Notes on Poetics by Aristotle Part VI-Defining tragedy‚ it’s elements and Imitation Defines tragedy as an imitation that is serious‚ complete and with a certain magnitude. The success or failure of the tragedy aspect is dependent on action‚ and action consists of distinctive qualities through character and thought. Character is the association of virtues we give to the agent. Thought is fund everywhere‚ for everything must be justified. Therefore it is relevant for any statement or truth
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Section twelve on the Enquiry sees Hume concerned with scepticism‚ and begins part one with the question of how far one may push the philosophical principles of doubt and uncertainty. In doing so‚ Hume outlines two types of scepticism‚ antecedent and consequent‚ and asserts that each type of scepticism exists in both strong and moderate forms. In its strong form‚ antecedent scepticism – which Hume attributes to Descartes – calls all our opinions‚ and even our faculties‚ into doubt‚ and posit that
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Plato and Hume The philosophic debate of justice goes back millennia with many points of view on what it actually is and why we have it. Both Plato and Hume had ideas on justice and both differed. Plato‚ in his Republic‚ searches for justice by building a city from the ground up in our imagination. He starts with merely five to ten people each with their own job and states that justice is the virtue of the soul. David Hume tells us that “public utility is the sole origin of justice (Hume‚ 15).”
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the opposing morale and school atmosphere between Pearl Cohn and Hume Fogg can be considered a result of each of the schools’ composition as well as goal. Pearl Cohn’s presentation seemed as though they were attempting to battle stereotypes and prove themselves. The ambassadors were well put together and articulate. The tour was formulated and somewhat closed off. However‚ the math class was quite poorly behaved. On the other hand‚ Hume Fogg was very natural and carefree in terms of its presentation
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Hume believes the root of morality is emotion. He believes emotions‚ or passions‚ as he calls them‚ are the driving force behind our actions. Hume believes that how we feel about things determines what we determine is moral or immoral. There is no logical reason for keeping one’s promises if there is no benefit to you. However
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To discuss the argument of Hume on miracles‚ Mackie says we must first develop definitions of laws and miracles that does not automatically mean that the concept of a miracle is incoherent or is logically impossible the miracle occurs. ~ Mackie notes that if we define a miracle as a violation of a law of nature and set a law to be a pattern of how the world works‚ then it is impossible that the miracle occurs. These definitions imply that the bill violated the miracle was not really a law‚ because
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The views of Plato and Aristotle are different but to some extent similar. Plato was mostly known for Theory of Forms and Aristotle was basically known for his thoughts in metaphysics. Even though they both thought a bit differently they did agree in a few things‚ for instance‚ Plato and Aristotle not only impacted social life in the past but the future‚ in fact some still use it in today’s society. Plato was a student of Socrate’s. He founded the first University called Academy in the year 387
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In Hume part 3 of the Treatise of Human Nature‚ it starts with going to explain the direct passions that arise from pleasure or pain. Hume explains that motives bring us to action. He then talks about direct passions and perfunctory definition of the will as an impression we feel then he looks at the problem of free will and determinism. In the first section‚ he makes an argument for the idea of necessity. The problem is whether human action is determined by necessity with physical necessity
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waste the gift of a small part of the whole and promote mediocrity. The other option‚ Aristotle’s suggestion‚ is to utilize the gift of the preeminently "excellent" citizen to protect the state’s constitution by making him the ruler of the state. Aristotle further justifies his position by stating that a citizen should not be made the ruler of a state because of his wealth or his ancestry. Unless by some chance wealth or ancestry affects the ability of a citizen to work towards the interests of the
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interesting. Aristotle begins Politics by defining that a state is defined by its “view to some good” (1252a1). He later goes on to define that the state exists “for the sake of a good life” after its citizens have met their bare necessities. What does Aristotle mean by ‘good’? Does it mean happiness? Stability? I found this idea particularly intriguing because Aristotle points out that this goodness is best achieved collectively rather than individually. Is this possible? As Aristotle himself points
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