- Feb 2024
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ecourse.auca.kg ecourse.auca.kg
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O n the other, we have a new valorization o f work, particularly manual labor, that achieved its most conscious formulations in the propaganda o f the English Lollards, who reminded their followers that “Thenobles have beautiful houses, we have only work and hardships, but it is from our workthat everything comes” (ibid.; Christie-Murray 1976:114—15)
On a theme of work: it also connects to the "Chinese feminism" and with the later devaluation of housework. If the laborers started a phylosophy of value in their work for their employers, as something the working class, they themselves, gave to the nobles. I wonder, how it affected the perception of the unpaid labour at dwellings of the workers themselves.
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Many heretics shared the ideal o f apostolic poverty19 and thedesire to return to the simple communal life that had characterized the primitive church
now that i think is more of a counterreaction to existing order together with the idea of putting the First Next to God figure to 1) the way of living more familiar to peasants(that being the majority, so, coherent) 2) devote oneself to the spiritual, as the "Next to God person should"
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denied the existence o fPurgatory,
Purgaotry is indeed a big tool to manipulate people by scaring them with something that cannot be disapproved. So they were destroying a weapon of the Church more than the mean of afterlife system. But I wonder, if Purgatory is non-existent, then what happens if the soul had done horrendous things? Where murderers, thieves and even corrupt popes and priests go, to Limbo? Religion has a functuonal side to it and no matter if the potential of afterlife punishment actually stopped potential "sinners" from their deeds, it did play a role in calming the victims` urge to restore justice.
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However, the heretics’ challenge wasprimarily a political one, since to challenge the C hurch was to confront at once theideological pillar o f feudal power, the biggest landowner in Europe,
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Although influenced by Eastern religions brought to Europe by merchants andcrusaders
so this worked right?
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” By the thousands, heretics were burned atthe stake, and to eradicate their presence the Pope created one o f the most perverse institutions ever recorded in the history o f state repression; the Holy Inquisition (Vauchez1990:162—70)
Which Pope are we talking about? For "The Pope" i found at least 3 contenders. It`s hard to check the sources shown
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32
Why is this illustration here? "Mortification of the flesh" to show how strongly the religion might move people at trying times?
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Today, little is know n about the many heretic sects (Cathars, Waldenses.The Pooro f Lyon, Spirituals, Apostolics) that for more than three centuries flourished among the“lower classes” in Italy, France, the Flanders, and Germany, in what undoubtedly was themost im portant opposition movement o f the Middle Ages
I see they were washed out after. I wonder how they operated and how many physical evidence left, how much planned to leave. Did they have The Books too?
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Heresy and millenarianism are often treated as one subject, but while a precise distinction cannot be drawn, there are significant differences between the two movements.
By who, general public who knows some historical context, presumably a little of it? Or by people who study the subject and can call themselves an authority in a matter?
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It was not the millenarian movement, however, but popular heresy that bestexpressed the search by the medieval proletariat for a concrete alternative to feudal relations and its resistance to the growing money-economy
so, they stuck to beliefs that deviated from the church`s doctrines as something to oppose "feudal relations and emerging money-economy". Is it because the religious beliefs vere the main tool to manipulatee and keep people obedient during those times or because being moved by religious beliefs were the way medieval people were moved in ganaral, so the easiest way to both move those people and be moved is to not change "the source of movement" , but "a contents of that source" . easier to comprehend, as something familiar
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A typical example o f millenarianism was the movement sparked by the appearance o f the Pseudo Baldwin in Flanders in 1224—25.T he man, a herm it, had claimed tobe the popular Baldwin IX w ho had been killed in Constantinople in 1204. This couldnot be proven, but his promise o f a new world provoked a civil war in w hich the Flemishtextile workers became his m ost ardent supporters (Nicholas 1992:155) .These poor people (weavers, fullers) closed ranks around him , presumably convinced that he was goingto give them silver and gold and full social reform
appearance of millenarianism is a way to tell the change is inquired by society, a big part of it. a lot of unsolved and interesting figures and tales come out of such times
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silver and gold and full social reform
why. silver and gold part
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millenarian
belief in the millennium of Christian prophecy. 2. : belief in a coming ideal society and especially one created by revolutionary action
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Pseudo Baldwin
need research. bc fun
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- Jan 2024
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ecourse.auca.kg ecourse.auca.kg
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all work contributed to the family’s sustenance. W omenworked in the fields, in addition to raising children, cooking, washing, spinning, andkeeping an herb garden; their domestic activities were not devalued and did not involvedifferent social relations from those o f men, as they would later, in a m oney-econom y,w hen housework would cease to be viewed as real work
before activities mainly dominated by both sexes vere basically one thing, just different forms of it
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“Land to the tillers
a headline of the land reform, which was not realised.
