By Phyllis Schlafly
Over three Million Copies Sold!
Celebrate 50 years because the liberate of Phyllis Schlafly's enormous A selection now not an Echo, the publication that introduced the conservative resurgence of the overdue twentieth century. This distinct up to date and elevated variation comprises 50 percentage new fabric putting the ebook in its ancient context and employing the book's classes to the problems of this present day.
Read Online or Download A Choice Not an Echo (50th Anniversary Edition) PDF
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Extra info for A Choice Not an Echo (50th Anniversary Edition)
For this reason, we try to become knowledgeable – which is just another way of saying that we try to become virtuous. I argue that we cannot find clear, textual, support for any claim that Socrates considered virtue and happiness to be logically connected (in the way they would be if virtue were either necessary or sufficient for happiness). I also argue that such claims are irrelevant to Socrates’ project. Given Socrates’ views concerning how desire for happiness manifests itself, a contingent, nomological connection – like the fact that virtue offers the only hope for controlling one’s happiness – is sufficient to motivate Socrates’ audience to endeavor to become virtuous.
This must also be the case. Are not the miserable unhappy? It seems so to me. Is there anyone who wishes to be miserable and unhappy? It doesn’t seem so to me, Socrates. Then Meno, no one wishes for bad things if no one wishes to be [miserable] like that. For what is being miserable other than desiring bad things and attaining them? (77e5–78a8) Now, if we understand all uses of “S desires x” to be identical to “S desires apparent x,” then we are forced to read 78a8 as follows: “For what is 20 21 Penner and Rowe also argue that editors have punctuated 77d7 incorrectly and say that the placement of a full stop (period) rather than a comma at 77e2 shows the passage to be consistent with the Gorgias.
Happiness, misery, virtue, and vice are the candidates for which a determination must be made. Guided by the Euthydemus, we will see that in order to classify these we will have to make a fourfold distinction. On the one hand, we will have to distinguish conditional goods and bads from unconditional ones. On the other hand, we will have to separate self-generated goods and bads from othergenerated ones. We can now deepen our understanding of what it is to be a neither-good-nor-bad. When Socrates says that all actions and objects are neither-good-nor-bad, he is saying that they are all conditional, othergenerated goods.
A Choice Not an Echo (50th Anniversary Edition) by Phyllis Schlafly