I haven’t heard him teach in 25 years, and I have missed his voice. He’s the best teacher I ever had. Thank you for making his work publicly available in lecture format. I am thrilled.
I took this course with Michael over a decade ago. So happy to have these online now. I am reaping much more benifits this time around. So much more excellent than I was aware of at the time!
He's a treasure. Take all you can from him, and learn some Greek on the side. I had him for six or so classes in Political Philosophy at Fordham back in the early aughts.
Thanks so much for an insightful series of lectures. These talks have inspired me to read and research more of these works as I've not reviewed them since undergrad. I am heading to Athens next week for a PhD residency and am better prepared for my trip and look forward to learning more about this area of study.
I ONLY attend lectures in person (I would NEVER work on a degree online), but I just finished Aeschylus' The Persians and have started rereading the Oresteia for the first time since college, so I am giving this lecture the chance (although nothing replaces attending a lecture in class).
We desire to go from partial knowledge which is doxa opinion/appearance of Being/ Reality to the knowledge of BeingReality itself. We desire to see Being/Reality "face to face" without any intervening veil blocking our sight. Ortho (right) doxa (opinion/appearance) is true as it is a correct understanding of Being/Reality but it is incomplete being blocked by something.
A lot of great series of lectures unfortunately have poor quality and no subtitles, such that valuable information is missed. This is not one of those. Wonderful job on the filming and editing.
I took this course with him many years ago and it has no relevance in reality for a Freshman in college, who actually wants to succeed in any meaningful career. Fortunately I was able to shake off the PTSD and become a Microscopic Orthopedic Spinal Surgeon. There are plenty of other well known professionals out there today who have studied with him as well, but only a rare few who could have possibly massaged any rhetorical skills into a successful career. I can think of only one famous person who has the notorious distinction of being an Obama Staffer and subsequently the Mayor of Chicago. Talk about the most disgraceful person in the recent history of the USA!!?
I disagree. Perhaps he is correct about the Greek tragedians. However, Shakespeare is a different mold. I do think his tragedies can "be solved." .... but then again Shakespeare is profoundly Catholic (even if at times a bad Catholic). For him, "hamartia" does mean "sin." Thus too the non tragedies of Shakespeare like Thomas More or his Romance plays that do not end "tragically." Also, I think Sophocles is a bit different than the others. But, perhaps I am missing something in my understanding of Sophocles. I see Oedipus' error differently: not his "controling his fate".
As I work I can listen to this or the leading carefully orchestrated social media nonsense. Which is to say, it's made up nonsense. I chose reason, I chose thought over messaging and May, with such heavy burden, God help us all. FREE KYLE
If this is his first lecture of the semester, imagine having to write a paper on Ancient Greek Philosophy and hope for a passing grade?! His tangential lecturing never ends. Oh yes, this only gets worse in the remaining lectures. Run away, before your demise is fully realized!
@@pablobarosa27 I’ve been tortured by him for a full year in the past. I’m not missing anything. And you are wrong. There are many other ways to develop critical thinking skills but this is absurdity at its finest. He is locked into an extremely narrow field of study that is completely impractical in the real world. Learning some Greek words is not worth being suckered into being forced into writing lengthy papers for him and expecting to impress him with your knowledge as a Freshman. (Of course I enjoyed passively listening to his lectures. It was perfect for learning how to jump from one distant connection to another.) Unfortunately there is nothing wrong for some people to twiddle their thumbs for a year. On the “other hand,” I was able to recover and reach my successful, unrelated career with a postdoctoral degree.
