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Posted on 2011.05.10 at 01:46
 I think it's the coolest thing you folks still write on here.

Okay, maybe not the coolest, but still pretty darn cool.


Posted on 2007.07.09 at 18:52
My daughter, lyric sheet in hands, is singing along to the Cardigans as if her life depended on it. I guess this is the beginning of a new era. :D

And, yes, I'm writing my dissertation. Hence the silence.


1. The Academic Philosophy (De Trin. XV.xii.21-22)

First, of what sort and how great is the very knowledge itself that a man can attain, be he ever so skillful and learned, by which our thought is formed with truth, when we speak what we know? For to pass by those things that come into the mind from the bodily senses, among which so many are otherwise than they seem to be, that he who is overmuch pressed down by their resemblance to truth, seems sane to himself, but really is not sane;-whence it is that the Academic philosophy has so prevailed as to be still more wretchedly insane by doubting all things;-passing by, then, those things that come into the mind by the bodily senses, how large a proportion is left of things which we know in such manner as we know that we live? In regard to this, indeed, we are absolutely without any fear lest perchance we are being deceived by some resemblance of the truth; since it is certain, that he who is deceived, yet lives. And this again is not reckoned among those objects of sight that are presented from without, so that the eye may be deceived in it; in such way as it is when an oar in the water looks bent, and towers seem to move as you sail past them, and a thousand other things that are otherwise than they seem to be: for this is not a thing that is discerned by the eye of the flesh. The knowledge by which we know that we live is the most inward of all knowledge, of which even the Academic cannot insinuate: Perhaps you are asleep, and do not know it, and you see things in your sleep. For who does not know that what people see in dreams is precisely like what they see when awake? But he who is certain of the knowledge of his own life, does not therein say, I know I am awake, but, I know I am alive; therefore, whether he be asleep or awake, he is alive. Nor can he be deceived in that knowledge by dreams; since it belongs to a living man both to sleep and to see in sleep. Nor can the Academic again say, in confutation of this knowledge: Perhaps you are mad, and do not know it: for what madmen see is precisely like what they also see who are sane; but he who is mad is alive. Nor does he answer the Academic by saying, I know I am not mad, but, I know I am alive. Therefore he who says he knows he is alive, can neither be deceived nor lie. Let a thousand kinds, then, of deceitful objects of sight be presented to him who says, I know I am alive; yet he will fear none of them, for he who is deceived yet is alive. But if such things alone pertain to human knowledge, they are very few indeed; unless that they can be so multiplied in each kind, as not only not to be few, but to reach in the result to infinity. For he who says, I know I am alive, says that he knows one single thing. Further, if he says, I know that I know I am alive, now there are two; but that he knows these two is a third thing to know. And so he can add a fourth and a fifth, and innumerable others, if he holds out. But since he cannot either comprehend an innumerable number by additions of units, or say a thing innumerable times, he comprehends this at least, and with perfect certainty, viz. that this is both true and so innumerable that he cannot truly comprehend and say its infinite number. This same thing may be noticed also in the case of a will that is certain. For it would be an impudent answer to make to any one who should say, I will to be happy, that perhaps you are deceived. And if he should say, I know that I will this, and I know that I know it, he can add yet a third to these two, viz. that he knows these two; and a fourth, that he knows that he knows these two; and so on ad infinitum. Likewise, if any one were to say, I will not to be mistaken; will it not be true, whether he is mistaken or whether he is not, that nevertheless he does will not to be mistaken? Would it not be most impudent to say to him, Perhaps you are deceived? when beyond doubt, whereinsoever he may be deceived, he is nevertheless not deceived in thinking that he wills not to be deceived. And if he says he knows this, he adds any number he choses of things known, and perceives that number to be infinite. For he who says, I will not to be deceived, and I know that I will not to be so, and I know that I know it, is able now to set forth an infinite number here also, however awkward may be the expression of it. And other things too are to be found capable of refuting the Academics, who contend that man can know nothing. But we must restrict ourselves, especially as this is not the subject we have undertaken in the present work. There are three books of ours on that subject, written in the early time of our conversion, which he who can and will read, and who understands them, will doubtless not be much moved by any of the many arguments which they have found out against the discovery of truth. For whereas there are two kinds of knowable things,-one, of those things which the mind perceives by the bodily senses; the other, of those which it perceives by itself,-these philosophers have babbled much against the bodily senses, but have never been able to throw doubt upon those most certain perceptions of things true, which the mind knows by itself, such as is that which I have mentioned, I know that I am alive. But far be it from us to doubt the truth of what we have learned by the bodily senses; since by them we have learned to know the heaven and the earth, and those things in them which are known to us, so far as He who created both us and them has willed them to be within our knowledge. Far be it from us too to deny, that we know what we have learned by the testimony of others: otherwise we know not that there is an ocean; we know not that the lands and cities exist which most copious report commends to us; we know not that those men were, and their works, which we have learned by reading history; we know not the news that is daily brought us from this quarter or that, and confirmed by consistent and conspiring evidence; lastly, we know not at what place or from whom we have been born: since in all these things we have believed the testimony of others. And if it is most absurd to say this, then we must confess, that not only our own senses, but those of other persons also, have added very much indeed to our knowledge.22. All these things, then, both those which the human mind knows by itself, and those which it knows by the bodily senses, and those which it has received and knows by the testimony of others, are laid up and retained in the storehouse of the memory; and from these is begotten a word that is true when we speak what we know, but a word that is before all sound, before all thought of a sound. For the word is then most like to the thing known, from which also its image is begotten, since the sight of thinking arises from the sight of knowledge; when it is a word belonging to no tongue, but is a true word concerning a true thing, having nothing of its own, but wholly derived from that knowledge from which it is born. Nor does it signify when he learned it, who speaks what he knows; for sometimes he says it immediately upon learning it; provided only that the word is true, i.e. sprung from things that are known.

