A Daunting Task

          The search for what my final paper will be about continues; although, I have narrowed it down to the Civil War.  First I thought about guerrilla tactics but the lack of primary sources from guerrillas seemed like too large of a barrier for the paper to be strong.  Then I went to the idea of medicine in the Civil War and specifically Laudanum and whether or not it did more harm than good when prescribed.  Then I thought about examining the socio-economic reasons for the war and whether or not the Confederacy was fighting for slavery in order to keep impoverished whites in a false state of superiority.  Now I have stumbled across a movie call the "Field of Lost Shoes." 
         This movie is about the Virginia Military Institute's role in the Civil War.  The movies follows 7 friends who are all very young as they go in to battle at New Markey.  Initially the Confederate General John C. Breckenridge did not want to send them in but when the battle turned South in the movie he said, 'Send the boys in... and may God forgive me."  I guess what I am getting at here is that I would like to examine children's role in the Civil War both in actively taking part in the killing as in the "Field of Lost Shoes" and when they where drummers or powder monkeys simply aiding in the war effort.  All of these positions were dangerous and saw child casualties. 
          The picture is of a Union powder monkey and the link is to the imdb page that has a summary of the "Field of Lost Shoes."

http://www.imdb.com/title/tt2477218/

Geronterotica: The Various Depictions of Sexuality (or Lack There of) in Ancient Greece

While I originally wanted to research perceptions of old age and geriatrics specifically in Classical Athens, it's becoming very apparent that perhaps researching how perception and care change throughout the eras may provide more insight into the topic. According to Thomas Falkner (1995), author of The Poetics of Old Age in Greek Epic, Lyric, and Tragedy, the Greek’s strong patriarchal society accounted for many depictions of male sexual prowess in literature. In fact, an individual’s role in ancient Greek society can be equated to their role in sexual encounters and even the lack there of, such as with the elderly. According to Falkner, while Greeks believed older men were “eligible to continue to play the game of love,” they were concerned “for their inability to do so successfully” (p. 112). [Note: According to Falkner, there is very little said about women and even less about older women. This may indicate that the bulk research will be about elderly males.]

The range of descriptions of older male sexuality reiterates this relatively undefined standard of geronterotics – anything from “lustfulness to impotence” has been used as a descriptor (Falkner, 1995, p. 112). For instance, Homer passed away hundreds of years before the Classical Era began in Greece, and his work seems to reflect a different outlook on the elderly than that of Plato and other Classical philosophers. While Homer foregoes the physical aspects of sexuality, he does make the distinction that sexual ability is not determined by age since sexual ability is not necessary for heroic success, particularly in Illiad (Falkner, 1995). Nevertheless, Homer does recognize the physical limits of older age.

While these passages don’t reveal specifics about the daily care for the elderly in Greece, they do allude to societal perceptions. Thus, my next endeavor is to find primary sources that directly refer to geriatric protocol.

Falkner, Thomas M. The Poetics of Old Age in Greek Epic, Lyric, and Tragedy. Norman: University of Oklahoma Press, 1995.

'The Body of the Condemned' and the Changing Nature of Torture

Foucault's Discipline and Punish begins with two description's of criminal treatment. One of these describes the brutal torture and execution of the regicide Damien, while the other describes a strict daily schedule for prisoners. While both are remarkable for their own reasons, it is the historical relationship between the two that Foucault draws attention to. Looking at these two penal methods, it is obvious that one is more familiar to us today. The well regimented and organized schedule shown to contrast the treatment of Damien seems both more "humane" and more "ethical". While the method used to punish the regicide looks as if it must be from some by-gone era. The reality is that these two examples of penal method are separated by a mere 80 years.

