Weekly Journal #7

Thursday February, 25 Hour 0.0–1.5

Today in class, we had a quiz, and then went over it. We then proceeded to discussion more on Socrates, and him as a leader. We went over that the Greek word for divinity and irony are daimonion and eironeia. We then asked the question of how is Socrates a leader. A few of the things we said was that he is a leader because he attracts followers. He leads by example and because he isn’t just, teaching through lectures and from example he attracts a lot of people because he practices what he preaches. He is also a leader because he has such a weighed opinion. People really think heavily about what he teachers and they believe him. We said in class, that he doesn’t intend to lead, because he doesn’t engage in political life, and also he says that he doesn’t think of himself as wise he actually feels ignorant. Then we asked the question, what does he see as his place in the world with the gods? We went on to say that it is to expose that human wisdom isn’t what it is supposed to be. We talked about whether Socrates has authority or not. We said that he does, and that it is based on the extends to respect for his wisdom and knowledge for Socrates. We ended the class discussing the differences between Alcibiades and Socrates. A few of the differences are, that Alcibiades mastered and studied speaking, where Socrates is a simple and truthful speaker. Alcibiades is a political leader, and Socrates doesn’t engage in political life, Alcibiades is a rule breaker and Socrates obeys and followers wishes of the city.

Saturday February, 27 Hour 1.5–2.5

People believe that Xenophon’s interpretation of the trial was written in response to a widespread reaction following the trial, where the public figures and authors used the theme of Socrates’s trial to state their views on his guilt. Xenophon presents his version as being the only one of them that made Socrates’ boastful manner of speaking. Xenophon was away at the time of the trial, and his source is Hermogenes for the factual elements of Socrates’ speech. I’m guessing that Hermogenes had indeed witnessed the trial, although Plato’s Apology does not mention his presence, he lists Hermogenes among those who were present at Socrates’ death.The text gives indication on the charges brought against Socrates from Anytus, and is used in comparison with Plato’s version of the trial. The final section of Xenophon’s text contains some of the same, almost word for word as the beginning sections of his Plato’s Apology. This has led some specialists to suspect that Xenophon’s Apology was the original conclusion to the Memorabilia, but it is still unknown.

Tuesday March, 1 Hour 2.5–5.5

In class we jumped right into Plato’s Apology of Socrates, which was written in 365BCE. We talked about that in Xenophon’s text there was a more philosophical approach to Socrates death, and in Xenophon’s text there was a desire to die, and avoid not going through all of the issues that come with old age. Then we learned that cyropaedia means the education of Cyrus in Greek, Megalegoria means to speak proudly, agorea is to speak, and agora was the marketplace were Socrates spoke on multiple occasions. This class we mainly talked about the differences between the two texts. One of the differences what the oracle in Xenophon talks about how Socrates was more free, just, and prudent, where Plato’s talks about how no one was wiser than Socrates. We then talked about providential which means looking ahead which was eventually pronounced prudent meaning you have forethought and look ahead. We went over that philanthropia means the love of humanity. We ended the class talking about the Canon missioner. There are 11 historical black churches in the diocese of New Jersey, with about 150 congregations. Due to changes in their environment and lack of clergy presence had led to issues within the church as well as financial distress. To revitalize the churches, the bishop of the diocese appoints a canon missioner to fix the issues within the church’s. The challenges that these leaders may face, are not getting to emotionally invested in the churches, and having to make tough decisions. Another challenge is that the canon missioner will have to be very dedicated because it is such a large span of congregations. A leader ship role that I have held that is similar to this, are my executive roles on campus. I come in and I personally asses the organization I’m in, see how many members we have, participation from the members, and how much money we have in our account. From there me and the other eboard find was to enhances these areas in our organization. It can be very time consuming. I don’t think that I could be a canon missioner, because of the dedication, I don’t think I could keep assessing different churches. I do have the love for the church and for it to do well. The church that I have gone to for 14 years is not doing well financially and we are losing members. This isn’t due to the environment though, my Pastor made some not so good personal choices, so a lot of people left including my family. I know the burden it is on the clergy and I might be too emotional to handle it.

After class I paraphrased Marcus Aurelius Meditations.

From my granddad Verus I adapted great ethics and the administration of my temper.

From the notoriety and recognition of my dad, unobtrusiveness and a masculine character.

From my mom, devotion and usefulness, and forbearance from wickedness deeds, as well as even from malice contemplations; and further, straightforwardness in my method for living, far expelled from the propensities for the rich.

From my incredible granddad, not to have frequented state funded schools, and to have had great instructors at home, and to realize that on such things a man ought to spend generously.

