By Zhou Jianren
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Extra info for An age gone by: Lu Xun's clan in decline
I will also comment on the effect of gymnastic on thumos and how it relates to musical training. In §2 I will address the issue of why, if music is primarily or largely directed at thumos, Socrates says that music is for the “philosophic” part of our nature. Before I examine music’s impact on thumos, I would first like to set aside a worry one might have about discussing the effects of early education on parts of the tripartite soul. The worry is that, because Socrates outlines his educational 41 Socrates simply refers to “the philosophic” (to philosophon) and “the spirited” (to thumoeides).
He distinguishes spirit from reason by appealing to the example of Odysseus. When Odysseus returns to Ithaca (where he is still king) disguised as a beggar, he is treated 25 The text is unclear about whether the disgust is directed at the bodies themselves, the act of corpse-gazing, or at himself for having the desire to gaze at them. Probably all three are intended to some extent, but the second one – the repulsion to the act of corpse-gazing – must be involved if the case is to constitute the kind of conflict necessary for identifying two distinct soul-parts in accordance with the PO.
Beauty, Plato points out, has a compelling psychological effect on us that other kinds of value do not (or at least, they do not unless we have learned to appreciate them in the right way). Whereas identifying an action or a person as moderate or just may leave us unmoved when it comes to choosing what to do or who we want to spend our time with, seeing actions or people as beautiful and admirable necessarily means being drawn to them. We find a striking example of this in the Symposium, where Alcibiades describes the effect that seeing what is “inside” Socrates has had on him.
An age gone by: Lu Xun's clan in decline by Zhou Jianren
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