Java and Sicily: two islands, one soul

 

Andrea and Irwan are two friends who met in Indonesia, specifically in the western part of Java, and both of their names reflect their nobility of spirit and their courage. However, Andrea is a young Italian recent graduate originally from Sicily, an island in the Mediterranean, who decides to venture into other countries far from his homeland, now weary of the excessive worldliness and the moral decadence typical of many “Western countries,” which for decades have begun to distort even Sicilian youth.

Yet Sicily in the past has always been a crossroads of cultures that produced a grand fusion of architectural, linguistic, genetic, and culinary elements.

On the splendid island of Java, he began his work and volunteer activities, rediscovering himself in serving others and in creating deep connections with the local people, especially with the Sundanese ethnic group, to which Irwan belongs. Andrea meets him during an excursion to Cukang Taneuh, a marvellous canyon, characterised by emerald-coloured waters and dense tropical vegetation.

Over time the two come to know each other better, and Irwan, who is in love with Italy, learns through Andrea several things about the beautiful island, which he then decides to visit together with his Sicilian friend.

One late-summer afternoon the two friends find themselves on one of the beaches of southern Sicily and, while waiting for the sunset and the contemplation of the stars, they begin to retrace their adventures on these two splendid islands.

“Andrea, I never imagined that the Mediterranean held such a wonderful jewel! You know, I have always loved traveling, but it is not easy for us… Obtaining a visa is something difficult and very restrictive.”

“Irwan, you are right, and I would add that there should not be differences between nations. There are no first-class or second-class countries, none better than others, because our diversity is what makes us special. Yet it is within this diversity that we must find Unity, the feeling of being like a Great Universal Family, with equal opportunities, dignity, and an inner, spiritual aspect, if we wish to understand it that way. I am sure that a day will come when we will be able to travel without restrictions, not only here on Earth but even toward other worlds… I almost have the impression that we are confined to this planet as some of the worst beings in the Universe… Who would wage war against his own brother or sister for a piece of land, for natural resources, for money or, worse, out of hatred? But that Golden Age will come, and then we will be happy again, living in Love, Peace, and Justice.”

“I would not want to delude myself too much, because this Earth actually has so many wonders that we often fail to realise it. In fact, we are destroying all the beauties of creation and the works of past civilisations. I would never have imagined visiting Sicily, and with you I have been able to discover wonderful places.”

“You are right, we must give value to the precious things we have before it is too late, before we lose them forever because of our destructive madness. Anyway, tell me what you liked the most! I am truly curious!”

“The Greco-Roman culture that has left an indelible mark on this island. The Ancient-Greek temples of Agrigento, the Ancient-Greek theatres of Taormina, Catania, and Syracuse, the Roman Villa del Casale in Piazza Armerina, the Roman baths of Catania…”

“Truly wonderful, and you know how much I love classical Greco-Roman culture! You just reminded me of the splendid temples of Borobudur and Prambanan in magnificent Java! You see, both of our islands are characterised by a blending of elements from various cultures, religions, and civilisations…”

“And not to mention Mount Etna, immense and majestic, rising almost like the king of this island. I cannot imagine how beautiful it must be to see it in winter covered in snow. Then Stromboli, Vulcano and the other Aeolian islets, then the Egadi Islands, Pantelleria… what a marvel!”

“In fact, Java also boasts several volcanoes that I have had the chance to see and from which I could observe breathtaking landscapes: Bromo and Semeru, for example! Even this volcanic aspect, let’s call it that, brings us together hahaha.”

“Hahaha, that’s true! I had not thought of that! In our diversity and in our spatial and temporal distance we can still find elements in common! And then there are our beautiful beaches, like the one we are on now. Rediscovering nature is something many people have lost, immersed in the worries and anxieties of everyday life, emptied of their deepest feelings, often devoted to exhausting work and very little to personal affections and to their own souls…”

“You are right, Irwan, and that is why I wanted to escape from that chaotic environment, even though I missed my beloved homeland. Now I am here, but soon we will leave again and I already know that I will miss it. Every place that I associate with my youth takes me back and makes me relive intense emotions. Not that I do not feel them in wonderful Java, but it is somewhat the destiny of the human being: a wandering traveler who seeks to rediscover himself first of all, almost driven by a sense of dissatisfaction. Even more so in these recent times, so tumultuous and decadent, in which most people here tend to be superficial and lacking in empathy.”