What a disappointing introduction ! A few remarks What about the 'historical' conditions which saw the 'birth' of the genre, called 'Greek tragedy', namely the city-state of Athens in the fifth century BC ? What about the relationship between 'homeric poetry', the forebearer or forerunner of Greek tragedy, and 'philosphical and historical' writings which come after the time-frame of Greek tragedy, a relationship between the three 'kinds of writings' in 'form' and 'matter' ? Is Greek tragedy about 'public politics' and 'private family matters' or rather an exploration about the 'meaning of life', the 'quest for harmony for mortal beings' ? And what is 'philosophy of tragedy' if not the 'tragedy of philosophy', as understood by the lineage of thinkers, from Plato and Aristotle on, the Greek and Roman stoics as Seneca, the Renaissance writers as Pico della Mirandola, the modernists as Hegel or Nietzsche and Viatcheslav Ivanov, the 20th century writers as Wittgenstein or Sartre and Camus 'et ceteri' ? And how survived the 'tragic view on man' and the 'tragical themes' Greek tragedy troughout the ages in other forms of writing or in dramatists, from saint Augustine's "Confessions" to Morrison's "The Bluest Eye", from Joyce to Walcott, from Dostojevski or Tolstoy to Akhmatova or Tsvetaeva, from Cocteau to Becket or Ionesco ... ? The introduction is disappointing because, instead of describing and analysing some possible different questions about the 'nature' of Greek tragedy as a 'historical phenomenon' and the 'legacy' of the historic genre in 'form and matter' throughout the development of western societies, it offers a misty set of statements and comparisons, using container concepts and generalisations in a sort of 'vacuum', annihilating the 'specific' conditions of Greek tragedy and the utmost importance of the 'vision', even if the vision 'an sich' is only fragmented in the extant tragedies which we inherited from the past. What a tremendous pity ! What a fascinating shame !
I understand what you mean, and this would be correct if these lectures would have been about the Greek tragedy in its cutural and historical context. This course is about philosophy. I have decided to follow these lessons, as the point of view, theoretical, is different. After this first lesson I do not feel disappointed, but curious.
@@cristina64nomore I thought I could share your pov, but I can't. By omitting the 'historical context', the 'philosophical thought' is from the start completely, or should I see 'radically' (from the Latin word 'radix', meaning 'root'), complicated and distorted. As entering a 'mirror palace', where there is no 'before' and no 'after'. And such a 'freewheeling' kind of philosophy, in the end, opens the gates to, either, the world as 'absurd' ('a' is the same as 'b' ... etc), or, as 'dictatorial' (justifying any political position, beyond the notion of 'truth'). ... It is the kind of philosophy which lubricates Poetin's 'interference' (aka 'agression') in Ukraine, a 'political agression' and 'moral transgression' justified by omitting the 'hic et nunc', the concrete 'here and now' of a country state, by mumbling 'unspecified' and 'uprooted' so-called 'philosophical' terms and concepts, hopping around on a seemingly intelligent and intellectual 'merry-go-round'. ... A pity. Greek philosophy, as a way of thinking, and Greek tragedy, as a way of representing a specific historically defined cosmic world view, merit more. As you do, being a student of a kind. Feeling intrigued is not and has never been a 'necessary', or even 'sufficient' reason to justify a lack of 'reason'. And 'reason' as understood to be the 'individual' but 'undivided' cohesion of 'mental capacity', 'emotional responsiveness' and 'social capability'.
I am listening the lessons. It is questionable the fact that all what is said was the message of a play conceived as an unique performance in front of a mix audience. Yet, on other levels, those texts were studied and cited by later authors, therefore they could have been READ by certain people as "educative" almost "rhetorical" pieces to support a certain idea of State. Therefore, I find these lessons interesting and stimulating. I agree that, with no historical context, they deliver to young students a very thooretical image of theatrical pieces first of all presented in certain occasions in which all these analysis could not have been part of the immediate reception. I am Italian and I am formed by the cultural anthropological approach. I am fascinated by this tendence to "cut in 4 pieces a hair" (it is an Italian expression). It might have nothing to do with much of what consciously 5th century BC authors thought they were saying. But it is an interesting way to learn about the reception of their texts in a the Universities of some parts of our wounded Western World. 😊
PS: I have just disvovered that he reads the Antigone after the Oedipus Rex for it is more logical. Right. I am more and more curious. It is a new planet.
32:31- Prof Davis here refers to baby Oedipus being stabbed through/on arthra... could anyone elaborate please? I don't think I've heard of this, ever.
I haven’t heard him teach in 25 years, and I have missed his voice. He’s the best teacher I ever had. Thank you for making his work publicly available in lecture format. I am thrilled.
That's a beautiful comment, I hope he sees this. Indeed an excellent lecture.
This is a terrific lecture course. Clear, intelligent, challenging. Many thanks, professor.
I took this course with Michael over a decade ago. So happy to have these online now. I am reaping much more benifits this time around. So much more excellent than I was aware of at the time!
Excellent lecture, thank you Mr. Davis.
God bless you internet
This lecture has me hooked on Professor Michael Davis.. genius, full of substance, perceptive thoughts, intellect, and more.... Thank you....
He's a treasure. Take all you can from him, and learn some Greek on the side. I had him for six or so classes in Political Philosophy at Fordham back in the early aughts.
