InBetween Lost and Found

[00:00:02]Howdy y'all, Namaste. [00:00:03]And welcome back. [00:00:05]Continuing on this philosophical quest [00:00:07]as we're continuing in unit three [00:00:12]and starting chapter nine,

[00:00:17]I'm kind of proud of that title. [00:00:19]We've got a couple different [00:00:22]you put use punctuation... It could be “In between, [00:00:27]or it could be “In between Lost [00:00:30]Two different meanings,

[00:00:32]But hopefully by the end of this less less [00:00:36]end of this lesson / lecture / [00:00:38]chapter or whatever you want to call it, [00:00:42]So just a disclaimer. [00:00:44]This is my second time recording it.

[00:00:46]Everything went wrong the first time [00:00:48]this will be the last time [00:00:51]But it's also the goal. [00:00:53]This is this chapter is divided [00:00:57]I'll give you a quick overview

[00:00:59]And the goal is to get this all done [00:01:03]Any college student should be able to pay [00:01:07]That's a normal period of a lecture. [00:01:10]So, and any professor should be able to get [00:01:14]So that's what we're going to do.

[00:01:16]75 minutes starting now. [00:01:19]Actually, we already started. Okay. [00:01:20]So this unit, like I said, or this chapter [00:01:25]So we start with comparative theology. [00:01:27]A comparative theology is another method

[00:01:31]So in the past we've studied [00:01:34]Comparative theology is basically just [00:01:37]on steroids, right? [00:01:38]We're just instead of using one anchor, [00:01:42]to anchor our discourse, we're going

[00:01:45]And so I'll say more about that method [00:01:49]to interrogate and question [00:01:53]about what this anchor does [00:01:57]discursive, ethically, [00:02:00]So we'll think more deeply about what does

[00:02:04]Then we're going to dive back into Plato's [00:02:07]allegory of the cave just briefly. [00:02:10]So in chapter eight, [00:02:11]remember the title of Chapter eight [00:02:16]And we talked a lot about that,

[00:02:19]out of the cave and the journey back down [00:02:23]This turning [00:02:28]but not so much about the little soul. [00:02:30]So Socrates uses this word, [00:02:34]“psycherion” - this little soul

[00:02:36]And so thinking about we want to think [00:02:40]What's going on with that [00:02:41]sort of language of the little soul [00:02:45]So remember, [00:02:47]he says, we have to turn the whole soul,

[00:02:52]So we'll [00:02:53]go back in and interrogate and investigate [00:02:57]Then we'll turn to another Plato, [00:02:59]another dialog by Plato [00:03:03]And the symposium is a series of speeches

[00:03:09]five speeches. [00:03:10]We're going to look at two of them [00:03:14]we're going to look at is a dialog [00:03:18]Socrates gives a speech, [00:03:21]that he'd had with his teacher,

[00:03:24]So we'll learn what she has to say [00:03:28]or erotic love, and particularly [00:03:32]By the way, I don't know if I mentioned it [00:03:37]from an illness. Been sick all week. [00:03:38]I think it's the Rona, but,

[00:03:43]And so I know my voice [00:03:47]We're also going to investigate what [00:03:49]Diotima calls Metaxy or “the inbetween.” [00:03:53]So the first word of this [00:03:55]chapter title is in between.

[00:03:58]So Metaxy, what is it? [00:04:00]What is Diotima trying to do with that? [00:04:02]In betweenness, we talked a little bit [00:04:06]I mentioned Heidegger’s [00:04:07]You know, definition of a human person

[00:04:11]“the in-betweenness [00:04:14]and we talked about the upward journey [00:04:17]and the in-between in between [00:04:21]realm, you know, where the sun shines [00:04:25]philosophy happens in this in-between.

[00:04:27]So we'll think a little bit more about [00:04:31]What's going on here? [00:04:32]What's Plato trying to do with this? [00:04:34]Metaxy or in between-ness? [00:04:36]Then we're going to turn to something

[00:04:38]and look to turn our attention [00:04:43]and look at the passage from the Greek [00:04:49]on these [00:04:50]little three little stories [00:04:53]and then finally we'll

[00:04:54]try and wrap all this stuff together [00:04:57]to that idea again about the whole soul, [00:05:01]and the whole saw the “psycherion” [00:05:06]And what does that mean [00:05:09]and the kind of questions

[00:05:12]So without further ado [00:05:13]and with that big overview, [00:05:17]You know, keep and keep in mind [00:05:21]for the sight of the trees. [00:05:22]So we're going to dig into the trees and

[00:05:25]But let's make sure that we keep it [00:05:28]and the overall thing that we're trying [00:05:32]All right. [00:05:33]So I'm also going to try and throw [00:05:37]So just to recap, right,

[00:05:39]three unit threes on the dialogs of Plato. [00:05:42]We've already looked at [00:05:45]an excerpt [00:05:46]from Plato's Republic, [00:05:49]We previously

[00:05:52]which is also from book [00:05:56]Now we're going to turn more towards [00:06:01]particularly this dialog [00:06:04]And then after this, for the next chapter, [00:06:09]dialog, which is another dialog

[00:06:12]And one of the things [00:06:13]that we're looking for right now, [00:06:16]to Eros. [00:06:17]In the past, we've looked at logic, right? [00:06:20]We had a whole whole chapter of chapter

[00:06:25]And now we're turning to [00:06:27]the idea of desire. [00:06:29]And then when we get to the Phaedrus, [00:06:31]the relationship between logic and desire [00:06:35]and rhetoric when we get to the Phaedrus. So

[00:06:39]comparative theology so a quick review [00:06:42]Right. [00:06:42]So in chapter two, [00:06:46]What does our knowledge stand? [00:06:47]On what grounds?