Foucault then describes the changes that occurred starting with the public torture and execution of Damien. Emphasis would slowly move away from gruesome slow tortures like the breaking of the body or the quartering by a team of horses to more 'clean' and efficient ways of killing like the infamous guillotine. Not only would the method of execution change, but the status of the criminal would change as well. Where Damien was paraded openly into the town square and dispensed as a spectacle, later criminals would be veiled and guillotined behind high walls and out of the public eye.
From our more contemporary perspectives it might seem, at first, that Foucault is highlighting the civilizing of our penal systems; however, this is not his intent. He is showing that in this movement away from punishing the body the punishment is directed inwards, towards the 'soul'. The disciplined criminal is moved out of the sight of the public eye, veiled, watched, and controlled down to the smallest detail; the criminal is dehumanized. As opposed to deterring the criminal by setting an example for the public through the sheer violence of execution, it is the inevitability of discipline that is relied on instead.

As Foucault describes the change in criminal treatment, he shows how the opinion of the day is directing that change. That is to show that the change in the penal system is not an isolated affair, it is a direct reflection of the content of thought in those times. By dissecting the transition from punishment to discipline, Foucault wishes to show that institutions and people are made up of the thought that pervades their time. In a way, he wants to show that the person is truly historical.

In my senior seminar project, I aim to discover how well this type of investigation works in deciphering the changes in the institution of education and those that participate in it.

Foucault, Michel. Discipline and Punish: The Birth of the Prison. Translated by Alan Sheridan. New York: Random House, 1997. 3-31. 

Existential Human Nature? Is It Possible?

          Carl Rogers, famous psychologist and one of the founders of psychotherapy, interviews Paul Tillich, one of the most influential modern existential theologian, about human nature. Trend setters in their own areas, Rogers approaches the question of human nature from a scientific, psychological, and observational standpoint, while Tillich approaches the question from a philosophical, existential, and theological standpoint. Both believe that there is such a thing as human nature. The interview mostly is about Tillich’s thoughts on human nature with Rogers providing comments from his own expertise.

          Rogers thinks that humans are organisms and therefore directional, such as in a self-actualizing direction. We are also “incurably social” and have a need for relationships. He thinks humans have a “describable nature” and are not just objects. As Rogers put it, he and Tillich are searching for alternatives to the “logical passivistic, ultra-scientific approach, which results in a mechanistic, and highly deterministic” point of view on human nature of that time.

          Tillich thinks the best to prove human nature is “negatively” and uses famous existentialist philosopher Jean-Paul Sartre as an example. Sartre says that, “man is nothing else but what he makes of himself… man is free, man is freedom.” To say that man has the freedom to make himself, according to Tillich, is to give man the nature of freedom because no other species has the ability to do so.

For those who are intrigued by the dialogue between Carl Rogers and Paul Tillich, the full interview:

Carl Rogers and Paul Tillich p.1 https://www.youtube.com/watch?v=8gHSKdX66tY

Carl Rogers and Paul Tillich p.2 https://www.youtube.com/watch?v=ilRzf6SRfZI

Who was Cleopatra VII?

Through my search for books, I stumbled upon a sourcebook written by a professor of Rutgers University after establishing a course centered around Cleopatra and her image. Although I have other books and have skimmed through them, the sourcebook has captured a bit more of my interest then the others. While all of it is interesting, like Cleopatra's father being exiled by his eldest daughter and had her executed on his return , I'm in the process of seeing what is relevant to my topic and gaining some background information. When I find what I really need, my plan is to double check my primary sources. If they are correct, I'm sure to find more sources similar to the one Strabo apparently stated: "Augustus Caesar, after pursuing (Cleopatra and Antony), brought about both their deaths and ended the drunken abuse of Egypt."
Jones, Prudence J. "Ptolemy XII and the End of the Dynasty" Cleopatra: A Sourcebook. Norman: University of Oklahoma Press, 200

The Rising Sung

Nearly two years ago, while sifting through the daily news, an article caught my attention. It read, "the language a wise man can learn to read in one day and a fool in a week." "Challenge accepted," I thought. However, it came to be that I was closer to the "fools" end of the spectrum, by completing the challenge in five days. Nevertheless, what had started as a time absorbing task, slowly began to absorb me. I was immersed in a beautifully minimal language, that came with a wealth of culture. A wealth of culture however, that came at a price. A once great nation split into two.