2. Of the Image of the Supreme Trinity, Which We Find in Solve Sort in Human Nature Even in Its Present State. (De Civ. Dei XI.26)

And we indeed recognize in ourselves the image of God, that is, of the supreme Trinity, an image which, though it be not equal to God, or rather, though it be very far removed from Him,-being neither co-eternal, nor, to say all in a word, consubstantial with Him,-is yet nearer to Him in nature than any other of His works, and is destined to be yet restored, that it may bear a still closer resemblance. For we both are, and know that we are, and delight in our being, and our knowledge of it. Moreover, in these three things no true-seeming illusion disturbs us; for we do not come into contact with these by some bodily sense, as we perceive the things outside of us,-colors, e.g., by seeing, sounds by hearing, smells by smelling, tastes by tasting, hard and soft objects by touching,-of all which sensible objects it is the images resembling them, but not themselves which we perceive in the mind and hold in the memory, and which excite us to desire the objects. But, without any delusive representation of images or phantasms, I am most certain that I am, and that I know and delight in this. In respect of these truths, I am not at all afraid of the arguments of the Academicians, who say, What if you are deceived? For if I am deceived, I am. For he who is not, cannot be deceived; and if I am deceived, by this same token I am. And since I am if I am deceived, how am I deceived in believing that I am? for it is certain that I am if I am deceived. Since, therefore, I, the person deceived, should be, even if I were deceived, certainly I am not deceived in this knowledge that I am. And, consequently, neither am I deceived in knowing that I know. For, as I know that I am, so I know this also, that I know. And when I love these two things, I add to them a certain third thing, namely, my love, which is of equal moment. For neither am I deceived in this, that I love, since in those things which I love I am not deceived; though even if these were false, it would still be true that I loved false things. For how could I justly be blamed and prohibited from loving false things, if it were false that I loved them? But, since they are true and real, who doubts that when they are loved, the love of them is itself true and real? Further, as there is no one who does not wish to be happy, so there is no one who does not wish to be. For how can he be happy, if he is nothing?

3. Soliloquies II.1.11

A. Long enough has our work been intermitted, and impatient is Love, nor have tears a measure, unless to Love is given what is loved: wherefore, let us enter upon the Second Book. R. Let us enter upon it. A. Let us believe that God will be present. R. Let us believe indeed, if even this is in our power. A. Our power He Himself is. R. Therefore pray most briefly and perfectly, as much as thou canst. A. God, always the same, let me know myself, let me know Thee. I have prayed. R. Thou who wilt know thyself, knowest thou that thou art? A. I know. R. Whence knowest thou? A. I know not. R. Feelest thou thyself to be simple, or manifold? A. I know not. R. Knowest thou thyself tO be moved? A. I know not. R. Knowest thou thyself to think? A. I know. R. Therefore it is true that thou thinkest. A. True. R. Knowest thou thyself to be immortal? A. I know not. R. Of all these things which thou hast said that thou knowest not: which dost thou most desire to know? A. Whether I am immortal. R. Therefore thou lovest to live? A. I confess it. R. How will the matter stand when thou shalt have learned thyself to be immortal? Will it be enough? A. That will indeed be a great thing, but that to me will be but slight. R. Yet in this which is but slight how much wilt thou rejoice? A. Very greatly. R. For nothing then wilt thou weep? A. For nothing at all. R. What if this very life should be found such, that in it it is permitted thee to know nothing more than thou knowest? Wilt thou refrain from tears? A. Nay verily, I will weep so much that life should cease to be. R. Thou dost not then love to live for the mere sake of living, but for the sake of knowing. A. I grant the inference. R. What if this very knowledge of things should itself make thee wretched? A. I do not believe that that is in any way possible. But if it is so, no one can be blessed; for I am not now wretched from any other source than from ignorance of things. And therefore if the knowledge of things is wretchedness, wretchedness is everlasting. R. Now I see all which you desire. For since you believe no one to be wretched by knowledge, from which it is probable that intelligence renders blessed; but no one is blessed unless living, and no one lives who is not: thou wishest to be, to live and to have intelligence; but to be that thou mayest live, to live that thou mayest have intelligence. Therefore thou knowest that thou art, thou knowest that thou livest, thou knowest that thou dost exercise intelligence. But whether these things are to be always, or none of these things is to be, or something abides always, and something falls away, or whether these things can be diminished and increased, all things abiding, thou desirest to know. A. So it is. R. If therefore we shall have proved that we are always to live, it will follow also that we are always to be. A. It will follow. R. It will then remain to inquire concerning intellection.


