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Philip K. Dick's Electric Dreams. Cast Watch. Black Lightning. The Four: Battle for Stardom. Important: You must only upload images which you have created yourself or that you are expressly authorised or licensed to upload. By clicking "Publish", you are confirming that the image fully complies with TV. Please read the following before uploading Do not upload anything which you do not own or are fully licensed to upload.

The images should not contain any sexually explicit content, race hatred material or other offensive symbols or images. Remember: Abuse of the TV. Choose background:. All Rights Reserved. Anthony LaPaglia. Enrique Murciano. Eric Close. Marianne Jean-Baptiste. Quite a comfort for a sinner such as Augustine! For Augustine, therefore, evil is a necessary thing. It must exist. I'm happy that this text is not mines. It's taken from Any opinion about this book?

All the Sinners, Saints

All the while Satan looks on. The decapitated head of the character Berlioz reappears to suggest that death is not in any sense a final ending. This time, it is God himself who intervenes and orders Woland to grant The Master and Margarita peace. Bulgakov, like Augustine before him, suggests that there is evil in the world, but that there is good in all of us, which can be united with the Divine if we turn away from the material world.

Pilate, the Master, and Margarita all end up rejecting the material world and are joined with the Divine at the end of the novel. He is more like an employee of a large organization than he is an autonomous destructive force. So we naturally have sympathy for this Devil.


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His Christian view of the person, and his abiding concern with psychological tension in the individual, suggest that he can be seen as something like the first Christian rock artist. Like most of them, until he converted to Christianity, he was all about rebellion and obsessed with sex, excess, and bad-boy behavior.

Eventually Augustine came to blame his indiscretions on his material nature, as opposed to his immaterial soul. In fact much of our modern understanding of the split between body and soul can be traced to Augustine, who like Plato, placed the body on a lower plane of existence than the soul. The body will drag you down, away from the excellences of the higher realm. Yet God created everything, Augustine believed, including our bodies. So in either case you cannot deny that God exists. The free will is crucial: the best world must have moral freedom in it, because only moral freedom allows for moral goodness to come forth.

God would want a world where evil exists, because moral virtues can only exist in a world where evil exists. Courage would not exist, if neither natural evils such as floods or hurricanes, nor moral evils such as the Holocaust or slavery, existed. So God is neither the creator of evil, nor its helpless victim. Rather, he co-exists with evil understood as a privation of goodness.

On the other hand, Augustine believe that evil sometimes leads to good in ways that humans cannot see or understand. As Goodness itself, God can see the big-picture-benefits of having evil around, which may sometimes elude our human understanding. For Augustine, all this moral freedom means that our lives face a constellation of simple yet powerful opposites that we must navigate: soul versus body, pride versus humility, God versus man, good versus evil, temporal versus eternal.

We not only have to think about these issues, but live with them and through them in order to approach philosophical truths. Cyrenaic hedonism thrived in Greece for about a hundred years. Even after it died out, core hedonistic principles remained in the air. After about fifty years, another Greek philosophical school, led by Epicurus, decided to give hedonism another shot. The Epicureans followed the Cyrenaics in understanding pleasure as basic, but they argued that pursuing pleasure on the basis of sensation alone was inadequate. Cicero —43 B.

This is because, Epicurus points out, sometimes pleasures, though good in the moment, carry with them negative consequences as well. If a pleasure will lead to a future pain that is worse than the original pleasure was good, it makes sense to avoid it. While this point would have been inexplicable for the Cyranaic hedonist, it has a clear logic. Some pleasant activities have negative consequences later, such as the small fortune Keef has spent on his drug-related legal woes.

Conversely, some painful activities have pleasant consequences later, such as the cold-turkey aches, pains and messes, of kicking a junk habit that later enable the pleasure of raising children. The Epicureans recommend learning to live very simply, as they believe that those who are unaccustomed to luxuries will derive the greatest pleasure when they do attain them.

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Why would the Epicureans think that a life of quiet simplicity is to be preferred to the life of a rock star? Working from the belief that the intense pleasure of high luxury carries with it an unacceptable amount of pains as well, they advise us to find pleasure in simple, easy-to-attain goods, arguing that humbler joys actually end up amounting to more pleasure once you subtract all the pain that results in harder-to-get goods. The simple life is better, according to the Epicurean, because it removes the hassle and anxiety that always follows the thrill-seeker who has no time to rest before he is compelled to continue the hunt for his next pleasurable experience.

Again, Keef is a prime example. The pleasure obtained from heroin is followed by incessant search for more fixes. Once a hedonist becomes accustomed to the intensity of the hard-to-attain pleasures, his taste for simple pleasures will be dulled, and he will no longer be able to derive satisfaction from those things. While the Cyrenaics make it clear that they think one pleasurable activity is as good as any other, and that each should be judged merely in terms of the amount of pleasure it provides the person who engages in it, the Epicureans thought that pleasures exist in a hierarchy.

Epicurus is very explicit about what he means in holding pleasure as the ultimate good, and he decidedly does not mean unbridled bodily indulgence.

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He says: We do not mean … those that consist in having a good time … but freedom from pain in the body and disturbance in the soul. For what produces the pleasant life is not continuous drinking and parties or pederasty or womanizing or the enjoyment of … dishes of the expensive table, but sober reasoning which tracks down the causes of every choice and avoidance, and which banishes the options that beset souls with the greatest confusion. Although not a particularly common word today, the concept of prudence, or phronesis, in Greek, is an idea that is readily recognizable.