Rhodes (his will):

In his last will, he provided for the establishment of the Rhodes Scholarship.  Over the course of the previous half-century, governments, universities & individuals in the settler colonies had been establishing travelling scholarships for this purpose.  His awards fits this pattern; it provided scholarships for male students from territories under British rule or formerly under British rule & from Germany to study at Oxford (Rhodes's alma mater).  His aim was to promote leadership marked by public spirit and good character, and to "render war impossible" by promoting friendship between the great powers.

and see Chapter I pages 4, 38

 

Epicureanism:

see Chapter I page 45, Chapter IX page 315 and above page 342

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Classical ethic ( & “happiness”):* see EndNote<A>

The Greek word for happiness is eudaimonia.  Most Greek philosophers were eudaemonistic, which may linked closely to virtue.

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philanthropy:

private initiatives for the public good, focusing on quality of life; it is in contrast to business initiatives, private initiatives for private good (focusing on material gain) and state endeavours, public initiatives for public good (the provision of public services); Plutarch (2nd century AD) used the Greek concept of philanthrôpía to describe superior human beings.  In the Middle Ages (5th century AD to 15th century AD) it was superseded by Caritas charity, selfless love, valued for salvation & escape from purgatory.  Charity aims to relieve the pain of a particular social problem (not the root cause of the problem)

 

soma:

Greek, meaning “body”

 

φιλάνθρωπος:

ancient Greek, loving mankind, humane, benevolent, tender-hearted, and, in weaker sense, kind, courteous; of animals that attach themselves to men (dogs), gentle;  appealing to human feeling; benefaction, endowment, gratuity

 

Lessing:

see Chapter I, page 20

 

Aristotle (describing tragedy’s effects- philanthropic):

in his Poetics (335 BC) Aristotle (as a reply to Plato) defends the purgative power of tragedy.  A perfect tragedy will lead to pity and fear; this is reflected in Sophocles’ Oedipus the King. 

“Tragedy is an imitation of an action that is serious, complete, and of a certain               magnitude…through pity and fear effecting the proper purgation [catharsis] of these emotions.” 

Catharsis provides a means by which to satisfy the claims of both ethics and art.  The goal of tragedy is not suffering but the knowledge that issues from it.  The most powerful elements of emotional interest in tragedy are reversal of intention or situation (peripeteia) and recognition scenes (anagnōrisis), each is most effective when it is coincident with the other.

 

Peripeteia:

the English form is peripety, a reversal of circumstances, or a sudden turn of events or an unexpected reversal, especially in a literary work.

 

Callicles:

484- late 5th century BC, Athenian political philosopher, student of the sophist Gorgias; notable speaker in Plato’s dialogue Gorgias; an advocate of Realpolitik (an oligarchic amoralist), stating it is natural & just that the strong dominate the weak & unfair for the weak to resist oppression with laws to limit the power of the strong; he asserts the institutions & moral code of his age were not divinely inspired but were established by humans looking after their own interests; he was  influential to modern political philosophers, notably Nietzsche (in his master-morale & slave-morale)

 

Alcibiades.

see Chapter I, page 4

 

Kalokagathia:

a phrase used by classical Greek writers (initially by Herodotus) to describe an ideal of gentlemanly personal conduct, especially in a military context.  The phrase is adjectival, with 2 adjectives- beautiful and good

 

Protagoras:

see Chapter IX page 311

 

Nietzsche (transvaluation):

see Chapter I, page 24 and Chapter VII, page 239