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Jesus Was an Anarchist

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by Elbert Hubbard (1856–1915)

 AM an Anarchist.

All good men are Anarchists.

All cultured, kindly men; all gentlemen; all just men are Anarchists.

Jesus was an Anarchist.

A monarchist is one who believes a monarch should govern. A Plutocrat believes in the rule of the rich. A Democrat holds that the majority should dictate. An Aristocrat thinks only the wise should decide; while an Anarchist does not believe in government at all.

Richard Croker is a Monarchist; Mark Hanna a Plutocrat; Cleveland a Democrat; Cabot Lodge an Aristocrat; William Penn, Henry D. Thoreau, Bronson Alcott and Walt Whitman were Anarchists.

An Anarchist is one who minds his own business. An Anarchist does not believe in sending warships across wide oceans to kill brown men, and lay waste rice fields, and burn the homes of people fighting for liberty. An Anarchist does not drive women with babes at their breasts and other women with babes unborn, children and old men into the jungle to be devoured by beasts or fever or fear, or die of hunger, homeless, unhoused and undone.

Destruction, violence, ravages, murder, are perpetuated by statute law. Without law there would be no infernal machines, no war ships, no dynamite guns, no flat-nosed bullets, no pointed cartridges, no bayonets, no policeman’s billies, no night sticks, no come-alongs, no handcuffs, no strait-jackets, no dark cells, no gallows, no prison walls to conceal the infamies therein inflicted. Without law no little souls fresh from God would be branded “illegitimate”, indelibly, as soon as they reach Earth. Without law there would be less liars, no lawyers, fewer hypocrites, and no Devil’s Island.

“The Cry of the Little Peoples goes up to God in vain,
For the world is given over to the cruel sons of Cain;
The hand that would bless us is weak, and the hand that would break us is strong,
And the power of pity is naught but the power of a song.
The dreams that our fathers dreamed today are laughter and dust,
And nothing at all in the world is left for a man to trust.
Let us hope no more, nor dream, nor prophesy, nor pray,
For the iron world no less will crash on its iron way;
And nothing is left but to watch, with a helpless pitying eye,
The kind old aims for the world, and the kind old fashions die.”
~ Richard Le Galienne, ‘The Cry of the Little Peoples’

I do not go quite so far as that — I’m a pessimistic-optimist, Dearie, — I believe that brutality tends to defeat itself. Prize fighters die young, gourmands get the gout, hate hurts worse the man who nurses it, and all selfishness robs the mind of its divine insight, and cheats the soul that would know. Mind alone is eternal! He, watching over Israel, slumbers not nor sleeps. My faith is great: out of the transient darkness of the present the shadows will flee away, and Day will yet dawn.

I am an Anarchist.

No man who believes in force and violence is an Anarchist. The true Anarchist decries all influences save those of love and reason. Ideas are his only arms.

Being an Anarchist I am also a socialist. Socialism [note: i.e., as a political party] is the antithesis of Anarchy. One is the North Pole of Truth, the other the South. The socialist believes in working for the good of all, while Anarchy is pure Individualism. I believe in every man working for the good of self; and in working for the good of self, he works for the good of all. To think, to see, to feel, to know; to deal justly; to bear all patiently; to act quietly; to speak cheerfully; to moderate one’s voice — these things will bring you the highest good. They will bring you the love of the best, and the esteem of that Sacred Few, whose good opinion alone is worth cultivating. And further than this, it is the best way you can serve Society — live your life. The wise way to benefit humanity is to attend to your own affairs, and thus give other people an opportunity to look after theirs.

If there is any better way to teach virtue than by practicing it, I do not know it.

Would you make men better — set them an example.

The Millennium will never come until governments cease from governing, and the meddler is at rest. Politicians are men who volunteer the task of governing us, for a consideration. The political boss is intent on living off your labor. A man may seek an office in order to do away with the rascal who now occupies it, but for the most part office seekers are rank rogues. Shakespeare uses the word politician five times, and each time it is synonymous with knave. That is to say, a politician is one who sacrifices truth and honor for policy. The highest motive of his life is expediency — policy. In King Lear it is the “scurvy politician,” who through tattered clothes beholds small vices, while robes and furred gowns, for him, cover all.

Europe is divided up between eight great governments, and in time of peace over three million men are taken from the ranks of industry and are under arms, not to protect the people, but to protect one government from another.

Mankind is governed by the worst — the strongest example of this is to be seen in American municipalities but it is true of every government. We are governed by rogues who hold their grip upon us by and thru statute law. Were it not for law the people could protect themselves against these thieves, but now we are powerless and are robbed legally. One mild form of coercion these rogues resort to is to call us unpatriotic when we speak the truth about them. Not long ago they would have cut off our heads. The world moves.

Government cannot be done away with instantaneously, but progress will come, as it has in the past by lessening the number of laws. We want less governing, and the Ideal Government will arrive when there is no government at all.

