Roland travels with the rear-guard toward France and through martyrdom achieves sainthood. Gawain travels through the land for a year in search of the Green Knight, and finds Bercilak's castle through prayer when he is weariest. Moorman emphasizes that "the passage of the soul through its difficulties to its triumph, ad astra per aspera Thirdly, the most striking similarity is the presence of wyrd , fate, or Providence, the failure of the heroes to some degree, and the way the epic and chivalric hero accept both their failures and 'their lots.
This heroic courage finds astute expression by Gawain: "In destinies sad or merry, True men can but try. Princeton: Princeton University Press, Beer, Gillian. The Romance. Bloomfield, Morton W.
Norman T. Fenwick Jones, George. The Ethos of the Song of Roland. Baltimore: Johns Hopkins Press, Finlayson, John.
They are big persons who are semi-divine, larger than human, who fascinate us by their valor, courage, and even bravura. The Israelites told their stories in real time, fixing them here on Earth with some attempt at writing history, not myth, unlike the ancient Sumerians and other civilizations before them who saw reality as the drama of eternity. How did medieval societies respond to these legacies? Joan Bodger. How did a remote island sparsely populated by illiterate, semi-nomadic warrior barbarians become an emerald isle of saints and scholars who saved Western literature?
Hatto, A. By Gottfried von Strassburg. New York: Penguin Books, Vol 1: The Traditions. Volume Two: Characteristics and Techniques. Kings, Beasts and Heroes. London: Oxford University Press, Kelly, Douglas. Kevin Brownlee and Marina Scordilis Brownlee. Krstovic, Jelena O, ed. Introduction to Gottfried von Strassburg.
Classical and Medieval Literature Criticism. Detroit: Gale Research Inc. Mathew, Gervase. Denton Fox, ed. Englewood Cliffs. NJ: Prentice Hall, Inc. Moorman, Charles. Lexington: University of Kentucky Press, Painter, Sidney. Baltimore: The Johns Hopkins Press, Taylor, A.
An Introduction to Medieval Romance. London: Heath Cranton Limited, Wilson, Anne. All Rights Reserved. Links and printing for personal or classroom use are acceptable. Introducing: Francis on Film R. April How Many Children?
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If you realize yourself as a rational agent and if you "want moments in which I contemplate beauty", "want to perfect my abilities as a philosopher and use them to plumb the depths of the deepest philosophical mysteries", "want to explore the heights of erotic pleasure with my deepest love, to tend my roses", then you will perhaps agree that there are other rational agents who may have similar needs and desires.
And if you philosophically elevate your ability to accomplish these tasks, by the same token, you will also elevate others' potential to do these. So, I think helping others and being moral are not really supererogatory but just something you should do by rational considerations - it isn't an option.
I realize that you mean immensely self-sacrifical acts by "the supererogatory" but I think the distinction between "the supererogatory" and "moral requirements" can be made rather arbitrarily. And most people think that just refraining from negative acts is enough to be moral and anything more is just supererogatory. Thursday, September 8, -- PM. The Highest Good consists of the moral good and the realization of natural ends.
The realization of natural ends entails a clear recognition of basic human goods. These are friendship, aesthetic experience, knowledge, play, and life. These are self-evidently good things to have.
So much for having the good. Doing the good or realizing the moral good begins only after we have a clear understanding of what is good for human persons to have.