| Papers [1-16] of 100 :: [Page 1 of 7] | | Go to page : 1 2 3 4 5 6 7 —> | Search results on "ARISTOTLE SPARTAN WOMEN": |
|
|
Aristotle and Spartan Women, 2005.
This paper compares Aristotle's view of women of Sparta to other history sources.
900 words (approx. 3.6 pages), 3 sources, AU$ 56.95
»
Click here to show/hide summary
Abstract
The paper explains how Aristotle maintained that men are naturally superior to women and that the women of Sparta were permitted too much freedom. He also believed that the women of Sparta were the cause of the city's downfall. The paper examines how Aristotle's views represent a direct contrast to the views expressed through other sources. Plutarch, for example, held that the women of Sparta were courageous and also were supportive of their men. The paper explains that even though Aristotle's views were negative, they are valuable as a source of evidence that Sparta was marked not only by equality for women but also by superiority for women.
| |
|
Views of Spartan Women, 2005.
An analysis of views on Spartan women, specifically Aristotle's views.
900 words (approx. 3.6 pages), 6 sources, AU$ 56.95
»
Click here to show/hide summary
Abstract
The paper discusses Aristotle's view of Spartan women, that they constituted a formidable challenge to the patriarchal ideal. Aristotle expressed two main objections to Sparta: the city's failure to curtail women's freedom and to regulate women's ownership of private property. The paper further discusses how Sparta, in his view, represented a failure because it did not conform to his hierarchy of gender relations. The paper explores other sources that provide an image of Spartan women, which illustrates not just their equality with men in all domains, but their superiority over men as well.
| |
|
Role of Women in Spartan Society, 2004.
Describes how women in Sparta enjoyed more privileges and had more influence then women in other city-states.
1,505 words (approx. 6.0 pages), 3 sources, MLA, AU$ 79.95
»
Click here to show/hide summary
Abstract
Using Stephen Pressfield's "Gates of Fire", the unique role of Spartan women and their influence over men is shown. The paper explains that women were not subservient mothers, but played an active role in polis life and had considerable leverage in directing the men and the state to act.
From the Paper
"During the times of the ancient Greeks, women were generally considered inferior to men and afforded very few rights and privileges. In these male dominated societies, a woman?s only function was to bear children and attend to the needs of her husband. However, the Spartans thought very highly of their women and granted them more freedoms than anywhere else in Greece. This is because unlike the women in other cities, Spartan women played an active role in the life of the polis. The role of Spartan women was not merely to produce male warriors, but to uphold Spartan ideals and ensure that the men maintained the standards which Spartan society was built upon."
| |
|
Greek Studies, 2008.
This paper looks at Greek history, focusing on Aristotle's view of Spartan women.
1,220 words (approx. 4.9 pages), 4 sources, MLA, AU$ 66.95
»
Click here to show/hide summary
Abstract
In this article, the writer introduces, discusses and analyzes the topic of Greek history. Specifically, the writer discusses the view Aristotle has of Spartan women and looks at how this view compares with other sources on the women of Sparta. The writer points out that Aristotle's view of Spartan women was less than complementary, but this differs from most other sources on Greek history. The writer maintains that Aristotle may have been prejudiced against women, leading to his canted views on Spartan women and their accomplishments.
From the Paper
"Aristotle, one of the most illustrious Greek philosophers, believed, as many Greeks did, that women and education did not mix. In Athens (Aristotle's home), women were educated in the arts, such as spinning, weaving, and many other domestic activities. They were not educated in science and mathematics, as young men were, and there were many other differences, as well. In Sparta, the domestic tasks such as spinning were seen as work for the serfs or lower classes, while Spartan women were educated on the same level as the men. In fact, women also had to excel in athletics and warrior skills as they mastered their education in Sparta, while women in Athens not only were not fully educated, they could not participate in athletics, and could not own property or serve in the political arena, as well."
| |
|
Aristotle, 2005.
This paper discusses the persons who influenced Aristotle and Aristotle's influence on many fields including the physical and biological sciences, politics, psychology, poetry and logic.
1,170 words (approx. 4.7 pages), 6 sources, MLA, AU$ 65.95
»
Click here to show/hide summary
Abstract
This paper explains that Thales (c. 640-546 BC) of Miletus, who is considered to have been the founder of natural philosophy, and Empedocles' system of four elements, earth, water, air and fire were major influences on Aristotle. The author stresses that Aristotle's influence was not isolated to Western civilization but was translated first into Syriac and later into Arabic, beginning in 450 A.D.; the Arabs were primarily interested in the medical, astronomical and mathematical aspects of the Aristotelian tradition. The paper relates that one of Aristotle's contributions, which is still in existence today, is the university where Aristotle lectured at regularly scheduled hours as opposed to the debate of his predecessors.
