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PHL 100 Review

[PLATO]

Apology

- Socratic Method The Socratic Method or “elenchus” was to cross examine his interlocutors about

their beliefs, usually on moral matters, to judge their soundness ( A deductive argumentis sound  if and only if it is both valid, that is to say the conclusion follows from the premises, and allof its premises are actually true. Otherwise, a deductive argument is unsound.) Typically meant to bea cooperative venture, it often ended without a definitive resolution.

- Socratic Igorace

Socrates always maintained that he knew absolutely nothing, or that the onlything he knew was that he knew nothing, or that he knew nothing of value, or thathe knows what he does not know (which is most things or at least imortant things!"

- The charge! agai!t Socrate!

 The trial of Socrates was a historical fact" #n $%%&', Socrates was brought to trialand charged with three things" irst, he was accused of not acknowledging the gods,which at this oint was tantamount to atheism" Second, he was charged withintroducing strange deities" inally, he was charged with corruting the youth"

- Oracle o" #elphi

)is early charges also include* Socrates studies things in the sky and below theearth, he makes the worse argument seem better and he teaches these things toothers" Socrates resonse to these charges is the story of the +racle of elhi"

1) The Oracle of Delphi pronounced Socrates the wisest of Greeks; and Socrates took this as approval

of his agnosticism which was the starting point of his philosophy: One thing only ! know"# he said# and

that is that ! know nothing"$ %hilosophy &egins when one &egins to dou&t ' when one &egins to

(uestion the accepted wisdom of tradition$ %articularly the one"s cherished &eliefs# one"s dogmas and

one"s aioms$

*) %u++led &y the priestess of Delphi"s statement# Socrates felt o&liged to seek the meaning of her

remark$ ,y (uestioning others who had a reputation for wisdom# he came to see that he was wiser

than they# &ecause unlike them he did not claim to know what he did not know$

$rito

- Priciple o" %&!tice' Priciple o" %&!t Actio' Priciple o" %&!t Agree(et!

#n the 'rito, Socrates introduces three moral rinciles" The -rst (.rincile of /ustice! is that one must not do injustice" Socrates then takes as a corollary the.rincile of /ust 0ction" This says that one must not do injustice, even for injusticereceived" )owever, neither of these arguments rove that Socrates should notescae, because this would resuose that escaing would be wrong, a oint yetto be established" This leads to the -nal moral rincile, the .rincile of /ust

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0greements" This states that one should kee agreements, rovided they are just"0t this oint it aears that Socrates has established that it would be morally wrongfor him to escae"

- The Speech o" the Law!

 Two further oints need to be established" irst, that Socrates has actually enteredinto an agreement and second, that the agreement does not entail anything that isunjust" This is what he Seech of 1aws tries to rove" #t can be generali2ed as “3hatif everyone did that4” 5 abiding by all court verdicts5 the conferral of bene-ts andthe recirocal conditional obligation to which one exlicitly consents" The state isSocrates6 benefactor, his arent and when Socrates started living their he had anobligation to obey the rules of the state in exchange for the bene-ts of living there"

Rep&)lic

- Thra!y(ach&!* view o" (orality +"oc&! o" the Rep&)lic,

 Thrasymachus believes that justice is in the advantage of the stronger" Thisinvolves two searate theses* 0! The ruler rules for his own advantage and &!#njustice is signi-cantly more ro-table than justice" .oint & can be divided intothree searate claims* 0! /ustice is not a virtue" &! #njustice is more ro-table than

 justice, for a city as well as an individual" '! The life of an unjust man is morero-table than the life of a just man"

- Rig o" yge!

 This story is meant to show that no one is just willingly, but rather anyone whoacts just does so under some comulsion" #n the absence of comulsion or sanction,

no one would willingly choose to be just" The ring of gyges was a mythical magicalartifact that would allow the individual to become invisible at will" #n the recountingof the myth, a servant used the ring to seduce the 7ueen, murder the king and takehis lace"

- The aalogy )etwee the idivid&al ad the !ociety

 The analogy between the individual and the society is the roosed method forinvestigating the 7uestion of justice" #f we could watch a society come into being intheory, would we not also see its justice come into being and its injustice too" Thisconstruction method allows for analysis and for normative conclusions (ie" 'laimsabout what should be done!

- Priciple o" Speciali.atio

 The construction of a healthy society re7uires the rincile of seciali2ation" Thisrincile claims that each erson should only the job in society to which they arebest suited" This combines elements of the division of labor and what we might callmeritocratic society" This rincile will satisfy all needs and and create mutuallyinterdeendent systems of roduction" )owever, for the construction of a feverishsociety re7uires a more 8exible de-nition of what a need is and also brings the

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concet of wants into the e7uation" The increase in oulation, wealth and luxuryre7uires another social class not included in the healthy society* the guardian class"

- &ardia! +two cla!!e!/ a&iliarie!' r&ler!,

 There is a challenge in creating a human guardian 9 someone comletely loyal to

citi2ens and merciless to outsiders" .lato6s roosal is to mould the individualthrough seci-cally tailored education" This would include hysical exercise, tyesof oetry, sexual education" )owever not heroic oetry, as it insires imitation androle models (creates roblems! etc" .lato suggests further dividing the guardianclass into auxiliaries and rulers" The auxiliaries are in charge of -ghting anddefending the roducer class from outside threats as well as taking orders from therulers"

