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Socrates teaching on the good life
Compare plato and augustine
Compare plato and augustine
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There are contrasting perceptions as to what makes a life good or bad and what makes an act justified or unjustified. Socrates and Plato recognize evil as the result of human ignorance, while Augustine’s philosophy suggests that people can also have deliberate evil intent. While the two philosophers have slight variations in the perceived conception of why people act out of evil, they both ultimately agree that God is not the reason for the derivative of the evils that exist.
Socrates and Plato stressed the idea that “The unexamined life is not worth living”, but never declare that the unexamined life has no value. It becomes understood that such an approach to life does not generate a deep personal understanding, nor does it support a positive development of ones self. The repetitiveness of just going through the motions with everyday tasks may allow a person to survive, but they are still being kept from living. Therefore, never really reflecting on what he or she ought to be doing, or what he or she values and why, is ultimately seen as a life not worth living.
Socrates considers moral values as necessities in order to live a good life, but they are not the only factor. What
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Augustine is, therefore, able to resolve the problem of whether evil should be seen in physical terms rather than moral or spiritual. Augustine was similar to Socrates and Plato in that he recognized that people, including himself, could act sinfully out of pure ignorance. His ideas contrast with that of the two philosophers when he further suggests that people can display a deliberate evil intent without being ignorant as well. Ultimately, God has his reasons for allowing men to have freedom of will. What humanity chooses to do with that freedom will determine the extent of “goodness” in their life, and we will all learn to define happiness on our own
7-12- Again Augustines thoughts on God reflect that of the religious teachings of his day, namely those of the Neoplatonists. For example he refuses to speculate on how the soul joins the body to become an infant and even follows Plato when he suggests that this life could possibly be some kind of “living death”. He then goes into an examination of his infancy, which he depicts as a quite pitiful state. He described himself as a sinful and thoughtless creature who made demands on everyone, wept unceasingly, and gave everyone a hard time that took care of him. Though very brutal in his self examination, he later states that he does not hold himself accountable for any of these sinful acts because he simply can’t remember them.
The problem of evil is inescapable in this fallen world. From worldwide terror like the Holocaust to individual evils like abuse, evil touches every life. However, evil is not a creation of God, nor was it in His perfect will. As Aleksandr
In Augustine's Confessions, the early church father puts forth a complex theodicy in which he declares evil to be nonexistent. Such a leap may seem to be illogical, but this idea stems from the understanding of what is substance and what is not. According to Augustine, the duality of good and evil is false, because anything that is good is substance and what humans think of as evil is simply the absence of the good (Confessions, 126). Vices for example, are just the display of the absence of the good. Pride is the absence of humility, unrighteous anger the absence of temperance, and so on. This idea is evident as he writes that the ability to be corrupted is what makes something good, not i...
Many people have different views on the moral subject of good and evil or human nature. It is the contention of this paper that humans are born neutral, and if we are raised to be good, we will mature into good human beings. Once the element of evil is introduced into our minds, through socialization and the media, we then have the potential to do bad things. As a person grows up, they are ideally taught to be good and to do good things, but it is possible that the concept of evil can be presented to us. When this happens, we subconsciously choose whether or not to accept this evil. This where the theories of Thomas Hobbes and John Locke become interesting as both men differed in the way they believed human nature to be. Hobbes and Locke both picture a different scene when they express human nature.
The Judeo-Christian ethic embraced by Augustine places questions of right and wrong under the authority of a divine creator - God. The Judeo-Christian ethic can be summed up in one word - Love. In Matthew 22:40 Jesus says: 'Love the Lord your God with all your heart and with all your soul and with all your mind. This is the first and greatest commandment. And the second is like it: Love you neighbor as yourself.'; When Augustine said, 'Love God and do what you will';, I believe he is asserting the fact that when a person loves God truly he or she is in God's will. John 14:15 says, 'If you love me, you will obey what I command.'; If a person obeys God which is loving God and loving his creation then a person is in his will. The decisions made by a person in God's will are thus ethical decision in view of ...
In the Confessions, Augustine wrote about his struggle with understanding how evil exists in a world created by God. He questioned how it was possible and why God allows evil in his creations because God is supremely good. After delving into finding a solution, Augustine concluded that evil does not exist, and the things deemed as evil are caused by free will. This paper will argue that Augustine has successfully proven that evil does not exist by explaining his earlier explanation of the origin of evil taught by the Manicheans, explaining Augustine’s teachings, and finally, using the textual descriptions of Augustine’s unwillingness to convert as support for his conclusion.
Moral evil was an issue that weighed heavily on the minds of the people of the Medieval period. Philosophers and poets alike attempted to address and understand the problem of moral evil, scrutinizing the roots of evil and the effects of evil on the body and, more importantly, on the soul. Of the philosophers that the period produced the views of St. Augustine, Thomas Aquinas, and Boethius on the problem of evil are perhaps the most notable. From the literary side of the spectrum, the problem of evil is addressed heavily in Beowulf.