So long as governments set the example of killing their enemies, private individuals will occasionally kill theirs. So long as men are clubbed, robbed, imprisoned, disgraced, hanged by the governing class, just so long will the idea of violence and brutality be born in the souls of men.

Governments imprison men, and then hound them when they are released.

Hate springs eternal in the human breast.

And hate will never die so long as men are taken from useful production on the specious plea of patriotism, and bayonets gleam in God’s pure sunshine.

And the worst part about making a soldier of a man is, not that the soldier kills brown men or black men or white men, but it is that the soldier loses his own soul.

I am an Anarchist.

I do not believe in bolts or bars or brutality. I make my appeal to the Divinity in men, and they, in some mysterious way, feeling this, do not fail me. I send valuable books without question, on a postal card request, to every part of the Earth where the mail can carry them, and my confidence is never abused. The Roycroft Shop is never locked, employees and visitors come and go at pleasure, and nothing is molested. My library is for anyone who cares to use it.

I fix my thought on the good that is in every soul and make my appeal to that. And the plan is a wise one, judged by results. It secures you loyal helpers, worthy friends, gets the work done, aids digestion and tends to sleep o’nights. And I say to you, that if you have never known the love, loyalty and integrity of a proscribed person, you have never known what love, loyalty and integrity are.I do not believe in governing by force, or threat, or any other form of coercion. I would not arouse in the heart of any of God’s creatures a thought of fear, or discord, or hate or revenge. I will influence men, if I can, but it shall be only by aiding them to think for themselves; and so mayhap, they, of their own accord choose the better part — the ways that lead to life and light.

Source: Elbert Hubbard (aka Fra Elbertus), ‘The Better Part’, in A Message to Garcia, and Thirteen Other Things, East Aurora, NY: Roycrafters, 1901. Republished in 1910 and 1939 under the title, ‘Jesus Was an Anarchist’.

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A Beautiful Mind: Addison’s Religious Essays

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fancy_dropcase_READERS of this blog may download a free copy of my new book, a collection of religious and metaphysical essays by Joseph Addison which appeared in the The Spectator in 1711 and 1712. These are certain to delight and edify.  Addison is well known as one of the most skilled prose stylists in the English language; but few today are aware of the sublime quality of his religious essays.

Addison’s influence on both the English and American minds is considerable, yet largely unacknowledged today.

Download the ebook in pdf format here.

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The Tale of Marraton

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weatherindian

Another delightful story from the pen of Addison.

The Tale of Marraton

Felices errore suo. (Happy in their mistake.)  —LUCAN i. 454.

THE Americans believe that all creatures have souls, not only men and women, but brutes, vegetables, nay even the most inanimate things, as stocks and stones. They believe the same of all the works of art, as of knives, boats, looking-glasses: and that as any of these things perish, their souls go into another world, which is inhabited by the ghosts of men and women. For this reason they always place by the corpse of their dead friend a bow and arrows, that he may make use of the souls of them in the other world, as he did of their wooden bodies in this. How absurd soever such an opinion as this may appear, our European philosophers have maintained several notions altogether as improbable. Some of Plato’s followers in particular, when they talk of the world of ideas, entertain us with substances and beings no less extravagant and chimerical. Many Aristotelians have likewise spoken as unintelligibly of their substantial forms. I shall only instance Albertus Magnus, who in his dissertation upon the loadstone, observing that fire will destroy its magnetic virtues, tells us that he took particular notice of one as it lay glowing amidst an heap of burning coals, and that he perceived a certain blue vapour to arise from it, which he believed might be the substantial form, that is, in our West Indian phrase, the soul of the loadstone.

There is a tradition among the Americans, that one of their countrymen descended in a vision to the great repository of souls, or, as we call it here, to the other world; and that upon his return he gave his friends a distinct account of everything he saw among those regions of the dead. A friend of mine, whom I have formerly mentioned, [Note: The Spectator, No. 50] prevailed upon one of the interpreters of the Indian kings to inquire of them, if possible, what tradition they have among them of this matter: which, as well as he could learn by those many questions which he asked them at several times, was in substance as follows.

