Worldviews Of The Self In The Golden Ass By Apuleius

In “The Deeds of the Divine Augustus” Augustus portrays Rome as a dignified cut above the rest. In this reading, we learn about the ruling of Augustus and how he feels entirely responsible for all the successes of Rome. I believe that this writing is not a display of the “real Rome” but rather a depiction of its author. Throughout “The Deeds of the Divine Augustus” Augustus repeatedly refers to himself in the text and how all these successes are a result of his leadership. An example of this is when Augustus states, “In my nineteenth year, on my own initiative and at my own expense, I raised an army with which I set free the state, which was oppressed by the domination of a faction.” There are

Since the moment one is born, until one’s life comes to a halting end, he or she is always in a quest to find his or her self. Clearly, the concept of self is rather complex. Humans are different entities, with varied views on the world, which is what makes the universe such an interesting place. Of course, people are born with certain characteristics that become the bases for who he or she is. Yet, the components that fall under the self, such as, self concept, self knowledge, self esteem continue to change. Interestingly enough, the self falls under a specific spectrum. When he or she is young, he or she can merely recognize him or herself. Therefore the self is lost. However when he or she begins school the self he or she fall under one of the two

Methods and Meditations on First Philosophy is a discourse by Rene Descartes, which largely focuses on the nature of humanity and divinity. This essay is a discussion of this discourse, and will summarize, explain and object to various parts of his work. The majority of this essay focuses on Descartes Sixth Meditation, which includes his argument that corporeal things do exist.

First, jealousy leads Commodus and Claudius into a Machiavellian nature to achieve greatness. Previous to Marcus Aurelius’ death, he tells maximus that he wants him to become the next emperor of Rome and that he will bring Rome back to a republic. Marcus’ reasoning for this is, “‘Your faults as a son, is my failure as a father’” (Marcus Aurelius). All Commodus wants from his dad is love and for him to accept him for who he is. Marcus has always been praising Maximus over his own son. When Marcus chooses Maximus over his own son to become Rome’s emperor, Commodus becomes enraged. This drove Commodus to become a vicious villain. This also elicits pathos towards Commodus because his own father does not want him. Commodus begins to realize his father will never love him so he suffocates Marcus before he announced Maximus would be emperor so the throne would be passed down to himself. Commodus is jealous of the amount of love Maximus gets from his father and envy’s him. The

This major event sparked the transition of the Roman Republic to the Roman Empire; however, Plutarch, Suetonius, and Caesar each depict different aspects of this monumental event to show its importance. In Plutarch’s, Roman Lives, Caesar is described through personal anecdotes that show both a ruthless and extremely ambitious side of the political leader, and a humble, more caring side of the soldier. Suetonius portrays Caesar as a manipulative politician, motivated by a need for power. While Caesar himself takes a more militaristic viewpoint of the events. While these authors may have opposing perspectives, it is clear that their depictions describe one of the most important events in history, and that each was written in an attempt to describe the motivations and actions of Julius Caesar which lead to the Roman Civil

In every person, an ego which interacts with the world appears to exist; hence, languages use the basic pronouns, “I” and “you.” However, what can one truly classify as the self? Cognitive scientist Bruce Hood defines an illusion as, “[the] experience of something that is not what it seems.” By this definition, he classifies the self as illusory; humans naturally experience their self, but it does not actually exist. Similarly, in Pablo Neruda’s The Egoist, Neruda contrasts the ego with the natural world, deeming abandoning one’s self a necessary step to obtain lasting satisfaction with existence. Neruda conveys his idea as a physician would a diagnosis; first identifying the problem’s nature, then outlining its effects and solution.

We all need to see our version of our reality reflected back to us by others. It takes an exceptional person to retain their understanding of their identity when others question it, deny it or even set out to destroy it. Many of us cannot withstand such an assault on our sense of self, submitting to the strong, dominating personalities who want to shape the world in their own image. However, it is not only others who have the capacity to bring our fragile sense of reality undone; maintaining one’s self belief also requires withstanding the doubts of self.