[00:06:49]Our discourse, what grounds our knowledge? [00:06:51]We need to have some sort of firm basis [00:06:55]so that we can have meaningful [00:06:58]you know, with other humans, [00:07:02]beauty, freedom, goodness, ethics,

[00:07:06]Right. [00:07:06]So what what's what can hold [00:07:09]our knowledge and our discourse together [00:07:13]You know, our member, [00:07:17]Boots that keep you grounded.

[00:07:28]So epistemology, we're trying [00:07:32]And so we looked at Immanuel Kant [00:07:36]or we're talking about [00:07:38]And Kant pointed out, [00:07:42]for knowledge, the source foundation,

[00:07:47]Right. [00:07:47]But he also emphasized that we need it [00:07:53]I think we have to have something [00:07:57]they can anchor our knowledge [00:08:01]in a society

[00:08:04]you know, [00:08:05]everybody has a different opinion [00:08:08]or something. Or nothing really matters. [00:08:10]So we have to have something that anchors [00:08:14]particularly about knowledge,

[00:08:18]And as Kant said, you know, since [00:08:22]we just have to stipulate something [00:08:26]to follow Descartes, you know, stipulating [00:08:29]But we already showed why that can't [00:08:33]So instead we turn back

[00:08:36]So since we can't anchor knowledge [00:08:40]to, but Hume has proved [00:08:45]Then maybe we should do what [00:08:46]which is anchor knowledge [00:08:50]And right now we're going along

[00:08:53]our knowledge in these discourses [00:08:59]Now, one of the things that Plotinus did [00:09:03]Plato's Dialogs can anchor from academic [00:09:07]I mean, you know, [00:09:08]philosophy that comes from the academy

[00:09:12]And Plotinus said, you know, [00:09:14]to anchor our discourse, [00:09:17]You can't just pick and choose and say, [00:09:19]all right, I want to analyze this text [00:09:22]But then if this if I interpret

[00:09:26]that line, then you know, what is it all [00:09:30]So all of the texts have to anchor us. [00:09:32]We have to make sure [00:09:33]that our interpretations are consistent [00:09:37]Of Plato.

[00:09:38]Otherwise, we wind up with cognitive [00:09:42]And the logic of it all just breaks down. [00:09:44]And then it's, [00:09:48]so in other [00:09:48]words, we have to use all of the texts,

[00:09:52]Right? [00:09:53]So Plotinus -- one of the things [00:09:55]I haven't talked about before [00:10:00]called the Parminides Dialog [00:10:05]Plotinus said this is kind of a

[00:10:08]Now, oddly enough, we're not really [00:10:11]this semester, [00:10:15]but we're not going to read it [00:10:17]But one of the reasons that Plotinus [00:10:19]many other, you know,

[00:10:23]And the reason they were ignoring [00:10:26]attention to it, it would like breakdown [00:10:31]But in this text, [00:10:35]the ontological relationship [00:10:40]And so,

[00:10:41]you know, if good is one, [00:10:46]if there is one thing that is good, [00:10:50]And then any many, [00:10:54]must participate in that one. [00:10:56]Well, we'll look at that in a minute.

[00:10:59]But a key point from this section [00:11:05]only functions as an anchor [00:11:08]to the extent that you tie yourself to it. [00:11:12]Right. [00:11:12]Or as I say, in poker, we're all in right?

[00:11:15]Other words, the anchor for the anchor [00:11:19]which is anchor us to a particular [00:11:23]and try to see this text from all around, [00:11:25]to the anchor, right. [00:11:26]For you to drop your anchor in,

[00:11:28]You're only tied to the text. [00:11:31]Then it's not performing its function [00:11:33]You can call it an anchor, right? [00:11:35]But it's not doing its ontological [00:11:39]So previously we talked about

[00:11:42]just being, you know, a biological father, [00:11:46]donating sperm or something [00:11:50]Likewise, to be an anchor we have to tie [00:11:53]ourselves to [00:11:56]Some comparative theology

[00:11:58]the comparative the theological method. [00:12:00]As I said, it's [00:12:03]So we've got two different anchors [00:12:06]So one canon of text [00:12:09]but then we've got another canon of texts

[00:12:12]And both of these have to function [00:12:16]meaning we have to tie ourselves to them [00:12:19]Well, it's [00:12:21]We're going to kind of journey [00:12:26]which means we have to

[00:12:27]lift our anchor right to journey requires [00:12:31]But then so joining in the other tradition [00:12:35]that we have to like really commit to it [00:12:39]even if it's just for a period of time, [00:12:41]Sojourn is like journeying somewhere,

[00:12:44]other people, getting another text, [00:12:48]Really making it our home, [00:12:52]and then return to our home [00:12:55]text or home anchor [00:12:58]But with a changed perspective, right.

[00:13:00]In that [00:13:01]because these anchors are where we get [00:13:04]So who am I? Where am I and why am I here? [00:13:08]Then as we expand, as we sort of [00:13:11]journey, lift

[00:13:15]and then lift our anchor and return [00:13:19]about those fundamental questions [00:13:23]So comparative [00:13:27]often like that. [00:13:28]So the founder or a father,

[00:13:33]professor Frank Clooney, Francis Clooney's [00:13:38]University and formerly at Boston College, [00:13:43]But I know him from Harvard [00:13:47]you know, anointing me with my [00:13:50]with my doctorate degree or whatever.

