#callicles

[ttamarshall]

Over and Inside Fjaðrárgljúfur Canyon, by Sam J (@callicles)

[limefwog]

Socrates: you're saying it's ok to be a bottom?

Calliclese: no comment.

[rhodybelo]

Callicles

illustrated film style for a documentary called:

'When the Mob Came'

Is “cancel culture” a real thing?

In this feature film, documentarian Caylan Ford tries to answer these questions by turning the lens on her own life and cancellation experience. This is a story of media credulity, political calculation, betrayal, and obsession. It re-litigation of Plato’s Gorgias dialogue and tests Socrates’ claim that “to do injustice is more to be avoided than to suffer injustice, and that the reality and not the appearance of virtue is to be followed above all things.”

Produced by Still Waters Studio, in Association with Vek Labs Inc.

[hasdrubal-gisco]

the much mocked roooles based order was only viable while there was someone (recently the united states; the british, french, and ottoman empires before them) willing to enforce order. with the collapse of pax americana, war will become mundane until someone new comes out on top. not that there's inherently anything morally wrong with this, but the reality is great nations have always acted like pimps and small nations like whores

[ancientsstudies]

Villa Borghese by callicles.

[rosechata]

callicles

[kebriones]

I like seeing actual classicists and stuff being obsessed with alcibiades, it makes me feel less insane. Yes I will read your paper about why Callicles in the Gorgias is actually meant to be Alcibiades . I think you're reaching but I understand completely, I love and support you.

[ma-come-mai]

«Le masse non ascoltano la verità. Chi le illude diviene facilmente il loro padrone, chi tenta invece di distruggere le loro illusioni è sempre la loro vittima.»

C’era un famoso oratore nel mondo antico che era nemico di Socrate: Callicle. Cosa aveva di speciale questo Callicle? Era quello che oggi potremmo definire un imbonitore. Perché? Perché diceva alla gente quello che la gente voleva sentirsi dire. Callicle sapeva anticipare l’opinione popolare e adattarvi il proprio discorso, così da catturare sempre il consenso della folla.

Usava spesso nei suoi discorsi parole-chiave come: «libertà», «patria», «democrazia», «diritti», «cambiamento», parole cioè che facessero presa sulla gente. Parlava senza mai dire nulla di concreto, senza sbilanciarsi troppo. Parlava cioè quella lingua che oggi si chiama «politichese». Opposta alla figura di Callicle vi è invece Cassandra, colei che nonostante la veridicità delle sue parole, viene trattata come una folle e creduta soltanto quando ormai è troppo tardi. Perché? Perché Cassandra a differenza di Callicle non conosce l’arte della parola.

Ma perché la gente non smaschera i tanti Callicle di oggi e di ieri? La risposta ve la fornisce Orwell in quel capolavoro che è 1984. Ricordate il bipensiero? Il Partito nel romanzo di Orwell impone alla gente le sue verità e l’attimo dopo smentisce quanto ha detto, ma non importa, la gente continua a credergli. Vi suona familiare?

La massa è più che disposta ad essere ingannata. Chi parla con sincerità viene spesso deriso e frainteso e negli agoni politici il popolo da la sua preferenza a chi invece lo seduce e lo lusinga. Costui riscuote sempre un grande successo perché sfrutta le speranze e le paure del suo uditorio; alimenta tali speranze con grandiose promesse, condannando all’oblio le tante “Cassandre”, che continuano a gridare la verità.

Guendalina Middei, anche se mi conoscete come Professor X (su fb)

[buddhisms-theory-of-happiness]

Many people including Buddhists say that the path to happiness is to free ourselves from attachments to wealth, status and etc., and not to be swayed by likes and dislikes.

Callicles, an ancient Athenian political philosopher who is an advocate of embracing desires, mocked such people by saying, "If being free of desires is the greatest happiness, then stones and corpses must be the happiest."

Indeed, stones are attached to nothing, and corpses have no likes or dislikes. Callicles' observation is sharp.

[quotesoutofseason]

On Tyranny

***

> Consider the fatherland to be your estate, the citizens your comrades, friends your own children, your sons the same as your life, and try to surpass all these in benefactions

***

> Many present-day scholars start from the historicist assumption, namely, that all human thought is “historical” or that the foundations of human thought are laid by specific experiences which are not, as a matter of principle, coeval with human thought as such. Yet there is a fatal disproportion betwen historicism and true historical understanding. The goal of the historian of thought is to understand the thought of the past “as it really has been,” i.e., to understand it as exactly as possible as it was actually understood by its authors. But the historicist approaches the thought of the past on the basis of the historicist assumption which was wholly alien to the thought of the past. He is therefore compelled to attempt to understand the thought of the past better than it understood itself before he has understood it exactly as it understood itself. In one way or the other, his presentation will be a questionable mixture of interpretation and critique.

