Abstract Three different approaches to philosophy are the Sophist (speculation about subjects such as law, morality, ethics, politics and human rights), Platonic (on issues such love, the soul, virtue, justice, ethics and politics) and Aristotelian (an in-depth and scientific understanding of reality) approaches. By considering these three approaches in turn, this paper shows how they differ and how they show a trend in philosophical thinking. This overview of the three approaches are concluded by a consideration of which of these views most closely resembles the author's own approach to philosophical thought.
From the Paper "Comparing these three theories shows one significant trend that occurs with the philosophical approaches. The earliest theory of Aristotle is based on a scientific and theoretical approach that attempts to determine the underlying principles of philosophy. Plato's philosophies combine this theoretical approach with a focus on considering more meaningful issues in real life, such as love and ethics. The Sophist view then continues the trend actually rejecting the theoretical and scientific view and focusing directly on those issues that have a direct relevance to human life."
Abstract Plato and Aristotle both had similar views on imitation in art. But they differed in key ways as well. As we will see, Plato viewed mimesis as a kind of paradox. All in all, Plato's view of mimesis seems generally negative, for all the danger it presents to morality. Aristotle more or less adopted Plato's main points, as we will also see, but redefined some of the rather strict Platonic ideas about art and its uses, making it much less 'alarming' and potentially corrupting. This paper will explore the areas of overlap in the Platonic and Aristotelian views of mimesis, as well as the differences, making a case for a similar, yet profoundly different view of it in the conclusion. It begins by outlining both theories of imitation, and follows by discussing the respective strengths and shortcomings of both before concluding.
Abstract This paper discusses the concepts of virtue from the perspective of Aristotelian philosophy and Confucian philosophy, based on these two philosophers' writings. Particularly noted is the effort both spent considering the concept of virtue and the good life and how to achieve this state. The paper explains how for Aristotle it required the understanding of virtue and for Confucius it required the understanding of propriety.
From the Paper "Aristotle, as his philosophical progenitors before him, Socrates and Plato, spent considerable energy defining or discussing what it means to be a good or a virtuous man. While it is arguable that a definitive answer is ever identified by him or any other philosophical writer, this particular intellectual pursuit seems to have been an inquiry that spans cultures as well as ages. In his "Ethica Nicomachea," or the "Nichomachean Ethics," Aristotle speaks of three types of lives: 1) the life of enjoyment, 2) the political life and 3) the contemplative life (Mckeon). In this categorization of the styles of lives that people may follow, Aristotle hopes to lead his reader to the conclusion that virtue in association with the first two is a shallow pursuit and lacks sincerity."
Abstract This paper is an attempt to support the thesis that "Les Liaisons Dangereuses" is an example of an Aristotelian tragedy. There are several elements that need to be present in a story in order to make it an Aristotelian tragedy. These elements include a tragic hero's character flaw, the plot, use language in a variety of artistic methods, a radical change in the direction of the storyline, a tragic conclusion and a purge of emotions. This serves as the basis for Aristotle's definition of a tragedy in literature. The author sites several passages from the story to support the thesis that this is indeed an Aristotelian tragedy.
From the Paper "An Aristotelian tragedy must use language in a variety of artistic methods appropriate for the specific parts of the story and, more importantly, to reflect the nature of the characters. Valmont's letters, especially those to the Marquise, portray his high level of education; he often makes allusions to mythology to explain his view on the art of seduction and his actions towards Madame de Tourvel. The tone of his letters to Madame de Tourvel, however, have a more dramatic nature. Here his letters possess a desperate tone, full of emotion, in order to convince her of his love. This also causes her to feel even more guilt for not yielding to him. Valmont tells Madame de Tourvel, ? Never have I enjoyed writing to you so much; never have I felt whilst doing so such a tender, yet keen emotion (Laclos 95). The different language used in his letters to Madame to Tourvels and the Marquise thus reveals his character."
Abstract This paper looks at how, as Galileo first turned his telescope toward the heavens, he was drastically turning mankind away from its long-accepted view that the Aristotelian view of the heavens was correct. It examines the significance of Galileo's early astronomical observations on the Aristotelian universe by examining Aristotle's theory of the cosmos, pertinent background on Galileo, his discoveries, and the effect they had on Aristotle's universe.