[00:13:54]So we've talked about Clooney previously. [00:13:56]I mentioned this book [00:14:00]and the last chapter [00:14:04]in order to anchor our discourse, [00:14:08]another through these texts,

[00:14:13]This time we're going to shift [00:14:18]And this other book, [00:14:20]Theology After Vedanta [00:14:24]sort of the foundation of text [00:14:28]And one of the things that he says in

[00:14:33]talking about comparative theologians, [00:14:36]traditions, [00:14:40]which does not require response [00:14:42]The theologians likewise refuse [00:14:48]Faith claims to mere safe

[00:14:51]Knowledge, taken seriously, changes [00:14:56]In other words. [00:14:57]Right. [00:14:57]We've got to really commit to that anchor. [00:15:00]And so the anchor only functions

[00:15:04]that you tie yourself to it, [00:15:08]Right. [00:15:09]And a text can only anchor philosophical [00:15:14]sincerely, genuinely, [00:15:17]respectfully, and even reverently

[00:15:22]So I'm going to try [00:15:25]little sections [00:15:28]you know, why do I tell dad that jokes? [00:15:30]What? Why do I tell dad jokes? [00:15:33]Because he usually laughs

[00:15:35]at my dad brunch. [00:15:38]Okay. [00:15:39]Moving on a section two, Hank. [00:15:42]So in chapter eight, so we talked about [00:15:46]the chapter eight

[00:15:50]We talked a lot about that upward journey. [00:15:52]But now I want to go back [00:15:55]What do we mean by that little soul or [00:15:59]This is a very unusual term, [00:16:03]Doesn't really occur

[00:16:07]There is another philosopher, Epictetus, [00:16:10]who uses it once [00:16:13]we know that through Marcus [00:16:16]you don't need to know all this, [00:16:19]carrying a corpse. Right.

[00:16:21]And so he describes a human [00:16:24]But it's not it's not a term [00:16:28]but it's it's a term [00:16:31]So then, you know, I really wanted to dive [00:16:36]and see like of the few times

[00:16:41]Are there any sort of like, [00:16:43]Is there any consistencies? You know? [00:16:45]So using this word in a consistent way and [00:16:49]So let's look at this one. [00:16:52]This is

[00:16:52]a passage from the Republic [00:16:55]of the cave that we looked at last time [00:17:01]or little soul to describe people [00:17:05]Right. [00:17:05]People who are using the skills

[00:17:07]that they have, [00:17:11]and their intellect, using those skills [00:17:15]Right. [00:17:15]These skills are tools [00:17:18]or to liberate, like a knife

[00:17:22]Or provide your own meal. [00:17:23]A knife can be used to provide food [00:17:26]The knife can be used [00:17:29]can be used to liberate people [00:17:33]release them from their bondage.

[00:17:36]But he uses the word little souls [00:17:38]who are using these tools in a way [00:17:43]They're only concerned with their own [00:17:47]It's people who are selfish and clever [00:17:51]To that end,

[00:17:55]What about the word? [00:17:56]The phrase whole soul or “hole psyche”? [00:17:59]Now, in Greek, the word “hole” can mean “each” [00:18:03]or “every” or “whole”. [00:18:06]In fact, it’s where

[00:18:08]It's just the same word. [00:18:09]So “hole psyche” [00:18:13]“every soul,” [00:18:17]And so where we saw it in [00:18:21]was this “metanoia” right there.

[00:18:23]The “little soul” goes up on this journey [00:18:29]to see the truth, to see the light [00:18:31]But then Socrates says [00:18:34]and turning around where this little soul [00:18:39]in order to educate,

[00:18:43]And he said education [00:18:47]It's not putting knowledge into souls [00:18:50]But instead, you know, recognizing [00:18:54]and the eyesight is already there, [00:18:58]right, turn the whole body,

[00:19:02]So that's one of the ways [00:19:05]“hole psyche”, [00:19:07]in the Phaedrus dialog, [00:19:10]And that's where that's one of the places [00:19:14]you know, rather

[00:19:18]But then he does so using this phrase, [00:19:22]So good to think about the relationship [00:19:25]or the “psycherion” [00:19:27]And also remind ourselves that in English [00:19:30]we have the words mind and soul.

[00:19:34]So previously [00:19:37]Got that anthropology. [00:19:39]One of the first principles [00:19:41]What does it mean to be a human person? [00:19:43]Any human person is going to have

[00:19:46]Body, soul, mind, spirit, [00:19:50]and in English, “soul” and “mind” [00:19:54]or at least different meanings, [00:19:57]It depends on the person and the context, [00:20:00]but they are different words

[00:20:02]In Greek you don't have that. [00:20:03]In Greek you have the word “psyche”. [00:20:04]Psyche means mind, and soul [00:20:09]in that one word, right? [00:20:10]So maybe we could call it

[00:20:14]recognizing that little soul [00:20:18]kind of have different meanings. [00:20:19]But Socrates just uses the word “psycherion” [00:20:24]carrying both of those meanings. [00:20:25]Now he uses this terms, so

[00:20:28]”psycherion” our little soul, [00:20:31]Also in the theater, this dialog is [00:20:35]It's another text on epistemology. [00:20:37]And there he uses it [00:20:40]In the allegory of the cave,

[00:20:44]that are egocentric, [00:20:47]that are clever [00:20:50]and these other philosophical schools [00:20:55]They're only concerned [00:20:59]not with the one, not with those

[00:21:02]So like I said, [00:21:03]in when we turn to the Phaedrus dialog [00:21:07]the whole soul, the “hole psyche” is eternal [00:21:12]So you know, the way that he defines [00:21:15]I want to talk briefly about the

[00:21:19]the Parmenides dialog, [00:21:21]since we're not looking at that text [00:21:25]So in the Parminides dialog, [00:21:29]like I said, between Socrates [00:21:31]The roles are reversed there

[00:21:32]Usually Socrates kind of like the winner [00:21:36]he clearly loses to Parminides [00:21:39]argues that if you're going to talk [00:21:43]of goodness, forms of [00:21:46]justice, form of,

[00:21:48]then shouldn't there [00:21:52]shouldn't just be one form that is good. [00:21:54]And then how do you reconcile that one [00:21:59]Or beautiful things or beautiful [00:22:02]So what's the relationship

