I would argue that Alexander did have a "swollen ego." I just don't think that there is anything unusual about that. Given the chance, I think he is simply emphasizing one of the most natural characteristics of man. But attempting immortality, which I would rather confidently point at as his ultimate goal, is certainly a rather ego-centric behavior.Archon post=18.68283.631204 said:Well.
Alexander died undefeated on the field, having conquered the known world, been worshipped as a god in his own lifetime, founded a great city, started the Hellenistic era, and become the basis for the most widely-read literature in the pre-modern world (the Alexander Romance). Personally fearless, his magnificence was such that the mere presence of his regalia was enough to stop the fighting between his successors. Two millenium later he is still considered the greatest battle captain to have fought, and is one of a tiny handful of historical figures deemed "the great".
So I ask you, what does a guy have to accomplish to not be accused of having a swollen ego?
Jeez.
Don't take me wrong here as disagreeing, but I would like to offer a slightly different view of the behavior of an Alexander, if nothing else but for discussion.
I can only see this leaning into a spirited debate of teleology versus deontology, which would undoubtably become highly confused and unsolvable. Kant, for instance, delivers enough blows to any functional or ends-based ethics for me to be quite happy with a more other-centric form of belief.Archon post=18.68283.630215 said:Whenever I see someone reject or misunderstand classical ethics (Rand's, Aristotle's, or otherwise) I always recommend they read Alisdair Macintyre thoroughly, as he demolishes all competing ethical theories and shows why utilitarianism, intuitionism, and so on cannot stand up to the nihilistic destruction of Nietzsche. Virtue ethics, because it is rooted in function (helping a person live a good life) is the only one that can. Macintyre does a much better job than Rand in explaining why virtue ethics are worthwhile.
Ironically enough, its my experience that a person's preference in philosophies are based much less upon the legitimacy of arguments and much more around the author's ability to convince. An American, for instance, is much more likely to enjoy John Rawls than a Chinese reader. Why? Well it just so happens that Rawls outlines a world in which the best government is eerily similiar to the American system.
I suppose if I had a point, it would only be my own caution at the destruction of any system of philosphy. If the field had figured out the "right" path so far one would think the world would reflect that. Instead, it is still the broad educational policy to explore as many thinkers as possible, most likely because not a single thinker has said enough to make the rest shut up.