The visionary, whose name was Marraton, after having travelled for a long space under an hollow mountain, arrived at length on the confines of this world of spirits; but could not enter it by reason of a thick forest made up of bushes, brambles, and pointed thorns, so perplexed and interwoven with one another that it was impossible to find a passage through it. Whilst he was looking about for some track or pathway that might be worn in any part of it, he saw an huge lion couched under the side of it, who kept his eye upon him in the same posture as when he watches for his prey. The Indian immediately started back, whilst the lion rose with a spring, and leaped towards him. Being wholly destitute of all other weapons, he stooped down to take up an huge stone in his hand; but to his infinite surprise grasped nothing, and found the supposed stone to be only the apparition of one. If he was disappointed on this side, he was as much pleased on the other, when he found the lion, which had seized on his left shoulder, had no power to hurt him, and was only the ghost of that ravenous creature which it appeared to be. He no sooner got rid of his impotent enemy, but he marched up to the wood, and after having surveyed it for some time, endeavoured to press into one part of it that was a little thinner than the rest; when again, to his great surprise, he found the bushes made no resistance, but that he walked through briars and brambles with the same ease as through the open air; and, in short, that the whole wood was nothing else but a wood of shades. He immediately concluded, that this huge thicket of thorns and brakes was designed as a kind of fence or quickset hedge to the ghosts it enclosed; and that probably their soft substances might be torn by these subtle points and prickles, which were too weak to make any impressions in flesh and blood. With this thought he resolved to travel through this intricate wood; when by degrees he felt a gale of perfumes breathing upon him, that grew stronger and sweeter in proportion as he advanced. He had not proceeded much farther when he observed the thorns and briars to end, and give place to a thousand beautiful green trees covered with blossoms of the finest scents and colours, that formed a wilderness of sweets, and were a kind of lining to those ragged scenes which he had before passed through. As he was coming out of this delightful part of the wood, and entering upon the plains it enclosed, he saw several horsemen rushing by him, and a little while after heard the cry of a pack of dogs. He had not listened long before he saw the apparition of a milk-white steed, with a young man on the back of it, advancing upon full stretch after the souls of about an hundred beagles that were hunting down the ghost of an hare, which ran away before them with an unspeakable swiftness. As the man on the milk-white steed came by him, he looked upon him very attentively, and found him to be the young Prince Nicharagua, who died about half a year before, and by reason of his great virtues, was at that time lamented over all the western parts of America.

He had no sooner got out of the wood, but he was entertained with such a landscape of flowery plains, green meadows, running streams, sunny hills, and shady vales, as were not to be represented by his own expressions, nor, as he said, by the conceptions of others. This happy region was peopled with innumerable swarms of spirits, who applied themselves to exercises and diversions according as their fancies led them. Some of them were tossing the figure of a quoit; others were pitching the shadow of a bar; others were breaking the apparition of a horse; and multitudes employing themselves upon ingenious handicrafts with the souls of departed utensils; for that is the name which in the Indian language they give their tools when they are burnt or broken. As he travelled through this delightful scene, he was very often tempted to pluck the flowers that rose everywhere about him in the greatest variety and profusion, having never seen several of them in his own country. But he quickly found that though they were objects of his sight, they were not liable to his touch. He at length came to the side of a great river, and being a good fisherman himself, stood upon the banks of it some time to look upon an angler that had taken a great many shapes of fishes, which lay flouncing up and down by him.

I should have told my reader that this Indian had been formerly married to one of the greatest beauties of his country, by whom he had several children. This couple were so famous for their love and constancy to one another, that the Indians to this day, when they give a married man joy of his wife, wish that they may live together like Marraton and Yaratilda. Marraton had not stood long by the fisherman when he saw the shadow of his beloved Yaratilda, who had for some time fixed her eye upon him before he discovered her. Her arms were stretched out towards him, floods of tears ran down her eyes; her looks, her hands, her voice called him over to her ; and at the same time seemed to tell him that the river was impassable. Who can describe the passion made up of joy, sorrow, love, desire, astonishment, that rose in the Indian upon the sight of his dear Yaratilda ? He could express it by nothing but his tears, which ran like a river down his cheeks as he looked upon her. He had not stood in this posture long before he plunged into the stream that lay before him, and finding it to be nothing but the phantom of a river, walked on the bottom of it till he arose on the other side. At his approach Yaratilda flew into his arms, whilst Marraton wished himself disencumbered of that body which kept her from his embraces. After many questions and endearments on both sides, she conducted him to a bower which she had dressed with her own hands, with all the ornaments that could be met with in those blooming regions. She had made it gay beyond imagination, and was every day adding something new to it. As Marraton stood astonished at the unspeakable beauty of her habitation, and ravished with the fragrancy that came from every part of it, Yaratilda told him that she was preparing this bower for his reception, as well knowing that his piety to his God, and his faithful dealing towards men, would certainly bring him to that happy place whenever his life should be at an end. She then brought two of her children to him, who died some years before, and resided with her in the same delightful bower; advising him to breed up those others which were still with him in such a manner that they might hereafter all of them meet together in this happy place.

The tradition tells us further that he had afterwards a sight of those dismal habitations which are the portion of ill men after death, and mentions several molten seas of gold in which were plunged the souls of barbarous Europeans, who put to the sword so many thousands of poor Indians for the sake of that precious metal. But having already touched upon the chief points of this tradition, and exceeded the measure of my paper, I shall not give any further account of it.

~ Joseph Addison, The Spectator, No. 56 (Friday, May 4, 1711)

 

Written by John Uebersax

August 25, 2015 at 4:10 am

The Emersonian ‘Universal Mind’ and Its Vital Importance

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IT SEEMS I’m always trying to get people to read Emerson. Why? Because I’m convinced his writings contain solutions to many of today’s urgent social problems.