Outline
Introduction
Aristotle's Universe
Galileo Leading Up to His Discoveries
Galileo's Observations and their Significance
The Moon
Jupiter
Venus
Other Important Observations
Toward a Heliocentric Model
Conclusion
From the Paper "The next object Galileo turned his attention to was the planet Jupiter. In January of 1610, he saw three small but bright stars in the area of Jupiter that changed positions with time, but never strayed far from Jupiter. After repeated observations, Galileo concluded that there are three stars in the heavens moving about Jupiter. He later discovered a fourth satellite of Jupiter and he named these moons the Medicean stars. These satellites were seen to orbit Jupiter at various distances and speeds. This was the first time that a planet other than Earth was found to have satellites orbiting it."
Abstract This paper describes the characteristics that define an Aristotelian tragic hero and then asserts that John F. Kennedy was such a hero. The paper then goes on to provide a biographical account of Kennedy's adult life and looks at why Kennedy met all the criteria for an Aristotelian tragic Hero.
From the Paper "As the 35th president of the United States, Kennedy was the youngest man to ever be elected to the Oval Office. From his early youth, Kennedy was a charismatic and lovable man. He grew up in a rich Irish Catholic family where he was one of nine children. Kennedy received his secondary education at a private boarding school called The Choate School. When he graduated, he was ironically elected to be the student "Most likely to become President". Kennedy then went off to college and later served in the United States Navy, where he achieved the rank of lieutenant and demonstrated daunting courage, commanding a PT boat."
Tags: mythology, aristotelian, congress, charming, cia
Abstract This paper will seek to understand the idea of just exercise of political power in the ancient Greek, Roman, Aristotelian, and English constitutionalism. By revealing these traits of 'republican' constitutions, we can see clear examples of this form of law.
Abstract This paper tackles the issue of "universals" from all sides, looking at both the Platonic and Aristotelian models to understand the theories that arose from those bases. The idea of a universal is thoroughly defined, explored in terms of different theories (Bundle Theory, Nominalism, Classic Platonism, etc.), and finally boiled down to a discussion of the implication that the idea of "universals" has in regards to the more general notions of "nothingness" and "somethingness".
From the Paper "The following essay is focussed on exploring all aspects of the theory of universals as it applies to metaphysical investigation. I will proceed in defining universal in general terms, presenting the arguments that support universal theory, presenting the opposing arguments, briefly defining the individual nominilist theories, and finally presenting my own thoughts concerning universals. I have tried to present the following material logically and comprehensibly, to eliminate as many assumptions as possible, hopefully providing a coherent step by step exploration of universals and related issues."
Tags: aristotle, bundle, nimonalism, objective, philosophy, plato, subjective, theory
This paper discusses James Joyce's short story, "The Dead", especially the way the tale circumvents some of the most cherished concepts of "good writing", even according to modern literary standards.
Abstract This paper concludes that "The Dead" was radical in the eyes of readers of the early 20th century by its flouting of conventional expectations of plot and character development, which are striking in comparison to Victorian novels. The author points out that "The Dead" follows the Aristotelian conventions of drama; it takes place "in time" over the course of an evening's celebration. The paper concludes that the story of "The Dead" is much like life: Action is often limited and repetitive, and characters frequently speak in dialogue, but do not communicate.
From the Paper "As the party goes on, the reader is introduced to more characters attending the annual dance of the two maiden aunts, Kate and Julia Morkan. The aunts are in great anticipation of Gabriel, their nephew, who finally comes late. Even Gabriel's entry, in a subtle way, indicates his carelessness to the feelings of others, especially women. Not only is he late but also he insults, without meaning to, poor Lilly."
Abstract This paper focuses on the tragedy of "Hamlet" as it reflects the definition of what a tragedy is. The Aristotelian model of tragedy and the tragic hero are used as a reference to what makes a play a tragedy and what qualifies the character of Hamlet as a tragic hero.
