Basileus Social Contract Essay

For instance, he acts irrationally by deciding to reveal his identity to Polyphemus resulting in Odysseus’ crew, “having our precious lives, but not our friends” (Homer 505). For example Odysseus yells out, “Cyclops/if ever mortal man inquire/how you were put to shame and blinded, tell him/Odysseus, raider of cities, took your eye”’ (Homer 503). The cyclops becomes enraged by Odysseus’ taunts, so Poseidon curses the boastful man, leaving him with a lonesome, treacherous journey. A leader must put his men first, but Odysseus is arrogant for he instead only cares about basking in the glory of defeating the cyclops. For instance, Odysseus will regret not listening to his crew’s cries to stop irritating Polyphemus, for he eventually is the one to indirectly cause death among them. Another example arguing foolishness is his failure to take the necessary precautions when warning his men about Helios’ cattle. After days on Helios’ island his men were driven by hunger and “ignore Odysseus’ warning not to feast on Helios’ cattle...To appease Helios, Zeus sends down a thunderbolt to sink Odysseus’ ship” (Homer 529). The leader of Ithaca is not a hero because he is threatening the lives of his crew who would die for him, because he is careless and unaware about the importance of informing his men about the dangers that they will face. Even though his past actions have had severe

In his philosophical text, The Republic, Plato argues that justice can only be realized by the moderation of the soul, which he claims reflects as the moderation of the city. He engages in a debate, via the persona of Socrates, with Ademantus and Gaucon on the benefit, or lack thereof, for the man who leads a just life. I shall argue that this analogy reflecting the governing of forces in the soul and in city serves as a sufficient device in proving that justice is beneficial to those who believe in, and practice it. I shall further argue that Plato establishes that the metaphorical bridge between the city and soul analogy and reality is the leader, and that in the city governed by justice the philosopher is king.

Odysseus makes some substantial mistakes, thus leading to the failure to his men. Odysseus shows extremely inadequate leadership qualities throughout the story. When Odysseus is on the journey to Ithaka, he neglects to let his crew know how long they will be staying on each island. He also neglects to let them know of the journey that lies ahead. This is very poor leadership in the eyes of his crew members. The crew relies on their leader to be honest with them when it comes to situations such as these. They expect Odysseus to make decisions for the well being of the crew. When Odysseus receives advice, even if it is helpful he tends to ignore it. He thinks he is the most intelligent human being, even more so than the gods. A prime example of this is when Odysseus receives advice from Kirke about Scylla. Kirke tells Odysseus not to fight Scylla, yet he chooses to anyway. Another example of Odysseus’s ignorance toward people is when Eurylochus tells him not to go onto Kirke’s island because he knows the crew would be turned into swine. Odysseus again chooses to ignore the intelligent advice given by the gods, and finds out that hard way that Eurylochus was correct. After all that Odysseus has done to the crew, it is true to

The debate moves on as Thrasymachus tries to define justice. Thrasymachus makes two critical points in his argument. He first says that justice is the advantage of the stronger. Thus the rulers govern on their own behalf. However Socrates shows that in fact the rulers are at the mercy of their subjects and make decisions that can be good or bad for the people and it is the right of the people to follow these actions or not. He states that "no knowledge considers or prescribes for the advantage of the stronger, but for that of the weaker, which it rules." [342d]

Odysseus thinks that his reasoning are final and his activities are constantly just and right, although he frequently allows his ego control his rational thinking, resulting harm to his group and messing with the gods’s plans. His men could have went back home Securely for it is the desire of Athena and the other heavenly gods who surround to her in Mount Olympus, however Odysseus takes it to himself to outrage and blind Polyphemus, the monstrous son of Poseidon, adored by his dad yet abhorred by the people, In this way distrusting their whole arrangement . Subsequent to being blinded by the heroine, Polyphemus tosses huge pieces of rocks at Odysseus's ship, nearly obliterating them at the same time. But instead of retreating for safety, Odysseus keeps on provoking Polyphemus and “[calls] out to the cyclopes again, with [his] men hanging all over [him] begging him not to”(Book 9, 491-492). His feeling of pride and presumption influences to disregard the requests of his people even in these critical circumstances . He will fulfill his own feeling of interest and pleasure without thinking of the result it would have on his crew. Despite the fact that he is bound to get away from all passings and assaults, his group isn’t so blessed. Their lives are in mortal peril since Odysseus considers them as child sheeps who should forfeit their lives for him when the circumstances comes, much the same as how mortals make conciliatory offerings of sheeps for the heavenly gods. He is willing to fulfill his own feeling of interest without thinking of his groups lives or their suppositions and is regularly infuriated when they negate his request. If they hurt his sense of pride and self-importance and pomposity , Odysseus will be overcome with outrage and

Throughout The Odyssey, Odysseus has shown various qualities of a weak leader. For one, Odysseus taunts Polyphemus unnecessarily. This leads him and his men being “cursed” to never return home or to kill all of Odysseus’s men. This shows Odysseus is a bad leader because he is excessively prideful and egotistical. He often lets those traits make decisions for him, and this causes poor fortune for him and his men. Another example of Odysseus being a bad leader is when he accepts the fate of his men instead of trying to find a loophole that would save them. Along with his crew’s fate, his decision to listen to the sirens was also a foolish decision. There could have been a lot of time saved if his men were not preoccupied with keeping Odysseus