[00:22:07]or just person or something? Like that. [00:22:09]So what's the relationship [00:22:12]Now, this is a super, super difficult [00:22:16]I would love to spend [00:22:20]but, you know, how can you have like

[00:22:26]One of the ways I [00:22:27]found successful is this [00:22:31]So my my daughter [00:22:35]pretty good at soccer. [00:22:37]But, you know, when she was

[00:22:38]When she was much younger, [00:22:40]I was going to one of her soccer games [00:22:45]I was thinking philosophy [00:22:50]team in quotes. Right. [00:22:52]So there were nine players on the team

[00:22:56]They're wearing matching jerseys [00:22:59]but they weren't acting like a team. [00:23:01]It's just like if you've ever seen [00:23:05]you know, especially grade school kids, [00:23:08]with one mindset,

[00:23:12]They don't always even think about like, [00:23:13]which direction should I kick the ball [00:23:17]They just like ball kick, right? [00:23:19]And so this is the way [00:23:22]is like all these nine different players

[00:23:26]They weren't really working as a team [00:23:29]But then something changed. [00:23:31]I remember this one particular day as one [00:23:35]something changed and all of the players [00:23:40]They started working together.

[00:23:42]They started, you know, [00:23:44]They started passing to each other [00:23:46]and anticipating passes [00:23:50]So nine different bodies, nine [00:23:52]different little souls,

[00:23:56]So that relationship between team-ness [00:24:01]The team isn't anything [00:24:04]It's not like you go get a bunch [00:24:08]This doesn't work like that, right? [00:24:10]The team, what makes these players,

[00:24:15]is how they function together, [00:24:18]So then the One team becomes manifest [00:24:21]through the way that these many players [00:24:26]So that's kind of what we mean [00:24:29]So the One and the Many, the one team IS

[00:24:36]but many players are not necessarily [00:24:39]They could be working [00:24:41]but to manifest team-ness, [00:24:46]with one [00:24:50]Right.

[00:24:51]So part [00:24:52]entities discusses this not quite [00:24:55]But in dialog in his dialog [00:24:57]with Socrates called Parminides Dialog, [00:25:01]where the good is one

[00:25:04]The many is the one [00:25:07]And therefore [00:25:10]we only get out of the cave together. [00:25:12]It requires [00:25:15]Everybody in society

[00:25:19]This metanoia of the whole soul that. [00:25:22]Oh my goodness. [00:25:22]What was the dad joke here? [00:25:24]Oh, I remember the dad joke now. [00:25:27]So so yeah, I have this

[00:25:29]have this fond memory, [00:25:32]and building sandcastles [00:25:37]But then my mother took the urn away [00:25:40]punch. [00:25:42]All right.

[00:25:44]Next section in section [00:25:49]It's a very provocative erotic title. [00:25:51]So next, I'm going to look at this, [00:25:55]one of the most famous ones called the [00:26:00]And these these folks got together

[00:26:01]and they began by saying, man, [00:26:04]We had too much of a party last night. [00:26:06]Let's do it again. [00:26:07]This time taking a little bit [00:26:10]sort of inspired or intoxicated,

[00:26:16]that they're having with one [00:26:17]another, spirit of dialog [00:26:21]And they their their conversations [00:26:23]turn on Eros or erotic love. [00:26:27]What does it mean?

[00:26:30]So this is called an erotic dialog [00:26:33]these five speeches by five different [00:26:37]characters in Plato's discourse. [00:26:40]Giving their perspectives on what are we? [00:26:42]There's little odes to erotic love

[00:26:47]And I just want to mention two of them [00:26:49]One of them [00:26:53]The scientists are a medical doctor [00:26:56]Marcus, [00:27:00]he says

[00:27:00]that he begins by saying, [00:27:04]I noticed that what we call erotic [00:27:07]love, it's [00:27:10]I see it everywhere. [00:27:11]I see it between not just between humans,

[00:27:15]and even between plants and, you know, [00:27:18]the sort of erotic attraction that draws [00:27:23]And he says Eros, [00:27:25]therefore, is kind of a force of nature, [00:27:30]Right. But also a natural force.

[00:27:33]Eros is a force of nature, [00:27:38]Then we get finally to a speech [00:27:42]by Plato sorry, a speech by Socrates. [00:27:45]Now, when Socrates gives his speech, [00:27:48]isn't a big fan of speeches.

[00:27:50]We'll see this again [00:27:53]He's not a big fan of speeches [00:27:55]because that phrase describes writing [00:27:59]the seed”, also speeches [00:28:02]Right.

[00:28:02]What Socrates cares about [00:28:05]So even when he gives his speech [00:28:10]in the symposium, he says, Actually, [00:28:14]I'm going to give a speech, [00:28:17]I'm going to remind I'm going

[00:28:18]to tell the story about this dialog [00:28:22]And that's sort of like a story [00:28:24]within the story of the story [00:28:26]anyway, it doesn't matter [00:28:30]that happened

[00:28:33]and it's a dialog [00:28:36]So this teacher in this case was a woman [00:28:40]Now, Diotima was, [00:28:44]but could also be sort of a nickname [00:28:48]referring to another real woman

[00:28:53]was a very was [00:28:58]Definitely the most powerful woman [00:29:01]And she was also seemed to have [00:29:05]And there was a plague that was going on [00:29:09]So the

[00:29:11]it was a war. [00:29:12]And they just the the ruler, Pericles, [00:29:16]you know, just leave the bodies out there, [00:29:18]like as a warning to people not to attack [00:29:22]But then that caused disease. Right.