In this essay it will be argued that the soul is mortal and does not survive the death of the body. As support, the following arguments from Lucretius will be examined: the “proof from the atomic structure of the soul,” the “proof from parallelism of mind and body,” the “proof from the sympatheia of mind and body,” and the “proof from the structural connection between mind and body.” The following arguments from Plato will be used as counterarguments against Lucretius: the “cyclical argument,” the “affinity argument,” the “argument from the form of life,” and the “recollection argument.” It will be shown that Plato’s premises lack validity and that Lucretius’

In the article ‘A Roman’s Honor’, many characteristics that should apply to all Romans are explained. An important characteristic is selflessness. This simply cannot be expressed by Brutus, as proven by, “Forgetting personal interest [our statesmen] should aim at the public

Apuleius’ The Golden Ass is the oldest Latin novel from around the era of the Roman Empire to survive in its entirety. Because of this fact, it means that this novel is a source of great insight into a first hand account, albeit with fictional prose, of Roman society through the eyes of a well-endowed male, Lucius, the narrator of the novel. Through his travels and his various encounters along the way, both as a man and an ass (not mutually exclusive) we get to experience the many aspects of Roman society and culture. Through the novel, we get to experience their societal attitudes concerning gender, sexuality, and violence. Although, The Golden Ass is written as a fictional prose, for example – there’s no historical evidence of bestial transformations in the Roman Empire, the base of the storytelling in which Apuleius writes from can be seen as a semi-realistic representation and accounts of Roman society at its peak and give us insight into their views on sexuality and gender.

In his only extant work, the poem De Rerum Natura (On the Nature of Things), Epicurean author Titus Lucretius Carus writes of the soul as being inseparable from the corporeal body. This view, although controversial in its opposition to the traditional concept of a discrete, immortal soul, is nevertheless more than a mere novelty. The argument that Lucretius makes for the soul being an emergent property of interactions between physical particles is in fact more compelling and well-supported now than Lucretius himself would have ever imagined.

Roman values and their importance to the state play a central role in Julius Caesar. These values are portrayed as integral to the success of Rome, because the majority of these virtues act in favour of the state. Each person in Roman society has their own role which is part of a more important collective whole. Characters in the play seem to identify more with being a citizen or “soul of Rome” rather than a unique individual (Shakespeare, 2.1.323). The play emphasizes Rome as “an alien society” and analyses the relationship “between Rome and the Romans, who see themselves as ‘citizens,’ rather than ‘men’” (Miles, 2). Shakespeare emphasizes the importance of the state over personal thoughts or feelings: “not that I loved Caesar less, but that I loved Rome more” (Shakespeare, 3.2.21-22). Each of the Roman virtues arises out of a sense of duty to put the state over the self. Following this duty evokes a necessary recognition of

Further to Toner’s earlier claims, writers encountered in this response confirm his observations about, ‘the importance of leisure for the Roman self-image and how it identified one’s place in the social hierarchy’ (James, 2008, p.74). Studying Ancient Roman literary evidence however, can present difficulties. During an earlier study of ‘Reputations’ in Book 1 of this course some single trusted sources could not be cross referenced. These included examples of work from Horace, Plutarch (AD46-AD120) and Cassius Dio (AD155-AD235) where the motivations of some of its production did raise a suspicion of propaganda. This itself is of course one sided and not always a full, accurate picture of true encounters and events.

Seventeenth century philosophers René Descartes and John Locke endeavored to question the views on consciousness, self, and personal identity. They examined belief in God, the certainty of knowledge, and the role of mind and body. The goal of this paper is to deliberate John Locke’s and René Descartes views on “self” and personal identity and how each come to examine how knowledge is captured. René Descartes and John Locke both present arguments that are rational in the discussion of consciousness, self, and personal identity, but each lack conclusive evidence that would provide the proof necessary to believe one or the other philosophies are true.

They disregarded the place of divine-will in their conception of self, basing it on mere experience, empirical evidence and mathematical formulations. This shift of conception is termed 'demythologization', where everything works without a purpose and results from mechanical interaction of particles regulated by universal laws which can be mathematically formulated (Greetham, B., 2006). Consequently, began the search of the self by looking within for purpose and meaning.