The Hemlock Cup - Socrates, Athens and the Search for the Good Life

In the political history of the past century, no city has played a more prominent-though often disastrous-role than Berlin. At the same time, Berlin has also been a dynamic center of artistic and intellectual innovation. If Paris was the "Capital of the Nineteenth Century," Berlin was to become the signature city for the next hundred years. Once a symbol of modernity, in the Thirties it became associated with injustice and the abuse of power. After 1945, it became the iconic City of the Cold War. Since the fall of the Wall, Berlin has again come to represent humanity's aspirations for a new beginning, tempered by caution deriving from the traumas of the recent past. David Clay Large's definitive history of Berlin is framed by the two German unifications of 1871 and 1990. Between these two events several themes run like a thread through the city's history: a persistent inferiority complex; a distrust among many ordinary Germans, and the national leadership of the "unloved city's" electric atmosphere, fast tempo, and tradition of unruliness; its status as a magnet for immigrants, artists, intellectuals, and the young; the opening up of social, economic, and ethnic divisions as sharp as the one created by the Wall.

Michael Nagler argues that problems now faced by American society spring from a false way of looking at the world,based on the premise that material things are fundamental, consciousness merely derivative. He advocates a return to the ancient and Eastern spritual view that consciousness is fundamental.
In developing a new conception of the universe and applying it to our social problems, Dr. Nagler explains how we can best oppose war, consumerism, commercialism, scientism, and the spiritual hollowness of modern life.
Commentary by Lewis S. Mudge.

On 7 May 1945, Grand Admiral Donitz, named in Hitler's will as head of state, authorised the unconditional surrender of all German forces to the Allies on the following day. World War II in Europe was at an end. But many of the German people would continue to endure hardships, as both the country and the capital were to be divided between France, the UK and the USA in the west and the USSR in the east. East and West Germany, and East and West Berlin, would remain divided until 1989. By October 1990, however, the two countries were reunited, and the Berlin Reichstag was once again the seat of government. Here, politicians would put East and West back together again, marrying a totalitarian, atheist, communist system with a democratic, Christian, capitalist one. How did this marriage affect the everyday life of ordinary Germans? How did combining two telephone systems, two postal services, hospitals, farm land, property, industry, railways and roads work? How were women's rights, welfare, pensions, trades unions, arts, rents, and housing affected? There had been no warning of this marriage and no preparation for it - and no country had ever tried putting two completely opposite systems together before. This is the story of what happened, in the words of the people it happened to - the people's story of an incredible unification.

For almost three decades, the Cold War was focused on Berlin, where the two (nuclear-armed) sides were kept apart by a twelve-foot wall, which had appeared almost overnight in August 1961. For a generation, until its fall in November 1989, it not only divided the city of Berlin, but also symbolised the confrontation between capitalist West and socialist East. In this astonishing book, journalist Christopher Hilton has collected together the individual stories of those whose lives it affected, including international politicians, American and British soldiers, East German border guards and, most importantly, the citizens of Berlin itself, West and East. Weaving their memories together into a remarkable narrative, this is the extraordinarily vivid, occasionally harrowing and often touching story of a city divided, and of how it affected the lives of real people.

Socrates, an Athenian soldier, was a calmly efficient killing machine. His student Plato was an accomplished and broad-shouldered wrestler. Martial arts and philosophy have always gone hand in hand, as well as fist in throat. Philosophical argument is closely parallel with hand-to-hand combat. And all of today’s Asian martial arts-like Karate, Kung-Fu, Judo, or Aikido-were developed to embody and apply philosophical ideas.
The Japanese martial tradition of Budo, for instance, was influenced by the three philosophical traditions of Shinto, Confucianism, and Zen Buddhism, and these philosophies are still taught in Japanese martial arts schools all across the world. As Damon Young explains in his chapter, the Japanese martial arts customs of courtesy are derived from Shinto purity, Confucian virtues, and the loving brutality of Zen.
In his interview with Bodidharma (included in the book), Graham Priest brings out aspects of Buddhist philosophy behind Shaolin Kung-Fu-how fighting monks are seeking Buddhahood, not brawls.
But as Scott Farrell’s chapter reveals, Eastern martial arts have no monopoly on philosophical traditions. Western chivalry is an education in and living revival of Aristotelian ethical theories. The Western martial art of fencing is explored by Nick Michaud, who looks at the morality of selfishness in fencing, and Christopher Lawrence and Jeremy Moss, who try to pin down what makes fencing unique: is it the sword, the techniques, the footwork, the aristocratic aura, or something else?
Jack Fuller argues that his training in Karate was an education in Stoicism. Travis Taylor and Sasha Cooper reveal the utilitarian thinking behind Jigoro Kano’s Judo. Kevin Krein maintains that the martial arts are a reply to the existentialist’s anxiety about the meaninglessness of life. Patricia Peterson examines Karate’s contribution to feminism, and Scott Beattie analyzes the role of space in the martial arts school.
Joe Lynch pits the Western ideas of Plato against the Eastern ideas of the Shaolin monks. Bronwyn Finnigan and Koji Tanaka uncover the meaning of human action as it appears in Kendo. Rick Schubert explains the meaning of mastery in the fighting arts.
Moving to ethical issues, Tamara Kohn discovers what we owe to others in Aikido. Chris Mortensen questions whether his own Buddhist pacifism is compatible with being a martial artist. In different ways, Gillian Russell and John Haffner and Jason Vogel assess the ways in which martial arts can morally compromise us.
How can the sweaty and the brutal be exquisitely beautiful? Judy Saltzman looks into the curious charm of fighting and forms, with help from Friedrich Nietzsche.

Bill Moyers Journal: The Conversation Continues includes the very best of Bill Moyers’s conversations from the celebrated weekly PBS broadcast Bill Moyers Journal, with luminaries ranging from The Wire creator David Simon, anthropologist Jane Goodall, food journalist Michael Pollan, and many others. The book is an unparalleled entrée into the debates, the intellectual and cultural currents, and above all the fascinating people that have so powerfully shaped our times.