[00:29:25]So then a plague broke out [00:29:30]And then so Aspatia [00:29:34]you know, disturbed by that ethically, [00:29:37]but also, you know, medically [00:29:40]and looked

[00:29:45]you know, causing this plague anyway. [00:29:47]Aspasia is also by the way, I'm [00:29:50]especially this [00:29:54]and I love that game played it all [00:29:57]and Aspasia is a main character

[00:30:02]Socrates is also a character in that. [00:30:04]And so in if you played Assassin's Creed [00:30:09]you play Kassandra or Alexei was in the [00:30:14]and then she goes to a symposium [00:30:19]And at that symposium, she meets Aspasia.

[00:30:23]Anyway, just the [00:30:25]with what we're doing - does it? maybe it does. [00:30:30]this discourse that Socrates recounts [00:30:35]So in this when, you know, [00:30:38]and she gave me this lesson on erotic love

[00:30:42]and tell it to you, recount it to you [00:30:46]Right. The sort of back and forth dialog. [00:30:48]And I want to get, [00:30:50]and read the dialog because the dialog, [00:30:55]for philosophy

[00:30:59]which we're having, even though when I'm [00:31:02]Nevertheless, this is what we're doing [00:31:05]but I want to give you [00:31:07]so that you can understand [00:31:09]And then we'll do a recap at the end.

[00:31:11]But so quick preview [00:31:14]Diotima says that Eros, [00:31:17]erotic desire can use [00:31:21]but we're talking about a particular [00:31:25]And Eros.

[00:31:26]Eros is also a character [00:31:30]by the name Cupid and other traditions [00:31:34]you know, [00:31:38]Right, shooting [00:31:41]And she

[00:31:42]says that Eros is neither mortal [00:31:45]but something in between mortal [00:31:50]So mytaxi meaning in between, [00:31:54]title of this chapter, right? [00:31:55]In Between Lost and Found.

[00:31:59]So take special note of that term [00:32:03]then she says that Eros, the God [00:32:08]He's in between mortal and immortal. [00:32:10]That Eros was conceived right [00:32:15]which are conceived through discourse, but

[00:32:19]which is conceived through intercourse. So [00:32:22]here, talking about conception [00:32:24]of the idea through intercourse of ideas. [00:32:28]But Eros was conceived [00:32:32]So Penia

[00:32:34]is another name means poverty, right? [00:32:37]Lack of absence, incompleteness [00:32:41]and personified [00:32:46]and so conceived by the Union of Penia [00:32:50]and Poros. Poros is

[00:32:53]and resource and resourcefulness, [00:32:56]Anyway, Poros had a party [00:33:00]Then he was filled with spirits [00:33:03]and got drunk, [00:33:08]Penny slid into those DMS.

[00:33:10]A little Netflix and chill.. [00:33:13]All right. [00:33:14]So enough preview [00:33:16]but let's now like turn actual [00:33:20]Okay so this comes from Plato's symposium

[00:33:23]paragraphs 201D - 212c [00:33:28]a mix of translation by Harold Fowler [00:33:34]and then my own sort of translation [00:33:38]But so a memory of a memory [00:33:41]All this kind stuff, but nevertheless

[00:33:45]of this dialog or discourse. [00:33:47]All right. [00:33:47]So Socrates begins the speech [00:33:51]at the symposium. Right. [00:33:53]I had this chat with my erotic professor.

[00:33:56]I teach the woman, [00:33:58]about erotic love named [00:38:21]Eros is between wisdom and ignorance. [00:38:28]So Diotima continues. [00:38:31]Right?

[00:38:31]This is just a part of her speech, but [00:38:35]what she what's [00:38:38]So using Eros, Eros [00:38:42]Right. [00:38:43]Newton's second law of motion F equals M

[00:38:47]force equals [00:38:51]This desire is a force [00:38:55]to cause things to happen. [00:38:57]Right? Actions and reactions. [00:38:58]Eros is a drive, a force of nature.

[00:39:03]That force begins at the primary level. [00:39:06]The primary erotic force that humans [00:39:12]right? A force [00:39:16]Especially after puberty, actually. [00:39:19]Especially during puberty. Right.

[00:39:21]So that humans first feel this drive, [00:39:24]this desire, this erotic desire [00:39:29]Right. [00:39:29]As the scientists in Plato's Symposium [00:39:34]are prevalent throughout nature

[00:39:40]As we know now in 2022, the erotic force [00:39:46]in the [00:39:48]this text is even observable [00:39:52]Right. [00:39:52]Quarks in everything

[00:39:55]that mass and matter bends space time [00:40:01]So it's a force that that draws [00:40:04]things together it's kind of contrary [00:40:08]But a force that draws things together. [00:40:11]Now Diotima

[00:40:14]So it starts with this sort of drive [00:40:18]and erotic desire for sex and physical. [00:40:22]Physical. You know what I'm talking about? [00:40:24]I think you know what I'm talking about. [00:40:25]But Diotima says: If you control that

[00:40:30]Right, begins [00:40:35]But if controlled and mature, then [00:40:41]and climb the ladder a little bit more [00:40:46]Right. [00:40:47]So, you know,

[00:40:50]you know, it's like, oh, [00:40:54]And you have dinner and you're like, [00:40:58]But then over time, you either [00:41:01]back, swipe and right again, or [00:41:04]you know, or

[00:41:04]that becomes a desire for this [00:41:08]To know their heart, another mind, to know [00:41:13]So then that desire [00:41:14]for physical attraction, [00:41:18]a desire for an emotional connection

[00:41:21]So climb using that arrows that arrows. [00:41:24]The point is right is an important [00:41:28]that desire is always a desire [00:41:32]For something that you don't have. [00:41:33]You can't desire something that you have

[00:41:36]you don't have, right. [00:41:37]If you're hungry, you desire food. [00:41:40]When you get food, [00:41:42]Right? [00:41:43]Like beginning of the morning

[00:41:48]Then at the end of the day, [00:41:52]man food just like repulses you, right? [00:41:54]Like you don't have any desire for food [00:41:58]all day. Right? [00:41:59]So desire is born from a lack.