From my senator, to be neither of the green nor of the blue party at the recreations in the Circus, nor a partizan both of the Parmularius or the Scutarius at the combatants’ battles; from him too I learned perseverance of work, and to need little, and to work with my own particular hands, and not to intrude with other individuals’ issues, and not to be prepared to listen to criticize.

From Diognetus, not to occupied myself about piddling things, and not to offer credit to information disclosed by wonder specialists and performers about spells and the heading out of daemons and such things; and not to breed quails for battling, nor to surrender myself energetically to such things; and to continue the right to speak freely; and to have gotten to be close with reasoning; and to have been a listener, first of Bacchius, then of Tandasis and Marcianus; and to have composed dialogs in my childhood; and to have coveted a board quaint little inn, and whatever else of the kind has a place with the Grecian discipline.

From Rusticus I got the feeling that my character required change and train; and from him I learned not to be driven adrift to sophistic imitating, nor to composing on theoretical matters, nor to conveying minimal hortatory addresses, nor to demonstrating to myself off as a man who hones much teach.

From Apollonius I learned opportunity of will and undeviating unfaltering quality of reason; and to hope to nothing else, not notwithstanding for a minute, but to reason; and to be dependably the same; and from him I figured out how to get from companions what are regarded favors, without being either humbled by them or giving them a chance to pass unnoticed.

From Sextus, a kind demeanor, and the case of a family administered in a caring way, and the thought of living comparably to nature; and gravity without insincerity, and to look precisely after the hobbies of companions, and to endure uninformed persons, and the individuals who structure suppositions without thought: he had the force of promptly adjusting to all, so that intercourse with him was more pleasing than any sweet talk; furthermore most friendly; and he could express endorsement without uproarious showcase, and he had much learning without flashiness.

From Alexander the grammarian, to cease from issue finding, and not reproachfully to criticize the individuals who articulated any boorish or solecistic or odd sounding expression; however handily to present the very expression which should have been utilized, and in the method for answer or giving affirmation, or joining in a request about the thing itself, not about the word, or by some other fit proposal.

From Fronto I figured out how to watch what jealousy, and trickery, and lip service are in a dictator, and that for the most part those among us who are called Patricians are somewhat inadequate in fatherly friendship.

From Alexander the Platonic, not much of the time nor without need to say to any one, or to write in a letter, that I have no relaxation; nor persistently to pardon the disregard of obligations required by our connection to those with whom we live, by affirming earnest occupations.

From Catulus, not to be apathetic when a companion discovers flaw, regardless of the possibility that he ought to discover deficiency without reason, yet to attempt to restore him to his standard aura; and to be prepared to say favorable things about educators, as it is accounted for of Domitius and Athenodotus; and to adore my kids really.

From my sibling Severus, to adore my kinfolk, and to love truth, and to love equity; and through him I figured out how to know Thrasea, Helvidius, Cato, Dion, Brutus; and from him I got the thought of a commonwealth in which there is the same law for every one of the, a country managed concerning measure up to rights and equivalent the right to speak freely, and the thought of a royal government which regards above all the flexibility of the represented; I gained from him additionally consistency and undeviating unfaltering quality in my respect for logic; and a mien to do great, and to provide for others promptly, and to appreciate great trusts, and to trust that I am cherished by my companions; and in him I watched no covering of his sentiments as for those whom he denounced, and that his companions had no compelling reason to guess what he wished or did not wish, but rather it was entirely plain.

From Maximus I learned self-government, and not to be driven aside by anything; and gladness in all circumstances, and in addition in ailment; and an only admixture in the ethical character of sweetness and respect, and to do what was set before me without griping. He was acclimated to do demonstrations of advantage, and was prepared to pardon, and was free from all lie; and he exhibited the presence of a man who couldn’t be redirected from right instead of a man who had been progressed. I watched that no man could ever surmise that he was disdained by Maximus, or ever dare to think himself a superior man. He had additionally the craft of being diverting in a pleasant way.