***

> According to Socrates, there does not seem to be an essential difference between the art of managing the household and that of managing the affairs of the city: both are called by him “the royal art.”

***

> a teacher of tyrants has to appear as a hardboiled man; it does not do any harm if he makes his pupil suspect that he cannot be impressed by considerations of a more noble character.

***

> Even a perfectly just man who wants to give advice to a tyrant has to present himself to his pupil as an utterly unscrupulous man. The greatest man who ever imitated the Hiero was Machiavelli.

***

> The desire which Xenophon or his Simonides ascribes to Hiero, or the ruler, is fundamentally the same as the erotic desire for the common people which Plato’s Socrates ascribes to Callicles. Only because the ruler has the desire to be loved by “human beings” as such is he able to become the willing servant and benefactor of all his subjects and hence to become a good ruler

***

> The beneficent ruler will be loved by his subjects, he will be passionately desired by human beings, he will have earned the affectionate regard of many cities, whereas he will be praised by all human beings and will be admirable in the eyes of all.

***

> Desire for “inextinguishable fame,” as distinguished from desire for love, enables a man to liberate himself from the shackles of the Here and Now. The beneficent ruler is praised and admired by all men, whereas he is loved mainly by his subjects: the limits of love coincide normally with the borders of the political community, whereas admiration of human excellence knows no boundaries

***

> The city is essentially the potential enemy of other cities

***

> When Hiero distinguishes between the wise and the just man, he implies that the just man is the good ruler. Accordingly, he must be presumed to understand by justice political justice, the justice which manifests itself in helping friends and hurting enemies. When Socrates assumes that the wise man is just, he understands by justice transpolitical justice, the justice which is irreconcilable with hurting anyone.

***

> Xenophon’s Simonides is an “economist”; he rejects the gentleman’s view of what is most desirable in favor of the view of the “real man”; he would be capable of going to any length in “contriving something”

***

> the ultimate and complete principle of preference to which Simonides refers in the Hiero is the pleasure which agrees with the nature of real men.

***

> misologist view that a political teaching may be “morally and politically false … in proportion as (it is) metaphysically true.”

***

> leading his discussions, as far as possible, “through the opinions accepted by human beings

***

> Praise as distinguished from compulsion suffices for the guidance of gentlemen, and the gods delight at gentlemanliness

***

> whatever is, in fact, beyond the range of social and historical verification, is forever relegated to the realm of opinion (doxa)

***

> That is to say that the philosopher has to be a pedagogue and has to try to extend his (direct or indirect) pedagogical activity indefinitely. But in so doing, he will always sooner or later encroach on the field of action of the statesman or of the tyrant, who themselves also are (more or less consciously) “educators.”

***

> Whenever there has been a powerful and effective tyrant contemporary with the philosopher, it is precisely on him that the philosopher lavished his advice, even if the tyrant lived in a foreign country

***

> played out on the historical plane of active social life where one argues by acts of Work (against Nature) and of Struggle (against men

***

> the “great individual” of whom Pascal speaks (who will not always learn, but who does learn some things in the strict sense of the term), might not have solved it long ago and “definitively” (even if not a single individual has as yet noticed it).

***

> Thus, while recognizing that the tyrant has “falsified” (verkehrt) the philosophical idea, we know that he has done so only in order to “transpose it (verkchren) from the realm of abstraction into that of reality

***

> Machiavelli’s longing for classical virtù is only the reverse side of his rejection of classical political philosophy

***

> Those modern readers who are so fortunate as to have a natural preference for Jane Austen rather than for Dostoievski, in particular, have an easier access to Xenophon than others might have

***

> it is both noble and just, and pious and more pleasant to remember the good things rather than the bad ones.”

***

> noble work is the synthesis effected by the classics between the morality of workless nobility and the morality of ignoble work

***

> The utmost in the direction of universality that one could expect is, then, an absolute rule of unwise men who control about half of the globe, the other half being ruled by other unwise men.