“Andrea, it is true, and even true and virtuous friendships are difficult to find nowadays… I feel so fortunate to have met you, to have a few best friends but loyal ones.”

“Virtuous—you said it well! You reminded me of Cicero and his work dedicated to the theme of friendship. His words echo in my heart, especially when I find sincere and deep friendships. For this great philosopher, true friendship is born from Virtue; it is a natural good, it never asks for unjust actions, and it is based on loyalty and mutual esteem. May ours last forever, even beyond this earthly dimension. As the saying goes, he who finds a friend finds a treasure.”

“True, what a beautiful expression! I hope so too. Thank you for not having prejudices about me.”

“Irwan, I love to look into hearts, into the soul, through actions, the way one behaves, words, and much more! You and your wonderful Indonesian people have an extraordinary depth of spirit: you are respectful, loving, wise, and welcoming. I truly feel at home with you, at ease. I already know that I will miss this experience when I will probably have to go elsewhere in the world.”

“You Sicilians are also very empathetic and friendly! And imagine if we could move around more easily and quickly… it would be wonderful, Andrea!”

“It will happen, I feel it…”

“I hope… Anyway, what a wonderful sunset! I will carry beautiful memories of this journey, besides the kilos I gained here thanks to your delicious Sicilian and Italian cuisine hahaha.”

“Hahaha, you are right. Other friends who visited Sicily told me the same thing. But do not worry, we will try to recreate something once we are back in Java. Besides, your cuisine is also truly delicious. Rice is present in both: between nasi goreng and arancini, hahaha.”

“Hahaha, true, you are right. They are delicious! Actually, speaking of that, we should start thinking about what to prepare for dinner tonight—but in the meantime let us begin to admire the first stars that are appearing.”

The two friends continued spending time on that beach, contemplating the sky and the stars and enjoying their outer and inner peace.

Both journeys and the discoveries of their respective islands were a source of cultural and spiritual enrichment, because what truly characterises all those souls that vibrate on the same wavelength is the creation of connections, of deep unions that transcend space and time, that bring forth Peace, Equality, Love, Justice, and Righteousness. It does not matter how few such cases may seem, because the Universal Order will sooner or later manifest itself on this Earth as well, and then there will be no more inequalities, chaos, hatred, wars, destruction, or vice.

The Art of Listening According to Plutarch

Extensive writings on ethics, education, and human behaviour were written by the well-known Greek philosopher Plutarch. Among his most impactful works is The Art of Listening, in which he stresses the need of being a careful and disciplined listener. In a world frequently ruled by speaking, Plutarch reminds us that listening is an active, moral, and intellectual exercise vital for personal development rather than merely passive hearing.

At the start of his essay, Plutarch states plainly that becoming into adulthood does not imply liberation from instruction. Rather, it entails moving from outside guidance to internal reason, which starts to be our new compass. Only those who pay attention to reason are genuinely free since they develop their capacity to select what is good and right; those driven by uncontrallable passions experience regret and confusion.

Plutarch next turns to the need of philosophical education. Philosophy is like a garment that suits the mature mind, he says, and he cautions against damaging influences on the soul. Moreover, he writes that kids' ears must be protected from corrupt speech, citing philosophers who proposed that this is not meant to promote ignorance but rather to shield the young from destructive ideas until they are mature enough to grasp and pick the correct ones.

He maintains that listening can help to form character—either positively or negatively. Therefore, one has to master sensible word reception before one can speak effectively. Plutarch asserts that wise people remain silent while they listen. Arrogance and bad discipline are indicated by interrupts and quick objections. A patient listener becomes known for fairness and thoughtfulness in addition to more knowledge.