In my dad I watched mellowness of temper, and unchangeable determination in the things which he had decided after due pondering; and no vainglory in those things which men call respects; and an adoration for work and steadiness; and an availability to listen to the individuals who had anything to propose for the normal weal; and undeviating solidness in providing for each man as indicated by his deserts; and a learning got as a matter of fact of the events for overwhelming activity and for reduction. Furthermore, I watched that he had conquer all energy for young men; and he viewed himself as close to some other native; and he discharged his companions from all commitment to sup with him or to go to him of need when he traveled to another country, and the individuals who had neglected to go with him, by reason of any dire circumstances, constantly discovered him the same. Furthermore, the things which conduce in any capacity to the merchandise of life, and of which fortune gives a bottomless supply. Other than this, he regarded the individuals who were genuine logicians, and he didn’t blame the individuals who claimed to be savants, nor yet was he effectively drove by them. Further, he was not enamored with change nor flimsy, but rather he wanted to stay in the same spots, and to utilize himself about the same things; and after his paroxysms of cerebral pain he came instantly new and enthusiastic to his standard occupations. His privileged insights were not but rather not very many and extremely uncommon, and these just about open matters; and he demonstrated judiciousness and economy in the presentation of general society scenes and the development of open structures, his gifts to the general population, and in such things, for he was a man who looked to what should be done, not to the notoriety which is got by a man’s demonstrations. He didn’t clean up at unseasonable hours; he was not partial to building houses, nor inquisitive about what he ate, nor about the surface and shade of his garments, nor about the excellence of his slaves. Also, that may be connected to him which is recorded of Socrates, that he was capable both to swear off, and to appreciate, those things which numerous are excessively feeble, making it impossible to go without, and can’t appreciate without abundance. Be that as it may, to be sufficiently solid both to manage the one and to be calm in the other is the sign of a man who has an immaculate and powerful soul, for example, he appeared in the disease of Maximus.

To the divine beings I am obliged for having great granddads, great folks, a great sister, great instructors, great partners, great family and companions, about everything great. Further, I owe it to the divine beings that I was not rushed into any offense against any of them, however I had a manner which, if opportunity had offered, may have driven me to accomplish something of this kind; at the same time, through their support, there never was such a simultaneousness of circumstances as put me to the trial. Further, I am grateful to the divine beings that I was not longer raised with my granddad’s courtesan, and that I safeguarded the bloom of my childhood, and that I didn’t make evidence of my virility before the best possible season, yet even conceded the time; that I was subjected to a ruler and a father why should capable take away all pride from me, and to convey me to the information that it is feasible for a man to live in a castle without needing either monitors or weaved dresses, or lights and statues, and such-like appear I got clear and regular impressions about living as per nature, and what sort of an existence that is, so that, so far as relied on upon the divine beings, and their endowments, and help, and motivations, nothing thwarted me from forthwith living as indicated by nature, however despite everything I miss the mark regarding it through my own flaw, and through not watching the exhortations of the divine beings, and, I might just about say, their immediate guidelines; that my body has held out so long in such a sort of life; that I never touched either Benedicta or Theodotus, and that, in the wake of having fallen into amorous interests, I was cured; and, however I was frequently out of diversion with Rusticus, I never did anything of which I had event to apologize; that, however it was my mom’s destiny to pass on youthful, she spent the most recent years of her existence with me; that, at whatever point I wished to help any man in his need, or on some other event, I was never informed that I had not the method for doing it; and that to myself the same need never happened, to get anything from another; that I have such a wife, so faithful, thus loving, thus basic; that I had wealth of good experts for my kids; and that cures have been appeared to me by dreams, both others, and against bloodspitting and giddiness…; and that, when I had a slant to theory, I didn’t fall under the control of any pedant, and that I didn’t squander my time on authors of histories, or in the determination of syllogisms, or involve myself about the examination of appearances in the sky; for every one of these things require the assistance of the divine beings and fortune.

Wednesday March, 2 Hour 5.5+

The Meditations take the form of a personal notebook; I don’t think that they weren’t intended for publication because he called them “Writings To Myself.” They were written in Greek, even though his native tongue was Latin, and were probably composed while Marcus was on military campaigns in central Europe. He died, most likely from the plague. The Meditations are divided into 12 short books. In Book I Marcus Aurelius thanks those to whom he is indebted. He thanks his grandfather for teaching him to be candid, modest, and even-tempered, as well as his father for teaching him to be humble, calm, and frugal; his mother for teaching him to be generous and non-materialistic; and his teachers who taught him the value of hard work, self-discipline, equanimity, rationality, humor, and tolerance. From his teachers he also learned to love practical philosophy, instead of metaphysics, logic and the vanity of the Sophists. He also thanks his wife for being affectionate.

From the summary on Wikipedia I gained a better understanding of Marcus Aurelius. Marcus Aurelius was born on the 26 April 121 and died 17 March 180 AD. He was a Roman Emperor from 161 to 180. He was the last of the five good emporors. By the time he came to power, Rome was under threat with barbarians, disease brought back by soldiers, pestilence, and even earthquakes. Despite such circumstances, Marcus Aurelius would after his death come to be idealized by the Romans as the perfect emperor, a genuine philosopher-king who provided the last real nobility of rule before the savagery of his son Commodus’s reign and the anarchy of the third century. A student of the Stoic philosophy, Marcus Aurelius refused to be made miserable by the difficulties of life. Stoicism was a Greek school of thought. It taught that submission to the law of the universe was how human beings should live, and emphasized duty, avoidance of pleasure, reason, and fearlessness of death.

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