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The Philosophy of Martin Scorsese (The Philosophy of Popular by Mark T. Conard

By Mark T. Conard

In "The Philosophy of Martin Scorsese", a magnificent solid of members explores the advanced subject matters and philosophical underpinnings of Martin Scorsese's motion pictures. probably the most major filmmakers within the heritage of yankee cinema, Scorsese is the artistic strength in the back of motion pictures similar to "GoodFellas", "Taxi Driver", "The final Temptation of Christ", "The Aviator", and "The Age of Innocence". The contributing authors use Scorsese's movies as autos for exploration of philosophical options similar to friendship and egoism, vigilantism, libertarianism, Buddhist ethics, wish and self-restraint, insanity, the legal brain, beatitude and sadness, and the absurd.

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In a world without tooth decay, cavities, or gum disease, dentistry would be a very lonely occupation. This plausible intuition opens the door for the majority to argue that, just as no one goes to the dentist for the fun of it, no one does the morally correct thing for its own sake. That is, if you or I could lead an unjust or immoral life without ever having to worry about paying the price for our misdeeds, it would seem irrational for us to behave justly. If we enjoyed the kind of freedom that Henry Hill enjoyed, why not lie, steal, and cheat?

However, it is not identical to the rational class because “one can see it [spirit] even in small children: they are full of spirit right from birth, but for rational calculation, some of them seem never to possess it, while the masses do so quite late” (441b). Plato’s analogy between the guardians and the spirited element is this: just as the guardians (police, national guard, army) are to act as the brave and loyal agents of the rulers, the spirited element is to provide us the courage to do as reason demands.

The Goodfellas characters (including Paulie) are examples of the former, and Glaucon’s perfectly just man who seems unjust is an example of the latter. Consequently, Plato is committed Goodfellas, Gyges, and the Good Life 47 to the position that one can be mistaken about being happy. The possibility of error here is grounded in his belief that genuine happiness is a state of being and not necessarily a psychological state. Plato doesn’t argue that being optimally healthy necessarily produces more pleasure than a life of pleasure seeking.

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