Abstract
The paper shows how Plato essentially believes in the relativity of morality whereas as Aristotle does not, but instead believes that human beings, like nature, have an inherent purpose that we are designed to aspire to. Plato, on the other hand, believes that there are undefinable Forms, like moral goals, that can be seen, appreciated and reached for in many different ways, thus making hm an ethical relativist, rather than a believer in moral objectivity.

From the Paper
"Both Plato (B.C.E. 428 - 347/8) and Aristotle (384 - 322 B.C) are known for their ageless philosophy and revolutionary views. Some contemporary philosophers go so far as to suggest that these men are "without equal in the history of human thought" (Cohen, Curd, and Reeve). Although neither man set out to transform the perspectives of the known world with regards to ethics and morality, both succeeded in doing so infinitely beyond what they lived to witness. To a great extent, their views actually differ; yet compliment one another in defining morality. Combined; their works identified and explained morality, shaping the understanding of much of the western world for centuries."

Tags:ethics, forms, rationalism, teliology

Abstract
This paper explains how, for Aristotle, the human is by nature destined to live in a political association. It discusses the problem of why not all who live in the political association are citizens and not all citizens are given equal share in the power of association.

From the Paper
"Slaves and women have virtues however they are always subordinate to free men. In Politics book one chapter 13, Aristotle makes a distinction between parts of the soul and kinds of virtue. He makes a distinction within the reason. One-part rules and the other is ruled. One part of the soul is deliberative/reasonable, it reasons, draws conclusions. The other is persuadable, the irrational/emotional part of the soul. It is reasonable in the sense that it is persuadable by reasoning, because the emotions are persuadable. Corresponding to the two reasonable parts of the soul there are two sets of virtues: intellectual and moral virtues. Intellectual virtues are of the reasoning ability. Moral virtues are of the persuadable part, the part of the soul that is capable of being influenced by reasoning. Slaves can have only the virtues belonging to the part of the soul that is influenced by reasoning, while women can also have the intellectual virtues, but in a subordinate way. "deliberative part of the soul is entirely missing from a SLAVE; a WOMAN has it but it lacks authority" (I, 1260 a12-13)."

Tags:association, authority, nature, political, power, reason, rule, slaves, soul, virtue, women

Abstract
This paper examines Plato's "The Phaedo" and argues that Socrates gives three compelling reasons why the study of philosophy is valuable in itself. The paper outlines these three reasons as follows: it clarifies what we know, it provides guidelines of inquiry for what we seek to know and it allows an individual to cultivate wisdom, the highest of virtues.

From the Paper
"In The Phaedo, Plato has Socrates discuss a number of philosophically important issues. Among them, Socrates forwards an account of being, an account of learning and knowledge, and an account of value; namely, the value of studying philosophy. Notwithstanding a person's agreement with any of the doctrines that Plato describes (i.e. the theory of the Forms, the theory of recollection, and the ethical value theory of learning philosophy), it can be shown that Plato's philosophy is a perfect example of the transcendent value that philosophy possesses. The theories he propounds demonstrate how philosophy helps to clarify what we know and what is valuable; it is also instrumental in successfully discovering and/or inventing rational standards by which we may adjudicate various factual and ethical claims. Finally, it is the archetypal method for cultivating wisdom, unarguably a good in itself. In the process of exploring each of these claims, this essay will argue that philosophy is fundamental to understanding life (and death), and how one should live and die. In other words, the study of philosophy has value in and of itself."

Tags:argue, ethics, socrates, value

Abstract
This paper analyzes the beliefs of the philosopher Socrates regarding death and the afterlife. The paper explains that, in Socrates' well-organized, analytical mind, death was probably a positive state, either with an after-life in which he could continue his questionings, or a state of non-awareness. Also, his value system held nurturance of the soul above self-preservation, which made him perfectly willing to die if he had to in order to avoid doing wrong. In conclusion, the paper notes that Socrates was not afraid to die for the very same things he lived for - fairness, goodness, and wisdom.

From the Paper
"One of the reasons Socrates did not fear death was that he believed in the immortal soul, which was not hindered in physical death. Socrates asserts in the Apology that he believes death not to be such a bad thing, but in fact something positive. He says that the end of physical life could result one of two things. Death could possibly mean having no awareness of anything, in which case one would not be conscious of their state of death. This, Socrates argues, would be an optimal state to be in, because we know that a dreamless sleep is the most pleasant state to be in. The other option is that death is a "change and relocation for the soul from here to another place," in which case the dead would be able to see the other people who have died, including wonderful people to meet, such as Hesiod, Homer, Odysseus, and many others. Considering these two options, each which seem nearly more positive than life as we know it, it is clear why Socrates would not be afraid of death and would practically welcome it."

Tags:philosophy

Abstract
This paper explains that, in Aristotle's "Metaphysics", his description of of the analogous relationship of definition and substance rests upon Aristotle's examination of substance as a unification of form and matter. The author points out that Aristotle believes that form makes possible sensibility but not the being of a thing, which is rooted in matter as well. The paper relates that Aristotle seeks to refute the belief that essential being is either matter or form by positing that the third option that they are one in their unity. The author underscores that to speak in an accidental manner of the being of a thing refers back to propositions or characteristics of the thing, never its essence. The paper concludes that proper definition, therefore, is to speak analogously of the being of things in their essence.

From the Paper
"The statement 'Socrates is a rational animal' is a definition in the sense that it approaches the being of the thing that is Socrates according to what he is. Man as a rational animal is not a trait or feature, neither true nor false: it is the definition of 'man' in an essential sense. Likewise, the definition as a phrase unifies its parts into a conceptual whole which is neither additive nor subtractive. In commenting on Aristotle's treatment of numbers, Aquinas notes that "it is similar in the case of definitions and of the essence, which the definition signifies; because, however so small a part has been added or subtracted, there results another definition and another specific nature.""