From the Paper
"Biological principles were highly influenced by Aristotle. William Harvey, the founder of modern physiology was very much influenced by Aristotle and "...founded much of his work on the Aristotelian assumption that the shape, structure and size of each organ of the animal body indicated its purpose and function in the whole system." The idea of spontaneous generation was a commonly held belief, with it roots dating back to Aristotle and was not disproved until experiments were performed by Louis Pasteur."
| |
|
Aristotle on Pleasure, 2008.
An analysis of Aristotle's views on pleasure, specifically in his work, "The Nicomachean Ethics of Aristotle."
1,197 words (approx. 4.8 pages), 1 source, MLA, AU$ 66.95
»
Click here to show/hide summary
Abstract
This paper discusses the views of Aristotle on the experience of pleasure in the world. The paper specifically focuses on "The Nicomachean Ethics of Aristotle" by Aristotle and discusses his views expressed in the work. The paper explains how pleasure for Aristotle is an aspect of human existence that guides action and can guide virtuous living.
From the Paper
"Moderation seems to be the stand of Aristotle on pleasure, somewhere in between the contrary idea of all pleasure being a bad thing for man and all pleasure being a good thing for man Aristotle hangs his idea of pleasure and pleasure seeking as a natural state of man seeking eudaimonia. If a man seeks pleasure that is derived form his own desire in a natural state he is seeking pleasure that is necessary for the completion of a virtuous life. If a man seeks pleasure from an unnatural state, such as in the state of illness he is seeking pleasure for un-virtuous reasons and therefore such acts and emotions cannot be considered pleasure."
| |
|
Aristotle?s Rhetorical Theory, 2005.
This paper discusses Aristotle's rhetorical theory and its influence on modern democracy.
4,080 words (approx. 16.3 pages), 10 sources, APA, AU$ 175.95
»
Click here to show/hide summary
Abstract
This paper explains that Aristotle was not the first philosopher to argue from a rational, humanistic perspective nor to suggest that debates and arguments should be performed as an art form known as rhetoric; however, he is the most influential. The author points out that in his "Rhetoric", which is substantially shorter and relatively more straight-forward than most of his work, Aristotle presents a theory of rhetoric as an art that focuses on the capacity to persuade, the usefulness of rhetoric, the necessary elements of persuasion including appeals to emotion, status and logic and presents a wide range of specific stratagem for convincing an audience of one's point. The paper relates that the foundation of the modern approach to society, including the entirety of the modern political system, is fallout from the medieval rediscovery of Aristotle's work; during the Crusades, Europeans re-discovered Latin translations of Aristotle in various libraries throughout the Islamic world.
Table of Contents
Aristotle's Personal Work on "Rhetoric"
Aristotle's Historical Effect on "Rhetoric" and its Continued Fallout
Aristotle's Effects on Modern Democracy and the Sensitivity of Pathos
Does Aristotle Inadvertently Justify the Chicaneries of Modern Lawyers?
Conclusion
From the Paper
"At the foundation of American democracy, the nation had a relatively homogenous culture. (Assuming, of course, that one follows in the founder's footsteps and ignores the presence of slaves and natives) Athens, also, was a homogenous culture, where the members had most interests in common. So Aristotle's ideas on comprehending the common beliefs on one's audience and building on them based on syllogism and appeals to the common good were quite efficient. However, as the nation aged it has become increasingly multi-cultural, with a wider variety of base worldviews interacting to create the polis. A similar progression has taken place through-out the European democracies, and of course many post-colonial colonies have had to deal with such disparities from the beginning. Hence, it may seem that Aristotle's vision of rhetoric may have difficulties in a modern setting."
| |
|
Aristotle on Economic Exchange and Slavery, 2001.
An analysis of the works of the philosopher Aristotle and the economist Karl Polanyi, evaluating Aristotle's arguments on slavery and economic exchange.
1,095 words (approx. 4.4 pages), 2 sources, MLA, AU$ 62.95
»
Click here to show/hide summary
Abstract
This paper examines Aristotle?s arguments on slavery and economic exchange. The paper outlines how Aristotle validates the concept of slavery under one principle of economic exchange. The paper also provides that when measured against economist Karl Polanyi?s definitions of the market principle, Aristotle?s views on slavery fall into his own definition of the ?unnatural? category of economic exchange.
From the Paper
"Economist Karl Polanyi and the philosopher Aristotle have differing views on economic exchange. According to Polanyi, the three principles of exchange are market principle, redistribution, and reciprocity. The market principle describes the buying and selling of goods and services based on the laws of supply and demand, and often involves bargaining. Redistribution is the moving of products from the local level to a hierarchical center, reorganization of those products, and sending them back down to the local level. Redistribution is a form of exchange that works with the market system."
| |
|
Aristotle as a Scientist, 2002.
