tag:blogger.com,1999:blog-19505042.post2714015218476311717..comments2024-01-29T06:02:39.583-08:00Comments on Suzanne's Bookshelf: Plato's parts of the soulSuzanne McCarthyhttp://www.blogger.com/profile/07033350578895908993noreply@blogger.comBlogger6125tag:blogger.com,1999:blog-19505042.post-64482800910296393792008-01-18T23:09:00.000-08:002008-01-18T23:09:00.000-08:00biochemical explanations for the generalizationMay...<I>biochemical explanations for the generalization</I><BR/><BR/>Maybe that is what I remembered. Oh well. I'd like to ask more, but somehow it seems like a bit of a red herring. <BR/><BR/>Yes, I get your last point.Suzanne McCarthyhttps://www.blogger.com/profile/07033350578895908993noreply@blogger.comtag:blogger.com,1999:blog-19505042.post-34420636993709448322008-01-18T21:45:00.000-08:002008-01-18T21:45:00.000-08:00I never, that I remember, suggested anything like ...I never, that I remember, suggested anything like that in connection with Plato, nor do I remember ever suggesting that men had more reason than women. I did at one time suggest that women have more "passion/feeling" (without any accompanying deficiency in reason, since the two are not opposite ends of the same scale, but rather two different dimensions) than men, but I certainly no longer think this kind of generalization to be helpful or theologically relevant, though it seems to me that, as a statistical generalization, it is probably empirically true and there are in certain cases biochemical explanations for the generalization.<BR/><BR/>In short, I wouldn't say today, nor would I have been likely to say in the past, anything like that in the present context.<BR/><BR/>I do think Christ as Logos certainly has Greek attachments, I just think that the attachments are to cosmology rather than theories of the soul. I don't think they are relevant here.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-19505042.post-5714946121023242692008-01-18T14:10:00.000-08:002008-01-18T14:10:00.000-08:00When I first studied Plato I was quite attracted t...When I first studied Plato I was quite attracted to the whole idea that Christ was the Logos in the Greek sense. However, as you can see, I don't hold to this now. <BR/><BR/>I thought, correct me if I am wrong, that you once suggested that the male is "reason" (logos) and the female is "passion/feeling." (thumos)<BR/><BR/>But most likely I am remembering wrong. <BR/><BR/>I really think now that teh scriptures have more to do with how connected man and woman are/should be, but not in a hierarchic way, not in an Aristotelian sense, but rather, biologically, as interdependent and emotionally connected.Suzanne McCarthyhttps://www.blogger.com/profile/07033350578895908993noreply@blogger.comtag:blogger.com,1999:blog-19505042.post-29997309555058517812008-01-18T13:59:00.000-08:002008-01-18T13:59:00.000-08:00I agree that it is better to leave Plato out of it...I agree that it is better to leave Plato out of it (though there are very few contexts in which you will hear me say that!), but it is important to construct the strongest possible case for this false claim before dismissing it :)<BR/><BR/>In 1 Cor. 11, Christ is the head of man, and man the head of woman.<BR/><BR/>Also, if I recall correctly, Plato doesn't emphasize the word logos in this context, at least in the <I>Republic</I> (though it is certainly one of his favorite words); the emphasis is on the phrase <I>philosophe psuche</I>, so in terms of interpreting Plato, Christ as Logos may be a red herring.Anonymousnoreply@blogger.comtag:blogger.com,1999:blog-19505042.post-27372161768967787632008-01-18T11:53:00.000-08:002008-01-18T11:53:00.000-08:00Yes, Kenny, I have thought about this a lot. But i...Yes, Kenny, I have thought about this a lot. But if reason is the Logos, and the Logos is Christ, then it does not fit the metaphor of head.<BR/><BR/>Christ is the Logos of God, he is the expression of God. You cannot say that Christ was the Logos (as in "head") of God. Better, just leave Plato out of this metaphor, IMO.Suzanne McCarthyhttps://www.blogger.com/profile/07033350578895908993noreply@blogger.comtag:blogger.com,1999:blog-19505042.post-8262563402864990542008-01-18T11:25:00.000-08:002008-01-18T11:25:00.000-08:00Of course, Plato's whole point in the Republic is ...Of course, Plato's whole point in the <I>Republic</I> is that the "wisdom-loving soul," that is, the reason, must rule the other two parts. This is more or less his definition of a "just," i.e. well-ordered, soul. Plato happens to think of the wisdom-loving soul as residing in the head. From there I suppose he could be made to have <I>some</I> relevance to the debate about the meaning of headship in the NT, but it seems like a bit of a stretch to me.Anonymousnoreply@blogger.com