Perhaps Emerson’s most important contribution is a concept that he refers to throughout his works, calling various names, but most often Universal Mind. This term invites a number of unintended meanings, tending to obscure Emerson’s important message.

Universal Mind may at first glance seem a vague, new-agey reference to some cosmic super-intelligence, but that’s not what Emerson means.. The concept is more commonplace, down-to-earth and practical. It could perhaps better be called the Human Nature, Universal Human Nature, or Man. For now, though, I’ll stick with Emerson’s term, but put it in italics instead of capital letters to demystify it. What, then, does Emerson mean by the universal mind of humanity?

It is, basically, all human beings share a common repertoire of mental abilities. Just as insects or lizards of a particular species share a common natural endowment of behavioral instincts, so all humans have a common natural set of mental skills, aptitudes, and concepts. (In fact, sometimes uses the word Instinct instead of universal mind.)

For example, consider a basic axiom of plane geometry: that two parallel lines never intersect. Once this was explained to you in high school, at which point you said, “Oh, I see that. It’s common sense.” This is the Emersonian universal mind in action. Every other geometry student has the same response. The ability to ‘see’ this is or ‘get it’ part of our common mental ability as human beings.

And the same can be said of hundreds, thousands, or more particular elements of human knowledge. These cover many different domains, including basic principles of mathematics and logic, artistic and aesthetic judgments (all human beings admire a beautiful sunset, all see the Taj Mahal as sublime and beautiful), moral principles (what is just or fair?), and religion (e.g., that God exists and deserves our thanks and praise.)

By the universal mind, then, Emerson merely means that plain fact that all or virtually all members of the human race share a vast repertoire of common mental abilities, concepts, judgments, and so on. This is not wild metaphysical speculation. It is an empirically obvious fact. Without this implied assumption of universal mind, for example, criminal laws and courts would be pointless. The mere fact that we hold people accountable for criminal misdeeds implies a shared set of assumptions about right and wrong, accountability for ones actions, etc.

Now it is true that one may, if one wants, elaborate the principle of a universal human mind and add all sorts of metaphysical speculations. Some do. They see this universal mind as deriving from the principle of all men being made in God’s image and likeness. These are important considerations, but they are, in a sense, secondary ones. More important is that is, it is important that all people — theists and atheists, metaphysicians and empiricists alike — can agree on the existence of the universal human character. Said another way, it is vital that we not let disagreements over metaphysics obscure or distract us from this more important consensus that there is a universal man or universal mind.

Why? Because this concept — something we all assume implicitly — has been insufficiently examined and developed at a collective level. It needs to become a topic of public discourse and scientific study, because its implications are enormous. We’ve only just begun this work as a species, as evidenced by the fact that we as yet haven’t even agreed even on a term! It’s always been with us, but only lately have be become fully aware of it. This realization is a milestone in the evolution of human consciousness and society.

Maybe I’ll write a followup that discusses the specific ways in which this concept, fully developed, may advantageously affect our current social conditions. For now I’ll simply list a few relevant categories where it applies:

Human Dignity. Each person has vast potential and therefore vast dignity. Each carries, as it were, the wisdom and the sum of potential scientific, artistic, moral, and religious capabilities of the entire species. Any person has the innate hardware, and with just a little training could learn to discern the technical and aesthetic difference between a Botticelli painting from a Raphael, a Rembrandt from a Rubens. Each human being is sensitive to the difference between a Mozart piano sonata and one by Beethoven. And so in Science. Any person could understand the Theory of Relativity suitably explained. Or differential equations. Or the physics of black holes.

Consider this thought experiment. If the human race made itself extinct, but aliens rescued one survivor, that one person could be taught, almost by reading alone, to recover the sum of all scientific, moral, and artistic insights of the species! The entirety of our collective abilities would live on in one person. And, more, that would be true regardless of which person were the survivor. So much is the vast ability and dignity of each human being.

Education. It exceeds what we currently know to assert that all possible concepts already exist fully developed, though latent, in each person. But we can assert that all human beings are hard-wired in certain ways to enable to form these concepts when supplied with suitable data. In either case, the implication is that education does not instill knowledge, so much as elicits the pre-existing aptitudes. Further, in keeping with the preceding point, the universal mind means that no person is limited in their ability to learn. Each person is a Genius. We should do our utmost to make this potentiality a fact for as many as possible. Education should be lifelong, not something relegated to the first 18 years of life.

Arts are not the peculiar luxury of the elite upper class. Shakespeare, Mozart, and Raphael are the common heritage of all. We need to take much more seriously the basic human right to have each ones divine artistic nature flower.

Economics. Today economics has become the main frame of reference for conceptualizing all human progress. We must rethink this, and give greater allowance for seeing the flourishing of the universal man as our goal. Nobody can be happy with vast potentials unfulfilled. It is not the way of nature. We must get it clear in our thinking, individually and collectively, that the business of society is to empower the individual.

