ethics and trouble

Ethics as a resultance of CLASS NON INVOLVEMENT

a article compile by Henryk Szubinski

the learned response of actually physical educative basis is often the resultance of the classroom environment
as basic as ETHICS by Plato
The real world is a learned or non learned response

IF youre like SOCRATEES
You might imply that being on a WORLD OF IDEAS
you would get there first by a lower energy usage meaning that being unatendive in class is easier than being attentive

So that getting to a planet in a exo planetary system while being less apt to be attentive would = a lower function of involvement that could be as provokative as a classroom fight
Over the basis of what to do with exo planetary or similar EARTH contact

Plato’s theory of Forms or theory of Ideas[1][2][3] asserts that non-material abstract (but substantial) forms (or ideas), and not the material world of change known to us through sensation, possess the highest and most fundamental kind of reality.[4] When used in this sense, the word form is often capitalized.[5] Plato speaks of these entities only through the characters (primarily Socrates) of his dialogues who sometimes suggest that these Forms are the only true objects of study that can provide us with genuine knowledge; thus even apart from the very controversial status of the theory Plato’s own views are much in doubt. [6] Plato spoke of Forms in formulating a possible solution to the problem of universals.

Like all ancient philosophers Plato maintains a virtue-based eudaemonistic ethics. That is to say, human well-being (eudaimonia) is the highest aim of moral thought and conduct; the virtues (aretê=‘excellence’) are the requisite skills and character-traits. If Plato’s support for an ethics of happiness seems somewhat subdued that is due to several reasons. First of all, his conception of happiness differs in significant ways from ordinary views. He therefore devotes as much time to undermining the traditional understanding of the good life as to describing his own conception. Second, Plato regards happiness as a state of perfection that is hard to comprehend because it is based on metaphysical presuppositions that seem both hazy and out of the realm of ordinary understanding. Hence there is not — as there is in Aristotle — much talk about happiness as a self-sufficient state of the active individual; the emphasis is, rather, on problems and difficulties that need to be solved. Third, Plato’s moral ideals appear both austere and self-abnegating: the soul is to remain aloof from the pleasures of the body; communal life demands the subordination of individual wishes and aims. The difficulties of assessing Plato’s ethical thought are compounded by the fact that it was subject to various modifications during his long life. In Plato’s early works, the so-called Socratic dialogues, there are no indications that the search for virtue and the human good goes beyond the human realm. This changes with the growing interest in an all-encompassing metaphysical grounding of knowledge in Plato’s middle dialogues that leads to the recognition of the ‘Forms’ — the true nature of all things, culminating in the Form of the Good as the transcendent principle of all goodness. Moral values must be based on an appropriate political order that can be maintained only by leaders with a rigorous scientific training. Though the theory of the Forms is not confined to human values but embraces the nature of all there is, Plato at this point seems to presuppose no more than an analogy between human affairs and cosmic harmony. The late dialogues, by contrast, display a growing tendency to see a unity between the microcosm of human life and the order of the entire universe. Such holistic tendencies would seem to put the attainment of the requisite knowledge beyond human boundaries. Though Plato’s late works do not display any readiness to lower the standards for knowledge as such, in his discussion of cosmic order he leaves room for conjecture and speculation, a fact that is reflected in a more pragmatic treatment of ethical standards and political institutions.

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