Lysias for example, a wealthy medic, helped us to regain our city from the tyrannical rule of the thirty tyrants by donating a large sum of money to my cause. I have, as of this moment, not pay Lucius back, and yet here he sits, Not hounding me for the

Both the ‘Odyssey’ and ‘1001 Nights’ feature male protagonists who traverse the seas, and the concepts and themes of men seafaring is common throughout most canonical texts. For example, the allusion of Odysseus’ difficult journey is made when a minor male character in Apuleius’ ‘The Golden Ass’ describes his seafaring adventures as being ‘positively Ulyssian’ (‘Ulyssian’ thus being a reference the Roman naming of Odysseus) (pg 29). Furthermore, both texts share themes, such as: seafaring, the supernatural, trials and tribulations, tradition, belief systems, and the geographical setting and pride in the protagonist’s home city play a key role to the overarching plots of the texts in the sense of the protagonist’s endurance and motivation to both leave and return home. Likewise, the supernatural is used to further the plot of both texts.

The position Thrasymachus takes on the definition of justice, as well as its importance in society, is one far differing from the opinions of the other interlocutors in the first book of Plato’s Republic. Embracing his role as a Sophist in Athenian society, Thrasymachus sets out to aggressively dispute Socrates’ opinion that justice is a beneficial and valuable aspect of life and the ideal society. Throughout the course of the dialogue, Thrasymachus formulates three major assertions regarding justice. These claims include his opinion that “justice is nothing other than the advantage of the stronger,” “it is just to obey the rulers,” and “justice is really the good of another […] and harmful to the one who obeys and serves.” Socrates

When his two nearest companions pulled away his clothes and looked at his neck, they had said him a solemn farewell in expectation of his death. We 'll meet again in a better world, they said. He was classed among the dying and put aside on a cot to do so. But he failed at it. After two days, space being short, they sent him on to a regular hospital in his own state. All through the mess of the field hospital and the long grim train ride south in a boxcar filled with wounded, he had agreed with his friends and the doctors. He thought he would die. About all he could remember of the trip was the heat and the odors of blood and of shit, for many of the wounded had the flux. (Frazier, 4)

In The Odyssey by Homer, Odysseus' actions and decisions in books IX-XII has shown that even though he is extremely clever and courageous, the great tactician's selfishness and sense if hubris often stand in the way of his success. First of all, Odysseus is exceptionally brave, he has experienced more than any mortal man should and will never cower away from a challenge. For example, Odysseus led his men on a dangerous endeavor in blinding the Cyclops Polyphemus. Odysseus vividly recalls how the monster viciously killed two of his crew, "Then he [Polyphemus] dismembered them and made his meal / gaping and crunching like a mountain lion" (9.316-17). Realizing he would likely be killed, Odysseus rallied his crew and blinded the horrendous beast without fear.

“Thinking before acting is wisdom, but acting before thinking is regret. (PictureQuotes.com)” This quote relates directly to the main character in The Odyssey, Odysseus, who is trying to get home to his wife and son who are being bombarded by suitors to take her hand in marriage, unknowing of the return of Odysseus. As Odysseus journeys home with his crew, they overcome many obstacles with the help of his leadership and the mythological greek gods, yet lose many crew members along the way. Throughout The Odyssey, Odysseus endangers many people including people he does not even know. As much as people may say that Odysseus was a great leader, there is more evidence that he puts his crew in danger absent-mindedly, risks his family to get revenge, and deals with his problematic people in cruel and idiotic ways, proving he is not, in fact, a morally good man.

Book I of Plato's Republic could be a standalone piece based on all the important topics discussed between the characters in a mere chapter. One section of Book I stood out to me more than most, and that was Thrasymachus’s definition of justice. His observations on justice are often “seen as the first fundamental critique of moral values”. Thrasymachus describes justice as being in the interest of the stronger with an argument that ultimately holds more weaknesses than strengths.

Plato’s account of Socrates’ defense against charges of corrupting the youth and heresy, reveal the ancient teacher’s view of justice as fairness and support of rule of law. In the Apology, Socrates faces a moral dilemma: to either accept his punishment for crimes he did not commit or to accept the assistance of his friends and escape death by the hand of the state. His choice to accept death in order to maintain rule of law reveals his belief of justice. He beliefs his punishment to be just not because he committed the crimes but because his sentence came through a legal process to which he consented. By sparing his life, he would weaken the justice system of Athens which he values above his own existence. This difference between the two men’s beliefs regarding justice draws the sharpest contrast in their views of effective leadership and government.

Justice can be defined in multiple ways. Plato’s Republic has very interesting and perhaps somewhat controversial definitions of justice. One of these definitions of justice is from Polemarchus’ interpretation of Simonides’ idea with some modification as the story goes on. According to Polemarchus, justice can be defined as doing good to friends and harm to enemies. (332 d 5 - 7). Below, we will observe the working definition of what justice means in relation to friends v.s. enemies, examine all aspects of the argument, explore Polemarchus’ example of a scenario(s) where this definition of justice applies, and observe a counterargument to Polemarchus’ argument coined by Socrates and what exactly that means for individuals and cities. It is