Social discourse. All solutions to social ills already exist latent in Man’s heart. The phrase ‘common dreams’ is more than a euphemism. We do have common ideals, great ones. Our social discourse should aim for mutual insight and self-discovery. Answers are within: one’s within oneself; but also, because of the universal mind, ones within the other as well.  Instead of argument and debate we should aim for dialectic: a joint uncovering of ideals and guiding principles and raising of consciousness.

Government. To much of modern political philosophy assumes the principle of nanny government. People are wiser than governments. We should insist that the first priority of government is to make itself unnecessary. Liberate the universal man — the ultimate moral force on earth — and see how much things improve without government intervention!

Foreign policy. All men are at the core alike. All respond to the same appeals to Reason and Morals. All have equal worth and dignity. All are designed for cooperation, friendship, and love. Any foreign policy which denies these realities does not conform with nature and cannot succeed.

As noted, Emerson’s discussion of the universal mind is found scattered throughout his works. Emerson was not systematic, but nevertheless his message comes across very clear. Some of his works most relevant this theme are Self Reliance, Intellect and Art (Essays, First Series), The Poet and Politics (Essays, Second Series), and Genius and Religion (Early Lectures).

First draft

References

Emerson, Ralph Waldo. Complete Works of Ralph Waldo Emerson, Centenary Edition. Ed. Edward Waldo Emerson. Boston, 1903–1904.
Online edition (UMich): http://quod.lib.umich.edu/e/emerson/

Emerson, Ralph Waldo. The Early Lectures of Ralph Waldo Emerson, Volume 2. Ed. Stephen E. Whicher and Robert E. Spiller. Cambridge, MA, 1964.
http://books.google.com/books?id=F4Xfp8HbfxIC<a?

The Purpose of Plato’s Arguments for the Immortality of the Human Soul

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ucase-T- angelsHROUGHOUT Plato’s dialogues, and especially in the Phaedo (which describes Socrates’ final conversations), he presents many logical arguments and proofs for the immortality of the human soul. He also implies that we ought to be convinced that the soul is immortal. Yet, in truth, his arguments and proofs are not fully persuasive at the logical level. Sometimes the premises of his arguments are open to question, and other times the conclusion does not automatically follow from the premises.

This has puzzled many scholars, and some have gone to great lengths to reconcile Plato’s assertion of confidence with the seemingly flawed arguments. The logical gaps are plain enough that surely even Plato sees them. So what’s going on?

I think the answer partly lies in Plato’s unique teaching method, which we might sum up in two words: dialectic and anamnesis. Dialectic is the term Plato uses for his general method for approaching philosophical and moral problems. Through the conversations between Socrates and other characters in the dialogues, Plato likes to approach problems methodically and analytically, often using specific techniques like division, collection or aggregation, contradiction, and so on. His real aim, however, is not by such methods to come up with a specific logical answer. In fact, we find that Plato’s dialogues often end in a condition of what is called aporia, or perplexity, in which none of the various solutions proposed seem correct or fully satisfactory.

But that is precisely Plato’s purpose. For him the real aim of dialectic is not to deduce an answer, but to focus ones attention, intentions, and Intellect on a problem. In making that strenuous mental effort, one may find that a spontaneous insight into the problem being considered arises. One catches a fleeting but definitive glimpse of some important thing, say the beauty of Moral Virtue.

This flash of insight Plato calls anamnesis. Etymologically, this means recollection or un-forgetting (an = not, amnesis = forgetting). Taken literally, it implies that the insight is not something seen for the first time, but is actually a remembering of a truth previously known.  That has implications, some perhaps controversial, concerning other aspects of Plato’s theories, which there is no need to consider here. It suffices to note that a hallmark formula for Plato is: perform dialectic to produce anamnesis.

With this principle in mind, Plato’s seemingly less-than-perfect arguments for the soul’s immortality make more sense. We wouldn’t expect him to prove by deductive logic that the soul is immortal. Rather, it is more characteristic of his modus operandi to use the outward form of a logical argument as an exercise of dialectic, the real aim being to have us see the true nature of the soul. And in doing this, we may see that the soul is divine and immortal.

Again, I present this only as a proposal or conjecture. The best or perhaps only way to verify it is to study Plato’s arguments, become engaged with them, and see if they may indeed elicit some experiential insight into the soul’s divine nature.

As noted, this view comports with Plato’s general didactic method (whereas an attempt to logically prove the soul’s immortality would not). Some corroboratory evidence comes from Plotinus, in Enneads 4.7. In this treatise, Plotinus reviews arguments for the immortality of the soul. In section 4.7.1 he says:

To know the nature of a thing we must observe it in its unalloyed state, since any addition obscures the reality. Clear, then look: or, rather, let a man first purify himself and then observe: he will not doubt his immortality when he sees himself thus entered into the pure, the Intellectual. For, what he sees is an Intellectual-Principle looking on nothing of sense, nothing of this mortality, but by its own eternity having intellection of the eternal: he will see all things in this Intellectual substance, himself having become an Intellectual Kosmos and all lightsome, illuminated by the truth streaming from The Good, which radiates truth upon all that stands within that realm of the divine. (Plotinus, Enneads 4.7.10; MacKenna translation)

This comes just after Plotinus has referred to some of Plato’s logical arguments for the soul’s immortality. Plotinus’ language is, as is often the case, a bit obscure, but it seems he is basically saying: “If you want to know without doubt that the soul is immortal, see it.” (cf. “Know Thyself”), which I take to generally support the claim I’m raising.