He harshly attacks envy and the resentment in conversations. Envious people hate excellent ideas just as others love them. They compare themselves to speakers and get diverted by the reactions of the audience. This stops actual learning. a listener should sidestep this pitfall and tackle presentations with an open and peaceful mind.

Plutarch sees listening as attending a holy ceremony. We ought to listen respectfully, value the work behind the speech, and grow from both its merits and drawbacks. We may find what to steer clear of even when a speaker fails. Most importantly, we have to look at ourselves and wonder if we too commit comparable mistakes.

He cautions against blindly embracing words that sound good. Style and slick presentation should not conceal false or dangerous ideas. We should seek beyond appearance and strive for what is helpful and true in every speech, much as bees hunt for honey among flowers.

A good listener strives for moral development rather than amusement. Philosophy's aim is not enjoyment but change. Harsh words that confront our faults are more priceless than complimentary speeches. Therefore, young people should thus prioritise content above performance.

Furthermore, staying on topic during arguments and not disrupting the flow with superfluous or clever-sounding queries is advised by Plutarch. He points out that real development results from humility and a will to beat our flaws, not from bragging.

He proposes also that, when required, questions should fit the speakers competence as well as the subject being addressed. In fact, too many inquiries or ongoing interruptions demonstrate vanity rather than inquiry. But if what one hears emotionally hurts them, they should have private consultations with professionals subsequently.

Praise, too, should be measured. While overpraise or total coldness betrays a lack of balance, the right quantity of appreciation shows maturity and sincerity. Real listeners use kindness to motivate others, not flattery.

Nonverbal behaviour matters as well, Plutarch notes. Good listeners keep their faces calm, eye contact, and good posture. Signs of boredom or arrogance show disrespect and destroy the ambience.

Good interaction calls for harmony between speaker and listener, just like in a ballgame. Both have to act with respect and timing.

Besides, philosophy, Plutarch claims, is a ceremonial starting ritual. It might start with pain but quickly brings light and joy. One should listen quietly, then consider and debate cordially when corrected or criticised. Criticism is purification, not punishment.

First learning anything new—music, language, philosophy—seems puzzling. But as patience and effort help to build familiarity, what once looked to be tough becomes clear and even pleasing. So, those who give up too early or claim to understand without effort rather than the subject are to blame.

Ultimately, Plutarch begs us to reject arrogance and stupidity. Mockery or the arrogance of others ought not discourage us. Those who value morality must be brave, humble, and driven. Real listening produces knowledge as well as a higher quality of life.

Plutarch's timeless wisdom shows us that listening is a way of life rather than just a talent. By means of close focus, humility, and wisdom we may become wiser, more morally upright, and more humane.

The Philosophical Insights of Plutarch in Moralia

 

Plutarch, a renowned Greek biographer and essayist, left an indelible mark on philosophy through his extensive collection of writings known as Moralia. This compilation, consisting of essays and dialogues, delves deeply into various aspects of human nature, ethics, and societal conduct. 

On the Education of Children (Περὶ παίδων ἀγωγῆς - De liberis educandis)

"The very spring and root of honesty and virtue lie in good education."

Plutarch emphasizes the crucial role of education in shaping a child's character and intellect. He argues that early education is foundational for instilling virtues and preparing individuals to live a moral life. Additionally, the author underscores the significance of a good education in nurturing virtues such as honesty and integrity. He also believes that education should commence early in a child's life and should focus not only on intellectual development but also on moral upbringing.

 

How to Tell a Flatterer from a Friend (Πῶς ἄν τις διακρίνοιε τὸν κόλακα τοῦ φίλου - Quomodo adulator ab amico internoscatur)

"The flatterer is a base imitator who knows neither how to lead nor to follow."

In this work, the writer examines the differences between true friends and flatterers. He highlights the importance of genuine relationships built on honesty and mutual respect. Moreover, he distinguishes between sincere friends, who offer honest feedback, and flatterers, who seek to manipulate through insincere praise. According to the philosopher, true friendship is characterized by mutual respect and a willingness to provide constructive criticism.

