In the text The Philosopher’s Way of Life, Al-Razi articulates his view of the philosophical life as a way of moderation between the two extremes of hedonism and asceticism. In this essay, I briefly describe some of the key characteristics of this philosophical life, mention some aspects that are not part of this way of life, and outline the reasons Al-Razi gives in defense of his conception. I conclude by briefly assessing Al-Razi’s argument.
Continue reading “Abu Bakr al-Razi on The Philosopher’s Way of Life“Blog
Hannah Arendt on Ideology and Terror
Hannah Arendt develops her theory of ideology from her analysis of historically existing totalitarian regimes, namely those of Hitler and Stalin, in The Origins of Totalitarianism (1951). These regimes, Arendt says, are characterized by ideology and terror. These principles take the place of genuine political action, which is the key characteristic of any well-functioning polity. To understand just how ideology substitutes for action, we must understand how totalitarianism emerges historically as a novel form of government. Towards this end, I begin by outlining how totalitarianism differs from tyranny, according to Arendt. I go on to clarify how ideology relates to terror and finally compare ideology to the concept of action as developed in The Human Condition (1958).
Continue reading “Hannah Arendt on Ideology and Terror”The Relationship Between Civil Society and the State Between Hegel and Marx
In his book Hegel’s Theory of the Modern State, Shlomo Avineri writes that Hegel’s political theory “is perhaps best expressed by Hegel’s ambiguous attitude to civil society: on one hand, it is the major achievement of the modern world; on the other, woe to that society of men that allows the forces of civil society to rule unimpeded.”1 This duality in Hegel’s attitude towards civil society reflects what Warren Breckman calls the “dual meaning of the German term bürgerliche Gesellschaft,” which Hegel exploited to “describe civil society as both the ‘bourgeois’ sphere of market relations and the ‘civic’ sphere of institutionalized individual and communal rights.”2 The bourgeois sphere of market relations must be checked by the state; otherwise, unregulated capitalism unleashes a “spectacle of extravagance and misery,” as Hegel already perceived in the Philosophy of Right (§185).3 On the other hand, the creativity and freedom of the civic sphere flourish under conditions of autonomy from the state.
Between these two extremes, what should the relationship between civil society and the state look like? Hegel’s account is still one of the richest explorations of this problematic. In this essay, I articulate Hegel’s account of the relationship between civil society and the state with reference to Marx’s subsequent critique thereof. I argue that Hegel outlines a logically coherent account of how the state emerges necessarily and organically from civil society. Marx proceeds to misrepresent Hegel’s account on at least two counts: its method and its politics. However, I argue that Marx is ultimately correct to criticize Hegel for his anti-democratic tendencies, which I think blind Hegel to the political import of his analysis.
To support this argument, I structure this paper in three sections. In the first section, I examine Hegel’s account of the relationship between the state and civil society in the Philosophy of Right. I focus on how the institutions and practices of civil society form from the “system of needs” around which civil society revolves. In the second section, I turn to Marx’s criticism of Hegel’s account, as found in Marx’s Critique of Hegel’s Doctrine of the State. I consider and reject Marx’s objections to Hegel’s method and politics. In the third section, I turn to Marx’s critique that Hegel is essentially anti-democratic. I return to Hegel’s account of how the political state forms to explain in what sense this objection holds.
Continue reading “The Relationship Between Civil Society and the State Between Hegel and Marx”Spinoza, conatus, and ethics in a world of absolute necessity
Conatus is the linchpin of Spinoza’s ethical system. This concept bridges Spinoza’s metaphysics of substance, his definitions of the affects, and his ethics proper. In this paper, I argue that conatus addresses a core problem in the Ethics: how to have ethics in a world of absolute necessity. I begin this paper by explaining conatus as it relates to metaphysics. In the second section, I focus on conatus and the affects. In the third section, I turn to Spinoza’s ethics proper and specifically his conception of good and evil. In the fourth section, I focus on the principle of moderation. In the fifth and final section, I conclude by showing how conatus relates to Spinoza’s doctrine of necessity.
Continue reading “Spinoza, conatus, and ethics in a world of absolute necessity”St George-of-the-River
Silver streams; Spires soar. The orange trees Bow with the weight Of their fruit; Aching towards the river Glistening with the sun's rays Shining through palm fronds. I leap around levees The water tumbles over boulders Strewn across meanders, Weaving a new tapestry From threads of green and silver Against blue and white. Sun sets; Swallows swoop.
Nightingales
This poem complements an essay I published in Taxis called “Who Remembers Paliomylos? From the Troodos Mountains of Cyprus.”
"T'aidonia de s'afinoune na koimetheis stis Platres."
— Giorgos Seferis, "Helen".
Past the near meadows, over the still stream,
Up the hill-side; and now 'tis buried deep
In the next valley-glades:
Was it a vision, or a waking dream?
— John Keats, "Ode to a Nightingale".
What do nightingales think of symbolism? Silver light fills the valley The fresh evening air resounding With the nightingale's song. My heart opens, my mind fills With memories of light: The fireplace, the Christmas tree The morning sun, the evening moon The comet, the stars, the milky cloud Etched like frosted glass On a clear summer's night. In the morning, the hammers pound. The voices of neighbors float From orchards to verandas. The birds bide their time Until winter rains and residents retreat. Life after life.