It also seems fitting to note a comment Cicero makes in Book 1 of the Tusculan Disputations. (The latter part of this Book is in many respects a commentary on Plato’s Phaedo.)

Even if Plato gave no reasons for his belief—see how much confidence I have in the man—he would break down my opposition by his authority alone; but he brings forward so many reasons as to make it perfectly obvious that he is not only fully persuaded himself, but desirous of convincing others. (Cicero, Tusculan Disputations 1.21; Peabody translation.)

In other words, even if his arguments are not fully convincing at the logical level, we sense the conviction of Plato in the skillful and earnest way that he presents the issue to us, and this itself is evidence that his beliefs in the soul’s immortality are correct.

I hope in future posts to list, categorize and summarize all of Plato’s arguments for the soul’s immortality, and perhaps to explore some of them in detail. It might be mentioned that the four main arguments in the Phaedo for the immortality of the soul are the cyclicity argument, the recollection argument, the affinity argument, and the Form of Life argument. A good summary of these can be found here. Other major proofs Plato presents include the self-moved mover argument of Phaedrus 245c–246a, and the vitiating principle argument of Republic 10.608e–10.611a.

Postscript

A few hours after writing the above, the thought occurred — in connection with a different project — to consult Marsilio Ficino’s Platonic Theology. There I was first surprised to learn that its full title is actually The Platonic Theology: On the Immortality of the Soul (Theologia Platonica De immortalitate animorum).  He says much of value in the proem, for example:

Whatever subject he [Plato] deals with, be it ethics, dialectic, mathematics or physics, he quickly brings it round, in a spirit of utmost piety, to the contemplation and worship of God. He considers man’s soul to be like a mirror in which the image of the divine countenance is readily reflected; and in his eager hunt for God, as he tracks down every footprint, he everywhere turns hither and thither to the form of the soul. For he knows that this is the most important meaning of those famous words of the oracle, “Know thyself,” namely “If you wish to be able to recognize God, you must first learn to know yourself.” So anyone who reads very carefully the works of Plato that I translated in their entirety into Latin some time ago will discover among many other matters two of utmost importance: the worship of God with piety and understanding, and the divinity of souls. On these depend our whole perception of the world, the way we lead our lives, and all our happiness. (Marsilio Ficino, The Platonic Theology, proem; Allen translation)

Ficino also says that “in the sphere of moral philosophy one must purify the soul until its eye becomes unclouded and it can see the divine light and worship God,” and that it is a mistake to “divorce the study of philosophy from sacred religion.” (Ibid.)

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Written by John Uebersax

June 16, 2015 at 9:25 pm

Harry Spens and the First English Translation of Plato’s Republic

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Stephanus MANY know that the noble and estimable Thomas Taylor published the first English-language edition of Plato’s complete works in 1804. Although Taylor suffered poverty and obscurity in his day, his name will live on — if for no other reason than due to the influence of his work on English and American Transcendentalism. Thus, while John Stuart Mill and other British intellectuals severely criticized Taylor’s translations as, among other things, overly influenced by Neoplatonism, Ralph Waldo Emerson praised them.

However the name of another translator, Harry Spens (c. 1714–1787; sometimes listed as Henry Spens), remains obscure to this day. Here we aim to set the record straight and give Spens due credit as the first to translate Plato’s Republic into English in 1763.

The following are excerpts taken from the Introduction which Richard Garnett attached to his edition of Spens’ translation, reprinted several times from 1906 to 1922.

“That service to Plato … is no sure passport to immortality is evinced by the complete oblivion which has overtaken the translation of Plato’s Republic, by Dr. Harry Spens, although its priority to all other English translations, had it no other claim, should have kept it in remembrance. Published in 1763 at the Press of the University of Glasgow, by Foulis, the most eminent Scotch printer of the age, and dedicated to the Prime Minister, it appears to have attracted no notice from contemporaries, and has never been reprinted until now….

“Spens, it appears, was the son of James Spens, Writer to the Signet, and was born in 1713 or 1714 at Kirkton, Alves, Elginshire, where his father possessed a landed estate which had been in the family for generations, which he transmitted to his son. Spens was educated at King’s College and the University, Aberdeen, where he graduated M.A. in 1730. He was licensed to preach in 1738, was ordained minister of Wemyss, Fifeshire, in 1744, and received the degree of D.D. from the University of Aberdeen in 1761. In 1771 he married Anne Duncan. On December 29, 1779, he was installed Professor of Divinity in St. Mary’s College, University of St. Andrews, and on May 25, 1780, received the high distinction of being elected Moderator of the General Assembly of the Church of Scotland….

