Chapter 35: HONOR

INTRODUCTION

The notions of honor and fame are sometimes used as if their meanings were interchangeable, and sometimes as if each had a distinct connotation. In the tradition of the great books, both usages will be found. It is seldom just a matter of words. The authors who see no difference between a man’s honor and his fame are opposed on fundamental issues of morality to those who think the standards of honor are independent of the causes of fame. This opposition will usually extend to psychological issues concerning human motivation and to political issues concerning power and justice. It entails contrary views of the role of rewards and punishments in the life of the individual and of society.

Praise and blame seem to be common elements in the significance of fame and honor. The meaning of honor seems to involve in addition the notion of worth or dignity. But whether a man is virtuous or not, whether he deserves the good opinion of his fellow men, does not seem to be the indispensable condition on which his fame or infamy rests. Nor does his good or ill repute in the community necessarily signify that he is a man of honor or an honorable man.

The connection and distinction of these terms would therefore appear to be the initial problem of this chapter. Any solution of the problem must consider the relation of the individual to the community, and the standards by which the individual is appraised—by himself and his fellow men. Honor and fame both seem to imply public approval, but the question is whether both presuppose the same causes or the same occasions for social esteem.

“The manifestation of the value we set on one another,” writes Hobbes, “is that which is commonly called Honoring and Dishonoring. To value a man at a high rate, is to honor him; at a low rate, is to dishonor him. But high and low, in this case, is to be understood by comparison to the rate that each man setteth on himself.” Does Hobbes mean that the value a man sets on himself is the true standard of his worth? Apparently not. Let men, he says, “rate themselves at the highest value they can; yet their true value is no more than it is esteemed by others.” What, then, is the measure of such esteem? “The value, or worth of a man,” answers Hobbes, “is, as of all other things, his price; that is to say, so much as would be given for the use of his power; and therefore, is not absolute but a thing dependent on the need and judgment of another.”

Here, then, honor is not what a man has in himself, but what he receives from others. Honor is paid him. He may think himself dishonored if others do not pay him the respect which accords with his self-respect, but their evaluation of him is somehow independent of the standard by which he measures himself. It depends on the relation in which he stands to them, in terms of his power and their need. Virtue and duty—considerations of good and evil, right and wrong—do not enter into this conception of honor. The distinction between honor and fame tends to disappear when honor reflects the opinion of the community, based on the political utility rather than the moral worth of a man.

There is another conception of honor which not only separates it from fame, but also makes it independent of public approbation. This is not an unfamiliar meaning of the term. The man who says “on my honor” or “my word of honor” may not be an honest man, but if he is, he pledges himself by these expressions to fulfill a promise or to live up to certain expectations. He is saying that he needs no external check or sanction. A man who had to be compelled by threat or force to honor his obligations would not be acting from a sense of honor.

“It is not for outward show that the soul is to play its part,” Montaigne writes, “but for ourselves within, where no eyes can pierce but our own; there she defends us from the fear of death, of pain, of shame itself; there she arms us against the loss of our children, friends, and fortunes; and when opportunity presents itself, she leads us on to the hazards of war: ‘Not for any profit, but for the honor of honesty itself.’”

A sense of honor thus seems to function like a sense of duty. Both reflect the light of conscience. Both operate through an inner determination of the will to do what reason judges to be right in the particular case. If there is a difference between them, it is not so much in their effects as in their causes.

Duty usually involves obligations to others, but a man’s sense of honor may lead him to act in a certain way though the good of no other is involved. To maintain his self-respect he must respect a standard of conduct which he has set for himself. Accordingly, a man can be ashamed of himself for doing or thinking what neither injures anyone else nor ever comes to the notice of others. A sense of shame—the reflex of his sense of honor—torments him for having fallen short of his own ideal, for being disloyal to his own conceptions of what is good or right; and his shame may be even more intense in proportion as the standard he has violated is not one shared by others, but is his own measure of what a man should be or do.

Dmitri Karamazov exhibits these mixed feelings of honor and shame when he declares at the preliminary legal investigation: “You have to deal with a man of honor, a man of the highest honor; above all—don’t lose sight of it—a man who’s done a lot of nasty things, but has always been, and still is, honorable at bottom, in his inner being. … That’s just what’s made me wretched all my life, that I yearned to be honorable, that I was, so to say, a martyr to a sense of honor, seeking for it with a lantern, with the lantern of Diogenes, and yet all my life I’ve been doing filthy things.”

The sense of honor and the sense of duty differ in still another respect. Duty presupposes law. The essence of law is its universality. A sense of duty, therefore, leads a man to do what is expected of him, but not of him alone, for he is no different from others in relation to what the law commands. In contrast, a sense of honor presupposes self-consciousness of virtue in the individual. It binds him in conscience to live up to the image of his own character, insofar as it has lineaments which seem admirable to him.

Without some self-respect, a man can have no sense of honor. In the great tragic poems, the hero who dishonors himself in his own eyes dies spiritually with the loss of his self-respect. To live on in the flesh thereafter would be almost a worse fate than the physical demise which usually symbolizes the tragic ending.

The sense in which a man can honor or dishonor himself is closely akin to the sense in which he can be honored or dishonored by others. Both involve a recognition of virtue or its violation. But they differ in this: that a man’s personal honor is an internal consequence of virtue and inseparable from it, whereas public honor bestowed upon a man is an external reward of virtue. It is not always won by those who deserve it. When it is, “it is given to a man,” as Aquinas points out, “on account of some excellence in him, and is a sign and testimony of the excellence that is in the person honored.”

There can be no separation between what a community considers honorable and what it considers virtuous or excellent in mind or character. But it does not necessarily follow that the man who is actually virtuous will always receive the honor which is due him. Public honor can be misplaced—either undeservedly given or unjustly withheld. The virtuous should be prepared for this, in the judgment of Aquinas, since honor is not “the reward for which the virtuous work, but they receive honor from men by way of reward, as from those who have nothing greater to offer.” Happiness, he goes on to say, is the “true reward… for which the virtuous work; for if they worked for honor, it would no longer be virtue, but ambition.”

Tolstoy, however, deplores the injustice of the honor given Napoleon and the dishonor in which Kutuzov was held. “Napoleon,” he writes, “that most insignificant tool of history who never anywhere, even in exile, showed human dignity—Napoleon is the object of adulation and enthusiasm; he is grand. But Kutuzov—the man who from the beginning to the end of his activity in 1812, never once swerving by word or deed from Borodino to Vilna, presented an example exceptional in history of self-sacrifice and a present consciousness of the future importance of what was happening—Kutuzov seems to them something indefinite and pitiful, and when speaking of him and of the year 1812 they always seem a little ashamed.”

Kutuzov later received some measure of honor when he was presented with the rarely awarded Order of St. George. But what is perhaps a much higher honor came to him after his death when Tolstoy enshrined him as one of the heroes of War and Peace. Sometimes the virtuous or truly honorable man, living in a bad society, goes without honor in his own time to be honored only by posterity. He may even be dishonored by a society which has contempt for virtue. Sometimes a man of indifferent character and achievement, or even one who is actually base and ignoble, wins honor through cleverly simulating the possession of admirable traits.

It seems appropriate to consider the proportion between a man’s intrinsic worth and the honor he receives. The distribution of honors raises questions of justice—in fact, it is thought to be one of the chief problems of distributive justice. For those who hold that honor and fame are utterly distinct in principle, this is the clear mark of their difference. Justice does not require that fame be proportionate to virtue. Though there is a sense in which fame may not be deserved, the qualities in a person which justify fame are of a different order from those which honor should reward. Fame belongs to the great, the outstanding, the exceptional, without regard to virtue or vice. Infamy is fame no less than good repute. The great scoundrel can be as famous as the great hero. Existing in the reputation a man has regardless of his character or accomplishments, fame does not tarnish, as honor does, when it is unmerited. But for the same reason, fame is often lost as fortuitously as it is acquired. “Fame has no stability,” Aquinas observes; “it is easily ruined by false report. And if it sometimes endures, this is by accident.”

The distinction between honor and fame is not acknowledged by those who ignore merit as a condition of praise. Machiavelli, for example, places fame—or, as he sometimes calls it, glory—in that triad of worldly goods which men want without limit and without relation to justice. If the aim of life is to get ahead in the world, money, fame, and power are the chief marks of success. A man is deemed no less successful if he acquires power by usurping it, or gains it by foul means rather than fair; so, too, if he becomes famous through chicanery or deception and counterfeits whatever form of greatness men are prone to praise.

Along with riches, fame, says Machiavelli, is “the end which every man has before him.” This men seek to obtain by various methods: “one with caution, another with haste; one by force, another by skill; one by patience, another by its opposite; and each one succeeds in reaching the goal by a different method.” Some methods, he admits in another place, “may gain empire, but not glory,” such as “to slay fellow-citizens, to deceive friends, to be without faith, without mercy, without religion.” Nevertheless, he declares: “Let a prince have the credit of conquering and holding a state, the means will always be considered honest, and he will be praised by everybody.”

Because fame seems to be morally neutral, it replaces honor in the discussions of those who measure men in terms of success instead of virtue, duty, or happiness. Because it is morally neutral, it is the term used by those who wish to judge, not men, but the impression they make. What counts is the magnitude of that impression, not its correspondence with reality.

To be famous is to be widely, not necessarily well, spoken of by one’s fellow men, now or hereafter. The man who stands above the herd, whose outlines are clear and whose deeds are memorable, takes his place among the famous of his time or of all times. Plutarch the moralist certainly does not regard the men whose lives he writes as paragons of virtue. On the contrary, he plainly indicates that many of them are examples of extraordinary depravity. But Plutarch the biographer treats them all as famous. He takes that as a matter of historic fact, not of moral judgment. Good or bad, they were acknowledged to be great men, leaders, figures of eminent proportions, engaged in momentous exploits. They were not all victorious. Few if any were successful in all that they attempted or were able to preserve what successes they achieved. But each ventured beyond the pale of ordinary men; and each succeeded at least in becoming a symbol of great deeds, a monument in human memory.

The opposite of fame is anonymity. In Dante’s moral universe, only the Trimmers on the rim of Hell are totally anonymous; neither good nor bad, they lack name and fame. Because they “lived without infamy and without praise,” Hell will not receive them, “for the damned would have some boast of them.” To them alone no fame can be allowed. Honor and glory belong only to the blessed, but the damned in the pits of Hell, by the record they left for men to revile, are as well remembered, and hence as famous, as the saints in Heaven.

That men normally desire the esteem of their fellow men seems to be undisputed. “He must be of a strange and unusual constitution,” Locke writes, “who can content himself to live in constant disgrace and disrepute with his own particular society. Solitude many men have sought, and been reconciled to; but nobody that has the least thought or sense of a man about him, can live in society under the constant dislike and ill opinion of his familiars, and those he converses with. This is a burden too heavy for human sufferance.”

A society of misanthropes, despising each other, is as unthinkable as an economy of misers. The social nature of man requires sympathy and fellow feeling, love and friendship, and all of these involve some measure of approval based on knowledge or understanding. According to one theory, the highest type of friendship springs from mutual admiration, the respect which men have for one another. The old saying that “there is honor among thieves” suggests that even among bad men there is a desire to hold the approbation of those who share a common life. With this in mind apparently, William James describes fame and honor as a man’s “image in the eyes of his own ‘set,’ which exalts or condemns him as he conforms or not to certain requirements that may not be made of one in another walk of life.”

Though Pascal regards “the pursuit of glory” as “the greatest baseness of man,” he must admit that “it is also the greatest mark of his excellence; for whatever possessions he may have on earth, whatever health and essential comfort, he is not satisfied if he has not the esteem of men. He values human reason so highly that, whatever advantages he may have on earth, he is not content if he is not also ranked highly in the judgment of man…. Those who most despise men, and put them on a level with brutes, yet wish to be admired and believed by men, and contradict themselves by their own feelings.”

But is this universal wish for the esteem of others a desire for honor or a desire for fame? Does it make any difference to our conception of happiness whether we say that men cannot be happy without honor or that they cannot be happy unless they are famous?

Even those who do not distinguish between honor and fame are led by these questions to discriminate between fame and infamy. As we have already noted, fame and infamy are alike, since both involve the notoriety enjoyed by the outstanding, the exceptional, the great, whether good or bad. If what men desire is simply to be known by others, and to have a kind of immortality through living on in the memory of later generations, then evil will serve as well as good repute. All that matters is the size of the reputation, and its vitality. But if the desire is for approbation or praise, good opinion alone will satisfy, and then the question becomes whether the object is fame or honor. Which does Iago have in mind when he says, “Good name in man and woman, dear my Lord, is the immediate jewel of their souls”?

Opposite answers seem to be determined by opposite views of human nature and human happiness. Those who, like Plato, think that virtue is an indispensable ingredient of happiness, include honor among the “good things” which the virtuous man will seek in the right way. Possession of good things by itself is not sufficient, Socrates says in the Euthydemus. A man must also use them and use them well, for “the wrong use of a thing is far worse than the non-use.” Applied to honor, this would seem to mean that the virtuous man will not seek praise for the wrong reasons—either for that which is not praiseworthy in himself or from others whose lack of virtue disqualifies them from giving praise with honesty. The virtuous man will not seek fame or be unhappy lacking it, for fame, like pleasure or wealth, can be enjoyed by bad men as well as good and be sought for wrong as well as right reasons or in the wrong as well as the right way. Virtue, according to the moralists, protects a man from the seductions of money, fame, and power—the things for which men undisciplined by virtue seem to have an inordinate desire.

