I have completed a draft of a booklet, The Tales and Fables of Lysander Aesopides, exploring wisdom, morality, and the balance of light and shadow. Inspired by “Traditional Slovak Folktales,” I aim to reflect fable traditions and the human condition. Each tale is illustrated with carefully chosen artwork. Join me in exploring these fables, offering reflections and timeless lessons.
It is with some trepidation and absolute pleasure that I announce that I have completed a draft of a booklet, The Tales and Fables of Lysander Aesopides. This collection of fables, written under my chosen pseudonym, explores themes of wisdom, morality, and the intricate balance of light and shadow within the human experience. The name Lysander Aesopides—a blend of ‘Lysander,’ meaning ‘liberator’ or ‘one who is free,’ and ‘Aesopides,’ meaning ‘descendant of Aesop’—symbolizes a continuation of the ancient tradition of fable-telling, while also embracing a spirit of renewal and reinterpretation. Through this persona, I seek to honor the legacy of Aesop, while offering narratives that explore these timeless themes in ways that reflect the complexities of our modern world.
CLICK ABOVE IMAGE TO OPEN A DRAFT PDF BOOKLET OF THE ABOVE COLLECTION OF FABLESOR CLICK BUTTON AT END OF POSTING
The impetus for this work stems from my long appreciation for fables and folktales and the collection of such fables and tales in my library. The release of this draft coincides with the recent arrival of a cherished addition to my library—a volume entitled “Traditional Slovak Folktales”(Collected by Pavol Dobsinsky and edited and translated by David L. Cooper). The stories within, rich with cultural heritage and timeless lessons, inspired me to continue to craft my own set of tales that reflect both the universality of fable traditions and the unique nuances of our shared human condition.
You are invited to explore these fables and tales, where the old meets the new, and where every tale offers a reflection, a lesson, or perhaps even a glimpse into the complexities of our souls. This booklet will continue to grow over time. Also, I saw fit to illustrate each fable with a work of art that seemed fitting to the tale. In time, I suspect I will proffer more explanation within the publication as to why the artwork was chosen.
It is my hope that you find some pleasure in my efforts, as I certainly enjoyed the creation of these nuggets.
A video featuring contemporary lyrics written consistent with the theme of this post set to EDM style music created by Udio.com – a very different sort of exercise for me. I am especially pleased with the artwork selected to illustrate the video, “Collapse,” by Gao Xingjian (b. 1940).
Introduction
The erosion of civility and community values that once formed the bedrock of American society has been mirrored by the rise of politicians, judges, and business leaders who champion hyper-individualism, greed, and materialism under the guise of pseudo-American values. These values, far from being genuinely American, are more akin to the adolescent, poorly thought-out, morally bankrupt principles espoused by Ayn Rand. After witnessing several recent judicial decisions by unprincipled U.S. Supreme Court Justices, state court justices, and local judges, as well as unhinged remarks and rants by national, state, and local politicians and candidates, I was inspired to write the lyrics to “Echoes of Self” to critique these troubling trends and the philosophies that are leading us astray.
The Loss of Civility and Community
Historically, American values have been rooted in a sense of community, mutual respect, and collective responsibility. The concept of “we the people” signifies a collective identity and shared purpose. Granted, we as a nation started out poorly by excluding many people from our great promise based on color and sex, and have periodically excluded others based on national origin. But we have made great efforts to overcome these national deficiencies and to meet the American promise for all Americans.
However, in recent decades, and most especially in recent years, there has been a noticeable shift towards celebrating hyper-individualism and personal gain at the expense of community and civility. This shift is evident in the rhetoric of certain politicians and business leaders who glorify self-interest and material success while disregarding the broader societal impacts of their actions.