“On the whole, Spens’s version should not be lightly esteemed. It is clearly the work of a scholar and a man of considerable literary ability, who might have rivalled his successors if the standard of his age had been higher, and if he had possessed the apparatus criticus at their disposal. They had magnificent libraries at their command, which gave access to a mass of Platonic literature which did not exist in his day. His labours suffer much in comparison by the absence of the illuminating comment which imparts such zest to the versions of Davies [1852] and of Jowett [1871, 1875, 1892]. This arises in great measure from their special attention to the needs of students, while Spens considers only the general reader, who, by a pleasing fiction, was supposed to be able to read Plato without note or comment.

“[In a] long disquisition upon Plato which Spens has prefixed to his translation … he deplores the decay of the taste for ancient literature, and agrees with almost all contemporary writers in lamenting the luxury of the age, and the universal propensity to read for mere amusement. The perusal of the Republic, he deems, may allure the thoughtless reader: ‘It is handled in an elegant manner, and many things collateral and in connection with the principal subject are most delicately touched; so that the reader is perpetually delighted with the variety of the matter the beauty of the illustrations, the union of the whole, and, in particular, with that genuine air of real life which everywhere appears.’ … The dedication to Lord Bute, exempt from servility as it is, would not at that juncture recommend it to any but North Britons, and it may probably have been little heard of south of the Tweed. It merited a better fate as the first English translation, as a courageous undertaking carried out with exemplary diligence; and also from the amiable character of the translator. He does not say how long his work had occupied him, but intimates that be had used no other translator or commentator than Ficinus.”

Taylor’s translation of Republic borrowed liberally from Spens’ version. Taylor listed Floyer Sydenham, who had contributed nine translations to the Works, alongside his own name on the title page. Spens, however, was given only a brief mention in the Introduction:

Of the translation of the Republic by Dr. Spens, it is necessary to observe, that a considerable part of it is very faithfully executed; but that in the more abstruse parts it is inaccurate; and that it every where abounds with Scotticisms which offend an English ear, and vulgarisms which are no less disgraceful to the translator than disgusting to the reader. Suffice it therefore to say of this version, that I have adopted it wherever I found it could with propriety be adopted, and given my own translation where it was otherwise. (Taylor & Sydenham, 1804, vol. 1, p. 2)

In retrospect, Taylor’s allusion to offensive “Scotticisms” is amusing. (One almost expects to find words like gang and auld!) What Taylor found so vulgar or offensive readers will have to determine for themselves. Without judging Taylor too harshly on this count, we may observe the irony of comments made by Henry Davis in the Preface to his own 1849 translation of Republic:

It will be found strikingly to differ from the uncouth, obscure, un-English, and often extremely erroneous version of Taylor, — the only English dress in which this great philosopher has till now appeared. (Davis, 1849, Preface; italics added)

Was Davis was really unaware of the Spens version of 1743?   In any case, just as Taylor had relied heavily on Spens’ earlier version, Davis often retained or made only slight changes to Taylor’s. No doubt Davis and Taylor made important substantive changes; but the fact remains that in both cases a considerable amount of material was recycled from the earlier translation.

To give an example, the following shows the concluding paragraph of Republic (10.621c-d) in each version.

“But if the company will be persuaded by me, accounting the soul immortal, and able to bear all evil and all good, we shall always hold the road which leads above. And justice with prudence we shall by all means pursue in order that we may be friends both to ourselves and to the Gods, both whilst we remain here, and when we receive its rewards, like victors assembled together; and, we shall both here, and in that thousand years’ journey we have described, enjoy a happy life.” (Spens [repr. 1922], p. 348)

“But if the company will be persuaded by me; considering the soul to be immortal, and able to bear all evil, and all good, we shall always persevere in the road which leads above; and shall by all means pursue justice in conjunction with prudence, in order that we may be friends both to ourselves, and to the Gods, both whilst we remain here, and when we receive its rewards, like victors assembled together; and we shall, both here, and in that journey of a thousand years which we have described, enjoy a happy life.” (Taylor & Sydenham, p. 478)

“But if the company will be persuaded by me; considering the soul to be immortal, and able to bear all evil and good, we shall always persevere in the road which leads upwards, and shall by all means pursue justice in unison with prudence, that so we may be friends both to ourselves and the gods, both whilst we remain here, and when we afterwards receive its rewards, like victors assembled together; and so, both here, and in that journey of a thousand years, which we have described, we shall be happy.” (Davis, p. 312)

The Oxford Dictionary of National Biography has an entry for Spens, but I am unfortunately unable to access it and cannot say how much information it contains.

Concerning Taylor, while he was not the first to translate the Republic into English, his other accomplishments were great and many, and perhaps another time we shall be able to remark upon them.

References & Links

Axon, William E. A. Thomas Taylor, the Platonist.  London, 1890.