In the theory of virtue, honor, unlike fame, belongs only to the good and is always a good object, worthy of pursuit. Honor is, in fact, the object of two virtues which Aristotle defines in the Ethics. One of these virtues he calls “ambition,” and the Greek name for the other, which is literally rendered by “high-mindedness,” is sometimes translated by the English word “magnanimity” and sometimes by “pride.” The Christian connotation of “pride” makes it a difficult word to use as the name for a virtue, but it can nevertheless be so used when it is understood to mean a justifiable degree of self-respect—not conceit but a middle-ground between undue self-esteem and inordinate self-deprecation. When the Aristotelian names for these two vices are translated in English by “vanity” and “humility,” it is again necessary to point out that “humility” must be understood, not in its Christian significance as meaning the virtue of the truly religious man, but rather as signifying an exaggerated meekness or pusillanimity.

The difference between pride and ambition lies in the magnitude of the other virtues they accompany and the scale of honor with which they are concerned. Both are concerned with honor, which Aristotle calls “the greatest of external goods.” In both cases, “honor is the prize of virtue, and it is to the good that it is rendered.” The proud man is one “who, being truly worthy of great things, also thinks himself worthy of them; for he who does so beyond his deserts is a fool, but no virtuous man is foolish or silly.” The proud man will be pleased “only by honors that are great and that are conferred by good men… Honor from casual people and on trifling grounds, he will utterly despise, since it is not this that he deserves.”

Humility and vanity are, according to Aristotle, the vices of defect and excess which occur when a man fails to be proud. The unduly humble man, underestimating his worth, does not seek the honor he deserves. The vain man, at the other extreme, overestimates himself and wants honor out of proportion to his qualities. Honor, like any other external good, “may be desired more than is right, or less, or from the right sources and in the right way. We blame both the over-ambitious man as aiming at honor more than is right and from the wrong sources, and the unambitious man as not willing to be honored even for noble reasons.”

However words are used, the point seems to be clear. It is possible for men to desire honor more than they should and less. It is also possible for honor to be rightly desired. Honor desired to excess or in the wrong way may be called “fame,” even as the excessive desire for honor is sometimes regarded as the vice of ambition or an aspect of the sin of pride. The word “pride” seems to have both a good and a bad connotation. But the point remains that the difference between these two meanings of “pride,” like the difference between honor and fame, is understood by moralists in terms of virtue, and it is discounted by those who reject the relevance of virtue.

Though honor may be regarded as inseparable from virtue in moral theory, certain political philosophers make its separation from virtue the principle of a type of government.

In Plato’s Republic, monarchy and aristocracy are defined in terms of the virtue of the rulers—either of the one wise man or of the excellent few. Government by the few is oligarchy rather than aristocracy when wealth rather than virtue is the principle of their selection. Plato sees the possibility of an intermediate between these two which occurs as a kind of transitional form when aristocracy tends to degenerate into oligarchy. He calls that intermediate “timocracy” and describes it as “a mixture of good and evil” in which the ruler is “a lover of power and a lover of honor, claiming to be a ruler, not because he is eloquent, or on any ground of that sort, but because he is a soldier and has performed feats of arms.” In such a state, he claims, “one thing, and one thing only, is predominantly seen—the spirit of contention and ambition; and these are due to the prevalence of the passionate or spirited element.” In a timocracy, in other words, honor is divorced from virtue and wisdom and becomes the only qualification for public office.

With Montesquieu, the situation is quite reversed. For him, virtue is absolutely requisite in popular government or democracy, and to a less extent in that other form of republic which he calls “aristocracy.” As virtue is necessary in a republic, so is honor in a monarchy. “Honor—that is, the prejudice of every person and rank—supplies the place of political virtue. A monarchical government supposes pre-eminences and ranks, as likewise a noble descent. Since it is the nature of honor to aspire to preferments and titles, it is properly placed in this government.”

Though Montesquieu and Plato differ in their classification of the forms of government, they seem to agree that honor divorced from virtue is a counterfeit. Honor identified with ranks and titles, honor which moves individuals to serve the public good in order to promote their own interests, Montesquieu admits is a false honor, “but even this false honor is as useful to the public as true honor could possibly be to private persons.” Considering the laws of education characteristic of monarchical governments, Montesquieu points out that it is not in colleges or academies, but in the world itself, which is the school of honor, that the subjects of monarchy are chiefly trained. “Here the actions of men are judged, not as virtuous, but as shining; not as just, but as great; not as reasonable, but as extraordinary.”

Heroism is discussed in the chapter on COURAGE, and the role of the hero—the leader or great man—in the chapter on HISTORY. Here we are concerned with the hero in the esteem of his fellow men, the symbol of human greatness and the object of human admiration.

Honor, fame, and glory combine in various proportions to constitute the heroic figures of classical antiquity: honor, to the extent that none is without some virtue and each possesses certain virtues at least to a remarkable degree; fame, because they are the great among men, outstanding and well-known, godlike in their pre-eminence; and glory, almost in the theological sense, inasmuch as the heroes celebrated by Homer and Virgil are beloved by the gods.

It is not accidental that the central figure in the Greek tragedies is called a “hero,” since in the ancient view the tragic character must necessarily belong to a great man, a man of noble proportions, one who is “better than the ordinary man,” says Aristotle. If he also has some fault or flaw, it is a consequence of strength misused, not a mark of individual weakness. Such weakness as he has is the common frailty of man.

In the modern world heroism and the heroic are more difficult to identify or define. We tend to substitute the notion of genius in considering the exceptionally gifted among men. Glory is dimly recognized and honor takes second place to fame. That portion of modern poetry which deals in heroes—as, for example, the tragedies and historical plays of Shakespeare—borrows them from, or models them on, legendary figures. The great modern novels, counterparts of the epic poems of antiquity, portray exceptional men and women without idealizing them to heroic stature. One of these novels, Tolstoy’s War and Peace, seeks to deflate the fame of great men. They do not deserve even their reputation for great deeds, much less the honor owed the truly great.

“If we assume as historians do that great men lead humanity to the attainment of certain ends… then it is impossible,” Tolstoy declares, “to explain the facts of history without introducing the conceptions of chance and genius.” But in Tolstoy’s opinion “the words chance and genius do not denote any really existing thing and therefore cannot be defined.” We can dispense with these meaningless words, he thinks, if we are willing to renounce “our claim to discern a purpose immediately intelligible to us” and admit “the ultimate purpose to be beyond our ken.” Then “not only shall we have no need to see exceptional ability in Napoleon and Alexander, but we shall be unable to consider them to be anything but like ordinary men, and we shall not be obliged to have recourse to chance for an explanation of those small events which made these people what they were, but it will be clear that all those small events were inevitable.”

This view of history, with its emphasis on impersonal forces, finds another expression in Marxist theory. The machine and the proletariat mass are the heroes of history, or of the revolution. Yet the modern period is not without an opposite strain of thought. Machiavelli calls for a great man, a hero, to become the “liberator” of Italy, “who shall yet heal her wounds and put an end to the ravaging and plundering of Lombardy, to the swindling and taxing of the kingdom and of Tuscany, and cleanse those sores that for long have festered.” His maxims for the prince may be read, not merely as advice for getting and holding power, but as preparing for an heroic effort in which the prince’s power and fame will be used for liberty. The great man has the historic mission of a pioneer, not the role of a puppet.

Even in the Renaissance, however, Machiavelli is answered by Montaigne, who prizes moderation too much to praise heroism more than a little. Comparing Socrates and Alexander, Montaigne places all of the latter’s actions under the maxim, “Subdue the world,” whereas Socrates, he says, acts on the principle that it is wise “to carry on human life conformably with its natural condition.” To Montaigne, “the virtue of the soul does not consist in flying high, but in walking orderly; its grandeur does not exercise itself in grandeur, but in mediocrity.”

The mediaeval Christian conception of heroism centers on the practice of heroic virtue, by which the theologian defines sanctity. In the calendar of saints, there is every type of spiritual excellence, but all alike—martyrs, virgins, confessors, doctors—are regarded as having, with God’s grace, superhuman strength. The saints not only perform acts of exemplary perfection; they are godlike men in their exemption from the frailties of human flesh.

The heroes of antiquity also wear an aspect of divinity, but, like Achilles, each has a weakness in his armor. Moreover, the heroes of the Iliad, the Odyssey, and the Aeneid are men of overweening pride. They are relentlessly jealous of their honor. They strive not so much for victory as for the due meed of honor which is its fruit. Nothing grieves them so much as to have their deeds go unrequited by abundant praise. In the contribution made by this love of praise to the growth of the Roman empire, Augustine sees the providential working of God. In order that that empire “might overcome the grievous evils which existed among other nations,” he writes, God “purposely granted it to such men as, for the sake of honor, and praise, and glory, consulted well for their country, in whose glory they sought their own, and whose safety they did not hesitate to prefer to their own, suppressing the desire of wealth and many other vices for this one vice, namely, the love of praise.”

To Augustine, however, this glory found in human praise is far removed from the true glory. It is, in fact, a sin. “So hostile is this vice to pious faith,” he writes, “if the love of glory be greater in the heart than the fear or love of God, that the Lord said, ‘How can ye believe, who look for glory from one another, and do not seek the glory which is from God alone?’”

The Christian hero, consequently, seeks not his own glory, but the glory of God, and in contrast to the pagan hero, he is great, not in pride, but in humility. His model is seen in the Apostles, who, according to Augustine, “amidst maledictions and reproaches, and most grievous persecutions and cruel punishments, were not deterred from the preaching of human salvation. And when… great glory followed them in the church of Christ, they did not rest in that as in the end of their virtue, but referred that glory itself to the glory of God … For their Master had taught them not to seek to be good for the sake of human glory, saying, ‘Take heed that ye do not your righteousness before men to be seen of them’… but ‘Let your works shine before men, that they may see your good deeds, and glorify your Father who is in heaven.’”

The word “glory” in its theological connotation thus has a meaning distinct from, and even opposed to, the sense in which it is sometimes used as a synonym for “fame.” In the liturgy of the church, the psalms and hymns (especially those of the doxology which sing the gloria Patri and the gloria in excelsis Deo) render unto God the homage which is due His infinite goodness, the reflexive splendor of which is the divine glory. As in the strict moral sense honor on the human plane is due to virtue alone, so in a strict theological sense glory belongs only to God.

Strictly, God’s glory cannot be increased by human recognition. Yet every act of religious devotion is said to redound to the greater glory of God and to diffuse His glory among creatures through the divinity they acquire when they love God and are beloved by Him. God is “all fullness in Himself and the height of all perfection”; nevertheless, Montaigne writes, “His name may be augmented and increased by the blessing and praise we attribute to His exterior works.”

According to Dante, “the glory of Him who moves everything penetrates through the universe, and is resplendent in one part more and in another less.” In his journey through Paradise, he beholds the saints whom God loves especially, each with a distinct degree of glory according to the proximity with which he approaches the presence of God. Their halos and aureoles, in the imagery of Christian art, are the symbols of the glory in which they are bathed as in reflected light.

OUTLINE OF TOPICS

1. The relation of honor and fame: praise and reputation

2. Honor and fame in the life of the individual

   • 2a. The sense of honor and of shame: loyalty to the good
   • 2b. Honor as an object of desire and as a factor in virtue and happiness
   • 2c. Honor as due self-esteem: magnanimity or proper pride
   • 2d. Honor or fame as a mode of immortality
   • 2e. Honor as the pledge of friendship: the codes of honor among social equals

3. The social realization of honor and fame

   • 3a. The reaction of the community to its good or great men
   • 3b. The conditions of honor or fame and the causes of dishonor or infamy

4. Honor in the political community and in government

   • 4a. Honor as a principle in the organization of the state: timocracy and monarchy
   • 4b. The scale of honor in the organization of the state: the just distribution of honors
   • 4c. Honor as a political technique: the uses of praise, prestige, public opinion

5. Honor, fame, and the heroic

   • 5a. Honor as a motivation of heroism
   • 5b. Hero-worship: the exaltation of leaders
   • 5c. The occasions of heroism in war and peace
   • 5d. The estimation of the role of the hero in history

6. The idea of glory: its distinction from honor and fame

   • 6a. The glory of God: the signs and the praise of the divine glory
   • 6b. The reflected glory of the angels and saints

REFERENCES

To find the passages cited, use the numbers in heavy type, which are the volume and page numbers of the passages referred to. For example, in 4 Homer: Iliad, BK II [265-283] 12d, the number 4 is the number of the volume in the set; the number 12d indicates that the passage is in section d of page 12.

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Author’s Divisions: One or more of the main divisions of a work (such as PART, BK, CH, SECT) are sometimes included in the reference; line numbers, in brackets, are given in certain cases; e.g., Iliad, BK II [265-283] 12d.