The year is 1945, Japan has lost the second world war. As per post-war negotiations, Japanese annexation of Korea has halted. The U.S. has begun occupation of the southern Korean peninsula, and as a countermeasure, the Soviet Union in the North. Amidst tensions, a negotiation is reached to divide the country along the 38th parallel. Borders are established, families become separated and resources are divided among the two. The North, having just been under Japanese rule, is desperate for a natural born leader; a tried and true "hero" of the battlefield, someone capable of leading a nation. Russia, with eyes set on control of the region, is more than happy to oblige. From zero to hero, the USSR worked tirelessly to create an image for Kim Il Sung that was befitting of a leader. A leader, that would one day leave a legacy that would cripple a Nation. 

The focus of my paper will be directed at the creation of the puppet North Korean dictator fashioned by the USSR. My goal is to reveal a more authentic picture of Kim Il Sung, one devoid of Russian or North Korean propaganda. By using interviews from Russian ministry officials and statements from Red Army veterans, I hope to separate fact from fiction and achieve a better understanding of the military/civilian life of Kim Il Sung (prior to his pre-election image). I believe this paper will offer insight, not only into the life of Il-Sung, but also into the methods employed in establishing a puppet leader, as well as the effects of creating a cult of personality.

For those of you who may be interested in learning more about the current state of North Korea, I'd recommend reading: Escape from Camp 14. This book highlights the hardships endured in the daily lives of people living in the North Korean labor camps. For the time-constrained, here is a short twelve minute video: https://www.youtube.com/watch?v=PdxPCeWw75k. 

Will the Real Joan of Arc Please Stand Up?

Much has been said and surmised regarding Joan on Arc over the decades. Popular opinions on the trial and death of Joan range from a revenge seeking French peasant desiring justice for the death of her sister (see: the film The Messenger) to a witch charged with numerous “typical” charges of the Middle Ages: witchcraft, spell binding, black magic, etc. (see: any other popular culture adaptation). The goal of this paper and semester long research project is seemingly simple: I want to prove that Joan of Arc was tried and found guilty of very different charges than popular culture (and perhaps even some scholars) have previously argued. I will look back upon the Inquisition trial records of Joan, quantify the questions Joan was asked, and then juxtapose the primary source results of Joan of Arc’s true charges with that of previous scholarship and perhaps even some popular culture illustrations.

Joan of Arc has become a fascinating center of popular culture references over the decades. Her portrayals range from a Harry Potter-esque world of witchcraft to horribly cliché illustrations of life in the Middle Ages, particularly as a member of the peasantry. I wish to present a scholarly analysis of Joan that is both interesting and factual, and can hopefully begin to rival the flashy, yet inaccurate portrayals of Joan. In essence, I want her historical headstone to read both appropriately and truthfully. Thus, let the research begin.

For your viewing pleasure, please enjoy these pop culture references to Joan (and try not to laugh too hard!)

https://www.youtube.com/watch?v=UQx1sqPHTrk

https://www.youtube.com/watch?v=wQydMhY9OpI

https://www.youtube.com/watch?v=Nxta-nM8qtU

Lost Olympic History: Examining a Relatively Unexamined Major International Event

I’ve always been fascinated by the Cold War period. My interest is not just in the ideological conflict, but also the social chaos that seeped into society, from the “Red Scare” to the protests and liberalism of the 1960’s and early 1970’s. So naturally, when choosing a topic I began looking at anything and everything in the Cold War. While most of my early ideas where shot down since they lacked a lot of breadth in their types of primary sources, I have finally settled on the 1980 U.S. Olympic boycott in Moscow.