Davis, Henry. The Republic, Timaeus and Critias. London, 1849. Vol. 2 of Henry Cary, Henry Davis, George Burges, The Works of Plato, 6 vols. (Bohn’s Classical Library.) London, 1848–1854.

Evans, Frank B., III. Platonic Scholarship in Eighteenth-Century England. Modern Philology, Vol. 41, No. 2 (Nov., 1943), pp. 103–110.

Spens, Harry. The Republic of Plato. Glasgow: R. and A. Foulis, 1763. Reprinted several times by Richard Garnett (Ed.), London, 1906–1922.

Prometheus Trust.  Thomas Taylor: The English Platonist.  < http://www.prometheustrust.co.uk/html/thomas_taylor.html >.  Accessed 26 January 2014.

Taylor, Thomas; Sydenham, Floyer. The Works of Plato. 5 vols. Vol. 1. The First Alcibiades, The Republic. London, 1804.MR decoration

Written by John Uebersax

January 13, 2015 at 2:17 am

Hamlet’s Soliloquy in Modern Vernacular (Humor)

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hip_hamlet

Oxbridge University Press is pleased to announce our new Shakespeare Today® series. Our aim is to eliminate all the awkward and pretentious Elizabethan English that makes the bard virtually impossible for modern college students, especially those who’ve been educated in American secondary schools, to read. After all, did Shakespeare’s original groundling Globe Theater hoi polloi audience  London’s fishmongers, shop-keepers, and chimney-sweeps  need dictionaries to look up all those weird words? Did they have to ponder over the complicated sentence constructions? No, it was ordinary language to them. We think it’s in the true spirit of Shakespeare to translate his works into a modern vernacular that today’s semi-literate readers can relate to.

Please enjoy the following sample from our edition of Hamlet, which shows Shakespeare’s original wording followed by our clear, modernized version:

To be, or not to be: that is the question:

Should I just stick my head in an oven?

Whether ’tis nobler in the mind

I mean, is it better, brainwise,

to suffer the slings and arrows of outrageous fortune,

to put up with the bullets and missiles of a hypothetical personified power that unpredictably determines events,

Or to take arms against a sea of troubles, and by opposing end them?

Or instead to get a bunch of weapons and fight back like Rambo?

To die: to sleep; no more;

Death is sleep.

And, by a sleep to say we end the heart-ache

A sleep where we end acute symptoms of coronary artery disease,

and the thousand natural shocks

and the large number — probably not less than 800 (or else we’d say ‘hundreds’), or more than 1999 (i.e., ‘thousands’), and not astronomical (e.g., ‘millions)’ — of annoyances

that flesh is heir to,

that our bodies are genetically programmed for.

’tis a consummation devoutly to be wish’d.

Cool!

To die, to sleep;

Recap: death is sleep.

 To sleep: perchance to dream:

Wait a second — when you sleep, you dream.

 Ay, there’s the rub;

Shit!

 For in that sleep of death what dreams may come

Who knows what lousy dreams there are

 when we have shuffled off this mortal coil,

once we’ve wriggled out of our skin like a snake or frog?

 Must give us pause.

Better slow down, dude.

 There’s the respect that makes calamity of so long life;

That’s why we take all this bullsh*t.

 For who would bear the whips and scorns of time,

For who’d put up with letting time first spank and then look down its nose at us,

the oppressor’s wrong,

or bosses,

the proud man’s contumely.

being harangued by a**holes,

the pangs of dispriz’d love,

feeling crappy because your girlfriend or boyfriend dumps you,

the insolence of office,

diplomats who double-park but don’t get tickets,

the law’s delay,

cops never being there when you need them,

and the spurns that patient merit of the unworthy takes,

and bad people pushing you around, no matter how many patience points you’ve earned,

When he himself might his quietus make with a bare bodkin?

when he could make it all go away with an awl, or a stiletto-shaped steel hairpin, or, by extension, any dagger or dagger-like object?

Who would fardels bear,

Who’d carry piles of sticks around on their backs,

 To grunt and sweat under a weary life,

To perspire and make pig-like noises when really tired?

But that the dread of something after death,

If we didn’t get nauseous thinking how it could actually be worse

The undiscover’d country from whose bourn no traveler returns,

beyond the boundaries of that place for which Travelocity only sells one-way tickets?

puzzles the will,

It makes us give up and look for the answers at the bottom of the page,

And makes us rather bear those ills we have than fly to others that we know not of?

And ask like “Why fly to Rio, only to get kidnapped there or worse?”

Thus conscience does make cowards of us all;

Thus, either (1) a socially-conditioned mental function that inhibits expression of natural instincts, or (2) an innate moral faculty which some associate with the ‘image and likeness’ of God, makes us all chicken.

And thus the native hue of resolution

And the red face we get, like an indigenous person, when we’re fired up and rarin’ to go

is sicklied o’er with the pale cast of thought,

is plastered over the sick look of someone who thinks too much.

shakespeare for dummies

Written by John Uebersax

October 4, 2014 at 8:46 pm