***

> Constitutional” authority ought to be given to the equitable men (epieikeis), i.e., to gentlemen

***

> megaloprepreia (which is commonly rendered by “magnificence)

***

> Certainly an attachment to beings which prompts one to serve them may well be called love of them

***

> the political man is consumed by erotic desire, not for this or that human being, or for a few, but for the large multitude, for the demos

***

> Xenophon’s Cyrus is a cold or unerotic nature. That is to say, the ruler is not motivated by true or Socratic eros because he does not know what a well-ordered soul is. The ruler knows political virtue, and nothing prevents his being attracted by it; but political virtue, or the virtue of the nonphilosopher, is a mutilated thing; therefore it cannot elicit more than a shadow or an imitation of true love.

***

> unqualified attachment to human things as such

***

> try as one may to expel nature with a hayfork, it will always come back

***

> For philosophy and philosophic education are possible in all kinds of more or less imperfect regimes

***

> Plato could not have decided, however provisionally, in favor of the Spartan regime, if the philosopher’s concern with a good political order were absolutely inseparable from the concern guiding his philosophic politics.

***

> There will always be men (andres) who will revolt against a state which is destructive of humanity or in which there is no longer a possibility of noble action and of great deeds

***

> Do we not enjoy every spring although we know the cycle of the seasons, although we know that winter will come again?

***

> Warriors and workers of all countries, unite, while there is still time, to prevent the coming of “the realm of freedom.” Defend with might and main, if it needs to be defended, “the realm of necessity.”

***

> If the classics are right, only a few men will be truly happy in the universal and homogeneous state and hence only a few men will find their satisfaction in and through it

***

> Modern man, dissatisfied with utopias and scorning them, has tried to find a guarantee for the actualization of the best social order.

***

> The modern solution eventually destroys the very idea of a standard that is independent of actual situations

***

> He must command his biologists to prove that every human being has, or will acquire, the capacity of becoming a philosopher or tyrant.

***

> conquest of nature and to the completely unabashed substitution of suspicion and terror for law

***

> any “realm of freedom” is no more than a dependent province within “the realm of necessity"

[worldsandemanations]

Villa Borghese by callicles.

[444namesplus]

Ababa Abaris Abel Abelus Abrahamus Abundantius Acanthio Achillas Acropolistis Adam Adamus Adelardus Adelphasium Ademarus Adephonsus Adhelina Adimantus Adolphus Adriana Adrianus Aegidius Aethalides Aethalos Agathon Agnes Agorastocles Alanus Alaricus Albanus Albertus Albinus Albiorix Alcesimarchus Alcesimus Alco Alexis Alexius Alfredus Alienor Alienora Amadea Amadeus Amalec Amaryllis Ampelisca Andreas Andria Angela Angelus Anna Anselmus Antamoenides Anterastilis Antiochus Antipho Antoninus Apollonius Appendix Aquila Archimedes Argyrippus Ariadna Ariadne Arion Aristobulus Aristophanes Aristophontes Aristoteles Arius Artamo Artemona Arthurus Asa Aspasius Astaphium Augustina Aurelianus Aurelio Aurelius Aureolus Autlesbis Auxilium B Bacchis Baebio Balduinus Ballio Barlaam Bathuel Beata Beatrix Belisarius Benedictus Beniaminus Berengarius Bernardus Bissula Blaedarus Blepharo Branimerus Branimirus Brannimerus Brenamir Bromia Bruno Budimerus Budimiro C Cacistus Cainus Calidorus Callicles Callidamates Callipho Candidus Cappadox Cario Carolus Casimirus Casina Chalinus Cham Chamus Charinus Charmides Christophorus Chrysalus Chrysides Chrysippus Citrio Citro Clarissa Cleareta