The Rise of Hyper-Individualism and Materialism
The ascension of figures like Donald Trump, Elon Musk, and Peter Thiel epitomizes this new wave of hyper-individualism. These individuals, along with their enabling politicians, promote a worldview that prioritizes personal success and wealth accumulation over community welfare and ethical and moral considerations. This mindset is often cloaked in pseudo-American values, presenting themselves as champions of freedom and opportunity. In reality, these values are foreign to the traditional American ethos of shared responsibility and social cohesion. Feigned outrage over manufactured crises and boogeymen distracts from issues both real and critical to the health of the commonweal.
“Narcissistic, hear the screams”
The Influence of Ayn Rand’s Philosophy
The philosophy of Ayn Rand, particularly her emphasis on “rational self-interest” (the greed is good society) and minimal government, has played a significant role in shaping this new value system. Rand’s ideas, which celebrate the individual’s pursuit of their own happiness above all else, have found a resurgence among the billionaire class and their supporters. However, these ideas are fundamentally flawed and contrary to both traditional American values as well as Catholic social doctrine (which I mention as having been raised Catholic but find so many “conservative” American Catholic bishops and “believers” abandoning in the MAGA era). It has saddened me that even some Catholic friends have embraced Ms Rand’s adolescent, mis-guided philosophy of greed and self-interest.
Critique of Ayn Rand’s Philosophy
Ayn Rand’s Objectivism prioritizes individual achievement and self-interest, often at the expense of empathy and community. Here are key points of critique:
Lack of Empathy and Social Responsibility: Rand’s philosophy dismisses the importance of empathy and altruism, viewing them as weaknesses. In contrast, traditional American values and Catholic social doctrine emphasize the importance of caring for the less fortunate and fostering a sense of community.
Hyper-Individualism: Rand’s extreme individualism undermines the social fabric by promoting a “survival of the fittest” mentality. This is antithetical to the principles of solidarity and the common good that are central to Catholic teaching and the American democratic tradition.
Minimal Government: Rand’s advocacy for minimal government intervention fails to address systemic inequalities and the need for collective action to support the vulnerable. In contrast, both American civic values and Catholic social teaching recognize the role of government in promoting justice and protecting the rights of all citizens.
Economic Inequality: Rand’s acceptance of economic inequality as a natural outcome of individual differences ignores the structural barriers that prevent equal opportunity. Addressing these barriers through governmental policies is essential for a just society. It is clear from various economic analyses that income and wealth have become unconscionably concentrated in the hands of very few individuals. This cannot be explained by merit alone; the system has been rigged with billionaires essentially buying politicians who write laws that favor the extremely wealthy, allowing them to avoid taxes that others cannot.
Inspiration for “Echoes of the Self”
“Echoes of the Self” is a reflection of my deep concerns about American civil society. It was directly inspired by watching recent speeches of Mr. Trump and Mr. Vance, reading the words of Mr. Musk, reading about how Mr. Thiel financed the election of a U.S. senator from Ohio, and reading multiple recent judicial decisions where the words in statutes or constitutions were disregarded when judges had an ideological agenda to fulfill.
“I am the Chosen One!” – Donald J. Trump (Statement to the press on August 21, 2019)
Conclusion
Through “Echoes of Self,” I aim to highlight the dangers of adopting Ayn Rand’s philosophy as a guiding principle for our society. Perhaps as a society, we will find our way back to the values of civility, community, and shared responsibility, fostering a more compassionate and just society. And, perhaps, I will have time to produce a more interesting video to accompany this song, but for now, this will have to suffice.
Conveniences commonplace today were once novel. In this regard, today let us remember with gratitude Vincent of Beauvais, who died in 1264 AD, for making access to to the content of books easier. He is credited as having been the first writer to systematically provide indexes for his works, a trend which others eventually followed. He added an index to every single book of his Speculum historiale after 1244. This kind of apparatus only spread more widely in the field of historical writing during the fourteenth century, beginning with the Tabula secundum litterarum ordinem alphabeti on the same work by Vincent, composed by Jean Hautfuney in Avignon around 1320. Thank you, Vincent!
