By Friedrich Nietzsche
AN NYRB Classics Original
In 1869, on the age of twenty-four, the precociously impressive Friedrich Nietzsche used to be appointed to a professorship of classical philology on the collage of Basel. He appeared marked for a winning and traditional educational occupation. Then the philosophy of Schopenhauer and the track of Wagner remodeled his targets. The genius of such thinkers and makers—the form of genius that had emerged in historic Greece—this by myself used to be the touchstone for actual knowing. yet how used to be schooling to serve genius, particularly in a contemporary society marked progressively more by means of an unholy alliance among educational specialization, mass-market journalism, and the militarized kingdom? anything greater than solid scholarship used to be referred to as for. a brand new approach of training and wondering, a brand new philosophy . . .
What that new manner can be was once the query Nietzsche broached in 5 bright, well known public lectures in Basel in 1872. Anti-Education presents a provocative and well timed reckoning with what continues to be one of many important demanding situations of the trendy world.
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Extra resources for Anti-Education: On the Future of Our Educational Institutions (New York Review Books Classics)
The scholar made this claim following a more cordial discussion with me of the canonical Cakkavatti Sihanada Sutta (CSS), which contains early Buddhists’ version of an ideal society and just ruler. Yet, when I asked him why the paradigmatic righteous king of the CSS rules without violence, but nonetheless is accompanied by a fourfold army everywhere he travels – preaching the dharma – he became annoyed. Initially intrigued by my discussion 16 NARRATIVE, ETHICS, AND WAR of the text’s juxtaposition of the peace-loving king (who has forsworn violence) with the sophisticated militia, as well as my query that perhaps the CSS allows for a defensive war, the scholar responded with interest.
20). 21). In this homology, Asoka is the conqueror of men; the Buddha is the conqueror of delusion, hatred, and greed – the impediments to enlightenment. Linking the Indian king’s military campaigns and ascendancy to the throne, to the 23 NARRATIVE, ETHICS, AND WAR final enlightenment of the Buddha, the Mahavamsa connects the conquering of people, which includes war, to the summum bonum of Buddhism. 191). In the Asokan narrative, the Indian king’s munificence toward Buddhist institutions and compassion are stirred after his conversion to the dharma, which comes (conveniently, some might argue) after his wars.
If threatened – whether from within or without – have Sri Lankan Buddhists justified battles and wars, both ideological and military? Above all, is there a “just-war” ideology, based on Buddhist narratives, that accords with the internal logic (that is, to the specific context) of Sri Lankan Buddhist tradition? The problems associated with undertaking a study of just-war ideology in Buddhist Sri Lanka are manifold. First of all, the very phrase “just-war” leaves room for misunderstanding, especially for those readers who are unfamiliar with technical terms used by scholars of ethics.