Bible References: The references are to book, chapter, and verse. When the King James and Douay versions differ in title of books or in the numbering of chapters or verses, the King James version is cited first and the Douay, indicated by a (D), follows, e.g., OLD TESTAMENT: Nehemiah, 7:45—(D) II Esdras, 7:46.

Symbols: The abbreviation “esp” calls the reader’s attention to one or more especially relevant parts of a whole reference; “passim” signifies that the topic is discussed intermittently rather than continuously in the work or passage cited.

For additional information concerning the style of the references, see the Explanation of Reference Style; for general guidance in the use of The Great Ideas, consult the Preface.

1. The relation of honor and fame: praise and reputation

4 Homer: Iliad, BK I 3a-9a,c 5 Euripides: Andromache [319-332] 318a; [693-705] 321a-b / Hecuba [251-257] 355a; [623-628] 358a / Heracles Mad [140-205] 366b-d 6 Thucydides: Peloponnesian War, BK II, 395d-396a 7 Plato: Protagoras, 52a-b / Laws, BK XII, 788d-789a 8 Aristotle: Topics, BK III, CH 11 [115b29-35] 162a,c; BK VI, CH 8 [146b20-24] 200c 9 Aristotle: Ethics, BK I, CH 5 [1095b22-30] 340d-341a; BK IV, CH 3-4 370b-372d; BK VIII, CH 8 [1159a13-26] 411b / Rhetoric, BK I, CH 9 608c-611c 12 Aurelius: Meditations, BK VI, SECT 16 275b-d; SECT 51 279b-c; BK IX, SECT 30 294b-c 13 Virgil: Aeneid, BK I [441-493] 115a-116b 14 Plutarch: Marcellus-Pelopidas, 262d / Aristides, 265c-d / Marcus Cato, 282a / Agis, 648b,d-649a / Demetrius, 737b-d 15 Tacitus: Annals, BK IV, 73b-d 18 Augustine: Confessions, BK IV, par 21-23 24c-25a / City of God, BK V, CH 12-20 216d-226a 19 Aquinas: Summa Theologica, PART I-II, Q 2, AA 2-3 616d-618a 22 Chaucer: Troilus and Cressida, BK II, STANZA 25-27 24b-25a; STANZA 53-55 28b; STANZA 100-115 34b-36b; STANZA 162-163 42b-43a; BK III, STANZA 22-25 57b; STANZA 36-50 59a-61a / Knight’s Tale [3041-3056] 210a 23 Machiavelli: Prince, CH VIII, 13b-c 23 Hobbes: Leviathan, PART I, 71d-76b esp 73b-c, 76b; PART II, 146d 25 Montaigne: Essays, 126b-127c; 300c-307a; 390a-391c; 411a-d; 445c-446a; 450c-453c; 462b-c; 494b-d; 496c-d 26 Shakespeare: Love’s Labour’s Lost, ACT IV, SC I [1-40] 264b-d / Richard II, ACT I, SC I [165-185] 322b-c 27 Shakespeare: Troilus and Cressida, ACT III, SC III [38-241] 122d-125a / Othello, ACT II, SC III [262-277] 219d; ACT III, SC III [155-161] 223d / Cymbeline, ACT III, SC IV 466d-468d / Henry VIII, ACT III, SC II [350-458] 572c-573d / Sonnets, LXIX-LXX 596d-597a; CXXI 604d 29 Cervantes: Don Quixote, PART II, 203a-b; 222b-c; 227d-228d 30 Bacon: Advancement of Learning, 91d-92b 31 Spinoza: Ethics, PART III, PROP 29 405b; PROP 53, COROL 413a; PART IV, PROP 58, SCHOL 441d-442a 32 Milton: Samson Agonistes [960-996] 360b-361a 33 Pascal: Pensées, 147-159 200b-202a; 333 232b; 400-401 240b-241a; 404 241a 36 Swift: Gulliver’s Travels, PART III, 119a-121b 37 Fielding: Tom Jones, 223d-224b 38 Montesquieu: Spirit of Laws, BK III, 11c-12b; BK IV, 13b,d-15a 38 Rousseau: Inequality, 360a-362d passim, esp 362b-d / Social Contract, BK IV, 434b-435a 44 Boswell: Life of Johnson, 412b-d 49 Darwin: Descent of Man, 310c-d; 312a-313a passim 51 Tolstoy: War and Peace, BK III, 146d-147c; BK IV, 170d-171c; BK V, 204a-b; 214d-215a; BK VI, 241c-242b; 247a-c; 250c; BK VIII, 304c; BK XV, 619c-621b 52 Dostoevsky: Brothers Karamazov, BK X, 273a-d 53 James: Psychology, 189b-191a

2. Honor and fame in the life of the individual

2a. The sense of honor and of shame: loyalty to the good

4 Homer: Iliad, BK I [1-510] 3a-8b; BK III 19a-23d; BK IV [326-418] 27b-28a; BK V [520-532] 35c; BK VI [312-358] 43b-d; [440-465] 44c-d; BK IX 57a-64a,c esp [96-114] 58a-b, [307-429] 60b-61c, [606-619] 63b; BK XI [290-328] 85b-c; BK XXII [99-130] 156b-c; [289-305] 158b 5 Sophocles: Ajax [430-480] 146d-147b / Philoctetes 182a-195a,c esp [50-122] 182d-183b 5 Euripides: Hippolytus [373-430] 228b-d / Heracleidae [1-11] 248a; [484-596] 252c-253b / Suppliants [857-917] 266a-b / Helen [838-854] 306b-c / Hecuba [342-383] 355d-356a / Heracles Mad [275-311] 367c-d / Phoenician Maidens [991-1018] 387a-b 6 Herodotus: History, BK VI, 187b-188d; BK VII, 225d-226b; 238a-c; 255b-259a; BK IX, 304d-305c 7 Plato: Symposium, 152b-d; 154d-155a / Apology, 205d-206a / Laws, BK I, 651a-652a; BK V, 686d-688a; BK VIII, 730d-731d; BK XII, 788d-789a / Seventh Letter, 802c-803a 9 Aristotle: Ethics, BK IV, CH 3-4 370b-372d; CH 9 375d-376a,c; BK X, CH 9 [1179b4-1180a11] 434b-d / Rhetoric, BK II, CH 6 629d-631c 12 Epictetus: Discourses, BK I, CH 5 110b-c 13 Virgil: Aeneid, BK IV [1-30] 167a-b; BK X [656-688] 320a-321a 14 Plutarch: Aristides, 264a-d 15 Tacitus: Annals, BK I, 11a-b; BK III, 58a; BK VI, 92c; BK XVI, 180d-183a; 183d-184a / Histories, BK IV, 266d; 267b-268a; 289d-290a 18 Augustine: Confessions, BK II, par 9 10d-11a; par 16-17 12c-13a; BK VIII, par 18-30 57d-61c / City of God, BK V, CH 12 216d-219b 22 Chaucer: Troilus and Cressida, BK II, STANZA 53-59 28b-29a; STANZA 100-115 34b-36b; STANZA 162-163 42b-43a; BK III, STANZA 22-25 57b; STANZA 36-50 59a-61a / Prologue [43-78] 159b-160a / Knight’s Tale [859-1004] 174a-176b; [3041-3056] 210a / Franklin’s Tale [11,667-928] 361b-366a / Physician’s Tale 366a-371a esp [12,137-191] 369b-370b 24 Rabelais: Gargantua and Pantagruel, BK I, 65c-d 25 Montaigne: Essays, 13d-14c; 16a-d; 174d-176a; 300c-307a; 386a-388c 26 Shakespeare: Richard II, ACT I, SC I [165-185] 322b-c / 2 Henry IV, ACT IV, SC V [21-47] 494c-d / Much Ado About Nothing, ACT I, SC I 520b-523d / Henry V, ACT IV, SC VII [124]-SC VIII [77] 560a-561b 27 Shakespeare: Hamlet, ACT IV, SC IV [53-66] 59b-c / Troilus and Cressida, ACT III, SC II 113c-115d / Measure for Measure, ACT II, SC IV [87-187] 185c-186c; ACT III, SC I [133-176] 188b-c / Antony and Cleopatra, ACT III, SC VII, [61-90] 326a-c / Cymbeline, ACT I, SC I [55-169] 450a-451c / Winter’s Tale, ACT I, SC I [92-117] 502b-c 29 Cervantes: Don Quixote, PART I 32c-34d; 57d-58a; 81b-84c; 123a-b; 147b-d; PART II, 203a-b; 222c; 227d-228d; 254d-255a; 290a-d 31 Spinoza: Ethics, PART IV, PROP 58, SCHOL 441d-442a 33 Pascal: Pensées, 630 287b 37 Fielding: Tom Jones, 36a-38b esp 38a-b; 146b-147a 46 Hegel: Philosophy of Right, PART I, par 69, 30c-d; PART III, par 207 69b-c; par 244 77c; par 253 79a-c; ADDITIONS, 130 137c-d; 149 140d-141a / Philosophy of History, PART I, 214d-215a; PART IV, 320c; 334b-c 49 Darwin: Descent of Man, 310d-314b esp 310d, 312a-313a; 322b-c 51 Tolstoy: War and Peace, BK II, 102b-d; BK IV, 173d-179a esp 177d-178a; BK VII, 281a-d; 291a-292b; 301b-302d; BK VIII, 321d-323b; 333b-334c; 336b-337d; BK IX, 365d-366a; BK XI, 527b-528b; EPILOGUE I, 650d-652a 52 Dostoevsky: Brothers Karamazov, BK II, 41a-b; BK III, 54b-58a; BK VI, 153d-157b; BK IX, 245a-b; 260a-263a 53 James: Psychology, 190a-191a; 207a-208a

