Geeky

I Am A: Neutral Good Human Wizard/Cleric (3rd/2nd Level)


Ability Scores:

Strength-11

Dexterity-11

Constitution-11

Intelligence-20

Wisdom-15

Charisma-16


Alignment:
Neutral Good A neutral good character does the best that a good person can do. He is devoted to helping others. He works with kings and magistrates but does not feel beholden to them. Neutral good is the best alignment you can be because it means doing what is good without bias for or against order. However, neutral good can be a dangerous alignment because it advances mediocrity by limiting the actions of the truly capable.


Race:
Humans are the most adaptable of the common races. Short generations and a penchant for migration and conquest have made them physically diverse as well. Humans are often unorthodox in their dress, sporting unusual hairstyles, fanciful clothes, tattoos, and the like.


Primary Class:
Wizards are arcane spellcasters who depend on intensive study to create their magic. To wizards, magic is not a talent but a difficult, rewarding art. When they are prepared for battle, wizards can use their spells to devastating effect. When caught by surprise, they are vulnerable. The wizard's strength is her spells, everything else is secondary. She learns new spells as she experiments and grows in experience, and she can also learn them from other wizards. In addition, over time a wizard learns to manipulate her spells so they go farther, work better, or are improved in some other way. A wizard can call a familiar- a small, magical, animal companion that serves her. With a high Intelligence, wizards are capable of casting very high levels of spells.


Secondary Class:
Clerics act as intermediaries between the earthly and the divine (or infernal) worlds. A good cleric helps those in need, while an evil cleric seeks to spread his patron's vision of evil across the world. All clerics can heal wounds and bring people back from the brink of death, and powerful clerics can even raise the dead. Likewise, all clerics have authority over undead creatures, and they can turn away or even destroy these creatures. Clerics are trained in the use of simple weapons, and can use all forms of armor and shields without penalty, since armor does not interfere with the casting of divine spells. In addition to his normal complement of spells, every cleric chooses to focus on two of his deity's domains. These domains grants the cleric special powers, and give him access to spells that he might otherwise never learn. A cleric's Wisdom score should be high, since this determines the maximum spell level that he can cast.


Find out What Kind of Dungeons and Dragons Character Would You Be?, courtesy of Easydamus (e-mail)

Thomson on Heidegger and Levinas AND Co-incidence

I am not really convinced by Thomson's interpretation that Levinas is committed to an implicit understanding of Heideggerian phenomenology, particularly about death -- to get his thought "off the ground." It is as Thomson observes a "non-standard interpretation." I do agree that Levinas is one of the more thoughtful and creative interpreters of Being and Time. Although I do not agree Levinas is as beholden to it as Thomson suggests, it is an amazing article with a commanding depth. Moreover, Thomson has such a command over these thinkers that when he writes on "Continental" philosophy, I think we should take stock of actually how he writes Continental philosophy. It is rather clear and lucid.

Reading this article comes as I am amidst a Heidegger seminar on Being and Time.

I find myself navigating through Division II, part 2 in BT. I will argue that Levinas's description of conscience better fit the phenomenology of conscience, but our reasons for rejecting Heidegger's description cannot be that Heidegger can clearly be said to not take ethics seriously. He is very ambiguous on this point with his ethically charged language. Rather, Heidegger's ambiguity on the possibility of ethics opens up need for meditations like Levinas to centrally articulate the phenomenology of our moral experience. We do have to reject, however, that ethics is an ontic inquiry and is, as Levinas suggests, a more constitutive experience than ontology can thematize.