Source: Kujawiński, J. (2015). Commenting on historical writings in medieval Latin Europe: A reconnaissance. Acta Poloniae Historica, Volume 112, 169. Especially see footnote 26, which states the following: “See the study and edition by Monique Paulmier, ‘Jean Hautfuney, Tabula super Speculum historiale fratris Vincentii’, Spicae. Cahiers de l’Atelier Vincent de Beauvais, Nouvelle série, 2 (1980), 19–263 (on Vincent’s indexes, see 20–3), and ibidem, 3 (1981), 5–208. Both Vincent’s and Jean’s indexes are discussed within the history of medieval historiography by Guenée, Histoire et culture historique, 232–7, and within the history of medieval indexes by Olga Weijers, ‘Les index au Moyen Âge sont-ils un genre littéraire?’ in Leonardi, Morelli, Santi (eds.), Fabula in tabula, 11–22, here: 20–1, and il. 5.”
Recently, I mentioned that I had read Friedrich Nietzsche’s “On the Use and Abuse of History.” My rough and tumble summary is as follows:
In “On the Uses and Abuses of History,” Nietzsche delineates three principal approaches to history: monumental, antiquarian, and critical. He argues that each methodology serves distinct purposes and carries unique implications for the perception and utilization of historical knowledge.
Monumental History: This approach venerates history as a continuum of extraordinary deeds and eminent individuals, offering inspiration for present and future endeavors. It emphasizes the perpetuity of greatness, encouraging individuals to aspire to the achievements of historical giants. Nietzsche asserts that by demonstrating what was once attainable remains within the realm of possibility that monumental history acts as a powerful motivational force.
Antiquarian History: Antiquarian history esteems the past for its own intrinsic value, driven by reverence and loyalty. It concentrates on the preservation of customs, traditions, and artifacts, fostering a sense of continuity and belonging. Nietzsche argues that this approach is indispensable for cultivating a collective memory and identity and providing comfort and a sense of rootedness within a historical continuum.
Critical History: Critical history is characterized by its evaluative and interrogative stance towards the past. It enables individuals and societies to extricate themselves from outdated or oppressive traditions, serving as a liberating force that facilitates progress. Nietzsche states that by challenging and reassessing historical narratives, critical history promotes a dynamic and progressive engagement with the past.
Balancing These Approaches: Nietzsche stresses that equilibrium among these historical approaches is essential for an appropriate engagement with history. An overemphasis on monumental history may lead to the undue glorification of the past, which stifles innovation. Conversely, an excessive focus on antiquarian history risks engendering a stagnant conservatism resistant to necessary change and progress. Additionally, overreliance on critical history can result in destructive cynicism and a disconnection from one’s heritage. A balanced historical perspective integrates the aspirational qualities of monumental history, the conserving virtues of antiquarian history, and the emancipatory critique of critical history. This synthesis fosters a society that respects its past, cherishes its heritage, and remains receptive to change and improvement.
My introduction to Nietzsche’s characterizations of historical approaches was revelatory, as it revealed much about my own approaches and reactions to history and historical objects. It also clarified the occasional disconnect I experience when engaging with contemporary historical studies, methodologies, and historians. In brief, I perceive that the current academic climate exhibits a pronounced imbalance, favoring critical history.[1] This predominance serves the interests of individual academicians and ideologues, rather than the broader objectives of history or society. Conversely, within the realm of political society, there is a noticeable tilt towards monumental history, almost entirely neglecting antiquarian and critical perspectives, which poses significant risks. Interestingly, I find myself slightly imbalanced in the Nietzschean sense, perhaps excessively favoring antiquarian history, thereby rendering myself somewhat out of step with both the Academy and political society. The quest for balance is imperative.
However, the aforementioned observations merely serve as a prelude to the more profound enlightenment I experienced while delving into Nietzsche’s concept of antiquarian history. In a particularly insightful article by Stephen Bann, entitled “Clio in Part: On Antiquarianism and the Historical Fragment,” published in 1987, I encountered a truly remarkable quote from Marcel Proust. This quotation elucidated, with striking clarity, my perspectives on literature, history, historical artifacts (including coins), and my self-identification as an antiquarian. It profoundly articulated the essence of what this self-identification entails and reinforced my understanding of my approach to these fields.