2b. Honor as an object of desire and as a factor in virtue and happiness

OLD TESTAMENT: Esther, 5:9-14 / Proverbs, 25:6-7 APOCRYPHA: Ecclesiasticus, 7:4—(D) OT, Ecclesiasticus, 7:4 / I Maccabees, 3:14; 9:10—(D) OT, I Machabees, 3:14; 9:10 4 Homer: Iliad, BK I [1-510] 3a-8b; BK IX 57a-64a,c esp [96-114] 58a-b, [307-429] 60b-61c, [606-619] 63b; BK XII [290-328] 85b-c / Odyssey, BK I [267-305] 185d-186a 5 Aeschylus: Seven Against Thebes [683-684] 34c 5 Sophocles: Philoctetes [50-122] 182d-183b; [1314-1347] 193d-194a 5 Euripides: Rhesus [756-761] 209d / Hippolytus [373-430] 228b-d / Andromache [768-801] 321d-322a / Hecuba [299-331] 355b-c / Heracles Mad [275-311] 367c-d 6 Herodotus: History, BK I, 6c-7b; BK III, 118a-c; 122a-d; 123c-d; BK VII, 205a-b; BK VIII, 215c-216b; 243d-245a; 255c-d; BK IX, 264c; 282c-283a; 304a 6 Thucydides: Peloponnesian War, BK I, 370a-c; BK II, 397d-398d; BK V, 486a-d 7 Plato: Euthydemus, 69a-b / Symposium, 154d-155a / Apology, 205d-206a / Republic, BK II, 310c-315c; BK V, 370b-c; BK VIII, 404d-405a; BK IX, 421a-422b / Laws, BK I, 651a-652a; BK V, 686d-688a; BK XII, 788d-789a / Seventh Letter, 805c-806a; 807d-808a; 810d-811a, 814b-c 8 Aristotle: Topics, BK VI, CH 8 [146b20-24] 200c 9 Aristotle: Ethics, BK I, CH 5 [1095b22-30] 340d-341a; CH 10 [1100b10-31] 345c-d; BK II, CH 7 [1107b22-1108a1] 353b-c; BK III, CH 10 [1117b24-36] 364b-c; BK IV, CH 3-4 370b-372d; CH 7 [1127a9-22] 374d-375a; BK VII, CH 4 398a-399a; BK VIII, CH 8 [1159a13-26] 411b; BK IX, CH 8 [1168a28-34] 421d-422a; BK X, CH 9 [1179b4-1180a11] 434b-d / Politics, BK VII, CH 13 [1332a9-29] 536d-537a; CH 14 [1333a30-b10] 538a-b / Rhetoric, BK I, CH 5 [1360b4-1361b2] 600d-602a esp [1361a25-b2] 601d-602a; CH 6 [1362b10-28] 603b-c esp [1362b20-23] 603c; CH 11 [1371a7-17] 614c 12 Lucretius: Nature of Things, BK III [59-86] 30d-31b; BK V [1105-1135] 75c-d 12 Epictetus: Discourses, BK I, CH 21 127b-c; BK IV, CH 6, 230b-c 12 Aurelius: Meditations, BK III, SECT 11-12 258a-c; BK IV, SECT 33 266c-d; BK VI, SECT 51 279b-c; BK VIII, SECT 1 285a-b 13 Virgil: Aeneid, BK I [441-493] 115a-116b; BK VI [886-892] 234b-235a; BK VIII [608-731] 275a-278b; BK X [276-286] 309b-310a; [656-688] 320a-321a; BK XI [376-444] 338b-340a 14 Plutarch: Theseus, 2c-3b / Themistocles, 89a-90b; 95d-96a / Alcibiades 155b,d-174d / Alcibiades-Coriolanus, 194b-195a,c / Aristides, 264a-b; 265c-d / Marcus Cato, 282a / Flamininus 302b,d-313a,c / Lysander, 354b,d / Sulla, 369a-d / Lysander-Sulla, 387d-388a / Pompey 499a-538a,c / Alexander 540b,d-576d esp 542a-d / Caesar, 599b-d / Agis, 648b,d-649b / Cicero 704a-723d esp 706b-c, 717a-b 15 Tacitus: Annals, BK IV, 73b-d; BK VI, 92c-d; BK XII, 101c-102a; BK XIV, 154a-b; BK XV, 162c-163a / Histories, BK I, 195a-b; BK II, 226d-228a; BK IV, 267b-d 18 Augustine: Confessions, BK II, par 13, 11d; BK X, par 59-64 86b-87d / City of God, BK V, CH 12-16 216d-221b; BK VIII, CH 8, 270a-b 19 Aquinas: Summa Theologica, PART I, Q 26, A 4, ANS 151c-152a,c; PART I-II, Q 2, AA 2-3 616d-618a; Q 4, A 8, REP 1 636a-c 20 Aquinas: Summa Theologica, PART I-II, Q 60, A 5, ANS 53a-54d; PART II-II, Q 25, A 1, REP 2 501b-502a; Q 185, A 1, ANS and REP 1-2 639c-641c; PART III SUPPL, Q 96, A 7, REP 3 1061b-1062a 21 Dante: Divine Comedy, HELL, III [22-69] 4b-d; IV 5c-7a; VI [76-93] 9a-b; XIII [31-78] 18b-c; XVI [1-90] 22c-23b; XXIV [43-60] 35a-b; XXXII [1]-XXXIII [9] 47c-49c; PURGATORY, XI [73-117] 69c-70a; PARADISE, I [13-36] 106a-b; VI [112-126] 114d-115a; IX [37-63] 119a 22 Chaucer: Troilus and Cressida, BK II, STANZA 53-55 28b; STANZA 100-115 34b-36b; STANZA 162-163 42b-43a; BK III, STANZA 22-25 57b; STANZA 36-50 59a-61a 24 Rabelais: Gargantua and Pantagruel, BK I, 65c-d 25 Montaigne: Essays, 110d-111a; 112a-d; 125a-c; 300c-307a; 462b-c; 495d-496d 26 Shakespeare: Titus Andronicus, ACT V, SC III [35-64] 196d-197a / Love’s Labour’s Lost, ACT IV, SC I [1-40] 264b-d / Richard II, ACT I, SC I [165-185] 322b-c; ACT IV, SC I [162-334] 343b-345a / 1 Henry IV, ACT I, SC I [78-90] 435b; SC III [160-208] 439b-d; ACT III, SC I [129-161] 454b-c; ACT V, SC I [127-144] 462a-b; SC IV [59-101] 464d-465b / Henry V, ACT IV, SC I [261-301] 554a-c; SC III [18-67] 555d-556b; SC V 558a-b / Julius Caesar, ACT I, SC II [84-96] 570b 27 Shakespeare: Troilus and Cressida, ACT III, SC III 113c-115d; ACT V, SC III [23-28] 137b / Othello, ACT II, SC III [262-270] 219d; ACT III, SC III [154-161] 223d / Coriolanus, ACT I, SC III [1-50] 355b-d / Sonnets, XXV 590a 29 Cervantes: Don Quixote esp PART I, 32c-33a, 57d-58a, 147b-d; PART II, 222b-c, 227c-228d 31 Descartes: Discourse, PART VI, 65c-d; 66d-67a,c 31 Spinoza: Ethics, PART III, PROP 53 413a; PROP 55, SCHOL 413b-d; PART IV, PROP 52 439d-440a 32 Milton: Lycidas [64-84] 29a-b 33 Pascal: Pensées, 100 191a-192b; 158-164 202a-b; 400-401 240b-241a; 404 241a 35 Locke: Human Understanding, 90c-d; BK II, CH XXVIII, SECT 10-12 230b-231c 37 Fielding: Tom Jones, 146c-147a; 223d-224b; 273b; 313d-314d 38 Rousseau: Inequality, 360a-362d esp 360c-361a, 362b-d 39 Smith: Wealth of Nations, BK I, 44d-45c; BK IV, 269d-271a 40 Gibbon: Decline and Fall, 3a 41 Gibbon: Decline and Fall, 176c; 194c; 494b,d-495a 42 Kant: Fundamental Principles of the Metaphysic of Morals, 256a-b; 258b-c 43 FEDERALIST: NUMBER 57, 177b-c; NUMBER 72, 217a-c 43 Mill: Utilitarianism, 448d-449c 44 Boswell: Life of Johnson, 128b; 163d [fn 4]; 479a-d; 498c-499a 46 Hegel: Philosophy of Right, PART II, par 124 44b-d; PART III, par 207 69b-c; par 253 79a-c 48 Melville: Moby Dick, 45b-46a 49 Darwin: Descent of Man, 310c-d; 312a-317b esp 312c-313b; 322a-c; 592d 51 Tolstoy: War and Peace, BK I, 15d-16a; BK III, 146d-147c; BK IV, 177d-178a; BK V, 214c-215a; BK IX, 365d-366a; 370c-372a; BK XIV, 590d-604b 53 James: Psychology, 189b-191a; 198b-199b; 203a-204b; 207a-b; 208b

2c. Honor as due self-esteem: magnanimity or proper pride

4 Homer: Iliad, BK XII [290-328] 85b-c 5 Aeschylus: Agamemnon [914-957] 61d-62b 6 Thucydides: Peloponnesian War, BK VI, 513a-d 7 Plato: Apology, 208c-209b / Laws, BK V, 686d-689c 9 Aristotle: Ethics, BK II, CH 7 [1107b22-1108a1] 353b-c; BK IV, CH 2-4 368d-372d esp CH 2 [1122a19-24] 369c; CH 7 [1127a9-33] 374d-375a 12 Epictetus: Discourses, BK I, CH 19, 125c-d 12 Aurelius: Meditations, BK VI, SECT 16 275b-d 14 Plutarch: Marcus Cato, 283b-d / Cicero, 706b-c; 713b-c / Demosthenes-Cicero, 724c-d 15 Tacitus: Annals, BK IV, 73c-d 18 Augustine: Confessions, BK X, par 59-65 86b-88b / City of God, BK XIV, CH 13 387c-388c 20 Aquinas: Summa Theologica, PART I-II, Q 60, A 5, ANS 53a-54d; Q 66, A 4, REP 3 78c-79b 21 Dante: Divine Comedy, PURGATORY, XI [46-120] 69b-70a 25 Montaigne: Essays, 180c-181d; 307a-320b passim, esp 307a-c; 322b-323b; 408b-409c; 456c-d 27 Shakespeare: Troilus and Cressida, ACT III, SC II-III 113c-118c / Coriolanus 351a-392a,c esp ACT I, SC IX 359c-360c, ACT II, SC I [71-164] 364d-366a, SC III [44-162] 366b-367d, ACT III, SC II [39-145] 374a-375a, ACT IV, SC VII [28-59] 384c-d 29 Cervantes: Don Quixote, PART I, 40b-c; 57d-58a; 123a-b; 177a-b; PART II, 203a-b 32 Milton: Paradise Lost, BK VIII [561-594] 244b-245a 33 Pascal: Pensées, 100 191a-192b; 147-159 200b-202a / Vacuum, 361a 38 Montesquieu: Spirit of Laws, BK IV, 13b,d-15a 38 Rousseau: Inequality, 362b-d 42 Kant: Practical Reason, 321b-329a esp 325a-327d / Pref. Metaphysical Elements of Ethics, 376b-c 43 FEDERALIST: NUMBER 70, 212a 43 Mill: Utilitarianism, 448d-449c 44 Boswell: Life of Johnson, xiid-xiiia; 16d-17a; 73a-b; 116b-117c; 383c-d 46 Hegel: Philosophy of History, PART II, 267c-268b 51 Tolstoy: War and Peace, BK II, 72d-74a; 102b-d; BK III, 133b-c; BK IV, 173d-179a esp 177d-178a; BK VII, 291a-292b; 301b-302d; BK VIII, 321d-322d; 335b-337d; 338b-339c esp 339b-c; BK IX, 365d-366a; BK X, 442c-443b; BK XI, 498b-d; 527b-528b; BK XII, 569d-570a 52 Dostoevsky: Brothers Karamazov, BK IV, 104b-109a,c; BK V, 110c-111c 53 James: Psychology, 211a-212a 54 Freud: On Narcissism, 407b-409c passim / The Ego and the Id, 707c

2d. Honor or fame as a mode of immortality

OLD TESTAMENT: Psalms, 72:17—(D) Psalms, 71:17 / Proverbs, 10:7 / Ecclesiastes, 2:16 APOCRYPHA: Wisdom of Solomon, 4:1-2; 8:9-13—(D) OT, Book of Wisdom, 4:1-2; 8:9-13 / Ecclesiasticus, 37:26; 39:9-11; 44:8-15; 46:11-12—(D) OT, Ecclesiasticus, 37:29; 39:12-15; 44:8-15; 46:13-15 / I Maccabees, 3:1-7—(D) OT, I Machabees, 3:1-7 / II Maccabees, 6:21-31—(D) OT, II Machabees, 6:21-31 4 Homer: Iliad, BK IX [307-429] 60b-61c; BK XII [290-328] 85b-c; BK XXIII [289-305] 158b / Odyssey, BK XXIV [191-202] 319a 5 Aeschylus: Seven Against Thebes [683-684] 34c 5 Sophocles: Philoctetes [1408-1444] 194d-195a,c 6 Thucydides: Peloponnesian War, BK II, 398a-c 7 Plato: Symposium, 166b-167a 9 Aristotle: Ethics, BK I, CH 10 [1100b10-31] 345c-d / Politics, BK V, CH 10 [1312a23-39] 514d 12 Epictetus: Discourses, BK I, CH 19, 126b 12 Aurelius: Meditations, BK III, SECT 10 261d-262a; BK IV, SECT 3, 263d; SECT 19 265a; SECT 33 266c-d; SECT 35 266d; SECT 48 267d-268a; BK VI, SECT 18 275d; BK VII, SECT 6 280b; SECT 34 282a; BK VIII, SECT 21 287a; SECT 44 289a; BK IX, SECT 30 294b-c; BK X, SECT 34 301a 13 Virgil: Aeneid, BK I [450-465] 115b 14 Plutarch: Pericles, 125b 15 Tacitus: Histories, BK I, 195b 21 Dante: Divine Comedy, HELL, III [22-69] 4b-d; IV 5c-7a; VI [76-93] 9a-b; XIII [31-78] 18b-c; XVI [1-90] 22c-23b; XXXII [1]-XXXIII [9] 47c-49c; PURGATORY, XI [73-117] 69c-70a; PARADISE, IX [37-63] 119a 23 Hobbes: Leviathan, PART I, 77a-b 24 Rabelais: Gargantua and Pantagruel, BK III, 81a-d 25 Montaigne: Essays, 112d-113a; 267a-b; 301b-c; 304d-306a 27 Shakespeare: Sonnets, LV 594c-d; LXV 596a-b; LXXXI 598c-d 28 Harvey: On the Circulation of the Blood, 312c-d 29 Cervantes: Don Quixote, PART II, 226d-228d 30 Bacon: Advancement of Learning, 27d-28c; 29a-b; 36a-c; 72c-73a 33 Pascal: Pensées, 148 201a 36 Sterne: Tristram Shandy, 535a-536a 37 Fielding: Tom Jones, 273b; 274d 40 Gibbon: Decline and Fall, 94a-b; 219d 41 Gibbon: Decline and Fall, 494b,d-495a 42 Kant: Science of Right, 428b-429a 44 Boswell: Life of Johnson, 57d-58a; 163d [fn 4] 46 Hegel: Philosophy of Right, PART III, par 348 111d / Philosophy of History, PART I, 211d-212c; 255b-d; PART II, 274a-275a 47 Goethe: Faust, PART II [9981-9982] 243a 52 Dostoevsky: Brothers Karamazov, EPILOGUE, 408a-c

