The Chicago Philosophy Meetup

Please follow this link to RSVP to this meetup and to read a detailed description of the topic: A Defense of that which Requires None: Common Sense (Reprise).

This meetup is being hosted by The Symposium: Philosophy Community of Chicago, a community dedicated to exploring life's questions with use of various guiding texts. Since Plato, philosophy was considered a devotional activity, emerged from the mythic age, among lovers and inspired poets, casting light into their world with the aid of reason. Let us familiarize ourselves with the wisdom tradition, uncover new shapes of thought, and find the great freedom that comes from seeing the lifeworld of our connected selves.

By sharing together we create an open space for fresh insights, whether through ourselves or from others. It is through the light of our questions that we stay connected to the true, even as the depth of our ignorance is continually revealed. Yet as we cleanse the mirror, we find unique harmony between what is thought and spoken, for wisdom to usher in, and for the spirit of philosophical friendship to take hold.

Let us honor that space together. Join The Symposium here: The Symposium: Philosophy Community of Chicago

September 27 - We are reading the third, last portion of NE X.9 (1179a33–1181b23). Aristotle turns his attention toward the social context for human flourishing. We can only flourish, he says, in a civilized city (or state, or country). What is his argument? That is the subject of this chapter.
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September 6 - From the middle of X.8, Aristotle rejects the life of theōria for human beings. Given our compound nature, we flourish humanly by the fifth way of living: the life of moral goodness {aretē}, one that is enmeshed through and through with the activity of theōria, as befitting exclusively of human beings--gods and brutes excluded. (Cf. Adam Beresford's note 51.)
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August 16 - Having informed us finally in X.7 (1177a12–1178a8) what he means by the life of theōria and why it is the most flourishing sort of life that is possible for any being with the god-like power of nous, Aristotle argues in X.8 (1178a9–1179a32) that we human beings are compound in nature, requiring our distinguishing between the life of theōria as befitting exclusively of god(s) versus the activity of theōria as exercised by our choice-intention from the acquirable intellectual virtue and capacity {hexis} of intellect {nous}.
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August 9 - Back in NE book I chapter 5 (1095b14–1096a10), Aristotle names four ways of living that stand out as representative of how any human being might choose to live his own life for the sake of flourishing. Aristotle elaborates on three of these four ways of living in the chapter: the life of pleasure, the life of honor, and the life of money making. As for the fourth way, the life of theōria, Aristotle promises to get to it later (1096a4–5).
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It is now later. After having discussed all matters concerning the virtues, friendships, and pleasures, and after again summarizing in X.6 (1176a30–1177a11) the conditions of human flourishing, Aristotle at book X chapter 7 (1177a12–1178a8) will finally tell us what he means by the life of theōria.
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We are live-reading and discussing Aristotle's Nicomachean Ethics, book X, which is about pleasure and human flourishing.
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The prerequisite to this book is our answering for ourselves these questions from the prior books, to which we will briefly review:
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1. What is the full-time job of being a human being?
2. What is the systematic structure of the human potential?
3. What is a virtue of character {ēthikē aretē}?
4. How does one come to acquire any of it? (E.g. pride, ambition, bravery, gentlemanliness, generosity, candor, fairness, friendliness, …)
5. How does one formulate right desires?
6. How is one to recover from being bad to becoming a good person?
7. What is entailed in and what is required of being a friend?
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The project's cloud drive is here, at which you'll find the reading texts, notes, and slideshows.

Text links (Amazon):
Cottingham translation (Cambridge)
Cress translation (Hackett)
Heffernan translation (English/Latin, Notre Dame)

There is also a translation by Norman Kemp Smith, but it is out of print
Digital links:
Cottingham translation (Libgen, Cambridge)
Cress translation (Libgen, Hackett)
Latin text (Project Gutenberg)

(* Robin Smith, author of SEP's 2022 entry "Aristotle's Logic," argues that Rhetoric should be part of the Organon.)

Whenever we do any human thing, we can either do it well or do it poorly. With instruments, we can do things either better, faster, and more; or worse, slower, and less. That is, with instruments they either augment or diminish our doings.

Do thinking and speaking (and writing and listening) require instruments? Yes. We do need physical instruments like microphones, megaphones, pens, papers, computers. But we also need mental instruments: grammar, vocabulary words, evidence-gathering techniques, big-picture integration methods, persuasion strategies. Thinking while sitting meditatively all day in a lotus position doesn't require much instrumentation of any kind, but thinking and speaking well in the sense of project planning, problem-solving, negotiating, arguing, deliberating--that is, the active doings in the world (whether romantic, social, commercial, or political)--do require well-honed mental instruments. That's the Organon in a nutshell.

Are you an up-and-coming human being, a doer, go-getter, achiever, or at least you're choosing to become one? You need to wield the Organon.

Join us.