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"A Treatise On The Family", 1993.
A critical review of this work on the economics of marriage and family life.
1,575 words (approx. 6.3 pages), 1 source, $ 55.95
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From the Paper
"Gary S. Becker. A Treatise on the Family. Cambridge: Harvard University Press, 1981.
The word economics comes from a Greek root meaning "household rules," or in modern terms household management. Only with the rise of Political Economy in the eighteenth century did the word acquire its present meaning of the study of exchange relations in the public sphere, the market. As more and more functions such as cooking, eating and child care have been moved out of the household and into the market, the role of the family in this public economy might seem to have declined. In fact, however, suggests Gary S. Becker in A Treatise on the Family, the family has an economic life that extends far beyond the production or consumption of material goods.
We tend to isolate family life from "economic" life, and ..."
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The Family and its Relation to Politics, 2008.
A comparison of the views on family and politics expressed by John Locke in "Second Treatise of Government" and by Confucius in "The Analects."
2,696 words (approx. 10.8 pages), 5 sources, MLA, $ 80.95
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Abstract
This paper discusses the family unit and its relationship with politics. It looks at John Locke's views, in his "Second Treatise of Government" of the place and nature of the family as a social unit in its contribution to what we today know as political science. It also looks at the viewed expressed in "The Analects" of Confucius. The paper compares and contrasts the two authors' views on family and politics.
Outline:
Introduction
Second Treatise of Government
The Analects and the Ideal Family
Reflection and Conclusion
From the Paper
"As approaches to the family in relation to the greater forces of politic science and social order, both Locke and Confucius are intriguing to investigate, again, referring to the present, given that both began in reactions to observed and experienced political turbulence and situations of social disorder. For instance, what does it mean when conservative Americans and others proclaim the need for what are called Family Values, or why is it that members of non-Western societies so denounce what they perceive of Western individualism and non-existent family life? Put differently, what implications can be expected in societies to very much emphasis individualism, personal agency and competition, as part of how children are prepared for adult life? In the case of what is referred to as the Sinic World of cultures shaped by Chinese civilization, why might authoritarian governments of one kind or another be expected, or accepted?"
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Confucius and Locke on the Institution of Family, 2008.
A comparison and contrast of Confucius and John Locke's views on the family and its relation to politics.
2,328 words (approx. 9.3 pages), 5 sources, MLA, $ 71.95
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Abstract
This paper analyzes the views of the ancient Chinese philosopher, Confucius in "The Analects" and the early modern British philosopher, John Locke in "Second Treatise of Government." It particularly looks at the views of each philosopher in relation to the social institution of the family and their models of political order. The paper suggests that the different ways they understand familial relations can be seen as reflecting their distinct conceptions of political order in society as a whole.
From the Paper
"Locke contends that freedom comes with maturity and the capacity to exercise reason, and that it is the primary responsibility of the parent or guardian of a child to promote this in the child until he attains the age of maturity. Thus, while people in Confucius' political philosophy were advised never to think about government or politics, Locke in contrast argues that it is the prime duty - indeed, the defining characteristic - of an adult human being that they be able to consider questions of government and politics."
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John Locke's "Second Treatise on Government", 2008.
A look at how John Locke expresses his belief in "Second Treatise on Government" that the English did the right thing in replacing the reigning monarch, James II, with William of Orange.
865 words (approx. 3.5 pages), 1 source, MLA, $ 30.95
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Abstract
This paper explains that John Locke wrote the Second Treatise on Government at a difficult time in English history - when the English had just driven out the reigning monarch, James II, replacing him with William of Orange in the Glorious Revolution of 1688. The paper further relates that while prominent political theorist decried this as a violation of the divine right to kings, Locke believed that the English had done the right thing and set out to prove this view. The paper then looks at how Locke expresses this belief in his "Second Treatise on Government".
From the Paper
"An individual's body is property belonging only to that individual. Anything that the individual removes from the state of nature by the labor of the individual's own he invests with labor by the very act of removing the thing from the state of nature. In doing so, the individual makes it his own property, appropriating it exclusively to himself. The labor which the individual invests in goods in taking them from the state of nature makes that the individual's property. Whatever he takes out of a natural state is improved by taking it out of the natural state."
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"Second Treatise of Civil Government", 2006.
A review of John Locke's theories in his book, "Second Treatise of Civil Government."