 

How to Profit by One's Enemies (Πῶς ἄν τις ὑπ᾿ ἐχθρῶν ὠφελοῖτο - De capienda ex inimicis utilitate)

"It is more becoming in a wise man to decline from his way than to incline with his enemy."

Plutarch argues that valuable lessons can be learned from one's enemies, believing that adversaries provide opportunities for self-improvement and resilience. He views enemies as sources of critical feedback and challenges that foster personal growth. By facing opposition, individuals can strengthen their virtues and enhance their resilience.

 

On Virtue and Vice (Περὶ ἀρετῆς καὶ κακίας - De virtute et vitio)

"Virtue consists more in doing good than in receiving."

In this essay, the author explores the nature of virtue and vice, emphasizing the importance of pursuing virtue for a fulfilling life. Plutarch highlights that true virtue involves active goodness and benefiting others, rather than merely receiving good things. Furthermore, he stresses that virtuous actions are essential for achieving personal fulfillment and contributing to the well-being of society.

 

On the Multitude of Friends (Περὶ πολυφιλίας - De amicorum multitudine)

"A friend is one who warns you of dangers, who congratulates you on success."

The philosopher discusses the qualities of true friendship and the futility of seeking popularity through numerous superficial relationships. He values the depth of true friendship over the quantity of acquaintances. Furthermore, he believes that genuine friends are those who support, advise, and celebrate with you, rather than those who merely provide superficial companionship.

 

On Fortune (Περὶ τύχης - De fortuna)

"Fortune is not within our power; but behavior is."

The philosopher contemplates the role of fortune in human life, arguing that while fortune influences events, one's character and virtues determine their response to it. He acknowledges the impact of fortune on human affairs but asserts that individuals have control over their reactions and behaviors. Moreover, he emphasizes the importance of maintaining virtue and integrity regardless of external circumstances.

 

Sayings of Kings and Commanders (Βασιλέων ἀποφθέγματα καὶ στρατηγῶν - Regum et imperatorum apophthegmata)

"The greatest wealth is to live content with little."

This work collects memorable sayings of notable leaders, illustrating the wisdom and character of great rulers. Plutarch compiles these sayings to provide moral lessons and insights into leadership. Moreover, the quotes underscore the value of contentment and simplicity, highlighting that true wealth lies in a contented and virtuous life.

 

Whether Virtue Can Be Taught (Εἰ διδακτὸν ἡ ἀρετή - An virtus doceri possit)

"By nature, we are prone to follow vice; virtue is taught."

The author debates whether virtue is innate or can be taught, ultimately affirming that education and environment play crucial roles in cultivating virtue. He argues that while humans have a natural inclination towards vice, virtue can be developed through proper education and guidance. This perspective underscores the transformative power of education in shaping moral character.

 

On Moral Virtue (Περὶ ἠθικῆς ἀρετῆς - De virtute morali)

 "Moral virtue is the result of habit."

In this essay, the writer elaborates on the nature of moral virtues and their significance in leading a good life. He highlights that moral virtues are developed through consistent practice and habituation. This perspective reflects his belief in the importance of forming good habits to cultivate a virtuous character.

 

On Controlling Anger (Περὶ ἀοργησίας - De cohibenda ira)

"The continuance and frequent fits of anger produce an evil habit in the soul."

Plutarch addresses the challenges of managing anger and the importance of maintaining self-control for personal and social harmony. He warns against the destructive nature of anger and advocates for self-control. According to the philosopher, uncontrolled anger can lead to harmful habits and disrupt both personal and social harmony.

 

On Brotherly Love (Περὶ φιλαδελφίας - De fraterno amore)

"Brotherly love is the greatest bond in nature."

This essay explores the importance of brotherly love and the bonds of kinship in fostering social harmony and mutual support. The philosopher emphasizes the significance of familial bonds and the mutual support they provide. He believes that brotherly love is essential for maintaining social harmony and fostering strong communities.

 

On Tranquility of Mind (Περὶ εὐθυμίας - De tranquillitate animi)

"It is not he who has too little, but he who craves more, that is poor."

