Not enough has been said about how Pope Francis—a man of strong intuitions and vivid language—lives in and has been formed by literature. He regularly cites and recommends imaginative works like José Hernández’s Martín Fierro, Robert Hugh Benson’s Lord of the World, and Alessandro Manzoni’s The Betrothed. And he thinks by their patterns. Whereas Benedict strove for a concise, clear scholarly expression, Francis seeks the striking images and strong characterizations of the storyteller. Over here are the good guys, over there the bad. Continue Reading »
Peter Adamson’s Philosophy in the Hellenistic and Roman Worlds accepts a noble challenge announced in the book’s subtitle: A History of Philosophy without any gaps. It’s an impossible objective, of course. Adamson knows this, but admirably proceeds to outline three areas of philosophy that are often overlooked in the hustle of contemporary academic discourse: “Hellenistic philosophy” (the inheritance of Plato and Aristotle), “late antique philosophy among pagans, and ancient Christian philosophy.”
We are all disciples of Aristotle. Whether we realize it or not, whenever we are talking about the Good we are working with ideas that are Aristotelian in origin. We speak of good food and good company, good behavior and good outcomes. These modes of the Good share a basic assumption: The good is . . . . Continue Reading »
When scientists like Laurence Krauss and Neil deGrasse Tyson call philosophers to answer for their crimes today, the lovers of wisdom aren’t accused of anything as exciting as corrupting the youth.
The early Church’s appropriation of Greek philosophy is easily caricatured as an exchange that left Christianity intellectually enriched but spiritually impoverished. In reality, the Church Fathers converted Plato before they baptized him. That is, they found Greek metaphysics useful, but they used it for their own purposes. Still, the question remains: Christians changed Plato, but how much did Plato change Christianity? Continue Reading »
I’m still trying to understand God’s word to the woman in Genesis 3:16, connecting the difficulties of childbirth, the woman’s desire for her man, and her man ruling over her. In the narrative context of Genesis, this connection clearly looks forward to the patriarchal households of Genesis, . . . . Continue Reading »
Back to where our world begins, the 1960s. The English word “love” can refer to a number of different sorts of love that other languages, classical Greek particularly, kept more distinct in their vocabulary. The distinctions between agape, philos, and eros, for example, are fairly . . . . Continue Reading »
Having written one , two , three , four ALMOST FAMOUS-driven posts and now this one, I obviously do think it is an excellent film. Its one weakness is a certain complacency, underlined by its ending. I don’t have a problem with happy endings per se, but the one it provides really is too easy. . . . . Continue Reading »
This is the conclusion of the long series of Songbook posts kicked off by my simple observation that many bands championed as representative of new music , such as Crystal Castles, really aren’t . While many themes have been touched upon, overall, Songbook posts #36-51 have been about 1) . . . . Continue Reading »
It didn’t become a hit, but this version does contain one of the band’s better guitar solos, and what matters more for our purposes, anti-oligarchic lyrics. (Read my long post below to see what I mean by oligarchic.) Here’s how it starts: You keep sayin’ no to her, Ever since . . . . Continue Reading »