2e. Honor as the pledge of friendship: the codes of honor among social equals

4 Homer: Iliad, BK I 3a-9a,c; BK IX 57a-64a,c 5 Euripides: Alcestis [509-604] 241c-242b 6 Herodotus: History, BK I, 31d-32a; BK III, 91d-92b; BK V, 183b-c; BK VI, 191a-b 6 Thucydides: Peloponnesian War, BK II, 396c-d 7 Plato: Symposium, 152b-d; 154d-155a / Apology, 205d-206a / Crito, 213d-214b 9 Aristotle: Ethics, BK IV, CH 6 373d-374b; BK VIII, CH 8 [1159a13-26] 411b; CH 14 415d-416d; BK IX, CH 2 [1165a15-35] 418a-b; CH 8 [1168a28-34] 421d-422a; [1169a12-b2] 422d-423a 12 Epictetus: Discourses, BK II, CH 22, 169b-170a; BK IV, CH 2 223d-224b 20 Aquinas: Summa Theologica, PART II-II, Q 25, A 1, REP 2 501b-502a 22 Chaucer: Troilus and Cressida, BK IV, STANZA 63-64 96b-97a; STANZA 206 115b; STANZA 211-212 116a; STANZA 231-239 118b-119b; BK V, STANZA 235-244 151a-152a / Knight’s Tale 174a-211a 23 Machiavelli: Prince, CH XVIII, 24a-b 25 Montaigne: Essays, 125b-126b; 181d-183c 26 Shakespeare: Two Gentlemen of Verona, ACT IV, SC I 245b-246b 27 Shakespeare: Troilus and Cressida, ACT II, SC II [165-212] 121d-122b / Timon of Athens, ACT III, SC III [71-94] 404c-d; SC V [27-42] 405b; ACT IV, SC I 409c-d; SC III [249-305] 413c-414a 29 Cervantes: Don Quixote, PART I, 8c-10b; 71c-73a; 120b-134b 35 Locke: Human Understanding, BK II, CH XXVIII, SECT 10-13 230b-231c 36 Swift: Gulliver’s Travels, PART II, 70b 37 Fielding: Tom Jones, 313d-314d 40 Gibbon: Decline and Fall, 90b 41 Gibbon: Decline and Fall, 389b-d 46 Hegel: Philosophy of Right, PART III, par 207 69b-c; par 253 79a-c; ADDITIONS, 130 137c-d 49 Darwin: Descent of Man, 317a 51 Tolstoy: War and Peace, BK I, 15b-16a; BK II, 72d-74a; BK IV, 173d-179a; BK VI, 241c-242b; BK VIII, 328a-c; BK X, 442c-443b 52 Dostoevsky: Brothers Karamazov, BK VI, 153d-157b 53 James: Psychology, 189b-191a

3. The social realization of honor and fame

3a. The reaction of the community to its good or great men

OLD TESTAMENT: Genesis, 41:14-45 / Joshua, 9:8-11—(D) Josue, 9:8-11 / Judges, 8:35-9:20 / I Samuel, 18:6-8—(D) I Kings, 18:6-8 / II Samuel, 1:17-27—(D) II Kings, 1:17-27 / I Kings, 4:30-34; 10—(D) III Kings, 4:30-34; 10 / I Chronicles, 14:17—(D) I Paralipomenon, 14:17 / II Chronicles, 9:1-28—(D) II Paralipomenon, 9:1-28 / Esther, 6 / Job, 16:20-17:6; 19:9-21; 29-30 / Proverbs, 10:7; 20:7; 22:1; 31:10-31 esp 31:23, 31:28, 31:31 / Ecclesiastes, 10:5-7 / Isaiah, 9:15—(D) Isaias, 9:15 APOCRYPHA: Judith, 8; 15:7-16:25—(D) OT, Judith, 8; 15:8-16:31 / Wisdom of Solomon, 4:1-2—(D) OT, Book of Wisdom, 4:1-2 / Ecclesiasticus, 10:19-20,24; 37:26; 39:1-11; 44-50 esp 44:1-15—(D) OT, Ecclesiasticus, 10:23-24,27; 37:29; 39:1-15; 44-50 esp 44:1-15 / Susanna, 4—(D) OT, Daniel, 13:4 / I Maccabees, 3:1-9; 5:63-64; 9:19-21; 10:59-65; 13:25-30; 14:4-49—(D) OT, I Machabees, 3:1-9; 5:63-64; 9:19-21; 10:59-65; 13:25-30; 14:4-49 NEW TESTAMENT: Matthew, 4:23-25; 9:30-31; 13:53-58 / Mark, 1:27-28; 6:1-6 / Luke, 4:14-30,36-37; 5:15 / John, 4:44 4 Homer: Iliad, BK X [203-217] 67a-b; BK XXIII-XXIV 161a-179d 5 Sophocles: Oedipus the King 99a-113a,c esp [31-57] 99b-d, [463-511] 103c-d, [1187-1221] 110b-c / Antigone [683-704] 137a-b / Ajax 143a-155a,c esp [430-480] 146d-147b, [1047-1421] 152a-155a,c 5 Euripides: Hecuba [299-331] 355b-c 6 Herodotus: History, BK I, 14a-d; BK II, 85d-86b; BK III, 101c-d; 122a-d; 123c-d; BK IV, 134d-135b; 136a-c; BK VI, 192c; 195d-196c; 198a-199a; 211a; BK VII, 233d-234b; 248d; BK VIII, 282c-283a 6 Thucydides: Peloponnesian War, BK I, 383d-384a; BK II, 395c-399a esp 395c-d, 399a; BK V, 484c-485c; BK VI, 513b-d 7 Plato: Republic, BK V, 362a-b; 366c-367b; BK VIII, 401b 9 Aristotle: Ethics, BK IV, CH 3-4 370b-372d; BK VIII, CH 14 [1163a5-13] 416a-c / Politics, BK II, CH 7 [1267a12-17] 462d / Rhetoric, BK I, CH 5 [1361a25-b3] 601d-602a 12 Aurelius: Meditations, BK IV, SECT 3, 263d 13 Virgil: Aeneid, BK I [142-156] 107a; [450-465] 115b 14 Plutarch: Themistocles, 95b-c; 97b-d / Camillus, 117a-c / Fabius 141a-154a,c esp 149b-c / Alcibiades 155b,d-174d esp 161d-162b, 165c-d / Coriolanus, 177b-179c / Timoleon, 212c-213d / Aemilius Paulus, 226c-229c / Pelopidas, 245a-d / Marcellus, 256b-d / Aristides, 265c-266b / Flamininus, 309a-b; 310b / Sertorius, 464a-c / Pompey, 499a-b / Caesar, 598d-601a / Cato the Younger, 624a-625b; 637a-c / Cicero, 712d-713b / Demetrius, 737b-d 15 Tacitus: Annals, BK II, 33c; 41c-d; 43c-44a; BK III, 45a-46b; 60d; BK IV, 73b-d; BK XIV, 153d-155a 18 Augustine: City of God, BK V, CH 12, 218b-c; CH 15 220d-221a; CH 17-18 221b-224b 19 Aquinas: Summa Theologica, PART I-II, Q 2, A 2 616d-617b 21 Dante: Divine Comedy, HELL, IV [64-147] 6a-7a; PURGATORY, VIII [121-139] 65c-d; XI [73-117] 69c-70a; PARADISE, XVI [16-154] 130a-132a; XVII [46-142] 132c-133c 23 Machiavelli: Prince, CH XVIII, 25d-26a 23 Hobbes: Leviathan, PART I, 73b-c, 75a-b 25 Montaigne: Essays, 181d-183a, 445c-446a 26 Shakespeare: Julius Caesar, ACT I, SC I [37-65] 568d-569a; ACT V, SC V 595a-596a,c esp [68-81] 596a,c 27 Shakespeare: Troilus and Cressida, ACT III, SC III [175-233] 124b-125a / Coriolanus 351a-392a,c esp ACT I, SC IX 359c-360c, ACT II, SC I [134-247] 362b-363c, SC I-III 364a-369a / Timon of Athens, ACT III, SC V 406d-408a 29 Cervantes: Don Quixote, PART I, 65c-68b 30 Bacon: Advancement of Learning, 20b-c 32 Milton: Areopagitica, 383a 33 Pascal: Pensées, 337 232b-233a 36 Swift: Gulliver’s Travels, PART I, 28b; PART III, 119a-121b 37 Fielding: Tom Jones, 54d-55a; 313d-314d 38 Rousseau: Inequality, 360a-362d passim, esp 360b-c / Political Economy, 374d-375b / Social Contract, BK IV, 434a 40 Gibbon: Decline and Fall, 28b-29b; 92a; 219d-220a; 298b; 381b-d 41 Gibbon: Decline and Fall, 318b-319b 42 Kant: Judgement, 504a-b 43 FEDERALIST: NUMBER 57, 177a-c 43 Mill: On Liberty, 278c-279a; 298b-299a 44 Boswell: Life of Johnson, xia, 8a-c; 383c; 479a-d; 498c-499a 46 Hegel: Philosophy of Right, PART III, par 348 111d / Philosophy of History, INTRO, 167a-168a; PART II, 262a-c; 272c-273a; 280b-281a 47 Goethe: Faust, PART I [1011-1021] 25b-26a 48 Melville: Moby Dick, 79a-82b; 84b-85a 51 Tolstoy: War and Peace, BK IV, 171c-173d; BK VIII, 338c-d; BK XIII, 578b; 582a-584b; BK XV, 619c-621b; 629b-c