838 words (approx. 3.4 pages), 0 sources, $ 29.95
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Abstract
This paper discusses John Locke's "Second Treatise of Civil Government" and his theory of property discussed within. The paper analyzes his beliefs and theory and then examines the arguments that could be put forward by critics of Locke's theory. Finally, the paper briefly summarizes Locke's theory.
From the Paper
"Locke's theory is somewhat schizophrenic in that he believes a person should not take more than they need, yet he also believes it is alright to stockpile resources. Essentially implying that you ought to do what is right and help others...as long as your own preservation is not effected. Locke does not clearly identify if it is justifiable to tax and redistribute resources to the poor in his treatises. Most modern interpretations of Locke do believe that he would indeed defend the obligation the society would have to meet the needs of all its citizens. However, Locke's social contract would likely not include the amount nor tolerate the inefficiencies of modern democratic welfare systems."
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John Locke's Second Treatise, 2002.
The iImpact John Locke's "Second Treatise of Government" had on the Founding Fathers?
1,150 words (approx. 4.6 pages), 7 sources, $ 44.95
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Abstract
This paper states what aspect of Locke's theory so influenced the founding fathers in their inception of the USA.
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Locke?s ?Second Treatise?, 2004.
This paper discusses John Locke?s ?Second Treatise? and its influence on the form of government in the United States and other countries.
975 words (approx. 3.9 pages), 1 source, APA, $ 34.95
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Abstract
This paper explains that John Locke argued that the only legitimate sovereign power that exists lies in the community as a whole. The author points out that the American political system makes the same twinned assumptions as Locke: Power lies in the people as a whole, and there will always be internal differences in every community. The paper stresses the idea that kings and queens governed at the pleasure of their populations was a fundamentally important element of Locke?s philosophy.
From the Paper
"Locke helped free the populations of Europe from the idea of divine rule; rebellions against a monarch were still a very serious act, of course, but only because all acts of violence between humans are serious. He made both regicide and democracy possible. But even more than helping to free people from the idea that to rebel against a monarch was to rebel against God, Locke planted the idea that kings and queens ruled by authority granted to them by the people themselves. Locke set ordinary individuals in the place that had quite recently been held by God alone."
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The "Declaration of Independence" and John Locke?s "Second Treatise", 2002.
This paper illustrates the many parallel constructs between the "Declaration of Independence" and John Locke?s "Second Treatise".
2,000 words (approx. 8.0 pages), 2 sources, $ 63.95
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Abstract
The author believes that one of the ideas most expounded by John Locke was his belief that all men have been created free and equal by God. The paper points out that Locke said that God gave man "certain rights that shall not be taken away from him, those rights being life, liberty, health and possessions; but, in the "Declaration of Independence", the pursuit of happiness is mentioned instead of possessions. The author concludes that men tend to remain passive in times when action is necessary on the assumption that someone else will instigate a change. Table presentations.
From the Paper
"Men give their consent to be governed: therefore, the true power of the government is derived from the consent of the governed, as no people can be suppressed unwillingly for too long a time when freedom stirs in their souls. Once a man enters into a united political society, thereby submitting himself to the power, which he and his fellow citizens have bestowed upon his government; he is bound by obligation to uphold the laws that have been established by the government for the benefit of the community."
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Treatise on Honor, 2002.
650 words (approx. 2.6 pages), 2 sources, $ 26.95
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Abstract
This paper examines the concept of honor through presentation of a 'Treatise on Honor'. It is written for an academic community and based on 'Honor' documents from American universities such as Duke and the United States Naval Academy
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Familial Tragedies in "Wuthering Heights", 2003.
An exploration of the theme of tragedy in Emily Bronte's "Wuthering Heights", including narrative devices and linguistic contruction.
1,598 words (approx. 6.4 pages), 5 sources, MLA, $ 52.95
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Abstract
This paper examines how Emily Bronte's "Wuthering Heights is a remarkable work of fiction in its painful exploration of familial damage. It looks at how in its unremitting darkness and in its insistence on the pain love brings, it is both a psychological treatise on the destruction of the soul and a story wrought by a novelist who writes with an assured, confident hand. It discusses the underlying themes of the novel as well as some of the narrative devices that Bront? employs. There are several of some significance. It also shows how Bront? employs a direct, first person narrative to great effect.
