[lit-ideas] Telos (Was: Query)

[Jlsperanza@xxxxxxx]

Julie is also probably thinking of 'telos'. Some authors here speak of  
'teleofunctionalism'. The idea that items have telos, ends, and they function 
if  
they fulfil those telos.
 
While the Greeks spoke of that, Grice, too. In _Conception of Value_, he  
talks of the function of a tiger to be 'to tigerise' -- and the same for each  
noun. This is the finality (ratio essendi).
 
In his other book, _Aspects of Reason_, he quotes Lewis Carroll's stanza of  
'cabbages and kings', 'shoes and wax'. And Grice notes that all of the items  
mentioned by Carroll fit Grice's idea of teleo-functionalism, even a cabbage, 
he  suggests, is there 'to cabbage'. 
 
I never understood the logic of 'arete'. If it's ultimate virtue, why did  
the Greeks also have a word 'aristos' (the 'best'). It would seem that if there 
 
is something further than one can give a concept for than 'virtue', then  
'virtue' is a misnomer. 'Virtue' _is_ a misnomer in all the Romance languages,  
that derive it from "vir", as in "virility", implicating a woman can't have it  
(unless she marries one, I suppose?).
 
Cheers,
 
JL
 
-------
 
R. Henninge writes:
 
"You're probably thinking of "aretê," which can mean the quality  or
excellence of a thing, and thus, for an arrow, its ability to fly true  and
strike through, for a pitcher its quality or talent for holding  liquids,
though part of that is, in a pinch, adaptable to striking (small)  animals
(see American films of the twentios). I mention adaptable because it  appears
that the noun "aretê" is derived from a verb meaning to adjust,  originally
in the sense of to tighten, as in clothing, or a belt, bridle and  harnesses
to a field animal for plowing, or in arming for battle. Homer, in  the Iliad
13:800, describes the Trojans as being "tightened," drawn up in  close ranks,
and therefore very resistant, very strong. The word "aretê" can  also be
applied in a moral sense, a soul can be so composed, a mind so  formed, that
it is "sharp."
The virtue Kant is talking about in the  Critique of Practical Reason is very
similar to this Greek ideal. His virtual  revulsion at the inclinations that
trouble human beings and make them weak,  both morally and intellectually (he
might even add physically), seemed to be  the motor driving him in the
direction of the a príori. The German word for  virtue, "Tugend," has its
roots in "taugen," meaning that something is  usable, is fitting, suited for
the job it is expected to perform. A worthless  person is referred to as a
"Taugenichts," a "good-for-nothing," and in that  you can see how "virtue"
can be related with a sense of "good," and  eventually to the Good in
general. The French, "arête," (here the circonflexe  knows what it is doing,
before it meant the long ê, êta, not the short e,  epsilon [e-psilon, "pure,
simple, bald e"]), is the divide, the ridge line,  the roof top, and comes
from Latin "arista," the beard of grain, summer--like  Wednesday, hump
day?--but, rather, when grain acquires its beard, its "best"  (Greek
"aristos," the best) part, its virtue, its quality, its special  "talent,"
its "raison d'être," that which is eventually gleaned, the thing at  its most
useful, what it is "good" for. (For David Ritchie, the "business  end" of a
sword.)
---- 
Julie's query

>  Someone please help the swiss cheese that my brain has become.   In
ancient
> greece thtere was a word that meant roughly "virtue"  which actually  meant
that
> something functioned according to  its intended purpose -- an arrow  which
> flew from a bow and shot  something was behaving "virtuously", while a
pitcher
> which was  intended to pour water, if it struck the same animal and klled
it,
>  was not.  Someone please  help?




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