3b. The conditions of honor or fame and the causes of dishonor or infamy

OLD TESTAMENT: Joshua, 6:27—(D) Josue, 6:27 / Judges, 5 / I Samuel, 18:6-8—(D) I Kings, 18:6-8 / I Kings, 10—(D) III Kings, 10 / I Chronicles, 29:12—(D) I Paralipomenon, 29:12 / II Chronicles, 9:1-28—(D) II Paralipomenon, 9:1-28 / Proverbs, 3:16; 4:8,18; 8:18; 14:28; 31:23,25,28-31 / Ecclesiastes, 1:11; 2:16; 7:1—(D) Ecclesiastes, 1:11; 2:16; 7:2 / Isaiah, 14:20—(D) Isaias, 14:20 / Jeremiah, 9:23-24—(D) Jeremias, 9:23-24 APOCRYPHA: Judith, 8:8—(D) OT, Judith, 8:8 / Wisdom of Solomon, 3:16-17; 4:1-8; 8:9-10—(D) OT, Book of Wisdom, 3:16-17; 4:1-8; 8:9-10 / Ecclesiasticus, 1:19; 10:5; 10:19-11:2; 37:26; 44:1-15—(D) OT, Ecclesiasticus, 1:24; 10:5, 10:23-11:2; 37:29; 44:1-15 / I Maccabees, 2:50-51—(D) OT, I Machabees, 2:50-51 NEW TESTAMENT: Acts, 21:26-40 / Romans, 14:15-18 / II Corinthians, 10:8-18; 11:16-30 / I Thessalonians, 1:6-10 4 Homer: Iliad, BK I 3a-9a,c; BK III 19a-23d; BK VI [312-358] 43b-d; [503-529] 45b-d; BK IX 57a-64a,c esp [307-429] 60b-61c; BK X [102-130] 66a-b; BK XII [290-328] 85b-c; BK XXII [99-130] 156b-c; [289-305] 158b 5 Aeschylus: Seven Against Thebes [1011-1084] 38b-39a,c 5 Sophocles: Oedipus the King 99a-113a,c esp [31-57] 99b-d, [463-511] 103c-d, [1187-1221] 110b-c / Antigone [163-210] 132c-d; [441-525] 134d-135c / Ajax 143a-155a,c esp [430-480] 146d-147b, [1047-1421] 152a-155a,c 5 Euripides: Rhesus [149-203] 204c-205a / Suppliants [857-917] 266a-b / Hecuba [251-257] 355a; [299-331] 355b-c 6 Herodotus: History, BK I, 70c-d; 76a-b; 85d-86b; BK III, 93c; BK IV, 134d-135b; BK V, 160d-161a; 168d-169a; BK VI, 206d-207a; BK VII, 231d; 233d-234b; 248d; 257a; 257c; BK IX, 303c-304a; 305a-c 6 Thucydides: Peloponnesian War, BK I, 350b; BK II, 395d-396a, 398d-399a, 402c-d, 403c-404a; BK III, 427a-c; BK VI, 513a-d 7 Plato: Laches, 27b-d; 31a-c / Symposium, 152d-153b; 154d-155a / Apology, 205d-206a / Republic, BK I, 296c-d; BK V, 366c-367b; 370b-c; BK VIII, 405d-406a; BK IX, 422a / Laws, BK II, 673d 8 Aristotle: Topics, BK III, CH 11 [115b22-35] 161d-162a,c 9 Aristotle: Ethics, BK IV, CH 3-4 370b-372d / Politics, BK V, CH 10 [1312a23-39] 514d / Rhetoric, BK I, CH 5 [1361a27-34] 601d; CH 9 608c-611c; BK II, CH 11 [1388a28-b28] 635b-636a 12 Lucretius: Nature of Things, BK V [1105-1135] 75c-d 12 Aurelius: Meditations, BK IV, SECT 3, 263d; BK VIII, SECT 34 282a 13 Virgil: Aeneid, BK I [441-493] 115a-116b; [561-568] 118b; BK IX [590-620] 295a-b 14 Plutarch: Camillus, 117a-c / Fabius 141a-154a,c esp 149b-c / Alcibiades 155b,d-174d esp 172b / Alcibiades-Coriolanus, 194a-195a,c / Aemilius Paulus, 224d-229c / Pelopidas, 243c-244b / Marcellus-Pelopidas, 262d / Aristides, 264a-d; 265c-d / Cimon, 392d-393b / Nicias, 425c-d / Agesilaus, 497a-b / Pompey, 509d-510a / Caesar, 598d-601a / Phocion, 604b,d-605d / Cato the Younger, 637a-c / Agis, 648b,d-649b / Cleomenes, 659d-660a / Cicero, 712d-713b / Demetrius, 737b-d / Dion, 784a-b 15 Tacitus: Annals, BK I, 16d-17a; BK III, 33c; 41c-d; BK III, 60d-61a; BK IV, 72d-73d; BK XI, 101c-102a; BK XV, 169a / Histories, BK II, 226d-228a; BK III, 248b-c; 259c-260a; BK IV, 289d-290a 18 Augustine: City of God, BK V, CH 12-20 216d-226a passim 19 Aquinas: Summa Theologica, PART I-II, Q 2, AA 2-3 616d-618a 20 Aquinas: Summa Theologica, PART I-II, Q 73, A 10, ANS 128a-d; PART II-II, Q 25, A 1, REP 2 501b-502a; Q 43 585a-592d 21 Dante: Divine Comedy, HELL, III [22-69] 4b-d; VI [76-93] 9a-b; VII [1-66] 9c-10b; XIII [31-78] 18b-c; XVI [1-90] 22c-23b; XXIV [43-60] 35a-b; XXXII [1]-XXXIII [9] 47c-49c; PURGATORY, VIII [121-139] 65c-d; XI [73-117] 69c-70a; PARADISE, XVI [16-154] 130a-132a; XVII [46-142] 132c-133c 22 Chaucer: Parson’s Tale, par 10, 500a 23 Machiavelli: Prince, CH VIII 12d-14c esp 13b-c; CH XIV-XIX 21b-30a; CH XX, 30d; CH XXI 31d-33a 23 Hobbes: Leviathan, PART I, 74c-75b; PART II, 146d; PART IV, 261c 25 Montaigne: Essays, 7a-d; 103c-104d; 112d-113d; 126b-127c; 130b-d; 302b-306a; 314c-316a; 390c-391c; 445a-446a, 450c-453c, 495d-496d 26 Shakespeare: 2 Henry VI, ACT I, SC II 36b-37c / Richard II, ACT V, SC I [1-40] 346b-d / Henry V, ACT IV, SC I [247-301] 554a-c 27 Shakespeare: Hamlet, ACT IV, SC IV [46-66] 59b-c / Troilus and Cressida, ACT III, SC II 113c-115d; ACT III, SC III [74-233] 123b-125a / Coriolanus, ACT II, SC I [220-275] 363b-364a; ACT III, SC II-III 373c-377a; ACT IV, SC VII [27-57] 384c-d / Henry VIII, ACT III, SC II [350-458] 572c-573d / Sonnets, XXV 590a 29 Cervantes: Don Quixote, PART II, 227a-228d; 303a-c 30 Bacon: Advancement of Learning, 83c; 92a-b 32 Milton: Lycidas [64-84] 29a-b / Paradise Lost, BK II [430-456] 120b-121a / Samson Agonistes [960-996] 360b-361a 33 Pascal: Pensées, 319-324 229b-230b; 337 232b-233a 36 Swift: Gulliver’s Travels, PART I, 15b-16b; PART III, 119a-121b 37 Fielding: Tom Jones, 9a-d; 38b; 146c-147a; 223d-224b; 308a-310a; 313d-314d 38 Rousseau: Inequality, 360a-362d esp 362b-d / Political Economy, 372d; 374d-375b / Social Contract, BK IV, 434b-435a 39 Smith: Wealth of Nations, BK V, 354c-d 40 Gibbon: Decline and Fall, 2a; 3a; 92a; 435a-436b 41 Gibbon: Decline and Fall, 27c-29a; 31b,d-32c; 68a-b; 71b,d; 176c-d; 209d; 494b,d-495d, 504c-505c 43 FEDERALIST: NUMBER 68, 206b-c 43 Mill: Utilitarianism, 452c-453a 44 Boswell: Life of Johnson, 62b-c; 124d-125d; 140b-141a; 160b; 189d-190b; 194c-195a; 197c; 198b-d; 250d-251a; 256d; 299a-b, 412b-d; 479a-d; 498c-499a 46 Hegel: Philosophy of Right, PART III, par 244 77c 47 Goethe: Faust, PART I [3734-3763] 91a-b 48 Melville: Moby Dick, 79a-82b; 84b-85a 51 Tolstoy: War and Peace, BK IV, 170d-171c; 173d-179a esp 177d-178a; BK V, 204a-205b; 228b-234a; BK VI, 247a-c, 250c; BK VIII, 304c; 338c-d; BK XIII, 582a-584b; BK XIV, 610c-611c; BK XV, 619c-621b 54 Freud: Civilization and Its Discontents, 767a

4. Honor in the political community and in government

4a. Honor as a principle in the organization of the state: timocracy and monarchy

4 Homer: Iliad, BK XII [290-328] 85b-c 7 Plato: Symposium, 152b-d / Republic, BK VIII, 402b-405c 9 Aristotle: Politics, BK V, CH 10 [1310b40-1311a7] 513b; BK VII, CH 2 [1324b2-1325a7] 528c-529a 14 Plutarch: Themistocles, 99b-c / Lysander-Sulla, 387d-388a 18 Augustine: City of God, BK V, CH 12, 218d-219b 23 Hobbes: Leviathan, PART I, 74b-c 25 Montaigne: Essays, 181d-182c 26 Shakespeare: Richard II, ACT IV, SC I [162-334] 343b-345a; ACT V, SC I [1-40] 346b-d 27 Shakespeare: Coriolanus, ACT III, SC I [142-161] 370d-371a 36 Swift: Gulliver’s Travels, PART III, 120a 38 Montesquieu: Spirit of Laws, BK III, 11c-12b; BK IV, 13b,d-15a; BK V, 32d; BK VII, 53b-c 38 Rousseau: Inequality, 326b-327a; 360a-362d passim, esp 360a-361a / Political Economy, 375a-b 40 Gibbon: Decline and Fall, 630b 41 Gibbon: Decline and Fall, 81c-d, 317b-318b 46 Hegel: Philosophy of Right, PART III, par 273, 91c-d / Philosophy of History, PART II, 262a-c; PART IV, 334b-c 51 Tolstoy: War and Peace, BK VI, 241c-242b

4b. The scale of honor in the organization of the state: the just distribution of honors

NEW TESTAMENT: Romans, 13:7 4 Homer: Iliad, BK I [1-510] 3a-8b; BK IX 57a-64a,c; BK XII [290-328] 85b-c 5 Aeschylus: Seven Against Thebes [1011-1084] 38b-39a,c 5 Sophocles: Antigone [162-210] 132c-d / Ajax 143a-155a,c esp [430-480] 146d-147b, [1047-1421] 152a-155a,c 5 Euripides: Hecuba [299-331] 355b-c 6 Herodotus: History, BK III, 85a; BK VI, 194d-195b 6 Thucydides: Peloponnesian War, BK II, 395d-399a; BK III, 427a-c; BK VIII, 587a-b 7 Plato: Republic, BK I, 305d-306b; BK V, 366d-367a / Laws, BK III, 673d-674b; BK IV, 683b-c; BK V, 686d-688a; BK VI, 699d-700b 9 Aristotle: Ethics, BK V, CH 2 [1130b30-34] 378b; CH 3 [1131a24-29] 378d; CH 6 [1134b1-7] 382b; BK VIII, CH 14 [1163a5-13] 416a,c / Politics, BK I, CH 12 [1259b5-8] 454a; BK II, CH 7 [1266b36-1267a2] 462c, [1267a37-41] 463b; CH 9 [1270b18-25] 466d-467a; CH 11 [1273a32-b9] 469d-470a; BK III, CH 5 [1278a35-39] 475c; CH 10 [1281a29-34] 479a; CH 13 481b-483a; BK V, CH 2 [1302a16]-CH 3 [1302b20] 503b-504a; CH 4 [1304a17-38] 505d-506a; CH 8 [1308a8-11] 510a; [1308b10-17] 510d; [1309a13-15] 511b; CH 12 [1316a21-24] 519d; BK VII, CH 14 [1332b42-1333a16] 537d-538a / Athenian Constitution, CH 12, par 1 557b-c 14 Plutarch: Pompey, 505a-c / Cato the Younger, 636d-637c 15 Tacitus: Annals, BK XI, 105d-107b 18 Augustine: City of God, BK V, CH 12, 218b-c 23 Machiavelli: Prince, CH XXI, 32d-33a 23 Hobbes: Leviathan, PART I, 73b-c; 74b-c; 75b-76b; PART II, 103c-d; 104b; 146d, 156c 25 Montaigne: Essays, 181d-183a 32 Milton: Paradise Lost, BK II [430-456] 120b-121a / Areopagitica, 383a 33 Pascal: Pensées, 305 228a 36 Swift: Gulliver’s Travels, PART I, 15b-16b; 28a-b; PART III, 119a-121b 38 Montesquieu: Spirit of Laws, BK III, 11c-12b; BK V, 23c-25c; 31a-b; BK XI, 71d-72a 38 Rousseau: Inequality, 326b-327a; 358b-c; 360a-362d passim, esp 360b,d [fn 1] / Social Contract, BK III, 408c-d 40 Gibbon: Decline and Fall, 17a-b; 240c-244c esp 240c-241b, 244b-c; 245d-247a passim; 501c 41 Gibbon: Decline and Fall, 39d; 81c-d; 317b-318b 42 Kant: Science of Right, 444c-445a 43 ARTICLES OF CONFEDERATION: VI [87-93] 6b 43 CONSTITUTION OF THE U.S.: ARTICLE I, SECT 9 [289-295] 14a 43 FEDERALIST: NUMBER 84, 252a 44 Boswell: Life of Johnson, 141a; 197c 46 Hegel: Philosophy of Right, PART III, par 206 68d-69b; par 319, 106b-c / Philosophy of History, PART I, 222a-224a 47 Goethe: Faust, PART II [10,849-976] 264a-267a 48 Melville: Moby Dick, 108a-112a 51 Tolstoy: War and Peace, BK III, 131c-135c; BK V, 206b-c; 228b-234a; BK VI, 241c-242b; 250c

4c. Honor as a political technique: the uses of praise, prestige, public opinion

4 Homer: Iliad, BK X [60-71] 65d 5 Euripides: Hecuba [251-257] 355a; [299-331] 355b-c 6 Thucydides: Peloponnesian War, BK II, 395d-399a; BK III, 427a-c 7 Plato: Republic, BK I, 305d-306b; BK VI, 377a-379c / Laws, BK VIII, 730d-731d 9 Aristotle: Politics, BK I, CH 12 [1259b5-8] 454a; BK II, CH 11 [1273a32-b7] 469d-470a; BK III, CH 5 [1278a35-39] 475c; BK V, CH 8 [1308b10-20] 510d; CH 11 [1315a4-24] 517d-518a; BK VII, CH 2 [1324b10-23] 528c-d / Rhetoric, BK I, CH 9 608c-611c 13 Virgil: Aeneid, BK I [142-156] 107a; [450-465] 115b 14 Plutarch: Lycurgus, 45c-46b / Alcibiades, 165c-d / Caesar, 598d-599b / Cleomenes, 659d-660a 15 Tacitus: Histories, BK II, 209d-210b 23 Machiavelli: Prince, CH XXI, 32d-33a; CH XXII, 33c 23 Hobbes: Leviathan, PART II, 146d; 156c 25 Montaigne: Essays, 181d-183a; 306a-d 27 Shakespeare: Troilus and Cressida, ACT III, SC III [38-241] 122d-125a 36 Swift: Gulliver’s Travels, PART I, 15b-16b; PART III, 119a-121b 38 Montesquieu: Spirit of Laws, BK III, 11c-12b 38 Rousseau: Inequality, 358b-c; 360a-362d passim, esp 360a-b / Political Economy, 375a-b 39 Smith: Wealth of Nations, BK IV, 269d-270d 40 Gibbon: Decline and Fall, 4d; 644d 41 Gibbon: Decline and Fall, 81c-d; 317b-318b 43 FEDERALIST: NUMBER 57, 177b-c; NUMBER 68, 206b-c; NUMBER 72, 217a-c 44 Boswell: Life of Johnson, 124d; 127b-c; 141a 46 Hegel: Philosophy of Right, PART III, par 318 105b; ADDITIONS, 186 149b 47 Goethe: Faust, PART II [10,849-976] 264a-267a 51 Tolstoy: War and Peace, BK IV, 170d-173d; BK V, 204c-205b; 228c-d; 230b; 232a-233b; BK VI, 241c-242b; BK IX, 366d-367b

