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40 Into the thought- born glitter Of good. That good that should be Otherwise, should be righteous. P What Philosopher What philosopher denies The moods of the wind and stones? What philosopher has learned To fear the silent oak trees? What philosopher can with The fullest joy shiver when The terrier goes for sticks? As for the philosopher, As for the heart of the world. So long as ideas edge Their way between what is good And so extreme and happy And what is blackest evil And so extreme and happy Some philosophers will learn To deny the wind and stones Or to

Hume and the Rise of Capitalism
Becoming Nietzsche
Conversations with Quine, Davidson, Putnam, Nozick, Danto, Rorty, Cavell, MacIntyre, Kuhn
Allegorical Interpretation and Classical Mythology

Ch a p t e r T h r e e The Philosopher’s Love Persius’ first satire harshly targeted the poets of his day: as literal and metaphorical chefs, they fed their audience with the soft verses and meaty sustenance they desired, and in return, they received the praise they craved— an economics of exchange based on the mutual satisfac- tion of desire, but without moral benefit to either side. Their insincere usages of language were spurred by the urgings of the belly, producing a debased literature badly in need of an ameliorating process such as de- coction. In

147 For the first six books of the Republic, persuasion and compulsion existed in an uneasy relationship. Alexander Nehamas provides a clear account of what is at issue: It may be true that in the individual case, devotion to contemplation is not easily distinguished from justice conceived as psychic harmony: a life of contemplation involves the harmony of one’s various desires. But in the case of the city as a whole, the analogy fails. For it is no longer clear that the philosophers’ contemplation of the Forms is compatible with their role as rulers. Why

5. The Philosopher If I were engaged in any high undertaking or design, fraught with extensive utility to my fellow‑ creatures, then could I live to fulfil it. MAry SHeLLey, Frankenstein The characters that Humphry Davy took on through the course of his life were the result of how he was seen by others and of his own self‑ fashioning. His public profile both reflected and reinforced a process of introspective self‑ formation. He thought, for example, that he might be becoming an enthusiast as he realized the implications of his experi‑ ments with nitrous

181 8 The Philosopher Given that the free will debate is one of the oldest in philosophyand considered by many still to be one of the most intractable, how can I have the audacity to claim that we actually understand pretty well what it is and why it’s real, as I will shortly do in the con- cluding chapter? Many people who have sat down to write about free will have got up from their writing desks believing that they have finally nailed the idea. Yet the debate refuses to go away. P. F. Strawson had the wisdom to see this coming as he delivered his own attempt to

I n t r o d u c t i o n Becoming a Philosopher The journey to Sorrento is not only Nietzsche’s first great journey abroad, his first great journey to the South, but the decisive rupture in his life and the development of his philosophy. It happens in 1876, at a time when Nietzsche is suffering from serious moral and physical pain. His health is in decline; powerful neuralgias keep him bedridden at least once a week with unbearable migraines. It is also the time of an intellectual reassessment. At the age of thirty- two, Nietzsche begins to regret having