Habermas and Civil Society
In this essay, I focus on the concept of “civil society” in Habermas. I trace its development through the four phases of juridification Habermas outlines in The Theory of Communicative Action. To substantiate this development, I look backwards to Habermas’ foundation in the Hegelian and Marxist conceptions of civil society. I then turn to Habermas’ later text Between Facts and Norms, which argues for a strong relationship between the law and civil society. On the one hand, I deeply appreciate how Habermas elevates civil society, making its characteristic intersubjectivity the foundation of law. On the other hand, I worry about where this leaves civil society. In particular, I think the process presented positively in Between Facts and Norms contradicts Habermas’ own analysis of juridification in The Theory of Communicative Action. I think Habermas looks to civil society as a model because it is a space of spontaneous free interaction between autonomous subjects. But when the law assumes the functions of civil society, this space of freedom and autonomy risks disappearing. Before elaborating on this argument about Habermas, I will provide some motivation for why I see this as a risk.
Continue reading “Habermas and Civil Society”Natura 2000 and the Alikos – Agios Sozomenos
A comprehensive study of the site was undertaken as part of the designation of the Alikos – Agios Sozomenos area as a Natura 2000 site. The resultant report notes that the site is the only inland area with halophytic (salt-tolerant) plants around a river. This is because the Alikos and the even smaller tributary, the Almyros, rarely flow and when they do carry many salts (see p. 37). In addition to the riverine area, the report notes (on p. 7) that
Continue reading “Natura 2000 and the Alikos – Agios Sozomenos”the hilly area around Agios Sozomenos is perhaps the most important refuge in the surrounding area … since it is a nesting area for birds and bats. It is also the only untouched part (if we except the neighboring quarry) of the site, if one considers the pressures the rest of the area is under from industry, residential development, agriculture, and the primary road network.
The Alikos river and agriculture in Agios Sozomenos
The Mesaoria combines every extreme of beauty and ugliness; barren, sand-bedevilled, empty, and under moon-light a haunted waste; then in spring bursting with the shallow splendours of anemone and poppy, and cross-hatched with silk-soft vegetation. Only here you realize that things pushed to extremes become their opposites; the ugly barren Mesaoria and the verdant one are so extreme that one wonders whether the beauty or ugliness has not the greater power.
Lawrence Durrell, Bitter Lemons
When I first visited Agios Sozomenos in February, I was astonished: the land was lush, with tall green stalks of barley waving in the breeze. Just two months later, in mid-April, all the green had dried to the dirty-gold I associate with Mesaoria, the semi-arid plains of Cyprus. This variability was central to the life of everyone who lived in Agios Sozomenos and nearby areas, from the Bronze Age to today.
Agios Sozomenos is built in Mesaoria, near the confluence of the Alikos with the Yialias. This eastern part of the plains was originally a shallow bay that silted up over the past two million years (see Andrea Rowe, The Ayios Sozomenos Region: A Bronze Age Landscape in Cyprus (PhD thesis: University of Sydney, 1995)). Over that time, the rivers have delivered fertile sediments to replenish the soils of the alluvial plains, moving nutrients from the mineral-rich Troodos Mountains into the lowlands. These river valley floors are topped by kafkallia, a type of hard limestone that is resistant to weathering and thus lends itself to a topography of mesas, buttes, and plateaus overlooking the rivers. The Yialias may have been more powerful in the past, but in the past 6000 years the river has not incised itself more than 6 metres (Frank L. Koucky and Reuben G. Bullard, “The Geology of Idalion,” in American Expedition to Idalion, Cyprus: First Preliminary Report: Seasons of 1971 and 1972 (Cambridge, MA: American Schools of Oriental Research, 1974), p. 17). Yet even when the rivers don’t flow, there is underground water easily available by digging shallow wells.
Continue reading “The Alikos river and agriculture in Agios Sozomenos”Transcript of Πληγωμένες Αλάνες (Wounded Fields), a documentary on Agios Sozomenos
I transcribed and translated the following documentary created as a project by journalism students at the University of Cyprus, which includes interviews with both Greek- and Turkish-Cypriot former residents of Agios Sozomenos. I am grateful to Danae Michael, Andreas Paphitis, and Raphaella Stavrinou for their work and letting me translate their video.
[NARRATOR:] Agios Sozomenos: a village of the Nicosia District, between Geri and Potamia. A small village, which was once shared by Greek Cypriots and Turkish Cypriots, living peacefully under mud-brick roofs. The only thing that separated them was a road.
If you happen to pass by the fields of the village, you probably don’t realize the history hidden in their soil. The fields were once playful, carefree places — symbols of unity, coexistence, and trust.
All of this until 6 February 1964, when the village’s fate would take a decisive turn. That was when the fields were transformed into symbols of suspicion, division, and conflict. The occasion for this transformation was the intercommunal strife of 1963–64, which could not have left the village unaffected.
Continue reading “Transcript of Πληγωμένες Αλάνες (Wounded Fields), a documentary on Agios Sozomenos”