5. Honor, fame, and the heroic

4 Homer: Iliad 3a-179d 6 Herodotus: History, BK II, 70c-d; BK IX, 293c-294c 6 Thucydides: Peloponnesian War, BK II, 395d-399a 7 Plato: Cratylus, 92c-93a / Republic, BK V, 366d-367a 9 Aristotle: Ethics, BK IV, CH 3-4 370b-372d 14 Plutarch: Theseus 1a-15a,c esp 2c-3b 21 Dante: Divine Comedy, HELL, III [22-69] 4b-d; IV 5c-7a 23 Hobbes: Leviathan, PART I, 77c-d 25 Montaigne: Essays, 181d-183a 32 Milton: Samson Agonistes 339a-378a esp [23-67] 340a-341a, [164-175] 343a-b, [340-372] 347a-b, [521-540] 351a-b, [667-709] 354a-355a, [1065-1300] 362b-368a, [1334-1362] 368b-369a 38 Rousseau: Political Economy, 373c-374a 41 Gibbon: Decline and Fall, 31b,d-32c 51 Tolstoy: War and Peace, BK II, 89b-d; BK III, 131c-135c; 146d-147c; 150a-164a,c; BK VI, 250c; BK IX, 344b-346a; 366d-367b; BK X, 442c-443b; BK XV, 619c-621b 53 James: Psychology, 826a-827a

5a. Honor as a motivation of heroism

4 Homer: Iliad, BK I 3a-9a,c; BK III [139-160] 20c; BK V [520-532] 35c; BK VI [440-465] 44c-d; BK VIII [130-156] 52c; BK IX 57a-64a,c; BK XII [290-328] 85b-c; BK XXII [99-130] 156b-c; [289-305] 158b 5 Sophocles: Ajax [430-480] 146d-147b 5 Euripides: Heracleidae [1-11] 248a; [484-596] 252c-253b / Suppliants [857-917] 266a-b / Hecuba [343-383] 355d-356a; [482-603] 357a-358a / Heracles Mad [275-311] 367c-d / Phoenician Maidens [991-1030] 387a-b 5 Aristophanes: Knights [565-598] 477a-c 6 Herodotus: History, BK VII, 226b-c; 234a-b; 255c-d; BK IX, 291c-292a 6 Thucydides: Peloponnesian War, BK II, 395d-399a esp 397d-398c; 402c-404a; BK V, 484a-c; BK VII, 556b-d 7 Plato: Symposium, 152b-d; 166b-167a / Apology, 205d-206a / Republic, BK V, 366c-367b / Laws, BK I, 651a-652a 9 Aristotle: Ethics, BK III, CH 6-9 361a-364b; BK IV, CH 3 370b-372b passim, esp [1123b31-33] 370d, [1124b7-9] 371b-c / Politics, BK V, CH 10 [1312a24-39] 514d 13 Virgil: Aeneid, BK I [441-493] 115a-116b; BK X [276-286] 309b-310a; BK XI [376-444] 338b-340a; BK XII [650-696] 371b-372b 14 Plutarch: Theseus, 2c-9a esp 3a-b, 3d / Romulus-Theseus, 30a-b / Poplicola, 83b-84a / Coriolanus, 175d-176b / Pelopidas, 238b-239c / Flamininus, 302b / Alexander 540b,d-576d esp 542a-d, 553b-c / Caesar, 583b-585d; 599b-d / Cato the Younger 620a-648a,c 15 Tacitus: Annals, BK III, 49d; BK XVI, 180d-183a; 183d-184a / Histories, BK I, 195a-b; BK II, 226d-228a; BK III, 248b-c; 256b-c 18 Augustine: City of God, BK V, CH 12 216d-219b 22 Chaucer: Troilus and Cressida, BK I, STANZA 68-70 10a / Knight’s Tale [859-1029] 174a-177a 26 Shakespeare: 1 Henry IV, ACT I, SC III [194-208] 439d / Henry V, ACT IV, SC III [16-67] 555d-556b / Julius Caesar, ACT I, SC II [84-96] 570b; ACT V, SC V [68-81] 596a,c 27 Shakespeare: Troilus and Cressida, ACT III, SC II 113c-115d 29 Cervantes: Don Quixote esp PART I, 82c-d, 122d-123a, 147b-c, 190d-191d; PART II, 203a-b, 227b-d, 256a-d, 280b-c 33 Pascal: Pensées, 800 328a 38 Rousseau: Social Contract, BK IV, 437d-438c 40 Gibbon: Decline and Fall, 3a-b; 92a-b; 93d-94b; 217d-220d esp 219c-220d; 370b-d; 376a-c 41 Gibbon: Decline and Fall, 324c-325a 42 Kant: Practical Reason, 326b-327d 43 Mill: Utilitarianism, 452c-453a 46 Hegel: Philosophy of Right, ADDITIONS, 189 149d / Philosophy of History, INTRO, 166b-168a, 184b-d; PART IV, 341a-c 48 Melville: Moby Dick, 45b-46a 49 Darwin: Descent of Man, 322c 51 Tolstoy: War and Peace, BK I, 21d-22b; BK II, 77c-81b, 89b-d; 97c-106d; BK III, 146d-147c; 150a-164a,c; BK IX, 366d-367b; 369a-372a; BK XI, 527b-528b; BK XII, 569d-570a; BK XIV, 590d-604b passim, esp 603a-604b; BK XV, 618b-619d; EPILOGUE I, 673d-674a,c 52 Dostoevsky: Brothers Karamazov, BK X, 273a-d; EPILOGUE, 408a-c 54 Freud: Thoughts for the Times on War and Death, 765a-b

5b. Hero-worship: the exaltation of leaders

4 Homer: Iliad, BK XII [290-328] 85b-c 5 Aristophanes: Frogs [1008-1098] 576b-577c 6 Herodotus: History, BK V, 168d-169a; 183d-184a; BK VI, 192c; BK VII, 235b-c 6 Thucydides: Peloponnesian War, BK II, 395d-398a; BK V, 485b-c 7 Plato: Republic, BK III, 340a-b; BK V, 366c-367b; BK VIII, 401b 9 Aristotle: Politics, BK VII, CH 14 [1332b17-27] 537b-c 13 Virgil: Aeneid, BK I [267-290] 110a-111a; BK VI [756-892] 231a-235a; BK VIII [608-731] 275a-278b 14 Plutarch: Theseus, 14c-15a,c / Romulus, 28a-30a,c / Themistocles, 99b-c / Pericles, 140c-141a,c / Aemilius Paulus, 226c-230d / Lysander, 361d-362a / Demetrius, 729d-731a; 734b-735a 15 Tacitus: Annals, BK IV, 73b-d / Histories, BK I, 198c-d 24 Rabelais: Gargantua and Pantagruel, BK IV 267c-270b 25 Montaigne: Essays, 103c-104d; 126b-128d; 145d-146d; 362a-365a; 390c-391c; 452d-453b 26 Shakespeare: Richard II, ACT V, SC II [1-40] 346b-d / King John, ACT I 376a-379c / Julius Caesar, ACT I, SC I [37-65] 568d-569a; SC II [90-161] 570b-571a; ACT V, SC V [68-75] 596a,c 27 Shakespeare: Antony and Cleopatra, ACT V, SC II [82-100] 347a-b 29 Cervantes: Don Quixote, PART I, 1a-8c; 32c-33a; 41a-c; 82c-d; PART II, 254d-255a 32 Milton: To the Lord General Fairfax 68b-69a / To the Lord General Cromwell 69a-b 38 Rousseau: Political Economy, 373c-d 40 Gibbon: Decline and Fall, 12b-c; 28b-d; 92a; 263a; 298b; 471c-d; 627a-d 41 Gibbon: Decline and Fall, 131b; 209d; 415d-416c; 536c-d 43 Mill: On Liberty, 298d-299a 48 Melville: Moby Dick, 107a-b 51 Tolstoy: War and Peace, BK I, 9c-10d; BK II, 97c-101c; BK III, 135c-137c; 140c-142d; 159b-161b; 162b-164a,c; BK IV, 170d-173d; BK V, 230b-234a; BK VI, 238c-243d esp 242c-243c; 260a-262a; BK IX, 344b-346a; 354a-355c; 366d-367b; 382a-388a,c; BK X, 405a-406c; 444a-445d; BK XI, 518c-d; BK XIII, 578b; 582a-584b; BK XIV, 600d; 610c-611c; BK XV, 619c-621b; EPILOGUE I, 647b-649d; 673d-674a,c 53 James: Psychology, 826b-827a 54 Freud: Group Psychology, 669a-c; 674b-675b; 676b-c; 683c-684a; 686b-689d; 691d-693a / Thoughts for the Times on War and Death, 762c

5c. The occasions of heroism in war and peace

4 Homer: Iliad 3a-179d esp BK IV [220-418] 26b-28a, BK V [520-532] 35c, BK X [203-253] 67a-c, BK XII [290-328] 85b-c / Odyssey, BK I [267-305] 185d-186a 5 Euripides: Rhesus [149-263] 204c-205c / Heracles Mad [140-205] 366b-d / Phoenician Maidens [991-1018] 387a-b 6 Herodotus: History, BK III, 69a-b; BK III, 101c-d; 122a-123d; BK IV, 134d-135b; BK VI, 187b-188d; BK VII, 233d-234b; 238a-c; 248d; 255a-257d; BK IX, 291c-292a; 303c-304a 6 Thucydides: Peloponnesian War, BK II, 395d-399a; BK IV, 457b-c; BK V, 484c-485c; 502b-c 7 Plato: Apology, 205d-206a 9 Aristotle: Ethics, BK III, CH 6-9 361a-364b; BK IV, CH 3 370b-372b passim / Politics, BK VII, CH 2 [1324b10-23] 528c-d 13 Virgil: Aeneid, BK IX [168-449] 283b-291a 14 Plutarch: Theseus 1a-15a,c / Poplicola, 83b-84a / Coriolanus, 174b,d-179c / Aemilius Paulus, 219d-229c / Marcellus 246b,d-261a,c / Alexander 540b,d-576d / Cato the Younger 620a-648a,c / Demosthenes, 695d-703b / Cicero, 712d-713b 15 Tacitus: Annals, BK I, 11a-b; BK III, 49d; BK VI, 92c; BK XVI, 180d-183a; 183d-184a / Histories, BK II, 200b-c; BK II, 226d-228a; BK III, 246b-c; 248b-c; 249b; 256a-c 20 Aquinas: Summa Theologica, PART III SUPPL, Q 96, AA 5-7 1055c-1062a; AA 11-12 1063d-1065b 21 Dante: Divine Comedy, HELL, XXVI 38a-39c 22 Chaucer: Troilus and Cressida, BK II, STANZA 25-29 24b-25b; STANZA 88-92 33a-b; BK V, STANZA 258 154a / Prologue [43-78] 159b-160a / Knight’s Tale 174a-211a esp [859-1004] 174a-176b 23 Machiavelli: Prince, CH XXVI 36b-37d 23 Hobbes: Leviathan, PART I, 73b-76b 24 Rabelais: Gargantua and Pantagruel, BK I, 32c-35a; 42a-44a; 50c-52d 25 Montaigne: Essays, 302b-303a; 340a-343b passim; 362a-365a; 390c-391c 26 Shakespeare: Henry V, ACT III, SC I 543d-544b; ACT IV, SC III [16-67] 555d-556b 27 Shakespeare: Troilus and Cressida, ACT III, SC II 113c-115d / Coriolanus, ACT I, SC I [256-280] 354b-c; ACT II, SC I [130-178] 362b-c; SC III [86-128] 366d-367b / Timon of Athens, ACT III, SC V 406d-408a 29 Cervantes: Don Quixote esp PART I, 147b-d; PART II, 203a-b, 280b-c 32 Milton: To the Lord General Fairfax 68b-69a 38 Rousseau: Social Contract, BK IV, 437d-438c 40 Gibbon: Decline and Fall, 217d-220d esp 219c-220d; 240b-247a passim; 369d-376c esp 370a-c, 375b-c; 644d-645c 41 Gibbon: Decline and Fall, 19d-20a; 357c-359c; 415d-416c; 534b-536d passim; 549c-550c 46 Hegel: Philosophy of History, PART I, 241d-242b; 247a; PART II, 262c-263a; 274a-275a; 281d-282d; PART III, 298a-b 51 Tolstoy: War and Peace, BK II, 77c-81b; 89b-d; 97c-106d; BK III, 146d-147c; 150a-164a,c; BK VI, 250c; BK IX, 366d-367b; 369a-372a; BK XIV, 590d-604b