[00:42:03]Hunger is a desire that's borne [00:42:07]Once you get that food, then the hunger [00:42:12]So the desire is only there and [00:42:18]If you're hungry, then you go after food, [00:42:23]But Diotima is saying that Eros can --

[00:42:27]right -- it can be used [00:42:31]then it can help us to climb [00:42:33]So if you have a desire for sex, get busy [00:42:37]cigarette moment right [00:42:41]You know what I mean by that, right?

[00:42:42]That's that's when the desire for what [00:42:48]You got you got lucky. [00:42:50]It's fun times. [00:42:51]Cigarette... that desire is over. [00:42:53]And then you're like, Well,

[00:42:55]whatever it is, right? [00:42:57]But Diotima is like, well, if you take [00:43:01]It's a force that can drive us higher [00:43:05]So first of is a desire for human bodies. [00:43:07]Then it's a desire for the psyche. Right?

[00:43:10]And beginning [00:43:13]But then gradually, Diotima says, [00:43:17]to see that every soul, every heart [00:43:21]every mind, every psyche “hole psyche”, [00:43:26]every

[00:43:31]And therefore worthy of freedom [00:43:35]Right. [00:43:36]So this drive that begins and puberty [00:43:41]drive for physical contact [00:43:44]then becomes a desire

[00:43:49]Right. Which a love for the soul. [00:43:52]And then that becomes a love recognizing [00:43:56]Every soul deserves [00:44:00]and then that drives us up the ladder, [00:44:04]Therefore, Diotima says this force

[00:44:06]drives us towards the desire for laws [00:44:10]that ensure freedom and justice [00:44:16]and for each body [00:44:20]Diotima [00:44:20]doesn’t stop there, though, right?

[00:44:22]That can keep going [00:44:25]We don't have these laws [00:44:28]we have a desire not only for the laws, [00:44:32]For some sort of existential purpose. [00:44:35]So as one makes perpetual progress,

[00:44:40]driving force for goodness, beauty, [00:44:46]It's a force that moves bodies [00:44:48]to take action to liberate prisoners [00:44:53]That force that causes one to go back [00:44:58]about at the beginning

[00:45:02]Moving on. [00:45:04]So this is if you've been paying attention [00:45:07]right then maybe you're seeing [00:45:12]what we did in chapter two [00:45:15]Right, which comes from book

[00:45:18]knowing, rational knowing, [00:45:22]And then in the last chapter, [00:45:25]we talked about how those correlate [00:45:30]Right. [00:45:31]We we using our imagination, the person

[00:45:35]Remember this upward journey of [00:45:39]Socrates says at first [00:45:43]but then they'll be able to see images of [00:45:48]Then they'll be able to see the things [00:45:52]words and numbers and rational entities

[00:45:56]to see the light of the sun itself, writes [00:46:01]justice, goodness, beauty, [00:46:05]The outermost mapping race is building on [00:46:10]The same divided line [00:46:13]These ways of knowing, ways of being

[00:46:18]First we have a desire for bodies, [00:46:22]Then we have a desire for laws. [00:46:24]Then we have a desire for justice. [00:46:26]And that justice or harmony, beauty [00:46:29]is the existential driving force

[00:46:33]and hopefully determines [00:46:38]Feel me? [00:46:41]okay. [00:46:42]Moving on then to section for Lost [00:46:44]Time for another dad joke.

[00:46:46]All right. [00:46:46]So we've been talking about sex and [00:46:51]Right. [00:46:52]So what did that anchor say during sex? [00:46:55]This just in

[00:46:59]talking about news anchor. [00:47:00]This just in. [00:47:02]All right. [00:47:02]Quick review. [00:47:03]So comparative theological methods. So

[00:47:06]comparative theology is a method [00:47:08]and it's a method [00:47:10]So we've got our one anchor here. [00:47:12]Well, we've got one anchor [00:47:16]So we've got lots of different texts

[00:47:18]So all these texts together [00:47:22]but then we got another anchor, right? [00:47:23]So we're going to [00:47:24]in order to journey from one to another, [00:47:28]So this phenomenology on steroids,

[00:47:33]these platonic text and platonic dialogs [00:47:37]Reading, reading them across one another [00:47:42]right. [00:47:42]But an anchor only functions [00:47:45]that you tie yourself to it.

[00:47:46]So we've got to be committed, [00:47:50]but also have this other text [00:47:52]So this sort of back and forth, journeying [00:47:56]between these two canons of text [00:48:00]to another canon requires

[00:48:03]So journeying requires [00:48:05]making a new commitment [00:48:09]to sojourn there to make that our home [00:48:14]those texts seriously and commit ourselves [00:48:19]Right.

[00:48:19]But then lift our anchor again [00:48:22]But the point of doing all of this, right? [00:48:24]The point of the anchor itself [00:48:29]so that we can understand [00:48:32]Who am I? Where am I? Why am I here?

[00:48:35]So if we've performed this journey [00:48:38]I guess, you know, of [00:48:42]another canon of texts, [00:48:46]and then return then that that journey, [00:48:50]a different understanding of ourselves

[00:48:54]Right? [00:48:54]So then that makes that journey [00:48:58]Understand it gives us a new perspective, [00:49:02]that we've been looking at [00:49:04]that we hadn't considered

[00:49:07]Makes sense? Word. So let's look at this. [00:49:11]Another text. [00:49:12]So we're shifting away. [00:49:13]I'm going to take the dialogs of Plato [00:49:17]Right?

[00:49:18]So lifting our anchor, putting our anchor [00:49:22]This body of text is also Greek. [00:49:25]And so comes [00:49:26]from the from the Greek New Testament. [00:49:30]The Gospel of Luke.

