| A | B |
|---|
| What is Thrasymachus and his intial defintion of Justice? | Justice is the advantage of the stronger. Justice is to benefit someone else. |
| What is Polemarchus and his intial definition of Justice? | He believes that justice is doing good to your friends and harm your enimies. |
| What is Cephalus and his intial defintion of justice? | He understands justice to be paying ones debts, sacrfice to the Gods, being truthful and paying ones debts |
| Why the stories of Homer and Hesiod must be censored? | the stories of Homer and Hesiod because they composed false stories. The stories created a bad image about the gods nad the heros. The stories are to be censored because one does not want to hear about the werry gods fighting one another nad plotting aginst each other adn we want the guardians to be easily provoked to hate one another. The stories should be censored because once the young are made to believe the bad only the bad in the gods and heros then it is hard to get the belif to go away. The stories are to be censord because if the Child belives the bad of humam beings them he may grow up belive that human beings are that bad and may look at himself like that and the child may be negative toward the pepole who suffer in the futre. |
| Adeimantus argument that injustice is to be perferred to justice. | He says that being just gives one a good reputation. If could get away with injustice they would do it. An individuals reputation is what matters in being a just person. |
| what are the parts of the city and the soul. | The guardians, which is the gold, philiosphers and kings, auxticary, which is the silver and the soilders. framers traders and craftsmans, which is the brown and iron mixed into their soul. The parts of the soul are the rational, spirtied and the desiring. |
| waht are the types of regimes and the types of souls | The parts of the city and soul are aristocracy, Timmocracy, oligarchy, Democracy, Tryany. |
| Love of one's own | The guardians must be taught to love the city at their own, or the won't care fo and defend it properly. At the same time they must taught not to love their own: They must be willing to send their children to one of the other classes if they have an inferior nature. |
| waht is the Noble lie? | Everyone in the city must do the job he is best suited for: there must be strict class distinctions. We cannot have farmers trying to be guardians, or guardiasn trying to be shoe makers. That would not be godd for the city. Even though we must have sharp class difference, the city must be a unity if it is to function well. |
| Telos/end good/ nature | look at graphy |
| the city state exist by nature | the city must achieve some good. the city state exists by human beings. Human beings by nature are political animals. A city state is like a seed and develops because people help develop the city itself. |
| the city state is prior by nature to the household and to individuals | People are combined as couples, form a household, combine into a village and then several villages become a community. |
| critique of Socarte's ideas about property | He believes that property that belngs to someone is better than the proerty belonging to everyone. pg. 374 |
| the various kinds of regimes, the criteria Aristotle uses to distinguish them | royalty, which is passed down through blood and the subjects are willing. tryanny, which is government by one, that one guy rules for his advantage only. aristrocracy, ruled by virtue, for the good of the people. One needs wealth and virtue to be part of the government. Oligarchy, which is governmentof the few, who can rule is decided by property. To keep the poor from holding government positions. Democracy, people are equal, however the need to have property. For the good of the people qulified people share the government. It helps people that cannot help themselves. Polity, which is mix of democracy and oliigarchy. Sharing wealth around. Its a two layer government the less wealthy and the rich. |
| which reginmes is or are best and why? | The best regims are oligachy, royality and Politiy. Because they are all geared toward the common good. But the best is polity because its the rule of the many. |
| the structure of Aquians arguments in the Summa | The structure of Aquians arguments in Summa theologica is ST I-II queston 90 article two. He gives the response and then he give there objections to the response and then he says on the contary and then says I answer that and then replies to the objections. |
| What is the defintion of a king | A king is a single person who rules a political community for the commom good. |
| Waht is the defintion of the law | a law must be a dictative reason. It must be for the common good. It must be given by those who are in charge for the care of the community. IT has to be promulgated meaning made known. for example speed limit signs must be put up if the speed limit chanages. |
| What kinds of laws did Aquians distinguish? | the kinds of laws that Aquians distinguished are the natural law, the external law, the human law, and the divine law. |
| why do we need divine law? | First the devine law is that part of the external law god has chosen to reveal to us. we need divine law because we have the supernatural, as well as the natural end, and the natural law is not its self sufficiant enough to lead us to our supernatural end. Divine law tells us things that we do not know. It also reminds us of the things. |
| what is the natural law? | the rational creatures participating in the external law that is what we can know of the external law. |
| is rebellion ever justified? | Rebellion is not always a mroal sin and it times is just and lawful. The rebellion is not alwys the people but the tryrant is the rebellion. Even though rebellion is contary to the common good and justice. discorse on the other hand is not always sinful, but if the disagreement is over something that is good and will benfit the citizens then that is sinful, but if the disagreement is over something that is injutce for the common good then rebellion is in general sinful but the war is not always sinful. |
