Human Suffering That's Never Before Witnessed

The scale is larger, true; the wave-particle duality between our comfortable living rooms and the baked-clay suffering on our television screens is in contrast greater than the experience of medieval generations ever had to reconcile, yes. But, if our witness to the world's suffering is at once more than cosmopolitan and less hands-on than our predecessors', it in no manner invalidates the insights that can be gained from studying their responses.

Besides, eventually e truly one(a) shares in the first-hand experience. decease is the grim bond of brotherhood among all humans, connecting every era.

So they sat down with him upon the ground 7 daytimes and seven nights, and none spake a word unto him: for they saw that his grief was very great.

After this opened play his mouth, and cursed his day.

"Let the day perish wherein I was born, and let the night in which it was said,

perchance the greatest lamentation on the human condition, the most silvery protest against unjust suffering, is found in The Book of Job in the Holy Bible. In this story, a retelling of a well-known ancient Egyptian and Sumerian myth within a Hebrew context, the God-fearing, in-all-ways-decent Job (a non-Jew, curiously) is suddenly stripped of his material possessions, his family and his wellness; he is made hideous with boils, a particularly saddle-sore condition; his status in the eyes of society is cut down to the point where his best friend

devoted such a context, logically one would expect Plato to denigrate the meaning of suffering in the human equation on the basis it is only a temporal "image," a argumentation not unlike that propounded by another near-contemporary, Gautama Buddha. Plato does not. Rather, he treats the image of suffering within the broader consideration "justice" and "injustice.

" His cerebrate is passably straightforward: unless the society one lives in is a " profound" society (and he spends considerable time in The state defining the "good" - suffice it to say for this essay's line of reasoning that usefulness to society is one element), then no one-on-one can be "good". Quite the contrary: it is unthinkable for a good man to live in a sorry society. If he is good, he will be profitless to the society and, hence, bad; or, if he is useful to the bad society, he will of necessity be corrupted.

Now, in Plato's reasoning, a bad society is characterized by injustice. As noted already, the individual in the bad society must be bad - unjust, as is the society. "The Republic places justice as an eye in the soul," notes one observer of Plato's writings - and, as Plato's idealized spokesman, Socrates, winds down to the finishing of his dramatized reasoning in Book IX of The Republic:

grapple now that God hath overthrown me, and hath compassed me with his net.

Plato. The Republic. Reprinted in The Portable Plato, ed. Scott Buchanan, translated by gum benjamin Jowett. New York: The Viking Press, 1958.

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