From the Paper "For centuries people of all social classes have attended plays to escape reality and to be entertained. In the Elizabethan period one form of play that most fascinated its audience was the tragedy. In a typical Elizabethan tragedy men and women were presented as confronting powers outside themselves, facing them with a dignity which shows the audience the essence of the human spirit against tremendous odds which could result in pain, suffering, downfall, or perhaps even death. Shakespeare wrote many tragic plays such as King Lear, Julius Caesar, Macbeth, Othello, and Hamlet (Bedford par.1). Many of these tragedies utilized, as the main character, the Tragic Hero. Many philosophers, writers, and critics alike have speculated the necessary characteristics needed for a character to be considered a ?tragic hero.? Aristotle, the philosopher, formulated a criteria for a tragedy and a tragic hero long before such plays as King Lear and Hamlet. Yet the character of Hamlet, Prince of Denmark, fits perfectly the rules set by the Aristotelian Model of Tragedy and the Tragic Hero. Aristotle believed, among other tings, that ?the tragic hero is of a high social and moral stature. This stature provides the "height" from which the hero falls? (Cowlin par. 3). In order for a hero to be considered a ?tragic hero,? it was necessary for the hero's fall to be the result of a flaw or error in judgment known sometimes as the ?tragic flaw.? Lastly, the hero must, at some point of the story, come to a moment of recognition wherein they come to an epiphany of the extent of his or her flaw (Cowlin par.5). The character of Shakespeare's Hamlet corresponds with the Aristotelian Model of a Tragic Hero."
Abstract In his writings, Baruch Spinoza translates the metaphysics of the dualistic Aristotelian tradition into a more rational, mathematical language. This paper examines how Spinoza's ideas of substance and mode are directly inspired by Aristotle's which form the foundation of all western metaphysics. This is a simple explanation of the foundation of Spinoza's metaphysics, which predates his work on ethics. In particular it looks at revolutionary nature of his thoughts on the subject of rational interaction with the divine and how this would influence the Jews of Haskalah, who would discover reason as a way not only to God, but also a means by which they would enter into the rational, secularized Europe.
From the Paper "It becomes evident in a system in which human beings are revelations in themselves, that revelation through traditional means in Judaism is not the most effective way to make contact with their source. We are modes, consulting other modes for information about the substance. Think of fans of a famous musician at a concert. All of them have met this musician at some point, but a long time ago. No one has a completely reliable memory of this or that meeting. But rather than meet at length with the musician, they can only gossip among themselves to feel close to this musician, which of course not a direct, or reliable means to make a true connection. Such is the way Jews who rely solely on revelation, fail to penetrate the truth of God's essence, but can only glimpse bits and pieces of it. "
Abstract This essay examines the issue of gay marriages from the three basic forms of reasoning established by Aristotle--ethos (emotional rationales), pathos (rationales based on moral authority), and logos (based on logical reasoning). The writer argues that all aspects of Aristotelian thought can be seen as rationally favoring the establishment of gay marriage as a civil right. The paper concludes that arguments in each of the three primary areas of Aristotle's rational thinking--emotional, moral authority, and logical--demonstrate the benefits to be gained and the moral coherence of such unions.
From the Paper "The first of these is perhaps the most controversial, most frequently used, and yet least reasoned: an emotional appeal regarding the requisites for marriage in our society as "one man, one woman" or some similar catchphrase. The opposing arguments in this category center on the "sanctity of marriage" as a tradition that is ordained by a higher power (that is to say, higher than the government) as a sacred union between a man and a woman. Emotional appeals to preserve the traditional status of such unions revolve around this argument that the way things have "always" been; i.e., marriage between a man and a woman, ought to continue to be the way things are."
Abstract This paper examines Martin Heidegger's view, in his essay "Plato's Sophist", of the Aristotelian concepts of "conscience" and "know-how". The paper points out that Heidegger delimits these concepts as modes of disclosure, to reveal the manner in which their deliberation of beings relates to their agent and his experience of "being in the world". "Know-how" concerns itself primarily with the production of objects as form, which are then removed from its sphere of influence to realize their being through proper use. "Conscience" takes as its object life itself, and its dileberations of "excellence" are integrated into the agent. The paper maintains that, according to Heidegger, this creates a transparency of action and "being in the world" (Dasein) that must constantly reassert itself to resist life's natural tendency toward concealment. The paper concludes that the fundamental difference between these two modes of disclosure can be seen in their relationship to "excellence" and the manner in which their products are manifested.
