What makes defeat so painful is just the awareness that the other has won. It hurts to lose because it feels so good to win.
In our lives a dog is a dog rather than a former wolf, and it surely is not a cat, a difference that means an enormous amount to some people.
We live in a technocratic culture. We worship at the altar of technology. Our lives are increasingly shaped by the machinations of the techies. It is vital, therefore, for all of us to think hard about the role the technical plays in our lives.
Modern science is a vast attempt to homogenize the universe. Aristotelian science, by contrast, remains faithful to our lived experience, and thus conceives of the world as essentially heterogeneous; composed of different kinds of beings.
The earth is, of course, not the geometric center of the universe. But it is certainly the center of our lives.
The great virtue, I think, of studying Aristotle - and, more importantly, taking him seriously as a possible teacher - is that he presents an alternative view of both science and the world.
Anyone who studies the contemporary phenomenon of global warming, or who fears the insidious impact that the smartphone is having on our lives, or who remembers that there are enough nuclear warheads on enough intercontinental ballistic missiles to destroy human civilization with some ease, understands that modern technology threatens, indeed is likely, to overwhelm us.
Mathematics is realm altogether, one that is cold, hard, objective, necessary, clear and thus utterly non-human. Nonetheless, it is enormously useful as a means, to "turn the soul around from becoming to being."
Postmodernism - and is that term used much any more? - is simply a reiteration of the sophistic or the rhetorical worldview.
First and foremost, note that Plato always wrote dialogues, and never attempted to produce a theoretical or scientific treatise. This is a big clue for me. From beginning to end, Plato was aware of the limits of theoretical and technical reasoning, and his dialogues are a massive exploration.
It may well seem that Plato does suggest techne is the best model for moral knowledge. In other words, it may seem that his goal is to establish an expert or authority in the field of the good-bad, just-unjust.
Even before Plato, techne was conceived as knowledge of a determinate field that could be mastered by "the expert". Such a person becomes an authority to whom laypersons should, in their dealings with that field, defer. Techne typically results in a useful result.
If you want to understand what it means to be afraid, what fear as experienced by human beings is, then your focus must shift. No longer will you be satisfied with mechanical, physiological, neurological accounts. For this inquiry will require you to observe closely what human beings feel, sing, think, write and say to one another.