What a gift. Thanks for posting this.
Thanks for posting. I took Davis' classes in 2009, 2010, & 2011
Looking forward to the rest of the course, thanks so much for posting it.
Thank you for sharing.
Most Excellent Presentation..........should ve broadxasted worldwode.....
Priceless lecture on Tragedy
Brilliant lecture. Thank you for providing a clearing for the being of Greek tragedy to reveal itself
The mix of knowledge, opinion and hints as to what might be coming up make this kickoff lecture go down like a nice spring salad.
Thanks so much for an insightful series of lectures. These talks have inspired me to read and research more of these works as I've not reviewed them since undergrad. I am heading to Athens next week for a PhD residency and am better prepared for my trip and look forward to learning more about this area of study.
Fantastic lecture.
Thank You!
I ONLY attend lectures in person (I would NEVER work on a degree online), but I just finished Aeschylus' The Persians and have started rereading the Oresteia for the first time since college, so I am giving this lecture the chance (although nothing replaces attending a lecture in class).
nice lecture
Does anyone know a good translation of “philosophy and the tragic age of the Greeks”
We desire to go from partial knowledge which is doxa opinion/appearance of Being/ Reality to the knowledge of BeingReality itself. We desire to see Being/Reality "face to face" without any intervening veil blocking our sight. Ortho (right) doxa (opinion/appearance) is true as it is a correct understanding of Being/Reality but it is incomplete being blocked by something.
A lot of great series of lectures unfortunately have poor quality and no subtitles, such that valuable information is missed. This is not one of those. Wonderful job on the filming and editing.
31:52
🧡
An absolutely soporific lecture!
I took this course with him many years ago and it has no relevance in reality for a Freshman in college, who actually wants to succeed in any meaningful career. Fortunately I was able to shake off the PTSD and become a Microscopic Orthopedic Spinal Surgeon. There are plenty of other well known professionals out there today who have studied with him as well, but only a rare few who could have possibly massaged any rhetorical skills into a successful career. I can think of only one famous person who has the notorious distinction of being an Obama Staffer and subsequently the Mayor of Chicago. Talk about the most disgraceful person in the recent history of the USA!!?
43:11 I thought my internet froze
😆😆😆 let that sink in.
I disagree. Perhaps he is correct about the Greek tragedians. However, Shakespeare is a different mold. I do think his tragedies can "be solved." .... but then again Shakespeare is profoundly Catholic (even if at times a bad Catholic). For him, "hamartia" does mean "sin." Thus too the non tragedies of Shakespeare like Thomas More or his Romance plays that do not end "tragically."
Also, I think Sophocles is a bit different than the others. But, perhaps I am missing something in my understanding of Sophocles. I see Oedipus' error differently: not his "controling his fate".
interesting. what's your understanding of Oedipus' error then?
!
Christianity ultimately is not tragic because of Jesus. But, there will be sun until the end of the world.
As I work I can listen to this or the leading carefully orchestrated social media nonsense. Which is to say, it's made up nonsense. I chose reason, I chose thought over messaging and May, with such heavy burden, God help us all. FREE KYLE
If this is his first lecture of the semester, imagine having to write a paper on Ancient Greek Philosophy and hope for a passing grade?! His tangential lecturing never ends. Oh yes, this only gets worse in the remaining lectures. Run away, before your demise is fully realized!
I feel sorry for you. You're missing out on a helluva lecture.
@@pablobarosa27 I’ve been tortured by him for a full year in the past. I’m not missing anything. And you are wrong. There are many other ways to develop critical thinking skills but this is absurdity at its finest. He is locked into an extremely narrow field of study that is completely impractical in the real world. Learning some Greek words is not worth being suckered into being forced into writing lengthy papers for him and expecting to impress him with your knowledge as a Freshman. (Of course I enjoyed passively listening to his lectures. It was perfect for learning how to jump from one distant connection to another.) Unfortunately there is nothing wrong for some people to twiddle their thumbs for a year. On the “other hand,” I was able to recover and reach my successful, unrelated career with a postdoctoral degree.
