔστιν οἰκεῖος ἀκροατὴς ὁ νέος· ἄπειρος γὰρ τῶν κατὰ τὸν βίον πράξεων, οἱ λόγοι δ᾽ ἐκ τούτων καὶ περὶ τούτων· ἔτι δὲ τοῖς πάθεσιν ἀκολουθητικὸς ὢν ματαίως ἀκούσεται καὶ ἀνωφελῶς, ἐπειδὴ τὸ τέλος ἐστὶν οὐ γνῶσις ἀλλὰ πρᾶξις
διαφέρει δ᾽ οὐδὲν νέος τὴν ἡλικίαν ἢ τὸ ἦθος νεαρός· οὐ γὰρ παρὰ τὸν χρόνον ἡ ἔλλειψις, ἀλλὰ διὰ τὸ κατὰ πάθος ζῆν καὶ διώκειν ἕκαστα
τοῖς γὰρ τοιούτοις ἀνόνητος ἡ γνῶσις γίνεται, καθάπερ τοῖς ἀκρατέσιν· τοῖς δὲ κατὰ λόγον τὰς ὀρέξεις ποιουμένοις καὶ πράττουσι πολυωφελὲς ἂν εἴη τὸ περὶ τούτων εἰδέναι.
Καὶ περὶ μὲν ἀκροατοῦ, καὶ πῶς ἀποδεκτέον, καὶ τί προτιθέμεθα, πεφροιμιάσθω ταῦτα
“The Nicomachean Ethics” by Aristotle Book I, Chapter 3
Classical Greek, particularly Aristotle, does not translate well into modern English. Sachs may be the best of the bunch. Of those available online I think Rackham comes the closest. You can find his translation of Book 1 Chapter 3 here: http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0054%3Abekker%20page%3D1094b
ReplyDeleteAnd here you are--Pangloss and Candide :)
ReplyDeleteLIsa, please translate cc's post for me.