Erasmus, Praise of Folly
Charlie MacDonald
2/4/2011
Philosophy 1.) In Joe Sachs translation of, Aristotle’s on the soul and on Memory and Recollection, we are presented with the idea that our soul is broken up in to the contemplative and the practical forms of intellect. We use our contemplative and practical intellect to identify what is good for us, so that our desires reflect our needs. Although, they both work towards the same goal, both are separate and depend on ineffable forces for success. The contemplative intellect is fueled by our curiosity for knowledge. Aristotle was a major believer in contemplation because he believed that living a contemplative life is how humans should live. A contemplative life allows humans to lead a morally sound life. The more humans engage in contemplation, the closer they are to their gods and the happier they will be. The contemplative intellect is our capacity to determine the potentiality of the practical intellect. The practical intellect is our response to our contemplation. Contemplation can prolong political disasters and prevent us from using practicality. But, we have no choice but to contemplate because to understand we must contemplate and to act morally we must be able to understand. Being able to understand is being able to grasp the potentiality of something. Misunderstanding something’s potentiality is the reason leading a practical life is more difficult. It is human nature to contemplate. Distinguishing the two intellects is tricky because Aristotle stresses that we are one soul part of a larger one. However, if it is the same soul producing practical and contemplative intellect, how can life be divided into these two things? Our individuality controls our actions. So, our contemplative is what makes us what we are and our existence is the reason we act (practical). Practicality and contemplation are distinctions within our intellect. Contemplation is to be looked at as human nature, it helps us understand.
2/4/2011
Philosophy 1.) In Joe Sachs translation of, Aristotle’s on the soul and on Memory and Recollection, we are presented with the idea that our soul is broken up in to the contemplative and the practical forms of intellect. We use our contemplative and practical intellect to identify what is good for us, so that our desires reflect our needs. Although, they both work towards the same goal, both are separate and depend on ineffable forces for success. The contemplative intellect is fueled by our curiosity for knowledge. Aristotle was a major believer in contemplation because he believed that living a contemplative life is how humans should live. A contemplative life allows humans to lead a morally sound life. The more humans engage in contemplation, the closer they are to their gods and the happier they will be. The contemplative intellect is our capacity to determine the potentiality of the practical intellect. The practical intellect is our response to our contemplation. Contemplation can prolong political disasters and prevent us from using practicality. But, we have no choice but to contemplate because to understand we must contemplate and to act morally we must be able to understand. Being able to understand is being able to grasp the potentiality of something. Misunderstanding something’s potentiality is the reason leading a practical life is more difficult. It is human nature to contemplate. Distinguishing the two intellects is tricky because Aristotle stresses that we are one soul part of a larger one. However, if it is the same soul producing practical and contemplative intellect, how can life be divided into these two things? Our individuality controls our actions. So, our contemplative is what makes us what we are and our existence is the reason we act (practical). Practicality and contemplation are distinctions within our intellect. Contemplation is to be looked at as human nature, it helps us understand.