What a disappointing introduction ! A few remarks What about the 'historical' conditions which saw the 'birth' of the genre, called 'Greek tragedy', namely the city-state of Athens in the fifth century BC ? What about the relationship between 'homeric poetry', the forebearer or forerunner of Greek tragedy, and 'philosphical and historical' writings which come after the time-frame of Greek tragedy, a relationship between the three 'kinds of writings' in 'form' and 'matter' ? Is Greek tragedy about 'public politics' and 'private family matters' or rather an exploration about the 'meaning of life', the 'quest for harmony for mortal beings' ? And what is 'philosophy of tragedy' if not the 'tragedy of philosophy', as understood by the lineage of thinkers, from Plato and Aristotle on, the Greek and Roman stoics as Seneca, the Renaissance writers as Pico della Mirandola, the modernists as Hegel or Nietzsche and Viatcheslav Ivanov, the 20th century writers as Wittgenstein or Sartre and Camus 'et ceteri' ? And how survived the 'tragic view on man' and the 'tragical themes' Greek tragedy troughout the ages in other forms of writing or in dramatists, from saint Augustine's "Confessions" to Morrison's "The Bluest Eye", from Joyce to Walcott, from Dostojevski or Tolstoy to Akhmatova or Tsvetaeva, from Cocteau to Becket or Ionesco ... ?
The introduction is disappointing because, instead of describing and analysing some possible different questions about the 'nature' of Greek tragedy as a 'historical phenomenon' and the 'legacy' of the historic genre in 'form and matter' throughout the development of western societies, it offers a misty set of statements and comparisons, using container concepts and generalisations in a sort of 'vacuum', annihilating the 'specific' conditions of Greek tragedy and the utmost importance of the 'vision', even if the vision 'an sich' is only fragmented in the extant tragedies which we inherited from the past. What a tremendous pity ! What a fascinating shame !
I think you hope for too much.
I understand what you mean, and this would be correct if these lectures would have been about the Greek tragedy in its cutural and historical context. This course is about philosophy. I have decided to follow these lessons, as the point of view, theoretical, is different. After this first lesson I do not feel disappointed, but curious.
@@cristina64nomore I thought I could share your pov, but I can't. By omitting the 'historical context', the 'philosophical thought' is from the start completely, or should I see 'radically' (from the Latin word 'radix', meaning 'root'), complicated and distorted. As entering a 'mirror palace', where there is no 'before' and no 'after'. And such a 'freewheeling' kind of philosophy, in the end, opens the gates to, either, the world as 'absurd' ('a' is the same as 'b' ... etc), or, as 'dictatorial' (justifying any political position, beyond the notion of 'truth'). ...
It is the kind of philosophy which lubricates Poetin's 'interference' (aka 'agression') in Ukraine, a 'political agression' and 'moral transgression' justified by omitting the 'hic et nunc', the concrete 'here and now' of a country state, by mumbling 'unspecified' and 'uprooted' so-called 'philosophical' terms and concepts, hopping around on a seemingly intelligent and intellectual 'merry-go-round'. ...
A pity. Greek philosophy, as a way of thinking, and Greek tragedy, as a way of representing a specific historically defined cosmic world view, merit more. As you do, being a student of a kind. Feeling intrigued is not and has never been a 'necessary', or even 'sufficient' reason to justify a lack of 'reason'. And 'reason' as understood to be the 'individual' but 'undivided' cohesion of 'mental capacity', 'emotional responsiveness' and 'social capability'.
I am listening the lessons. It is questionable the fact that all what is said was the message of a play conceived as an unique performance in front of a mix audience. Yet, on other levels, those texts were studied and cited by later authors, therefore they could have been READ by certain people as "educative" almost "rhetorical" pieces to support a certain idea of State. Therefore, I find these lessons interesting and stimulating. I agree that, with no historical context, they deliver to young students a very thooretical image of theatrical pieces first of all presented in certain occasions in which all these analysis could not have been part of the immediate reception. I am Italian and I am formed by the cultural anthropological approach. I am fascinated by this tendence to "cut in 4 pieces a hair" (it is an Italian expression). It might have nothing to do with much of what consciously 5th century BC authors thought they were saying. But it is an interesting way to learn about the reception of their texts in a the Universities of some parts of our wounded Western World. 😊
PS: I have just disvovered that he reads the Antigone after the Oedipus Rex for it is more logical. Right. I am more and more curious. It is a new planet.
I don't think I understood this.
You are one of the only honest respondents on this thread. I took this course for a full year and later realize what a waste!
Fell asleep halfway though.
Then you must not be interesting enough to keep yourself awake.
@@CanadianPenny yes
32:31-
Prof Davis here refers to baby Oedipus being stabbed through/on arthra... could anyone elaborate please? I don't think I've heard of this, ever.