5d. The estimation of the role of the hero in history

13 Virgil: Aeneid, BK VI [756-892] 231a-235a; BK VIII [608-731] 275a-278b 14 Plutarch: Theseus 1a-15a,c esp 9a-d / Romulus 15a-30a,c / Lycurgus 32a-48d esp 47a-48c / Numa Pompilius 49a-61d esp 59c-60b / Pericles 121a-141a,c esp 129c-130b, 140c-141a,c / Timoleon 195a-213d esp 212c-213d / Flamininus, 307d-308a / Pompey 499a-538a,c / Caesar 577a-604d / Antony 748a-779d esp 750a-b / Marcus Brutus 802b,d-824a,c 23 Machiavelli: Prince, CH VI, 9a-b; CH XX, 30d; CH XXV-XXVI, 35a-37a 24 Rabelais: Gargantua and Pantagruel, BK IV, 267c-268a 25 Montaigne: Essays, 362a-365a 38 Montesquieu: Spirit of Laws, BK X, 65d-68a 38 Rousseau: Inequality, 362a-b; 364a-b / Political Economy, 373c-374a / Social Contract, BK II, 400c-402a 40 Gibbon: Decline and Fall, 633d-634a,c 41 Gibbon: Decline and Fall, 220b; 251d-252a 43 FEDERALIST: NUMBER 72, 217d-218a 43 Mill: On Liberty, 298d-299a 46 Hegel: Philosophy of Right, PART I, par 93 36a-b; PART II, par 124 44b-d; PART III, par 318 105b; par 344 111a; par 348 111d; par 350 112a; ADDITIONS, 58 125c; 186 149b / Philosophy of History, INTRO, 162a-170b; 184b-d; PART I, 241d-242b; PART II, 259b-c; 273a; 274a-275a; 275d-276a; 280b-281a; 281d-282d; 283c-d; PART III, 298a-b; 300a-301c; PART IV, 360b-c; 361d-362a; 366b 47 Goethe: Faust, PART I [570-580] 16a 48 Melville: Moby Dick, 107a-b 51 Tolstoy: War and Peace passim, esp BK I, 8d-10d; BK III, 143a-c, 162b-164a,c; BK IX, 342a-344b, 350d-355c; BK X, 389a-391c, 405a-b, 430b-432c, 447c-448c, 465c-467a; BK XI, 469a-470c, 497c-499c, 507a; BK XII, 563a-575a; BK XIV, 610d-611c; BK XV, 619d-621b; EPILOGUE I, 645a-650c; EPILOGUE II 675a-696d passim 53 James: Psychology, 826b-827a 54 Freud: Civilization and Its Discontents, 800a-b / New Introductory Lectures, 884b-c

6. The idea of glory: its distinction from honor and fame

NEW TESTAMENT: John, 5:44 18 Augustine: City of God, BK V, CH 12, 218b-c; CH 14 220a-d; CH 17-19 221b-225b 19 Aquinas: Summa Theologica, PART I-II, Q 2, A 2, REP 2 616d-617b; A 3, ANS and REP 1-2 617b-618a; Q 4, A 8, REP 1 636a-c 20 Aquinas: Summa Theologica, PART III SUPPL, Q 90, A 2 1013d-1014d; Q 96, A 7, REP 3 1061b-1062a 21 Dante: Divine Comedy, PARADISE, I [1-9] 106a; VII [1-9] 115a-b; XIV [1-66] 126d-127c 25 Montaigne: Essays, 300c-d 29 Cervantes: Don Quixote, PART II, 227d-228d 33 Pascal: Pensées, 793 326b-327a 38 Rousseau: Social Contract, BK IV, 437d-438c 42 Kant: Practical Reason, 347d-348b 53 James: Psychology, 203a-204b

6a. The glory of God: the signs and the praise of the divine glory

OLD TESTAMENT: Exodus, 15:1-21 / II Samuel, 6; 22—(D) II Kings, 6; 22 / I Kings, 8—(D) III Kings, 8 / I Chronicles, 16:7-36; 17:16-27; 29:10-19—(D) I Paralipomenon, 16:7-36; 17:16-27; 29:10-19 / Psalms passim, esp 8, 18-19, 24, 29-30, 33-34, 47, 57, 66, 68, 81, 92-93, 95-96, 111, 117, 134-136, 138, 145-150—(D) Psalms passim, esp 8, 17-18, 23, 28-29, 32-33, 46, 56, 65, 67, 80, 91-92, 94-95, 110, 116, 133-135, 137, 144-150 / Isaiah, 6:1-6 esp 6:3; 12:1-6; 25-26; 42 esp 42:8-12—(D) Isaias, 6:1-6 esp 6:3; 12:1-6; 25-26; 42 esp 42:8-12 APOCRYPHA: Tobit, 8:15-17; 12:6-7; 13—(D) OT, Tobias, 8:16-19; 12:6-7; 13 / Judith, 16:1-18—(D) OT, Judith, 16:1-22 / Rest of Esther, 13:8-18—(D) OT, Esther, 13:8-18 / Ecclesiasticus, 18; 39:12-35; 42:15-43:33; 51:1-12—(D) OT, Ecclesiasticus, 18; 39:16-41; 42:15-43:37; 51:1-17 / Song of Three Children, 28-68—(D) OT, Daniel, 3:51-90 / I Maccabees, 4:24—(D) OT, I Machabees, 4:24 NEW TESTAMENT: Matthew, 5:13-16 / Luke, 1:46-55,68-79; 2:8-14 / John, 8:54 / I Peter, 4:11 / II Peter, 1:16-19 / Revelation, 5:9-14; 7:9-17; 11:16-18; 21-22—(D) Apocalypse, 5:9-14; 7:9-17; 11:16-18; 21-22 18 Augustine: Confessions, BK I, par 1 1a-b; par 4 2a; par 31 8d-9a; BK II, par 13, 11d; BK V, par 1 27a-b; BK VII, par 19 49c-d; par 23 50b-c; BK IX, par 1 61c-d; par 34 70c-d; BK X, par 38 81a / City of God, BK V, CH 14 220a-d; CH 17 221b-222a; BK VIII, CH 6 268d-269c; BK XI, CH 29 339a-b; BK XII, CH 4-5 344b-345b; BK XXII, CH 29 614b-616d 19 Aquinas: Summa Theologica, PART I, Q 26, A 4, ANS 151c-152a,c; Q 44, A 4 241a-d; Q 65, A 2 340b-341b; Q 70, A 2, ANS 364b-365a; PART I-II, Q 2, A 2, REP 2 616d-617b; A 3, REP 1 617b-618a 20 Aquinas: Summa Theologica, PART II-II, Q 25, A 1, REP 2 501b-502a; Q 31, A 1, REP 1 536d-537c; PART III, Q 19, A 3 819c-820c; Q 25 839c-845a; PART III SUPPL, QQ 90-92 1012a-1037c passim 21 Dante: Divine Comedy, PURGATORY, XI [1-30] 68d-69a; PARADISE, I [1-9] 106a; VII [1-9] 115a-b; XIII [1-30] 125b-c; XXVII [1-9] 147b; XXXIII [49-145] 156d-157d 23 Hobbes: Leviathan, PART III, 161b-163d; PART IV, 261c-d 25 Montaigne: Essays, 300c-d 31 Spinoza: Ethics, PART V, PROP 36, SCHOL 461b-c 32 Milton: On Time 12a-b / Upon the Circumcision 12b-13a / At a Solemn Music 13a-b / Paradise Lost, BK III [56-415] 136b-144b esp [80-134] 137a-138a; BK V [136-208] 178a-179b; BK VII [565-640] 229b-231a / Samson Agonistes 339a-378a esp [23-67] 340a-341a, [164-175] 343a-b, [340-375] 347a-b, [667-709] 354a-355a, [1130-1155] 364a-b, [1262-1286] 367a-b, [1570-1758] 374a-378a 33 Pascal: Pensées, 233, 216a 42 Kant: Practical Reason, 347d-348b / Judgement, 594d [fn 1] 47 Goethe: Faust, PROLOGUE [243-270] 7a-b

6b. The reflected glory of the angels and saints

OLD TESTAMENT: Exodus, 34:29-35 / Psalms, 84:11; 85:8-9—(D) Psalms, 83:12; 84:9-10 / Isaiah, 60—(D) Isaias, 60 APOCRYPHA: Ecclesiasticus, 44-50—(D) OT, Ecclesiasticus, 44-50 NEW TESTAMENT: Matthew, 5:13-16 / Mark, 8:38 / Luke, 2:9 / John, 5:44; 8:54; 17:22 / Romans, 8:18 / II Corinthians, 3:18 / II Thessalonians, 1:7-10 / II Peter, 1:17 / Revelation, 21-22—(D) Apocalypse, 21-22 18 Augustine: City of God, BK V, CH 16-18 221a-224b passim; BK XVII, CH 48 501b-d; BK XIX, CH 13 519a-520a; BK XX, CH 17 544d-545c; BK XXII, CH 29-30 614b-618d 19 Aquinas: Summa Theologica, PART I, Q 62 317c-325b; PART I-II, Q 2, A 3, ANS and REP 1 617b-618a; Q 4, A 8, REP 1 636a-c 20 Aquinas: Summa Theologica, PART III, Q 19, A 3, REP 3-4 819c-820c; PART III SUPPL, Q 69, A 2, REP 3-4 886c-887d; QQ 82-85 968a-992a; Q 90, A 2, ANS 1013d-1014d; Q 96 1049d-1066a 21 Dante: Divine Comedy, PARADISE, I [1-9] 106a; VII [1-9] 115a-b; X-XIV 120b-128b esp XIV [1-66] 126d-127c; XVIII [52]-XIX [18] 134a-135b; XXIII 141b-142c; XXVIII [1-129] 148d-150a; XXIX [136-145] 151c-d; XXX-XXXI 151d-156a esp XXX [97-132] 152d-153a 29 Cervantes: Don Quixote, PART II, 228b-d 31 Spinoza: Ethics, PART V, PROP 36, SCHOL 461b-c 32 Milton: On Time 12a-b / At a Solemn Music 13a-b / Paradise Lost, BK V [809-845] 193a-b esp [833-835] 193b 33 Pascal: Pensées, 643 290b-291a; 793, 326b

CROSS-REFERENCES

For:

• Honor or fame in relation to virtue, duty, and happiness, see DUTY 4-4b; HAPPINESS 2b(4); VIRTUE AND VICE 4d(2), 6d.
• The sense in which pride is a vice and humility a virtue, see SIN 4c; VIRTUE AND VICE 8f.
• Fame as a mode of immortality, see IMMORTALITY 6b.
• Mutual respect or honor as a condition of friendship, see LOVE 2b(3); VIRTUE AND VICE 6c.
• The political significance of honor, see GOVERNMENT 2a; JUSTICE 9e; STATE 8c.
• The rhetorical uses of praise or honor, see RHETORIC 4a.
• Other discussions of heroism and the heroic, see COURAGE 5; TEMPERANCE 6a; and for the conception of the tragic or epic hero, see POETRY 7b.
• Various estimations of the role of heroes, leaders, and great men in history, see HISTORY 4a(4).
• The theological significance of glory, see GOD 4h; HAPPINESS 7c(2), 7d; IMMORTALITY 5f.

ADDITIONAL READINGS

Listed below are works not included in Great Books of the Western World, but relevant to the idea and topics with which this chapter deals. These works are divided into two groups: I. Works by authors represented in this collection. II. Works by authors not represented in this collection.

For the date, place, and other facts concerning the publication of the works cited, consult the Bibliography of Additional Readings which follows the last chapter of The Great Ideas.

I.

Boethius. The Consolation of Philosophy, BK II Beowulf Chaucer. The House of Fame —. The Legend of Good Women F. Bacon. “Of Praise,” “Of Vainglory,” “Of Honor and Reputation,” in Essays Hobbes. The Elements of Law, Natural and Politic, PART I, CH 8 Hume. A Treatise of Human Nature, BK II, PART I A. Smith. The Theory of Moral Sentiments, PART I, SECT III, CH 2-3

II.

Theophrastus. The Characters Benedict of Nursia. The Rule Song of Roland Chrétien de Troyes. Arthurian Romances Volsunga Saga Francis of Assisi. The Rules Jacobus de Voragine. The Golden Legend Njals Saga Lull. The Book of the Ordre of Chyvalry Froissart. Chronicles Díaz de Gámez. The Unconquered Knight Malory. Le Morte d’Arthur Ariosto. Orlando Furioso Castiglione. The Book of the Courtier Elyot. The Governour P. Sidney. The Countess of Pembroke’s Arcadia Tasso. Jerusalem Delivered Spenser. The Faerie Queene, BK VI Alemán. The Rogue (The Life of Guzmán de Alfarache) Brooke. An Inquisition upon Fame and Honour Beaumont and Fletcher. The Maid’s Tragedy Calderón. The Physician of His Own Honour Carew. A Rapture Corneille. Le Cid —. Horace Racine. Andromaque Molière. Le bourgeois gentilhomme (The Cit Turned Gentleman) Dryden. All for Love Shaftesbury. Characteristics of Men, Manners, Opinions, Times Mandeville. An Enquiry into the Origin of Honor, and the Usefulness of Christianity in War Saint-Simon. Memoirs Hurd. Letters on Chivalry and Romance Voltaire. “Honor,” in A Philosophical Dictionary Millar. Observations Concerning the Distinction of Ranks in Society Sheridan. The Rivals, ACT 4, SC 1 Schiller. Don Carlos —. Wallenstein W. Scott. Ivanhoe Tocqueville. Democracy in America, PART II, BK III, CH 18 Vigny. Military Servitude and Grandeur Ware. The Law of Honor Stendhal. The Red and the Black —. The Charterhouse of Parma T. Carlyle. On Heroes, Hero-Worship and the Heroic in History Emerson. Representative Men Galton. Hereditary Genius Meredith. The Egoist Howells. The Rise of Silas Lapham Nietzsche. Beyond Good and Evil, CH IX Frazer. The Golden Bough, PART VII, CH 3 T. Veblen. The Theory of the Leisure Class Rostand. L’Aiglon T. Hardy. The Dynasts Farnell. Greek Hero Cults and Ideas of Immortality T. S. Eliot. Murder in the Cathedral Raglan. The Hero Cassirer. The Myth of the State, PART III (15-17)