            Although I’ve settled on a topic, the sheer width of it will make it hard to narrow down into a specific argument. Like most Cold War pieces, there are a lot of differing factions and forces behind the Olympic boycott. It was not just policymakers on either side of the Iron Curtain who had a voice, but also domestic support groups and athletes themselves who noted interesting stances. This leaves me with a variety of options: to examine the efficacy of the boycott on forcing the Soviet withdrawal of Afghanistan, the domestic support amongst the general public and athletes, or to examine the reasons Jimmy Carter himself took this uncharacteristically strong stance, among other options. In short my job now consists of sifting through primary sources to find a conflict within the broader scope of the Olympic boycott that holds my attention. That is, in my opinion, a blessing since I’m going into my research with an open mind.

Another benefit to my research is the lack of secondary sources devoted completely to the Olympic Boycott. Many scholars have written about social and political culture during the conservative revolution of the late 1970’s and early 1980’s, but very few have focused specifically on the Olympic boycott itself. This gives me much more freedom in frame working my argument within the context of already existing cultural viewpoints.

Just Materials for Just War-Starting out on Augustine

These last two weeks, I've started looking around and reading materials related to my senior seminar project. Before I go over what I've found, allow me to give a brief overview of what I'm attempting for this semester.

In short, I want to look at the concept of a just war (aka, a war with positive moral content, rather than negative) in the writings of philosopher/theologian St. Augustine of Hippo (354-430). I chose "just war" as a concept to study because, simply put, I plan on going into Officer Candidate School (OCS) after graduation, and I wanted to study the morality of what it is that I'm going to be getting myself into. As for why I picked St. Augustine, there were a myriad of reasons, the primary ones being that (a) I read the Confessions in my Sophomore year, where I was drawn to his personal, dramatic style, and (b) when I went to Ecuador over the summer, I saw a gigantic statue of St. Augustine in a cathedral, where due to the rain and the way the statue was designed, St. Augustine was bleeding from his eyes; I figured anybody who got a statue that metal had to be someone worth studying further.

And so, I scoured the library and the web, where I came upon what many consider Augustine's magnum opus, his City of God (De Civitate Dei). In this gigantic book (over 1000 pages published serially over a decade!), Augustine lays out the idea of there being two cities: the City of God, reserved for the faithful, and the City of Man, reserved for everyone else. Of interest here is Book 19, which devotes itself to commenting on and debunking the writings of Marcus Varro, a Roman philosopher who takes the Supreme Good (SG) of Man to be "primary goods of nature" (which are more or less the virtues) (Augustine, 2003, 845). His task here is to show that the Christian view of the SG of Man "to be everlasting life"(Ibid., 852).

On his way there, though, Augustine has to establish that mortal goods are imperfect when compared to everlasting life and peace in the glory of God. Early on in Book 19, Augustine is able (through a series of logical syllogisms,) to discard most mortal goods, except for the one: peace. For it is true that part of the SG of Christianity to be peace, it is not of the same kind as is normally pictured. What is to be glorified here is "everlasting peace," not an unjust peace which allows vice to flourish and thus denies people their true peace (Ibid., 859). It is for this reason-breaking an unjust peace so that people may have everlasting peace-that Augustine says that "the wise man, they say, will wage just wars" (Ibid., 861). Essentially, for Augustine "Peace is the instinctive aim of all creatures, and is the ultimate purpose in war"; war is fought so that peace may be found" and that "...a man who has learnt to prefer right to wrong and the rightly ordered to the perverted, sees that the peace of the unjust, compared to the peace of the just, is not worthy even of the name of peace" (Ibid., 865-866).

Augustine's thought here is much more nuanced than what I'm (unfortunately) able to present here, but I believe that just this small snippet of what I've found thus far can help show you why I believe this to be such a fascinating topic, and why it's such an important one. For in an age when hostilities (fought as every name but war,) are brought about for purported altruism, we may wish to examine whether such altruism is indeed even enough to justify such a destructive force in our lives.

St. Augustine of Hippo, City of God, trans. Henry Bettenson (London, Penguin Classics, 2003), 843-894.