Dialectic of mind: Difference between revisions
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[[w:Plato|Plato]] envisioned the soul as a chariot, with [[w:logos|logistikon]] (representing intellect and reason) as the driver; the horses pulling the cart are [[w:thumos|thymoeides]] and [[w:eros|epithymetikon]], our spirit and our desires.{{sfn|Plato|2008|loc=[https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0174%3Atext%3DPhaedrus%3Asection%3D246a 246a–b]}} Plato advocated for a state of [[wiktionary:δικαιοσύνη|justice]] - balance within the soul, where each part performs its function without overriding the others. The rational part should guide the individual, with the spirited and appetitive part supporting its decisions without dominating the soul.{{sfn|Plato|1998|loc=[https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0168%3Abook%3D4%3Asection%3D433a 4.433a]}} [[w:Aristotle|Aristotle]] distinguished between the intellectual virtues of the mind capable of reason, and the ethical virtues of the mind capable of emotion.{{sfn|Aristotle|2003|loc=[https://www.perseus.tufts.edu/hopper/text?doc=Aristot.+Nic.+Eth.+1103a&fromdoc=Perseus%3Atext%3A1999.01.0054 1103a1–10]}} He defined these virtues as a "golden mean" between the states of excess and deficiency - for example, a proud person is in a mean between self-loathing and arrogant vanity.{{sfn|Aristotle|2003|loc=[https://www.perseus.tufts.edu/hopper/text?doc=Aristot.+Nic.+Eth.+1106a&fromdoc=Perseus%3Atext%3A1999.01.0054 1106a26–b28]}}
The [[w:Yoruba religion|Yorùbá]] believe that good character (iwa pele) results from internal balance of the head ([[w:ori (Yoruba)|ori]]), the seat of reason and the determiner of destiny, and the spirits ([[w:orisha|orisha]]). Central to the [[w:Ifá|Ifá]] system is [[w:Ọrunmila|Ọrunmila]], the orisha of wisdom and knowledge.{{sfn|Neimark|2018}}
Traditional Chinese schools of martial arts, such as the famed [[w:Shaolin Monastery|Shaolin]] monks, often dealt with the study of martial arts not just as a means of self-defense or mental training, but as a system of ethics.{{sfn|Deng|1990}}{{sfn|Hsu|1998}} ''Wude'' ({{lang|zh|[[wiktionary:武|武]] [[wiktionary:德|德]]}}; "martial morality") deals with two virtues: "virtue of deed" and "virtue of mind". Virtue of deed concerns social relations; virtue of mind is meant to cultivate the inner harmony between the emotional mind ({{lang|zh|[[wiktionary:心|心]]}}; ''xin'') and the wisdom mind ({{lang|zh|[[wiktionary:慧|慧]]}}; ''hui''). The ultimate goal is reaching "no extremity" ({{lang|zh|[[wiktionary:無|無]] [[wiktionary:極|極]]}}; [[w:wuji (philosophy)|wuji]]) where both wisdom and emotions are in harmony with each other.
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| edition = 1st
| isbn = 0-8048-3138-6
}}
* {{cite web
| url = http://ifafoundation.squarespace.com/the-real-meaning-of-iwa-pele/
| title = The real meaning of Iwa Pele
| last = Neimark
| first = Phillip
| date = 2018
| website = The IFA Foundation
}}
* {{cite book
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