From the Paper
"Word must also be made regarding the happy ending of Wuthering Heights. In short, it feels contrived, though it highly satisfying. Through the unremitting gloom of the tale, day suddenly breaks! Hareton (for whom we have been cheering through much of the story) and Catherine are suddenly together; Heathcliff has at last, it seems, found Catherine?s ghost, and is soon united with her. Mrs. Dean sits, ?sewing and singing a song,? (223) and all, it seems, is well. Even Joseph, whose presence throughout the narrative seems indicative of a certain dislike to overly-orthodox thought, seems as happy as he can be, with the rightful master restored to the house."
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Berkeley's Great Distaste for the Existence of Matter, 2002.
This paper critically analyzes George Berkeley's first argument against the existence of matter presented in "A Treatise Concerning the Principles of Human Knowledge."
2,220 words (approx. 8.9 pages), 0 sources, $ 68.95
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Abstract
In this paper, the writer critically examines Berkeley's first line of argument against the existence of matter that he presents in "A Treatise Concerning the Principles of Human Knowledge". This argument is frequently called "the Perception Argument" and is his first attempt to more firmly establish his central thesis of existence being tied into perception. The paper thoroughly explains the argument and presents Berkeley's responses to the most immediate objections that come up to it (the objections that are actually addressed in the text of his treatise). The writer also examines briefly how Berkeley's argument serves to contradict arguments regarding material substance made by Locke in "An Essay Concerning Human Understanding". The paper then offers a more robust objection to Berkeley's Perception Argument that attacks some key assumptions that the argument clearly relies on, specifically those regarding relationships between matter and ideas that Berkeley clearly assumes do not exist. The objection is furthered by examining the sections where Berkeley assumes that matter does exist in an attempt to show that such an assumption involves manifest contradictions.
From the Paper
" Over the course of reading A Treatise Concerning the Principles of Human Knowledge, it becomes evident that Berkeley is not so much trying to convince the reader of a certain opinion of the nature of the world and our perception of it as much as he is trying to present his actual, everyday perception of the world and his existence in it. Berkeley repeatedly says things like, "Some truths there are so near and obvious to the mind, that a man need only open his eyes to see them," (?6) that suggest the intuitive obviousness that he sees in his doctrine. Frequently, a tone of frustration comes through in his writing - especially in the sections dealing with possible objections to his theory (?34-84) - illustrative of the difficulty he must have been feeling in trying to get everyone else to see what was so damn obvious to him. As such, many of Berkeley's arguments in support of his particular fundamental beliefs seem to be afterthoughts of their respective conclusions. His vision of the nature of existence being grounded in "esse is percipi" (?3) is so strong that he does not always seem to be too concerned with the particular logic behind his supporting arguments. This is especially true when it comes to his arguments denying the existence of matter. In this paper, I will argue that, while Berkeley's conclusion regarding the non-existence of matter is quite profound, his actual arguments for this conclusion do not sufficiently verify it. To do this, I will examine the first argument Berkeley makes against the existence of matter, the so-called "Perception Argument." I will argue that this argument relies heavily on a fallacious line of reasoning about the nature of matter and the inability of matter to cause ideas in us. I will then examine several passages in Principles that support the idea that Berkeley's belief that matter does not exist is grounded largely in his - or anyone else's - inability to really define what matter is. "
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John Locke's Philosophy of Government, 2007.
This paper examines the work of several critics in order to analyze the meaning of political power as presented by John Locke in his "The Second Treatise of Civil Government".
3,850 words (approx. 15.4 pages), 6 sources, APA, $ 105.95
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Abstract
This paper explains that John Locke suggestion, in his "The Second Treatise of Civil Government", that establishing the rule of law without the use of force is not easy; however, Locke's discussion is clouded not only by vagueness but also by the fact that he "says too much". The author stresses that there is evidence that John Locke indeed supported the American colonies' drive for freedom. The paper relates that Locke points out specifically in his "Second Treatise" that taking property without the will and consent of the people is against both natural law and the fiduciary nature of civil authority.
Table of Contents:
The Limits and Functions of Government
Political Power
Hobbes on Sovereignty
Does Locke Trust People Too Much?