To provide a fitting introduction for individuals unfamiliar with the work from which I take Proust’s quote, which is to follow, it is essential to contextualize Proust’s reflections on the imaginative power of antiquities. In “Contre Sainte-Beuve,” a collection of essays in which Marcel Proust critiques the method of literary criticism employed by Charles Augustin Sainte-Beuve, he vividly describes how historical imagination can transform our perception of ancient sites, such as the fictional estate of Guermantes. Guermantes, a recurring symbol in Proust’s magnum opus “In Search of Lost Time,” represents an idealized vision of the past, embodying the timelessness and continuity of history. The following excerpt from “Contre Sainte-Beuve” beautifully captures the essence of this transformation, illustrating how the past and present converge through the lens of imagination:
“And if Guermantes does not disappoint one as all imagined things do when reduced to reality; this is undoubtedly because at no time is it a real place, because even when one is walking about in it, one feels that the things one sees there are merely the wrappings of other things, that reality lies, not in this present but far elsewhere, that the stone under one’s hand is no more than a metaphor of Time; and the imagination feeds on Guermantes visited as it fed on Guermantes described because all these things are still only words, everything is a splendid figure of speech that means something else…. As for the castle towers, I tell you they are not only of that date, they are still in it. This is what stirs one’s heart when one looks at them. People always account for the emotional quality of old buildings by saying how much they must have seen in their time. Nothing could be more untrue. Look at the towers of Guermantes; they still look down on Queen Matilda’s cavalcade, on their dedication by Charles the Bad. They have seen nothing since. The moment when things exist is determined by the consciousness that reflects them; at that moment, they become ideas and are given their form; and their form, in its perpetuity, prolongs one century through the midst of others.”[2]
That final sentence resonates with me profoundly, both emotionally and instinctively. It elucidates why I have often conveyed to friends and family that, despite not having physically traversed great distances in my lifetime, I have, in truth, journeyed to more places and temporalities than almost anyone I know. This has been achieved through my extensive readings and the curation of my collections.
It also illuminates why, nearly twenty-five years ago, when a beloved friend and colleague faced a life-threatening health condition, I found it fitting to send her an antique silver Ethiopian Coptic Cross from my collection. This cross, approximately a century old, was likely crafted from silver originating from a Maria Theresa Trade Thaler. Accompanying the cross was a note explaining that, although it resided in my collection as an antiquarian item, it was made by the Faithful, for the Faithful, to aid the Faithful in prayer. Thus, the aura of its origin and use still imbued it with a sacred presence, which she, as one of the Faithful seeking prayer, would find comforting during that critical time. The words of Proust, I believe, provide a more cogent explanation of what I, ever the antiquarian, attempted to convey in my letter.
[1] A powerful discussion of the current imbalance in the Academy, with its excessive favoring of critical history and the attendant detrimental societal affects, is found in an essay by Julian Young. Unfortunately, the essay, which has a convincing introduction and general analysis of the situation, suffers horribly from poor analysis in the section entitled The Anxieties of Youth and fails absolutely in the particulars of its conclusion, which approaches an ideological agenda despite its disclaimers. The essay is still recommended for it strong beginnings as it only goes off the rails towards the very end. Young, J. (2023). The Uses and Misuses of History: Reflections on Nietzsche’s Second Untimely Meditation. Society, 60(670-683). https://doi.org/10.1007/s12115-023-00879-0
[2] Bann, S. (1987). Clio in Part: On Antiquarianism and the Historical Fragment. Perspecta, 23, 37, quote is cited in fn25 to Proust, M. (1984). By way of Sainte-Beuve (S. Townsend Warner, Trans.). London: Hogarth. 182-183.
Northcoast Antiquarian 