Posted on 2006.05.10 at 11:15
This journal is now more or less closed. I am still tempted once in a while to update with the current going ons, and I use it to monitor (that almost sounds wrong, doesn't it?) the journals of some people I know, but that's it. Besides this, I have moved over to blog at http://www.philalethes.net. If you wish to read it over from here, you may subcribe to the feed located at http://philalethes_rss.livejournal.com or directly at http://feeds.feedburner.com/Philalethes using your favorite RSS aggregator. I might still update here once in a while with more personal matters, so feel free to keep me on your list if that's of interest.


Posted on 2005.04.26 at 20:35
This journal is friends-only. Want in?

1. Go read the 'Note to potential readers' on my info page. Ascertain that you're okay with that.

2. I left a few sample public posts below. These might give you a rough idea of the kind of material that gets posted here. Ascertain that you're interested in reading this kind of material.

3. Comment here or send me an email (again, it's on the info page) to be added. Alternatively, just add me to your own friends list, and I'll check your journal when I get around to it.

Why study the history of astronomy?

Posted on 2005.04.14 at 15:07
"We feel no gratitude toward those whose assiduous toil has given us illumination on the subject of the moon, while owing to a curious disease of the human mind we are pleased to enshrine in history records of bloodshed and slaughter, so that persons ignorant of the facts of the cosmos may be acquainted with the crimes of mankind."

Pliny the Elder, Natural History II, 43 (Loeb).

[On my supervisor's door. I've been meaning to share this for some time]

Aah, for the old OCTs. In my hand, the complete Aeschylus:

Published in 1851.

Thus Spoke Epictetus 03/22/05

Posted on 2005.03.22 at 12:25
“Philosophy does not profess to secure for man any external possession. Otherwise it would be undertaking something that lies outside its proper subject-matter. For as wood is the material of the carpenter, bronze that of the sculptor, just so each man’s own life is the subject-matter of the art of living.”

Discourses 1.15.2 [Oldfather Trans.]

Thus Spoke Epictetus
Compiled and edited by Richard H. Lewis.
Copyright 2003. All rights reserved.

[translations of the Enchiridion on hiatus for the time being. it's that time of the year.]

That we're a weird bunch.

Posted on 2005.03.19 at 22:56

[In Burlington, waiting for the bus.]

S.: Can I eat the poire [pear]?
J.: No, once we're on the bus.
S. [menacing voice]: I think you want to give it to me now.
Me: And why's that?
S. [puts arms in front of her]: Because I'm a ZOMBIE.


[in the bus, getting closer to Montreal quite late due to retarded driver, sun almost completely set.]

S.: Can you turn on the light?
Me: Why? We're not reading anything and there's plenty of lights all around us.
S. [ponders for a while, looking at the my ring which I have temporarily left under her care, then says in a subdued, raspy voice]: "We needs light to see the preciousss.."


[at Steve's Music]

Guy behind the counter: Do you think your dad will let you play that drum?
S.: Maybe but it's to fight against the government to get money for the big kids.


[at home]

S.: D. [her much older brother, who's now in college] has a new girlfriend!
Me: Well that's interesting, I thought he was gay.
S. What's that?
Me: It means that he has a certain tendency to have boyfriends rather than girlfriends.
S.: Well he likes girls now. He also has orange hair.
Me: Well that makes total sense.

Enchiridion 14

Posted on 2005.02.13 at 22:18
Epictetus's Enchiridion.
Chapter 14. Translation by J.

'If you will that your children and wife and friends always live, you are silly. For you are willing for matters who are not up to you to be up to you, and for what is another’s to be yours. Similarly, if you will that your slave-boy never errs, you are stupid. For you are willing for wickedness not to be wickedness, but something else(1). But if you will not to miss what you are reaching at, this is in your power. Exercise, therefore, that which is in your power. The master of each man is he who holds power over what that man wishes or has in aversion, regarding their acquisition or their privation. Whoever, therefore, wishes to be free, let him not will anything nor run away from anything which is up to others; if he does not do this, he is necessarily a slave'

(1) For the Stoic the only wickedness is that which results of an improper orientation of one’s own deliberate conduct (PROAI/RESIS). It is therefore to fundamentally misunderstand the nature of wickedness to will for unpleasant events which are ultimately dependent on either nature or the deliberate conduct of others to be under one’s control.

[Sending this in early, tomorrow seems rather packed.]

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