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The most important aspect o f serfdom, from the viewpoint o f the changes it introduced in the master-servant relation, is that it gave the serfs direct access to the means o ftheir reproduction.
so, its like in the allegory of the cave: the slow transition happened and they were exposed to the new "light", not hypothetically but on a lived example of something similar, like a possession of their own
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ecourse.auca.kg ecourse.auca.kg
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Belief is concerned with becoming; understanding withbeing
Reminds me of “thinking as a policymaker or as a scientist”. The first depends on the second
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Yes, by the gods, and pretty ridiculous they are, too. They talkabout something they call a “dense interval” or quarter tone 13 —puttingtheir ears to their instruments, like someone trying to overhear what theneighbors are saying. And some say they hear a tone in between, and that itis the shortest interval by which they must measure, while others argue thatthis tone sounds the same as a quarter tone. Both groups put ears before theunderstanding.
If not everyone hears the difference, why would it even be nessecary to measure music and give everyone a sole working theory of tones and intervals? It is important with geometry and architecture, since right measurements mean a building which will not fall on pople`s heads. In music it might be a "true harmony", which one begins to hear as their ear for music improves
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A wise person could probably list them all, but thereare two that are evident even to us
If these two are lawgivers, who is a wise person? A scientist? So, ppl who are lawgivers and not scientists dispute about which sciences to include in an “educational program” and which exact aspects of these sciences to teach(like with astronomy). On the other hand, scientists can be too into their field to cut the unnecessary from the program. +Socrates and the second guy are humble it seems, or, rather, aware of the amount of things there are, so it's impossible to know all of them and call yourself a reliable expert. They're just less wrong than everybody else usually.
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And isn’t one very effective precaution not to let them tasteargument while they are young? I mean, I don’t suppose it has escaped yournotice that when young people get their first taste of argument, they misuseit as if it were playing a game, always using it for disputation. 28 They imitatethose who have refuted them by refuting others themselves, 29 and, likepuppies, enjoy dragging and tearing with argument anyone within reach.G LAUCON: Excessively so.S OCRATES : Then, when they have refuted many themselves and beenrefuted by many, they quickly fall into violently disbelieving everythingthey believed before. And as a result of this, they themselves and the wholeof philosophy as well are discredited in the eyes of others
so, is it better to let them watch experienced people despute first? Just not let the audience in front of who the phylosophy is discredited see the young arguing. if it is about discrediting the phylosophy foremost?
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cooperate with it in turning the soul around
so is dialectics that instrument for "turning a whole body around" which was mentioned on p495
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Who else, then, will you compel to go be guardians of the cityif not those who know best what results in good government, and have dif-ferent honors and a better life than the political?
It's a big question actually, should a philosopher rule the country, or a soldier, or scientist, etc
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Once one has seen it,however, one must infer that it is the cause of all that is correct and beauti-ful in anything, that in the visible realm it produces both light and itssource, and that in the intelligible realm it controls and provides truth andunderstanding; and that anyone who is to act sensibly in private or publicmust see it
So, person forms their understanding of good and evil based on their more or less unique experienceand then just assumes that the good is universal for everyone without even the need to discuss that.
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All in all, then, what the prisoners would take for true realityis nothing other than the shadows of those artifacts
If we think about the propaganda, just keeping people completely blind is less effective than showing them an illusiry version of a real thing. This way, people will think that they KNOW the truth and outsiders talking about any other view on things would be interpreted as trying to push an agenda. So, the pupeteers fed the prisoners with the "shadowy realm" instead of keeping them completely blind
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