The World Explored, the World Suffered Education Issue Nr. 6 May 2018 - Page 24

remain and endure in the realm of eternal things. The mind which is typically loved is the mind that reflects and reasons about its own beliefs and also over doing the right thing at the right time and in the right way. This is the virtuous mind of Greek philosophy. In Freudian terms, this discussion reminds one of the distinctions between the pleasure-pain principle and the reality principle, the former of which appears to be more concerned with the love of oneself than the love of others. The Reality Principle is that which the ego uses to situate itself in the world. It is what is operating in the triangle of desire we referred to above when the wounded ego engages in a reflective work involving a mourning process for the lost object of desire. It is difficult not to see Eros involved in this work. The ego seems to be Eros in the abstract, not a God but a kind of spirit trying to give expression to Eros even to the extent of negotiating with Thanatos whose unnecessary desires aim at the destruction and ruin of everything that has been created and preserved. The Ego appears to be the Freudian embodiment of the virtuous mind reflecting upon one's beliefs and desires and striving to do the right thing at the right time in the right way, trying to develop realistic expectations of the workings of an externalworld under sovereign Ananke. The above also reminds us of the Stoic man and the Christian who, as a result of many wounds at the hands of the external world has lowered the level of their expectations to a pinpoint of light in the infinite darkness of the universe of space. Can one love the world in such a state of mind? Dare one take the risk of a love so great that the loss of the object would be simply the end, the death, of the lover. Kant has an interesting choice of words for his philosophical response to the nature of the external world we dwell in: a choice of words which registers the level of his expectations and hopes. He talks about “the melancholic haphazardness” of the events of the world. He imagines Eros padding melancholically about our cities, perhaps with a lantern during the dark nights, trying to find a virtuous mind. This is the image that inspired Freud to answer the Kantian question “What is a man?” with a theory that Plato would have gladly embraced had it not been for the Aristotelian hylomorphic VVVG2b7F7B&v6V7F62V662BFVVv6FWfVVB&6W72b66FW2'VFrW66FW2vW'2'VFpWBFVw&FrvFFW"vW'2FR7G&rVv2FR&W7BvR6Rf"W"V6FFg&WVB&wVW0'WBWfVF2vB&RVVvF'&r6FVFVBv7F&R7FFPbF66FVFVBvFFR66VB6fƗFbFRFFr7&vBBG0GFVG2F'VB66WFW2FB&RVǒ&F&Rg&WVB2b6W'6R&VV&W&rFBFR66WFW2vFFRw&VFW7BbVFVF2WB&F67&FW2BW7W2FFVF6BǒFRW&2bFR76V'WB6FP67&FW2bFRw&RF( 2vW2bvBFRv&BFW2Ff'GVW0