I understand there was a mock emergency set up in the gulf (US)
states to understand the implications of a force 5 storm hitting those
states. They predicted the effects of the storm accurately according
to what has actually happened. They also worked out a recoovery plan
to miniimse the effects on people. The operation was called Hurricane Pam.
It would seem to have been completely ignored.
I got this imformation from German tv. It is not being referred to on US tv,
at least as far as I have disvovered.
Tom Gray wrote:
> As Hannah Arendt points out later Greeks developed the idea of
> 'poesis' in contrast to the 'civitas' of which you speak. Arendt much
> preferred 'civitas' as you seem to do. However the idea of 'poesis' or
> the expectation of responsibility and relationship has been found to
> be of great benefit as well. There are otehr ways of organizing life
> beyond 'civitas' and other ways seem to match teh human condition more
> accurately than 'civitas.'
> Indeed the idea of 'poesis' is commonly used in modern engineering
> systems as a predictor of human behavior. Examples of this are
> systems, that can predict the behavior of crowds. Another system,
> predicts the behavior to drivers and ahs been sued to create accurate
> predictions of traffic on Dutch highways from only a few basic rules.
> Eliot seems to be on the 'poesis' side of the argument.
> ----- Original Message ----- From: "Carrol Cox" <[log in to unmask]>
> To: <[log in to unmask]>
> Sent: Friday, September 02, 2005 11:08 AM
> Subject: _Politike_ vs _idiotes_ was Re: "Extraordinary minds"--'Henry
> Vishvesh Obla wrote:
>> 'we corrupt our feelings with ideas; we produce the public,
>> the political, the emotional the political,
>> evading sensation and thought.... Mr. Chesterton's brain
>> swarms with ideas; I see no evidence that it thinks.'
> Aristotle (following spontaneous Greek assumptions) defined the human
> person as a _politike_, one who lives in cities or, more precisely, one
> who takes part in the public (shared) life of the the Polis. One who did
> not share in that public life was a private person or _idiotes_, one who
> was not fully human, was "not all there" as it were. We become fully
> human through our participation in that public life. Even some 2000
> years later, Jefferson speculating idly in a letter to John Adams on
> what 'heaven' should be like, proposed an endless Continental Congress:
> i.e., for Jefferson as for Aristotle, one became wholly human, one
> exercised one's human faculties, through the public process of
> persuading and being persuaded. (See for interesting discussion of all
> of this Hannah Arendt's _The Human Condition_ and _On Revolution_.)
> James Madison in Federalist No. 10 offers a fascinating and complex
> simile or ratio. As air is to fire so freedom is to 'faction,' and just
> as we would not eliminate air (which is necessary for animal life) in
> order to control the destructive forces of fire, so we must not
> eliminate freedom (which is necessary to political life) to control the
> rages of faction. That is, political life is not merely (or at all) a
> _means_ to an end, it is an end in itself. Why? Because outside
> politics, we cannot be fully human. (I'm not a particular admirer of
> Chesterton, but in this respect at least his thought was definitely
> superior to the thought of Eliot.)
> (Of course the Athenians would not have regarded mere passive voting, or
> campaigning, for this or that candidate real politics. But that is
> another story.)
> To go back to Athens. In _Antigone_ there is a really fascinating
> exchange between Creon and his son Haemon, which climaxes in Haemon's
> declaration that "It is no city where one man rules." (Quoted from
> memory, the Grene translation I believe.) Haemon doesn't say, "It's a
> _bad_ city or a _corrupt_ city where one man rules; he says that it is
> no city at _all_ where one man rules. Why? Because in a tyranny there is
> no public life, no glorious participation in the public life, but _that_
> is what cities are for: to provide a public space in which the citizens
> can exercise their crucial human quality of persuading and being
> persuaded. A _polis_ that does not provide for this, then, is no _polis_
> at all.
> Eliot's "avoiding sensation and thought" is simply bizarre, one more
> implication that "real humanity" is not for the great unwashed, but only
> for "sensitive" souls like TSE.
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