“Please tell me: isn’t God the cause of evil?” (Augustine, 1). With this question to Augustine of Hippo, Evodius begins a philosophical inquiry into nature of evil. Augustine, recently baptized by Saint Ambrose in Milan, began writing his treatise On Free Choice of the Will in 387 C.E. This work laid down the foundation for the Christian doctrine regarding the will’s role in sinning and salvation. In it, Augustine and his interlocutor investigate God’s existence and his role in creating evil. They attempt not only to understand what evil is, and the possibility of doing evil, but also to ascertain why God would let humans cause evil. Central to the premise of this entire dialogue is the concept of God, as relates to Christianity; what is God, and what traits separate Him from humans? According to Christianity, God is the creator of all things, and God is good; he is omnipotent, transcendent, all-knowing, and atemporal- not subject to change over time- a concept important to the understanding of the differences between this world and the higher, spiritual realm He presides over. God’s being is eidos, the essence which forms the basis of humans. With God defined, the core problem being investigated by Augustine and Evodius becomes clear. Augustine states the key issue that must be reconciled in his inquiry; “we believe that everything that exists comes from the one God, and yet we believe that God is not the cause of sins. What is troubling is that if you admit that sins come from… God, pretty soon you’ll be tracing those sins back to God” (Augustine, 3).
Phillip Pullman, a British author, once wrote, “I stopped believing there was a power of good and a power of evil that were outside us. And I came to believe that good and evil are names for what people do, not for what they are”(goodreads.com). Pullman’s quotation on the actions of man being the source of good and evil closely relate to morality, principles regarding the distinction of right and wrong or a person’s values. The question of what human morality truly is has been pondered by philosophers, common folk, and writers for thousands of years. However, sometimes a person’s ethics are unclear; he or she are not wholly good or bad but, rather, morally ambiguous.
All the way up until Saint Augustine’s full conversion to Christianity, he continued to struggle with evil or sinful acts. After his conversion to Christianity, is when he reflects on his previous decisions in life and gives his confession. This is where the fascination of evil and its origin become clear. It seems that Aurelius real question is whether or not evil actually exist or as stated numerous times, it is just the decision of man to commit sinful acts. Depending on who is answering the question one may get many answers. Was evil created to temp man, or is it just the decision of man, which cause evil to occur? It seems to Saint Augustine that God created all things, therefore all things are good and it is the decision of man that corrupts these things and causes evil.
In the beginning, God created the world. He created the earth, air, stars, trees and mortal animals, heaven above, the angels, every spiritual being. God looked at these things and said that they were good. However, if all that God created was good, from where does un-good come? How did evil creep into the universal picture? In Book VII of his Confessions, St. Augustine reflects on the existence of evil and the theological problem it poses. For evil to exist, the Creator God must have granted it existence. This fundamentally contradicts the Christian confession that God is Good. Logically, this leads one to conclude evil does not exist in a created sense. Augustine arrives at the conclusion that evil itself is not a formal thing, but the result of corruption away from the Supreme Good. (Augustine, Confessions 7.12.1.) This shift in understanding offers a solution to the problem of evil, but is not fully defended within Augustine’s text. This essay will illustrate how Augustine’s solution might stand up to other arguments within the context of Christian theology.
Before we dive into what Augustine has to say about free will, we must first understand what the problem is. In The HarperCollins Dictionary of Philosophy, the problem of free will is defined as:
..., the closer he was really moving toward God. He began to realize that God is all good, so nothing he creates will be of evil. “God does not create evil but it is of the world” (Augustine 230-31). Once he took responsibility for his personal life and spiritual walk, Augustine began to uncover the truths to his life. He reveals one must take responsibility for their actions and confess to develop a stronger connection with God. He then comprehends; God allows bad things to happen in your life to show you that you need him. Evil is not a lesser good, but it is a reflection of ones moral well-being. In order for one’s well being to be saved one must confess their sins to Christ.
According to Socrates “the unexamined life is not worth living”. The most important part of life is examining your choices and beliefs using rationality and determining if they are valid. If a person chooses not lead an unexamined life, they would find that their life lacks value and they would be unhappy. They would also lead an immoral life, as they would be ignorant to the effects their choices have on themselves and those around them.
One simple consideration that can change the course of how people think about their approach to life is, the examination of the influences that they have on other people’s lives. An individual could also look outwards and analyze the impact that other people have on that individual’s life. One should also self-reflect and search for how their thoughts and actions craft a pathway towards their own destiny. The statement by Socrates, “the unexamined life is not worth living,” is an interesting statement that requires a considerable amount of analysis.