Plutarch discusses the importance of maintaining inner peace and tranquility for a balanced and fulfilling life. He stresses that true tranquility comes from contentment and the absence of excessive desires. Moreover, he believes that inner peace is achieved by cultivating a mindset of gratitude and satisfaction with what one has.

 

On the Love of Offspring (Περὶ τῆς εἰς τὰ ἔγγονα φιλοστοργίας - De amore prolis)

"The love of offspring is a natural instinct bestowed by nature."

This work explores the natural affection parents have for their children and the responsibilities that come with it. The author acknowledges the innate bond between parents and their children and emphasizes the importance of this relationship. He believes that parental love is fundamental to nurturing and guiding the next generation.

 

Whether the Affections of the Soul or Those of the Body are Worse (Περὶ τοῦ πότερον τὰ ψυχῆς ἢ τὰ σώματος πάθη χείρονα - Animine an corporis affectiones sint peiores)

"The diseases of the soul are more dangerous and more numerous than those of the body."

The philosopher debates whether the ailments of the soul or the body are more detrimental, ultimately highlighting the greater impact of moral and emotional afflictions. He emphasizes the severity of emotional and moral issues compared to physical ones. Moreover, he believes that while physical ailments are significant, the afflictions of the soul—such as anger, jealousy, and hatred—pose a greater threat to an individual's overall well-being and moral integrity.

 

On the Love of Wealth (Περὶ φιλοπλουτίας - De cupiditate divitiarum)

"The love of wealth is the root of all evil."

In this essay, Plutarch critiques the excessive love of wealth and its corrupting influence on human behavior and society. He warns against the dangers of avarice, suggesting that the pursuit of wealth often leads to moral decay and social strife. Moreover, he advocates for a balanced approach to material possessions, where wealth is not sought for its own sake but used to promote virtuous living and social good.

 

On Envy and Hatred (Περὶ φθόνου καὶ μίσους - De invidia et odio)

"Envy is the most wretched and foolish of all the passions."

The writer explores the destructive nature of envy and hatred, emphasizing the importance of overcoming these emotions for personal and communal harmony. He identifies envy and hatred as deeply harmful emotions that erode personal happiness and social relationships. By recognizing and combating these feelings, individuals can achieve greater peace and contribute to a more harmonious society.

 

On Curiosity (Περὶ πολυπραγμοσύνης - De curiositate)

"Curiosity often leads to trouble and distraction."

In this essay, the philsopher discusses the pitfalls of excessive curiosity, suggesting that it can lead to unnecessary stress and distraction from important matters. He warns against the dangers of being overly inquisitive about others' affairs, as excessive curiosity can divert attention from one's responsibilities and lead to unnecessary complications. Instead, Plutarch advocates for a focus on self-improvement and meaningful pursuits.

 

On Faulty Shame (Περὶ δυσωπίας - De vitioso pudore)

"Faulty shame prevents one from seeking help and admitting mistakes."

The author examines the concept of shame, distinguishing between healthy shame that promotes moral behavior and faulty shame that hinders personal growth. He highlights the importance of distinguishing between constructive and destructive forms of shame. While healthy shame can guide ethical behavior, faulty shame can prevent individuals from acknowledging their shortcomings and seeking improvement, thus impeding personal development.

 

That a Philosopher Ought to Converse Especially with Men in Power (Περὶ τοῦ ὅτι μάλιστα τοὶς ἡγεμόσιν δεῖ τὸν φιλόσοφον διαλέγεσθαι - Maxime cum principibus philosopho esse disserendum)

"It is the duty of a philosopher to converse with those in power and guide them with wisdom."

The writer argues that philosophers have a crucial role in advising and influencing leaders to ensure just and wise governance. He believes that they, with their wisdom and ethical insights, should engage with rulers to promote virtuous and effective leadership. Moreover, this interaction ensures that political power is exercised with moral considerations and justice.

 

Whether Land or Sea Animals Are Cleverer (Πότερα τῶν ζῴων φρονιμώτερα τὰ χερσαία ἢ τὰ ἔνυδρα - De sollertia animalium)

"Both land and sea creatures show great ingenuity and adaptability."