Conclusion
From the Paper
"In fact, the British had repealed the Stamp Act after the colonies dumped tea in Boston harbor and otherwise rebelled against heavy-handed British rule; the colonies also objected to the very fact that they had come over to the new world seeking both religious freedom and a chance to get a new start economically. And from far away in England, came oppressive rule and taxation "without representation." Locke expressed - in his Letter on Toleration, which was "highly esteemed in New England" and which "the care of souls cannot belong to the civil magistrate," ..."
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Philosophical Politics, 2002.
Looking at the philosophical debate in "Second Treatise of Government" by John Locke.
1,620 words (approx. 6.5 pages), 2 sources, MLA, $ 52.95
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Abstract
This paper examines Locke's writing which is a revolutionary work on the structure and purpose of political authority. One of the greatest debates of the 16th and 17th centuries was over the nature of political authority. This paper examines "Second Treatise of Government" as it relates to this debate and looks at Locke's philosophical opinions in the same context.
From the Paper
"One of the core principles in democratic thought is the belief that all men are created free and equal. Locke noted, ?there being nothing more evident, than that the creatures of the same species and rank, promiscuously born to all the same advantages of nature, and the use of the same faculties, should also be equal one amongst another without subordination or subjection? (Chapter 2, Sect.4)."
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Hume as a Moral Skeptic, 2005.
An analysis of David Hume's moral theory in his "Treatise of Human Nature" to determine if he fits two definitions of a moral skeptic.
1,325 words (approx. 5.3 pages), 4 sources, MLA, $ 44.95
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Abstract
This paper examines how in his "Treatise of Human Nature", Hume reduces moral decision making to autonomous conflicting passions motivating the will. He also excludes reason as a guiding entity and therefore appears to be a moral skeptic. It discusses how he fits Marcus Singer's definition of a moral skeptic by determinism. However, it also contends that by J.L. Mackie's definitions, he does not seem to be a normative moral or a meta ethical skeptic.
From the Paper
"Foremost, partly by divorcing reason from the motivation of the will and partly due to the natural causes of the passions, Hume plainly implicates himself as a moral skeptic by Singer's definition of determinism. According to the Treatise the will is directly motivated only by the direct passions and, in turn, the direct passions arise from good and evil. Reason takes a backseat as its role is simply to connect the passions with their correct objects. However, it is when Hume reduces the definitions of good and evil to sensations of pleasure and pain that he seems to affirm his position as a skeptic by determinism. Furthermore, he states: "the direct passions frequently arise from a natural impulse or instinct which is perfectly unaccountable." "
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Courtly Love, 2002.
A comparative essay on Andreas Capellanus' 12th Century "Treatise on Love" and the 14th Century Arthurian legend, "Sir Gawain and the Green Knight".
2,658 words (approx. 10.6 pages), 3 sources, MLA, $ 79.95
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Abstract
This paper discusses the assertion that 'Courtly Love' is an idealized and hardly realized fantasy play of a misguided and inaccurate morality, quite opposed to the deep idealism of Sir Gawain. Throughout this essay, it is demonstrated that Capellanus? Treatise and Gawain?s unfaltering nature are conflicts of human behavior and human ideals ? the concept of the ?perfect? for which to aim in one?s own life, and rarely achieve.
From the Paper
"Courtly love is, in general form, a structured form of male / female interaction which was infused with a poetic, heroic, romantic idealism about the virtue of both the man and the woman. The core idea of Courtly Love, as defined by Capellanus, is that the woman (or Lady) should be worshipped, ardently pursued, and intensely desired. She is to receive this attention and devotion not because of an intrinsic beauty and nobility (read: only the members of the upper class were capable of Courtly love), but because she capable of endowing the male with virtue and honor because of and through her acceptance and faith in him. The Lady, then, is to judge her suitor upon the basis of his character, his noble deeds of gentleness and courtesy, his degree of chivalry, not his incidental qualities. In this dynamic, the Lady is obligated through her social responsibility, to accept the suitor if he can exhibit his worthiness. While Capellanus wrote his Treatise on Love in the 12th century, the fact that few major advances in social structure, politics, or religion had occurred in the three centuries previous or would for the next two centuries, it stands as a relatively accurate guideline of courtly love that persisted over those years. When the standards of Courtly love are applied to an interpretation of Sir Gawain and the Green Night, it is clear that this legend and the rather heroic requirements of Courtly love are indeed overlapped. Gawain is both a man and a Christ-figure, he is the ultimately honorable chivalrous man worth of the love of any Lady."
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