[00:49:31]Gospel of Luke was written [00:49:35]right around the year 85 C.E. [00:49:38]We know pretty [00:49:42]So we don't know who wrote it. [00:49:45]We don't know his name or anything.

[00:49:47]The author doesn't tell us his name. [00:49:49]It's attributed to this guy named Luke. [00:49:51]We don't know much about Luke either. [00:49:53]We don't even really know his name. [00:49:55]But what we do know from reading the text

[00:49:58]is that he's wicked [00:50:01]He's a very, very skillful writer, [00:50:06]You can study the text of Luke and Acts, [00:50:09]you know, just as literary masterpieces [00:50:13]He's somebody who's not Jewish,

[00:50:17]but he himself [00:50:21]But he's somebody [00:50:24]a major conversion and a major [00:50:28]that turning around seems to have happened [00:50:32]other this other guy named Paul

[00:50:36]Right. But [00:50:38]this guy, Luke, he wrote to [00:50:40]two books and both of those books [00:50:44]So one of the books is The Gospel of Luke [00:50:49]you know, he tells the story of Jesus

[00:50:52]that Jesus taught [00:50:55]So the story of the things [00:50:58]then he has another volume, Volume [00:51:03]which occurs [00:51:05]And then it's

[00:51:08]that put his words, [00:51:12]They do what He did. [00:51:13]They used his life and his teachings [00:51:17]And like Jesus, [00:51:23]So this

[00:51:25]comes from Luke Chapter 15 and occurs [00:51:28]while the Rabbi Jesus [00:51:32]and he's walking to Jerusalem [00:51:36]At that time the, the, [00:51:40]you know, Jerusalem and Israel

[00:51:45]The Romans were oppressing them [00:51:49]and limiting freedoms and all those kinds of stuff. [00:51:54]protest that, and knowing [00:51:58]by the government for doing that, [00:52:01]so this is on his way.

[00:52:02]He's like, I'm going to go [00:52:03]Jerusalem, I'm going to protest, [00:52:05]And I was like, dude, [00:52:07]He's like, I just said that, right? [00:52:09]I know it's going to. Right.

[00:52:11]So anyway, he's on his way to to do that. [00:52:13]And on his way, [00:52:15]And this is one of the teachings [00:52:17]So we're just going to look at it. [00:52:19]That's just the context

[00:52:22]We're not doing all that kind of stuff. [00:52:23]It's not a religion [00:52:26]But instead [00:52:29]We're going to pick up our anchor [00:52:32]We've got to be tied to that anchor

[00:52:35]And so let's read the text [00:52:37]and just read it on its own [00:52:41]And then we'll return come back to Plato [00:52:45]of reading these parables of Lost [00:52:50]being lost and found, have any resonance

[00:52:53]or have anything to say about this [00:52:57]and the whole soul that we've talked, [00:53:02]Word. [00:53:06]all the tax collectors and sinners [00:53:10]Jesus and the Pharisees

[00:53:14]this fellow welcomes centers [00:53:18]So then Jesus told this parable, [00:53:21]Which of you having 100 sheep and losing [00:53:24]one of them does not leave [00:53:28]and go after the one that is lost

[00:53:32]And when he has found that one, [00:53:34]he lays it on his shoulder and rejoices, [00:53:38]his friends and neighbors [00:53:39]saying to them, Rejoice with me, for [00:53:43]That was lost

[00:53:45]just to. [00:53:45]So I tell you, [00:53:48]there will be more joy in heaven over one [00:53:53]99 righteous persons [00:53:59]or what woman having ten silver coins.

[00:54:02]If she loses one of them does not light [00:54:06]sweep the house and search carefully [00:54:09]And when she has found it, [00:54:12]and neighbors saying, Rejoice with me, for [00:54:18]Just so I tell you,

[00:54:20]there's no joy in the presence [00:54:24]There is joy in the presence [00:54:28]who turns around same where the melanoma [00:54:32]then, Jesus said: [00:54:34]there was a man who had two sons.

[00:54:37]The younger of them said to his father, [00:54:39]give me a share of the property [00:54:42]So he divided the property among them. [00:54:45]A few days later, the young son gathered [00:54:49]to a distant country and there squandered

[00:54:55]When he had spent everything. [00:54:56]A severe famine took over, took place [00:55:00]be in need. [00:55:02]So he [00:55:03]went and hired himself out

[00:55:06]who sent him to his fields [00:55:12]he would gladly have filled himself [00:55:14]that the pigs were eating, [00:55:19]But when he came to himself, [00:55:23]he said, How many of my father's hired

[00:55:28]But here I am dying of hunger. [00:55:32]I will get up and go to my father [00:55:34]I've sinned against heaven before you. [00:55:35]I'm no longer worthy [00:55:38]Treat me like one of your hired hands.

[00:55:40]So he set off and went to his father. [00:55:43]But while he was still far off, [00:55:47]his father saw him [00:55:52]He ran and put his arms around him [00:55:55]Then the son sent to him.

[00:55:57]And before you I'm no longer worthy [00:56:00]But the father said to his slaves, [00:56:04]The best one. [00:56:05]Put it on and put a ring on his finger [00:56:08]Get the fatted calf and kill it

[00:56:11]For the son of mine was dead [00:56:15]He was lost and is found [00:56:19]and they began to celebrate. [00:56:21]Now his elder son was in the field [00:56:23]and when he came and approached the house,

[00:56:27]and he called one of the slaves and asked [00:56:30]This lady replied, Your brother has come. [00:56:33]Your father's killed the fat calf because [00:56:39]Then the brother [00:56:39]became angry and refused to go in.

[00:56:43]His father came out [00:56:47]but he answered his father, Listen. [00:56:49]For all these years, [00:56:52]And I have never disobeyed your command. [00:56:54]And yet

[00:56:55]you have never given me a young goat [00:56:59]But when this son of yours came back [00:57:03]with prostitutes, you killed [00:57:07]Then the father of the son. [00:57:09]You are always with me.

