INTRODUCTION Through several chapters, the author of Kings has emphasized Yahweh’s faithfulness and mercy to the Northern kingdom. He sent prophets to the Omride kings, and gives Jehu’s dynasty four generations. But when they’ve persisted in sin, their time is up. THE TEXT “In the twenty-seventh year of Jeroboam king of Israel, Azariah the son of Amaziah, king of Judah, became king. He was sixteen years old when he became king, and he reigned fifty-two years in Jerusalem . .... Read more
Strikingly, Hobbes, like Thomas, treats gratitude under the heading of justice: “Justice of actions is by writers divided into commutative and distributive: and the former they say consisteth in proportion arithmetical; the latter in proportion geometrical. Commutative, therefore, they place in the equality of value of the things contracted for; and distributive, in the distribution of equal benefit to men of equal merit. As if it were injustice to sell dearer than we buy, or to give more to a... Read more
From Book 1 of the Discourses on Livy: FOR WHAT REASONS THE ROMANS WERE LESS UNGRATEFUL TO THEIR CITIZENS THAN THE ATHENIANS Whoever reads of the things done by Republics will find in all of them some species of ingratitude against their citizens, but he will find less in Rome than in Athens, and perhaps in any other Republic. And in seeking the reasons for this, speaking of Rome and Athens, I believe it was because the Romans had less... Read more
Socrates’ explanation of his willingness to submit to the laws of Athens, from the Crito. Since he owes the city his very existence, he has no right to renounce the laws when they turn against him: Soc. “And was that our agreement with you?” the law would say, “or were you to abide by the sentence of the State?” And if I were to express astonishment at their saying this, the law would probably add: “Answer, Socrates, instead of opening... Read more
A few quotations from Renaissance writers on the subject of ingratitude, drawn from Catherine Dunn’s excellent 1946 CUA dissertation on the subject: Lodowick Bryskett argued that ingratitude was contrary to reason: “How shamefull a thing is it therefore to man, that brute beasts should give him examples of gratitude; and he contrariwise, on whom God hath bestowed so great a gift as reason to discerne the good from the bad, should rather follow the example of the worst sort of... Read more
Xenophon describes the Persian training of boys in the Cyropaedia (1.2.6-7), highlighting the effects of ingratitude: “The boys go to school and give their time to learning justice and righteousness: they will tell you they come for that purpose, and the phrase is as natural with them as it is for us to speak of lads learning their letters. The masters spend the chief part of the day in deciding cases for their pupils: for in this boy-world, as in... Read more
Some excerpts from Aristotle’s discussion relevant to gratitude in Nicomachian Ethics. First, a treatment of the reasons for making return on a benefit received (from 9.1): “But who is to fix the worth of the service; he who makes the sacrifice or he who has got the advantage? At any rate the other seems to leave it to him. This is what they say Protagoras used to do; whenever he taught anything whatsoever, he bade the learner assess the value... Read more
Katherine Marsh writes in the March 13 TNR that parenthood is not what it was cracked up to be. Instead of bringing fulfillment and happiness, it turns out that parenthood is difficult, and a number of recent articles and studies have suggested that parents are more “sad, distracted or depressed” than non-parents. There is even evidence to show that “having a child isnow the best indicator of whether someone will end up in ‘financial collapse.’” Parents have become more isolated... Read more
Derrida captures the aporia of responsibility very nicely in this passage: “Saying that a responsible decision must be taken on the basis of knowledge seems to define the condition of possibility of responsibility (one can’t make a responsible decision without science or conscience, without knowing what one is doing, for what reasons, in view of what and under what conditions), at the same time as it defines the condition of impossibility of this same responsibility (if decision-making is relegated to... Read more
According to Jan Patocka, the Roman order represents a new stage in the history of responsibility because it represents a single entity toward which all are responsible: “the Roman principality presents the problem of a ne responsibility, founded upon transcendence in the social context as well, a responsibility towards a State that can no longer be a community of persons who are equal in respect of their freedom. From then on freedom is determined not by relations among equals (compatriots)... Read more
Leithart
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