- o)le Lie2"al!ehood

.lato 7uestions the ossibility of a universal class (a class whose interest is that of society as a whole!" #n an e:ort to attain this class, .lato suggests the creation of anoble lie (a myth knowling told by an elite told in order to maintain social harmonyor advance an agenda!" The noble lie that Socrates tells in this story is one of threesocially strati-ed classes" The rulers must tell the auxiliaries and roducers that ;oddecided their osition in life (ut di:erent metals in their bloodstream rather thanhaving education or ubringing determine their osition in life!" The rulers mustalso tell them that eole of di:erent metals cannot intermarry, as well as theossibility that a gold could sire a silver and a silver could sire a gold" This lie, .latosays, is necessary to kee a stable social structure where everyone is hay withtheir lot in life"

- Locatig the virt&e! i the ideal !ociety +wi!do(' co&rage'(oderatee!!' 3&!tice,

.lato suggests an elimination method for -nding justice" Since it is an idealsociety, it must contain the standard virtues* wisdom, courage, moderateness and

 justice" 3isdom is found in society6s sound judgement about social matters as awhole, clearly the rulers" 'ourage is found in the caacity of a art of the city toreserve its belief about what is to be feared and what not, namely the auxiliaries"Moderateness is a kind of harmony or orderliness located in the di:usion of thesame oinion throughout society about who should rule and who should be ruled"inally, .lato says that justice is found in the very merit

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  .lato claims that a hilosoher is a lover of the forms (the reality behindaearances!" .lato says that concrete objects share in a form, distinct concreteobjects may share in the same form, form only aears in association with concretethings" #t is by sharing in a form that a concrete object is what it is, at least in someresect" #e" &eautiful things are beautiful because they share in the form of beauty"

 Therefore, having knowledge is having cognition of what truly is (the orms!" The

form of the good is that by means which our intelligence may be exercised withregard to things known (the "or( o" the good (a6e! all the other "or(!itelligi)le ad i !o(e !e!e provide! )eig to all other "or(!!" The formof the good hels to constitute things that are known, just as the sun nurturesthings that are visible" Therefore, the form of the good is the ultimate rincile forliving well"

- The #ivided Lie

 The divided line gives hierarchal ranking to cognitive caacities" #magination isdirected at mere shadows" +inion is directed at becoming, mathematical reasoningis directed at the intelligible works and ure understanding is directed at the forms"

0

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erson (ruled by necessary and unnecessary desires! and the tyrannical erson(ruled by all desires, including lawless desires!" The thing that distinguishes thetyrant is the redominance of lust in his soul" .lato claims that the tyrannicalerson is the most unjust of all and is the most wicked and miserable being(olitical roof, sychological roof and metahysic roof 9 look in notes!

- Myth o" 7r

In the dialogueSocrates introduces the story by explaining to his questioner,Glaucon, that the

soul must be immortal, and cannot be destroyed. Socrates tells Glaucon the "Myth of Er" to explain

that the choices we make and the character we develop will have consequences after death. I

[ARISTOTL7]

#e Ai(a

- The !o&l a! the "or( o" the )ody

0ristotle holds that the relationshi between soul to body is an instance of therelation of form to matter (hylomorhic theory!" 0 comosite object is made u ofmatter organi2ed a certain way" The same is true for the relationshi of soul to body"

 The soul is a certain kind of organi2ation of the body"

- 5ir!t ad !ecod act&ality

0ristotle claims that the soul is the -rst form of actuality of a naturally organi2edbody having life otentially in it" +n 0ristotle6s view there are at least two forms ofotentiality>ability>caacity something can have" &ecause you are human, you havethe ability to seak &ulgarian,even if you have no clue how to do so5 it6s the sort ofthing human beings can do but weasels or ferrets (say! can6t" This is what 0ristotlecalls a ?-rst otentiality6" #f you then take classes and learn how to seak &ulgarian,

you have actuali2ed your human ability to be a &ulgarianthe ability totake in and rocess information from the world" inally the intellective soul oeratesin accordance with rational rinciles"

 

http://en.wikipedia.org/wiki/Socrateshttp://en.wikipedia.org/wiki/Glauconhttp://en.wikipedia.org/wiki/Glauconhttp://en.wikipedia.org/wiki/Socrates

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ico(achea 7thic!

- 7&dai(oia

- The 5&ctio Arg&(et

- #octrie o" the Mea- Moral ver!&! itellect&al virt&e!

- Ari!totle*! view! o vol&tarie!!

- Ari!totle*! view! o the good li"e 8

[#7S$ART7S]

- Hyper)olic do&)t

- $ogito ergo !&(

- The $larity-ad-#i!ticte!! R&le

- $arte!ia $ircle

- $o!(ological arg&(et

- The will' the itellect' ad error

- Otological Arg&(et

- Pri(ary 9&alitie!

[H:M7]

- Theory o" Idea! +i(pre!!io!' idea!,

- The (i!!ig !hade o" )l&e

- A!!ociatio! o" idea!

- Relatio! o" idea!' (atter! o" "act

- $a&!atio' ad the :i"or(ity o" at&re Priciple' the pro)le( o"id&ctio' !eti(et

- O (iracle!

- Li)erty' co!trait

[;AT]

- A priori' a po!teriori' aalytic' !ythetic

- 5ac&lty o" !e!i)ility/ the it&itio +!pace ad ti(e,

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- 5ac&lty o" 3&dg(et!/ the &der!tadig

- %&dg(et! o" perceptio ver!&! 3&dg(et! o" eperiece

- Tra!cedetal ideali!(

- The "ac&lty o" rea!o4 p!ychological idea!' co!(ological idea!'theological idea!

- The real role o" the "ac&lty o" rea!o

[I7T