Plutarch delves into the intelligence of land and sea animals, noting their exceptional cleverness within their respective habitats. He emphasizes the adaptability and intelligence of various species, recognizing the unique abilities of both terrestrial and marine creatures. This perspective underscores the diverse expressions of intelligence found throughout the natural world.

 

That Brute Animals Make Use of Reason (Περὶ τοῦ τὰ ἄλογα λόγῳ χρῆσθαι - Bruta animalia ratione uti)

"Animals, though lacking human speech, demonstrate reasoning and emotions."

The author argues that animals possess a form of rationality and should be treated with consideration and respect. He advocates for a more respectful and ethical treatment of animals, recognizing their capacity for rationality and emotional experience. This perspective calls for humane behavior towards all living creatures.

 

On Eating Meat (Περὶ σαρκοφαγίας - De esu carnium)

"For my part, I wonder what sort of feeling, mind, or reason they had, who first set about eating the flesh of dead animals."

The philosopher questions the ethics of consuming meat, considering the moral implications and the impact on one's character. He challenges the practice of meat consumption from a moral standpoint, questioning its necessity and ethical implications. Besides, the writer suggests that abstaining from meat could lead to a more compassionate and virtuous life.

 

On the Generation of the Soul in the Timaeus (Περὶ τῆς ἐν Τιμαίῳ ψυχογονίας - De animae procreatione in Timaeo)

"The soul, being divine and immortal, is the source of life and reason."

In this work, Plutarch analyzes Plato's dialogue Timaeus, exploring the creation and nature of the soul. He delves into the philosophical concepts presented in Timaeus, contemplating the origins and characteristics of the soul. Moreover, the author emphasizes the soul's divine nature and its role in providing life and rationality to beings.

 

Summary of the Generation of the Soul in the Timaeus (Ἐπιτομή τοῦ Περὶ τῆς ἐν τῷ Τιμαίῳ ψυχογονίας - Compendium libri de animae procreatione in Timaeo)

"The creation of the soul is a divine act, reflecting the harmony and order of the universe."

This work provides a concise summary of Plutarch's interpretation of the soul's creation as described in Plato's Timaeus. He offers a succinct overview of the soul's divine origins and its connection to the greater cosmos. Furthermore, the philosopher emphasizes the harmonious and orderly nature of the soul's creation, aligning with the broader philosophical themes of Plato's work.

 

Conclusion

 

Plutarch’s Moralia offers a timeless guide to ethical living, emphasizing the cultivation of virtue, the importance of education, and the value of genuine friendships. His works delve into managing emotions, dealing with adversity, and achieving inner peace, providing practical wisdom and profound insights into the human condition.

Through consistent practice and habituation, virtues are cultivated, shaping one’s character over time. Education is highlighted as crucial in forming moral and intellectual virtues from a young age. Furthermore, the distinction between true friends and flatterers underscores the importance of sincerity in relationships.

The philosopher also addresses various societal and ethical issues, advocating for a balanced approach to life. His philosophy remains enduringly relevant, offering valuable guidance for navigating the complexities of human existence and achieving personal and social well-being. By engaging with Plutarch's Moralia, individuals can gain timeless wisdom for leading a virtuous and fulfilling life.

References

1. Plutarch, Moralia, translated by Frank C. Babbitt, Harvard University Press, 1927.

2. Plutarch, Moralia, translated by Robin Waterfield, Oxford University Press, 2005.

3. Plutarch, Plutarch’s Moralia: Volume I, translated by W.C. Helmbold, Loeb Classical Library, 1962.

4. Plutarch’s Lives: Parallel Lives (The Complete Works), translated by Bernadotte Perrin, Harvard University Press, 1914.

5. Plutarch's Moralia: An Introduction by David Konstan, Oxford University Press, 2009.

6. Fowler, H.W. (Ed.), The Moralia of Plutarch, Oxford University Press, 2015.

7. Taylor, C. C. W., Plutarch and the Moral Life, Cambridge University Press, 1999.

8. De Lacy, P., Plutarch’s Moralia (The Ancient World), Routledge, 2014.