Cleomachus Cleopater Cleostrata Collybiscus Cresimirus Crocotium Cunimundus Curculio Curmisagius Cyamus Cylindrus Cynthia Cynthius D Daedalus Daemones Debora Decebalus Delphium Demaenetus Demaratus Demetrius Demipho Demiphones Didacus Dinia Diniarchus Diodorus Dionysia Dionysius Dirsisclaus Diudituslaus Dobrosclavus Domagous Dommagous Domogous Dordalus Dorippa Draccius E Ecbertus Edom Edwardus Egeria Egerius Eleusium Elianor Elianora Eliezer Eligius English Epidicus Epignomus Erasmus Ergasilus Ericus Erotium Esaus Ethelredus Etleva Euclio Eugenius Euhodia Eunomia Eupator Eurydice Eutychus F Feliciana Felicianus Felicitas Ferdinandus Fides Firminus forms Francisca Franciscus Friderica Fridericus G Gaisericus Galileus Gallicles Gamaliel Gaudentius Geisericus Gelasimus Gelasius Gelimer Gensericus Gentius Georgius Gerbertus Gerlachus Gervasius Giddenis Gildasius Gisgo given Godefridus Gorgines Goyslauus Griffinus Gripus Grumio Gualterius Gulielmus Gundulfus Gustavus Gymnasium H Hadrianus Halisca Hamilcar Hanno Harpax Hasdrubal Hegio Helionordis Hellas Henricus Hermes Hesychius Hieronymus Hippocrates Hippolytus Hircanus Hugo Humbertus Hyroeades I Iacobus Iamblichus Ianuarius Iaphet Iaphetus Ignatius Ioannes Iordanes Iosepha Iosephus Iosue Isidora Isidorus Iulia Iustinianus Iustinus J Jeremias Juntinus K Karolus L Labanus Labrax Ladasclavus Lampadio Latin Laurentius Leaena Lemniselenis Lena Leonardus Leonida Lesbonicus Levi Lia Linus Lisia Ludovicus Lyco Lyconides Lycus Lydia Lydus Lysidamus Lysimachus Lystiteles M Maglocunus Manasses Marcion Maria Martina Martinus Mattathias Matthaeus Megadorus Megaronides Melaenis Mellita Menaechmus Messenio Meto Michael Milphidippa Milphio Misargyrides Mnesilochus Moderatus Modesta Modestus Muntimerus Myrrhina Mys N Naim names Neapolio Nechos Nicander Nicanor Nicobulus Nicodemus Nicolaus Noemus O of Olaus Olympio Orontes Orontianus Orontius P Paegnium Palaestra Palinurus Panaetius Panegyris Paphnutius Pardalisca Paris Pasicompsa Patricius Paula Pellio Peniculus Periphanes Perseus Petra Petronella Petrus Phaedria Phaedromus Phanostrata Philadelphus Philaenium Philematium Philippa Philippus Philocrates Philoctetes Philolaches Philomela Philomelus Philopolemus Philoxenus Philto Photinus Phronesium Phygia Pistoclerus Pius Planesium Plesidippus Pleusicles Plutarchus Polybius Polybus Polycarpus Polycletus Polyclitus Polyphemos

Polyphemus Pompilla Pompillus Pomptilla Pompylus Posidonius Pribislavus Procopius Pseudolus Ptolemaeus Ptolemocratia Putiphar Q Quartilla Quintinus R Rachel Radosclavus Radoslavus Raphael Rebecca Renartus Renatus Rhescuporis Roberta Robertus Rodericus Rogerius Roletus Romanus Ruben S Sagaristio Saladinus Salvillus Salvinus Sangarinus Sara Saturio Scapha Sceledrus Sceparnio Scorylo Selenium Sem Semus Sergius Severinus Simo Simon Socration Sophocles Sophoclidisca Sosicles Soteris Sparax Spartacus Sphaerio Stadius Stalagmus Staphyla Stasimus Stephana Stephanium Stephanus Stratippocles Stratophanes Strobilus Sulpicio Syncerastus Syra T Tanais Tanaquil Tancorix Tedusia Tedusius Telestis Terpimerus Testilus Themistius Theodericus Theodora Theodorus Theodosia Theodosius Theopropides Therapontigonus Thestilus Thestylis Thestylus Thomas Tiberius Tlepolemus Tobias Toxilus Trachalio Tranio Triphon Truculentus Turbalio Tycho Tyndarus U Urbanus Ursula V Veronica Vesclevesis Vidus Vincentius Virgo Vitalis Vladimirus Vortigernus Vuissasclavus W Wilielmus Wissisclaus Woiiomyr Y Ysengrimus Z Zeno Zenobius Zenodorus Zenon Zenonina Zenothemis Zoilus

[aurevoirmonty]

"À mon avis, ceux qui ont formulé les lois sont des gens plus faibles, la majorité. Par conséquent, ils établissent les lois en leur faveur, tout comme leur approbation et leur censure, et pour empêcher les plus forts, capables de les surpasser, de prendre l'avantage sur eux, ils les effraient en disant que chercher à surpasser les autres est honteux et maléfique, et que l'injustice consiste à chercher un avantage sur les autres. Car ils sont satisfaits, je suppose, si, étant inférieurs, ils jouissent d'une égalité de statut. C'est pourquoi chercher à avoir l'avantage sur la majorité est conventionnellement considéré comme mal et honteux, et on appelle cela l'injustice."

Callicles | Gorgias de Platon.

[liefdesleven]

callicles and socrates shouldve fucked

[21bwc21]

Johnny Dollar The Callicles Matter All 5 EPs otr old time radio

[ancientsstudies]

Chiesa di Santa Maria ai Monti by callicles.