Tags:house, unification, form, matter, definition

Abstract
This paper examines how Socrates, born in 470 or 469 BC and executed at the age of 70, presents how one can act solely on the grounds of his belief and dedicate the life for the ultimate values. It discusses whether his refusal to obey the city's orders were contradictory to his idea of obedience to the laws. Contrary to the view that sees Socrates as a defender of civil disobedience, it also argues that Socrates is a true defender of the laws who has dedicated the life for the active practice of the citizenship, using his acute reason and knowledge. It also shows how Socrates is different from conventional civil disobedients, such as Ghandi, and Martin Luther King Jr.

From the Paper
"Socrates' refusals to participate in the trial of the ten generals, and the arrest of Leon the Salaminian are in fact clear examples of Socrates' use of reason in political decision. During the time when Socrates served as a member of the Council because it was his tribe's turn, the city ordered the presiding committee to form the body of the ten generals to rescue Athenian survivors in the naval battle (Apology 32a-b). Socrates reasoned that the city's order was illegal, so voted against it (Apology 32b). The orators were ready to prosecute him, but he argued that he would risk the death, rather than follow the city's order (Apology 32c). He also refused to obey the city's order to bring Leon from Salamis in order to prosecute him. He reasoned that prosecuting Leon is illegal because his guilt was manipulated by the city. Some people might think that it is ironical to disobey the city's order for the sake of the laws."

Tags:athens, citizenship, politics, reason, roles, gandhi, martin, luther

Abstract
This paper compares and contrasts beliefs about life and death and the possibility of existence beyond death. The author examines these beliefs as exemplified in several philosophical frameworks: Plato's Republic, The Phaedo, The Apology, and as illustrated in Taoism as indicated in Wandering on the Way: Early Taoist Tales and Parables of Chuang Tzu.

From the paper:

"The Chunag Tzu's idea of life after death is very different than Plato's in the absolute sense, but they share similar details. One shared detail is that death may not be a bad thing. In The Phaedo, one has Plato arguing that all true philosophers must join him in death. If they truly love wisdom, then they should shed off this illness that is mortal life and venture into the immortal where true wisdom can be actualized, where true knowledge exists. Chunag Tzu holds a bit differently...one just cannot know. Knowledge about death cannot be actualized. It is an unknown. In fact all things are unknown. The only knowledge one can really have is that the Tao exists. In Platonism, truth exists through logic and reason. In Taoism, it is through contradiction. In Taoism, A is not A, because this world is flux, one thing is never the same thing."

Tags:absolute, chuang, forms, plato, socrates, taosim, tzu

Abstract
With specific reference to the "Apology" and the "Crito", this paper illustrates how Socrates seems to be committed to an inconsistent position regarding civil disobedience. It looks at how the firm stance he takes against civil disobedience in the "Crito" by refusing to escape his unjust verdict is inconsistent with certain claims he previously makes in the Apology. Although narrow in its objective, ultimately this paper addresses the broader question of whether civil disobedience is justifiable when the laws are unjust.

From the Paper
"The Crito is a dialogue between Socrates and his old friend Crito who has come to visit Socrates in jail in a last attempt to persuade him to escape his verdict of death by hemlock. Socrates refuses Crito's help and rationalizes that civil disobedience, in particular escaping one's verdict, is unjust on three different levels. Firstly, Socrates employs the parent-child analogy. Children are not on equal terms with their parents, nor are citizens with the state (Plato, 50e-51a). Thus, as it is wrong to be violent against one's parents it is even more wrong to be violent against one's state. Evading a verdict is harmful to a state because it destroys its credibility and diminishes its authority."

Tags:ancient, greeks, justice, moral, philosophy, plato, crito

Abstract
According to the author, this work is filled with many seemingly tragic yet ironic occurrences. Whenever a character attempts to change fate, this is ironic to an audience who knows that the tragic outcome of the story cannot be avoided. Metaphors are analyzed which deal with eyes, sight and vision as well as distorted perception.

From the Paper
"It has been said many times that people have been blinded by the truth. The answer to their question or problem might have been right in front of their eyes all along. Yet, the fail to see the answer. Being blinded by the truth. This irony plays a role in Oedipus Rex. Oedipus while gifted with sight, is blind to himself. The blind may not have physical sight, but they have a different kind of vision that is just as precious. In Oedipus Rex, Teiresias, the blind prophet, presents the truth to King Oedipus and Jocasta. When Oedipus does find the truth, he loses his vision. Because of the truth, Oedipus gains a second vision. In Sophocles tragedy Oedipus Rex, Oedipus is blessed with the gift of perception, yet he cannot see what is right before his eyes. Blinded by the truth, this fleeting view was critical for development of self-awareness and growth of Oedipus."

Tags:irony, sophocles, ancient, literature, play

From the Paper
"At the risk or resorting to cliches, it is generally accepted that beauty means different things to different people. How did Socrates know that the attendees of the banquet would judge him based primarily on physical appearance? Perhaps he believed similar people with similar beliefs, such as pederasty, share similar views of beauty and love. Socrates is acknowledging the fact that the pederasts judge and value physical beauty above other forms. Apollodorus is not unprepared to tell us this story, if it is what he must do; but why is he prepared to tell it? What have we to learn from this? Each is free to take from The Symposium what they choose, to filter out the verbose eulogies and determine the true nature of eros for ones self. However, Socrates and Diotima's fascinating interpretation on the evolution of the perception of beauty is arguably the most compelling and revealing concept that should be extracted from this reading."

Tags:alcibiades, aristophanes, banquet, greek, pederasty, socrates, classics