This paper discusses and analyzes Aristotle as a scientist and as a philosopher with emphasis on Aristotle?s theory of science.
1,180 words (approx. 4.7 pages), 5 sources, MLA, AU$ 65.95
»
Click here to show/hide summary
Abstract
This paper discusses that Aristotle originated the development of logic and logical thinking as related to science and mathematics, independent of the mathematical influence from other Greek philosophers and scientists. The author presents details of Aristotle?s life both as a scientist and as a philosopher. He concludes that Aristotle?s greatest contribution was his ability to communicate his scientific thoughts that were far beyond his age.
From the Paper
"Aristotle based his findings on his knowledge of Greek mathematics at the time, but since he created a new form of mathematical logic, his findings were also completely new and therefore independent of the mathematical influence from other Greek philosophers and scientists. He drew upon his teachings from Plato in his "Prior Analytics," then went on to refine it and add his own explanation for arriving at middle terms in equations and logical thought. "
| |
|
Investigating "Aristotle for Everybody", 2002.
A chapter-by-chapter summary of M.J. Adler's "Aristotle for Everybody" which simplifies the philosophies of Greek philosopher, Aristotle.
1,900 words (approx. 7.6 pages), 1 source, AU$ 114.95
»
Click here to show/hide summary
Abstract
Investigates M. J. Adler's book "Aristotle for Everybody" as a text that is accessible and appropriate for open learning. This paper investigates both the presentation of these philosophies and Adler's intentions in formating these philosophies in a more accessible, more "modern" context. There is a chapter-by-chapter summary.
| |
|
Aristotle and Modern Psychology, 2001.
Aristotle's worldview & model for human behavior; the soul. Freud's criticism of Aristotle.
1,125 words (approx. 4.5 pages), 6 sources, AU$ 63.95
»
Click here to show/hide summary
From the Paper
"Introduction
Psychology, as we think of it, was not a preoccupation of most people until very recently. As Malina (1981) pointed out in his discussion of the pre-Christian worldview, personality at that time was flattened out, viewed as more dyadic than layered. It was also not separate from the body. The emphasis was external, rather than internal, with a focus on shame, honor, family, clan, and hierarchy, rather than on one's own internal functioning.
However, there was a conception of psychology, although quite different from that of modern psychology. As with so many things in the intellectual lineage of the Western world, this conception is associated with the thought of Aristotle.
Aristotle's viewpoint.."
| |
|
Plato and Aristotle, 2005.
This paper compares political theories in Plato's "The Republic" and Aristotle's "Politics".
4,320 words (approx. 17.3 pages), 10 sources, MLA, AU$ 183.95
»
Click here to show/hide summary
Abstract
This paper explains that, although Plato and Aristotle's views on society and its role were fairly distinct, they had an identical purpose, to create a dignified living for communities. The author points out that concepts of Aristotle are different from those of Plato because Aristotle is an empiricist - he appreciates the relevance of immediate examination to find out the truth; whereas, Plato feels that simple logical conclusion can confirm the ultimate authenticity. The paper relates that, employing Socrates as an illusory narrator, Plato regards the character and the importance of justice as they are observed in the composition of society in general and in the character of an individual human being. Aristotle, disciple of Plato, broadened the concept of virtue by reasoning that righteous behavior should take up some midway between extreme conduct and conduct that lacks.
From the Paper
"Concurrently, forgiveness is usually considered as a significant virtue - a society in which there is complete lack of forgiveness will be a society that is oppressive, there is a dearth of freedom and would be devoid of the three fundamental ethics of compassion. That is strange; nevertheless, since forgiveness basically needs that justice not be performed. It has to be understood at this point that forgiveness is not an issue of showing sympathy or behaving well, even though these virtues might result in the likelihood of expressing increased forgiveness. Forgiveness even is not equal to empathy or compassion. The thing forgiveness involves is that certain things less than justice is one. In situations where a criminal who has been convicted begs for forgiveness, in that case he is requesting that a lenient penalty be given compared to what is slated for. While a Christian proscribes before God for forgiveness, she is requesting Him for a lesser penalty than He has in store for her."
| |
|
Aristotle: Anarchist or Totalitarian?, 2002.
Examines the opinions of philosophical authors Jonathan Barnes and David Keyt on Aristotle's position.
