The reluctant recluse: Cultivating inner strength amid a barren landscape

2011 ◽  
Author(s):  
Anthea Rowan
Keyword(s):  
2011 ◽  
Author(s):  
Berit Lundman ◽  
Kerstin Viglund ◽  
Lena Aléx ◽  
Elisabeth Jonsén ◽  
Astrid Norberg ◽  
...  
Keyword(s):  

Author(s):  
Malcolm Schofield

Antisthenes was one of the most devoted followers of Socrates. As a young man he was heavily influenced by the display speeches of Gorgias the rhetorician and the interpretation of Homer practised by the Sophists. He himself wrote much in the same vein, although almost all has been lost. Antisthenes’ influence can be recognized most in the writer Xenophon. Although it is likely that he succeeded in annoying Plato and Isocrates, his influence on Cynicism has been greatly exaggerated. Little survives of his moral philosophy, but what there is is Socratic in conception, and indeed Socrates’ own courage and tenacity are its avowed inspiration. Antisthenes focuses on virtue, conceived as inner strength, a fortress founded on wisdom and its unassailable reasonings. Virtue is acquired and maintained by ‘exertions’, a term deliberately recalling the labours of Heracles: these consist of the struggle to overcome the difficulties of, for example, poverty or unpopularity, by understanding how they can be viewed as good things – provided the riches of the soul are intact. Pleasure and sex are accordingly seen as threats to virtue’s integrity. Antisthenes enjoins us to redraw our moral categories: the good and just are our true friends and kin. In theory of language Antisthenes defended the paradox that contradiction is impossible, deriving his argument from the idea that there can be no successful reference to anything except by its own ‘account’, revealing what it is.


HUMANIKA ◽  
2016 ◽  
Vol 19 (1) ◽  
pp. 104
Author(s):  
Mul Yono

Abstract This paper seeks to interpret and seek relevance of Sosrokartono’s moral teachings, especially those expressed in the binner ethical form, for the life of Indonesian people in the present. Binner ethical in the moral teaching is discovered in Javanese culture. To be able understand the moral teaching need interpretation in depth, not only use ability to reason but also the using ability of “rasa-pangrasa”.The Sosrokartono’s binner ethical, as well as other moral teachings, still based on Sosrokartono’s philosophy of life that emphasized the obligation of human life to serve and devote themselves to God Almighty trough the help and helping fellow humans in need without strings attached, on the basis of principle “leladi mring sesami”.The Sosrokartono’s moral teachings have relevance for the formation of Indonesian national character, which is currently demoralized. The Sosrokartono’s moral teachings are very concerned with inner strength to counteract the development of the character of individualistic, materialistic, hedonistic and secularistic on Indonesian peoples, which currently is beset by modernization and globalization. Key words: moral teaching, binner ethical, interpretation, relevance, counteract, modernization and globalization, Indonesian national character  


Leadership ◽  
2020 ◽  
Vol 16 (3) ◽  
pp. 320-330
Author(s):  
Yiannis Gabriel

Seeking to examine the implications of social distancing, isolation and the silencing of public spaces brought about by the COVID-19 epidemic, I offer an interpretation of Kafka’s short story ‘The Silence of the Sirens’ contrasting it to the Homeric original. In Homer’s story, Odysseus resists the temptation of the Sirens’ deadly song by having himself tied to the mast of his ship, while his oarsmen, ears blocked with beeswax, sail quickly by. By contrast, in Kafka’s telling of the story, the Sirens fall silent. A solitary Odysseus, indifferent to them, sails by peacefully, his ears blocked, his ‘great eyes’ staring in the distance. Homer’s story has long been seen as a warning against the seductions of Siren voices like those of opportunist demagogues. Throughout the Odyssey, Odysseus himself offers a complex archetype of heroic leadership, navigating adroitly and prudently the dangers of stormy seas. Kafka’s character, by contrast, proposes a different archetype, one akin to the Stoics’ homo viator, the individual who sails through life’s adversities by accepting them and turning them into a source of inner strength and wisdom. In this way, Kafka offers two things: first, an insightful explanation of why silence and isolation can be deadly when they leaving us alone with our darkest fears and fantasies, and second, an archetype of hope that is attuned to our times on how to cope with pain and anxiety.


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