From the Paper "The characteristic of excellence ( ) finds its expression differently in (know-how) and (conscience), revealing a primary distinction between these two modes of disclosure. While both direct themselves toward the becoming of beings which 'may be otherwise', stands beside ( ) its productions, whereas integrates its productions. Excellence ( ) is to manifest the perfection inherently possible to beings, which requires a degree of certitude. T finds this possible, within its limits of disclosure, while can never have such. Though the authentic being of an object is inaccessible to because it does not participate in its use, perfection of form ( ) may be reached through its fundamental methodology. As a set of principles drawn from a multiplicity of experiences, the process of trial and error creates a certainty that the form ( ) has achieved its maximum potential. As with the scientific method, the more experiments that reinforce a theory, the more accurate a representation of reality it is assumed to be. Any error results in a reworking of the theory to include such information, therefore increasing its accuracy ( ). "But in the case of , on the contrary, where it is a matter of a deliberation whose theme is the proper Being of Dasein, every mistake is a personal shortcoming". Errors do not open up the possibility of a higher degree of knowledge; rather, they are a complete corruption of proper being. Every deliberation of is in the form of an either/or proposition: it cannot have an end ( ) of excellence ( ) because it is excellence ( ) in its constant becoming. "The [origin] with which has to do is the action itself. And the which is taken into consideration in is the action itself". Thus, within , that which is uncovered remains uncovered through the constant struggle which orients it always toward its continuous expression in the actions ( ) of authentic Dasein. Conscience may be distorted by the desires and their usurpation of Dasein, but it can never be forgotten."
Abstract The paper utilizes the canons of invention and style from the Neo-Aristotelian approach to rhetorical analysis in order to analyze William J. Clinton's 1995 "Oklahoma Bombing Memorial Prayer Service Address" that was a response to Oklahoma's terror attack. The paper examines both the artistic proofs and language of the speech, focusing on Clinton's usage of words and sincerity of rhetoric. The paper presents the persuasive elements of Clinton's words and concludes by explaining the effectiveness and success of the address.
Outline:
Abstract
Introduction: Text and Context
Invention: Artistic Proofs
Style
Memory
Arrangement
Conclusion: Final Assessment of Speech
From the Paper "On April 19, 1995 the unthinkable happened, the Murrah Federal Building had been bombed in Oklahoma City (The bombing, 1996). The bombing was one of the most tragic civilian attacks on American soil to date. One hundred and sixty-eight people, including children, were dead among the ashes of the building. The people of Oklahoma City faced evil, tragedy, death, and the loss of its innocence.
"Four days after Oklahoma's terror attack, President William J. Clinton came to console the mourning. The nation was in distress and Oklahoma was in need of a miracle. American's all alike were in desperate need of a leader to sooth their pain. Clinton's intent was to initiate the healing process for the grieving. He showed empathy and was very sincere by giving hope to those who felt that they had lost everything. His speech used powerful imagery and metaphors to paint the picture of a better tomorrow."
Abstract This paper uses ideological criticism to attempt to discover the true ideology behind the Fundamentalist Church of Jesus Christ of Latter Day Saints (FLDS). In order to fully understand the ideology of this religious sect, it dissects it through Neo-Aristotelian and cluster criticism methods which allow the paper to separate specific elements of the speeches and display the full effect that rhetoric has in the FLDS belief system.
Outline
Nature of the Ideology
Research Question
Method
Ideological Criticism
Neo-Aristotelian Criticism
Cluster Criticism
Ideology of the FLDS
Three Artifacts: A Look Behind the Real Ideology
Contribution to Rhetorical Theory
From the Paper "Through this close analysis of speeches made by Warren Jeffs it is obvious that the FLDS seem to have, in their minds at least, a hegemonic ideology. They believe that they are the chosen ones on earth and that anyone who disagrees with what the Prophet says is deemed unworthy, ultimately placing themselves above every other non-FLDS member person in the world. They abide closely to the Prophet's word and are brought up from a young age embedded with the belief that the Prophet really is a human representation of God on earth. Jeffs uses an intense level of ethos in the beginning of each of his lectures and sermons. By cutting the FLDS members off from the radio, most television stations, and other outside influences, the Prophet is able to mold the minds of these young members from an early age."