3,740 words (approx. 15.0 pages), 5 sources, APA, AU$ 166.95
»
Click here to show/hide summary
Abstract
According to Jonathan Barnes, Aristotle's political philosophy runs rife with totalitarian principles. Not so, replies David Keyt, since Aristotle, perhaps never recognizing it himself, approached his political philosophy from a fundamentally anarchistic base. Was Aristotle essentially a totalitarian or an anarchist? This paper attempts to answer that question. First, it interprets Barnes' argument as presented in his 1990 essay ?Aristotle and Political Liberty.? It then moves onto an exposition of David Keyt's position as put forward in his 1993 paper ?Aristotle and Anarchism.? Thereafter, the paper returns to Barnes' essay and examines each numbered point. By combining his own arguments with Keyt's insights, the author of the paper refutes Barnes' position.
From the Paper
"This contention against slavery, Keyt suggests, "contains the seeds of philosophical anarchism," since its conclusion infers about slavery that no difference exists by nature between master and slave, and the rule of master over slave depends on force. The same can apply in the political arena: no difference exists by nature between ruler and subject, and political rule depends on force. Hence, "a wholesale challenge of political authority is but a short step from the wholesale challenge of slavery" (138). The main idea behind philosophical anarchism is that coercion is unjust, and "the rejection of political authority ... is not a first principle of the theory (of anarchism) but a corollary of its view about coercion and force" (138)."
| |
|
Aristotle's Ethics, 2006.
This paper reviews and analyzes Aristotle's "Nicomachean Ethics," which express the Greek philosopher's numerous fundamental concerns.
1,732 words (approx. 6.9 pages), 3 sources, MLA, AU$ 89.95
»
Click here to show/hide summary
Abstract
This paper examines Aristotle's argument that the happiest life is the one in which a person does everything for philosophical contemplation. The philosopher contends that a life lived for the sake of morally virtuous activity is happy, though in a lesser sense. This paper explores the contents of Aristotle's "Nicomachean Ethics," in which the philosopher establishes the idea of a goal-directed activity as the concept necessary for an understanding of human goodness and excellence. This paper analyzes Aristotle's frequent use of the term Eudemonia, the Greek word for happiness. The writer of this paper contends and explains why eudemonia is constituted, in Aristotle's opinion, not by honor, or wealth, or power but by rational activity in harmony with excellence. This paper also focuses on Aristotle's lengthy dialogues on moral virtue and friendship and his evident admiration for the morally virtuous person, which led many to assume that human good is the exercise of practical and not theoretical virtue.
From the Paper
"The best way to make sense of the notion is to observe happiness as something of a framework for all the other various goods that we aim for. We achieve eudaimonia with the correct ordering of such items, by imposing a pattern on our activities that gives all of them the fitting significance, by adopting a suitable hierarchy for all the different goods pursued by mankind. Therefore, eudaimonia consists of many different goods and will provide the general significance to all of them (providing a significant meaning to our lives). Eudaimonia is not achieved by actively seeking it. Rather, it is attained it by ordering our pursuit of all the other goods in the proper manner. Happiness, which is the highest and final goal of human existence, is, in other words, somewhat of a by-product of carrying out our pursuit of all the other goods (wealth, fame, learning, and so on) in the correct manner."
| |
|
Aristotle's Metaphysics, 1974.
This paper discusses the theological dimensions of Aristotle's metaphysics and contends that Aristotle advocated a modified pantheism.
2,475 words (approx. 9.9 pages), 6 sources, AU$ 140.95
»
Click here to show/hide summary
From the Paper
"Aristotle's theology is a part of his metaphysics, and not a theology, as it later came to be defined by the Christian theologians, whose notion of God as a being perceivable only through revelation would not have been acceptable to the Greeks. And yet, in Aristotle's teleological description of the relationship between the perceivable universe and the prime mover, certain questions arise which Aristotle does not seem to think need answering but which, if answers to them were attempted, could be, and have been, handled theologically as easily as philosophically. It has been pointed out that the fourth aspect of Aristotle's theory of causality, the final cause, is a theological notion and thus creates a contradiction in Aristotle's metaphysics, which speaks of things moving as a result of their desire for, love of, and attraction to the ... "
| |
|
Aristotle on Motion, 2002.
Explores Greek philosopher, Aristotle's theories on motion and how they compare with Newtonian science and quantum physics.
1,150 words (approx. 4.6 pages), 4 sources, AU$ 71.95
»
Click here to show/hide summary
Abstract
Aristotle was a brilliant philosopher, but many of his scientific beliefs have been proven to be incorrect. One example is the fact that Aristotle believed that the earth was the center of the universe. Regarding Aristotle's views on the idea of motion, he was in conflict with another Greek thinker named Zeno who had attempted to analyze the motion of an object as a series of "still frames." Aristotle did not believe that motion could occur this way. This paper delves into Newtonian science and quantum physics and tries to understand Aristotle as a philosopher.
|
|
|
