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(These are a collection of presentation notes on Grant's T&J which were made for a master's seminar hosted by Prof. Peter Emberley in the Fall of 2008 at Carleton University. Please note that my scribblings shouldn't be taken as a substitute for actually reading the book or books in question.)

(Ch.2, "Faith and the Multiversity", pt.3)

(1) What is the Good?
i) What a thing is fitted for by its very existence within the Given, independent of any notions of utility or usefulness in furthering "projects". [p.42]
ii) Grant identifies 'good' as an intrinsic quality of being and with the Sanskrit 'ananda' (bliss). [p.42]
iii) Evil is thus understood as a deprivation of good. [p.43]

(2) Language of the Good
i) Trust tempered by doubt (Socrates, the Cave given as examples). [p.43]
ii) Trust in our own immediate experience.
iii) In modernity, though, this has been replaced by fundamental doubt and systematic thought.

(3) Our Conception of the World
i) Aristotelian science; "Purpose". [p.43]
ii) Modern science; "Necessity & Chance". [p.43]
iii) W/O purpose, the ancient conception of Good has no meaning there is no "fitting" because there is no over-arching purpose.
iv) Kant's "reason" v. ancient "to understand/to be receptive". [p.49]

(4) On Sexuality
i) Sex as a means to engender love of the other, to impose on us children -- supreme others -- whom we must learn to love in their otherness. [p.42, 52-3]

(5) On the Nature of Justice
i) Ancient: rendering all things what they are due in the grand scheme of things. [p.54, 58]
ii) Modern: fulfilling contractual obligations between individuals. [p.59]
iii) See Kant's "society of clever devils" [p.59]

(6) Knowing Justice
i) Ancient: Justice *revealed* through knowledge, made possible through love, of what is due.
ii) Modern: *Created* by reason in the form of a contract for the purposes of self-preservation.

(Ch.3, "Nietzsche and the Ancients", pt.1)

(1) Grant's Nietzsche
i) "Man stands before an eternal abyss. The Greek tragedians knew this, but Socrates' seductive rationalism fooled us into believing there was a 'Good' beyond primal chaos. Now, the neurotic delusion and fear of the Abyss may be overcome through the therapeutic study of history, at which point technology -- the final fruits of rationalism -- can finally be put to their final use by the ubermensch -- those who have transcended & deserve mastery over all things." [p.82,88,93]

(2) Nietzsche's Keywords
i) Morality: 'values'; Politics: 'decisions'; Art: 'creative'; 'quality of life'. [p.90]

(3) Grant on Nietzsche
i) "...the most sustained critic of Plato." [p.89]

(4) Nietzsche's Justice
i) "Human's creating quality of life 'beyond the little perspectives of good and evil'". [p.94]
ii) There is no 'due' to anyone or anything, no 'given' before the Abyss, only now the possibility, through technology, to transcend humanity and create quality of life. [p.88-90]
iii) Will and capability are the measure of Nietzsche's justice. [p.92-3]

(Ch.4, "Research in the Humanities", pt.1)

(1) On the State of the Humanities
i) Scholars no longer submit themselves to truths of the past, they stand above the 'object' of research in an implicit posture of authority. We are no longer students of the past, but judges. [p.98-100]
ii) By adoption of positivism, though, the humanities have become ever less relevant to society. [p.100-2]
iii) Museums of irrelevant 'objects', dead to the truth, sterilized of any life or contemporary significance. [p.100-2]

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