[00:57:11]And all that is yours. [00:57:13]All that is mine is yours. [00:57:15]But we had to celebrate and rejoice [00:57:18]because this brother of yours was dead [00:57:23]He was lost and has been found

[00:57:30]all right. [00:57:31]End of that. I'm [00:57:33]I'm going to pitch it over to you. Right. [00:57:35]This would be a good, [00:57:37]good thing

[00:57:39]Right? How does this text fit in? [00:57:41]How does going over and so joining in this [00:57:45]on the whole soul [00:57:49]But I'm going to do a little bit of that [00:57:51]but mostly lived most of it to you,

[00:57:54]So since we talked about you know, [00:57:59]All right. [00:57:59]So, there was this guy right? [00:58:03]And this is walking out through the woods [00:58:05]just chilling, just like in nature,

[00:58:09]And all of a sudden [00:58:13]Right. [00:58:13]And this bear’s all like looking at him [00:58:18]And this bear starts charging him. [00:58:20]And he is now he has no defense.

[00:58:21]He has nowhere to run, nowhere to hide. [00:58:23]He's in trouble. [00:58:24]So he does the only thing [00:58:27]So he does the only thing that he can [00:58:31]And he says, dear Lord, please

[00:58:38]And lo and [00:58:38]behold, that bear that was run [00:58:42]It sat down on its hind legs and put its [00:58:45]front legs up like this. [00:58:48]And it said a prayer and it said,

[00:58:51]Thank you, Lord, for the food, [00:58:57]ha ha, branch. [00:59:00]Okay. [00:59:00]So compared to theology, [00:59:04]So an anchor only functions as an anchor

[00:59:09]And as Professor Clooney said, knowledge [00:59:11]taken seriously changes [00:59:15]Right. [00:59:15]So how does this parable about lost [00:59:20]and that sort of thing turning around

[00:59:24]how does it change how we understand? [00:59:28]“psycherion” - this little soul [00:59:32]So previously we talked about the upward [00:59:35]Right and that those little soul [00:59:38]But then this little soul should be filled

[00:59:42]right there. [00:59:43]Right. [00:59:43]The first sentence [00:59:46]Let's compare human nature, pathos [00:59:49]to an education,

[00:59:53]or the “paideias” the rearing, child rearing, right? [00:59:57]Raising a little soul up into an adult [01:00:02]to an experience like this. [01:00:03]And he gives the allegory, the cave [01:00:07]to see the sun.

[01:00:07]But then he says, [01:00:10]right now [01:00:13]So we began that's [01:00:16]Each of you must go down [01:00:22]To dwell in the cave with the others.

[01:00:24]And to then turn the whole soul. [01:00:29]Right. So, he says [01:00:31]education is not what other people say, [01:00:34]into souls that lack it, [01:00:38]It's not like putting sight into eyes

[01:00:41]These people can already see. [01:00:44]They already have. [01:00:45]They can think for themselves. [01:00:46]They have souls already. Right. [01:00:48]But education

[01:00:52]and what this little soul needs to do [01:00:57]So maybe whole soul is kind of like a team [01:01:00]The many functioning as the one right [01:01:07]We saw in the section. [01:01:08]Then on Diotima - right

[01:01:14]that is conceived from a resourceful [01:01:20]that is currently lacking. [01:01:22]Right. [01:01:22]So we don't have this thing [01:01:23]that we desire, just like you're hungry

[01:01:27]Then you eat the food. [01:01:28]You don't desire it anymore, right? [01:01:30]So that Eros comes from something [01:01:34]And so that desire for what we're lacking [01:01:38]an existential drive

[01:01:42]And justice, right? [01:01:44]So that it but it can happen in, [01:01:47]you know, in increments [01:01:51]Right? One rung of the ladder at a time. [01:01:54]So beginning with a desire

[01:01:57]But then that can be transcended [01:02:02]About justice, freedom, beauty, [01:02:05]Right. [01:02:06]Then we talked about the [01:02:08]where we didn't really talk about,

[01:02:12]this these [01:02:17]Now I want to think again [01:02:18]about the upward journey [01:02:22]As Socrates said, each of you must go down [01:02:27]and to hear them into speech.

[01:02:29]Bringing back that Nelle Morton quote, [01:02:33]Right. [01:02:33]In order to turn - metanoia - that turning [01:02:38]The Many IS the One [01:02:43]without freedom for everyone

[01:02:47]there, then no one is free. [01:02:49]Without justice for everyone [01:02:52]there is no justice - as Parminides said: [01:02:54]Justice is one. [01:02:56]So then you can't have justice.

[01:02:58]Justice can't “Be” [01:03:02]Justice is the being of the many. [01:03:03]So these many instances of justice [01:03:07]So if justice is to be one, [01:03:11]Feel me?

[01:03:12]without [01:03:13]justice and freedom for the whole soul, [01:03:16]for each soul and for every soul [01:03:20]without justice and freedom [01:03:23]There is only the shadow of justice

[01:03:27]and the shadow of freedom In other words, [01:03:31]we only get out of the cave together [01:03:37]Seems like a good place [01:03:38]to end for me [01:03:41]And just, you know, just over an hour

[01:03:45]or made it underneath the wire of my [01:03:49]I hope that you took a lot away from it. [01:03:50]I hope you enjoyed it. [01:03:51]And damn, [01:03:54]quality recorded this time because

[01:03:58]But anyway, I hope you enjoy it. [01:03:59]I look forward to seeing you for our next [01:04:02]next stop on this philosophical quest. [01:04:04]One, we'll turn to the erotic dialog of [01:04:09]Plato between Socrates and Phaedrus.

[01:04:13]Peace out.