Difference Between Hobbes And Rousseau - 890 Words

Tim Adami PHIL 099: Political and Social Thought Second Essay: Prompt 2 The social contracts of Thomas Hobbes, John Locke, and Jean-Jacques Rousseau differ from each other due to divergent concepts of the state of nature. All three theories are therefore the products of highly differential ideas of how people instinctively behave. Hobbes, the first of these philosophers to theorize about such topics, believed that humans, while being innately equal with each other, are brutish, cruel, and power hungry. Social contracts are then made to protect oneself from the state of nature. Locke, conversely, wrote that humans are naturally predisposed to helping one another, and as such, create social contracts in order to protect one’s property and†¦show more content†¦The law of nature commands that each man be willing to pursue peace when others are willing to do the same, all the while retaining the right to continue to pursue war when others do not pursue peace. The creation of a social contract in the Hobbesian perspective , can then be justified by a need to protect oneself from the state of nature. Rather than live in the state of nature, where â€Å"there [is] no common Power to fear,† Hobbes proposes a society in which people can feel some sense of security. Fear for one’s safety is the only reason one needs to enter into the social contract. To ensure the contract is valid, society is ruled by the â€Å"Leviathan,† as there is always a â€Å"fear of not performance on either part† due to man’s innate desire to take what he wants with little disregard for others. With a larger, omnipotent power at the head to enforce the law, one does not have to fear one’s neighbor, one does not have to fear ones neighbor; one must fear only the government. To Hobbes, prior to the creation of a social contract, anything goes. A person can do whatever they want in the state of nature, but after contracts are established, people are expected to keep promises and to cooperat e with each other, while the ability to act as one pleases is impossible, stability is ensured. Moreover, Hobbes claims that people are never justified in rebelling against the government, regardless of how ineffective it is, because it is the onlyShow MoreRelatedDifference Between Hobbes And Rousseau1153 Words   |  5 Pagesthe sake of this essay, the definitions provided by Hobbes and Rousseau, on the notions of equality and inequality, as well as their views on the state of nature and the idea of a social contract will be analyzed. â€Å"Nature hath made men so equal in the faculties of body and mind as that, though there be found one man sometimes manifestly stronger in body or of quicker mind than another, yet when all is reckoned together the difference between man and man is not so considerate as that one man canRead MoreSimilarities And Differences Between Hobbes And Rousseau965 Words   |  4 PagesThis assessment is drawn from the works of Hobbes and Rousseau, whom despite addressing many of the same issues differed greatly on issues such as the state, human nature, and inequality, posing difficulty in telling who among the two represented a better view of those issues. A breakdown of the various works of both Hobbes and Rousseau will assist in examining the similarities and differences in their views on the three issues. To start with, Rousseau is of the view that human beings are not naturallyRead MoreThe Differences Between Hobbes And Rousseau s Accounts Of Freedom And Liberty Essay2057 Words   |  9 Pagesset out by Thomas Hobbes and Jean-Jacques Rousseau, writing in the seventeenth and eighteenth centuries, respectively. The difference between Hobbes’s and Rousseau’s accounts of freedom and liberty depends on how each theorist views society in achieving freedom, either as a positive or negative factor. The consequences of such, such as what type of political system would be best suited for a society then follow from how they see society in achieving and preserving freedom. Hobbes’ conception of genuineRead MoreRousseau s View On State Of Nature1551 Words   |  7 PagesIn Philosophy the argument of the state of nature often comes into discussion. However, two mainstream philosophers Thomas Hobbes and Jean- Jacques Rousseau have similarities, but mostly have multiple differ ent ideas on this theory. Although Hobbes makes valid points Rousseau s view on state of nature is more realistic then Hobbes. Rousseau’s view on the state of nature is interpreted as a forest, and refers to the â€Å"savage man†. He begins by explaining how he relates man to an animal he statesRead MoreHobbes And Rousseau On The Social Contract Theory1625 Words   |  7 PagesHobbes and Rousseau on the Social Contract Theory The social contract theory focuses on the origin of states and laws, and the impact of regulated communities or states on individuals. All conceptions of the social contract theory can be harmonized to the individual desire for safety or security and the demand for fulfillment through a collective agreement which transforms the human dimension into an organized society from the primordial state. Rousseau was the first philosopher to coin the socialRead MoreHobbes And Rousseau s View Of State Of Nature1486 Words   |  6 Pagestheir theories about society, chief among them Hobbes and Rousseau. Even though both philosophers saw state of nature as the phase prior to formation of societies, Hobbes saw the state of nature as a step to the better phase (a political society ruled by sovereign), while Rousseau saw it as a step to man’s misery. For Hobbes, man’s natural state is fearful and chaotic phase which create the need for an institution that provides self-protection. Ro usseau opposed Hobbes’s view of state of nature as heRead MoreComparison of Thomas Hobbes and Jean-Jacques Rousseau Essay1092 Words   |  5 Pagesguided the works of the 17th and 18th century philosophical writings of Thomas Hobbes and Jean-Jacques Rousseau. Through Thomas Hobbes world-renowned publication Leviathan and Rousseau’s discourses on basic political principals and concepts, each man validated their thoughts on human nature and what is required for a successful society within their respective government confines. The distinct differences between Hobbes and Rousseau’s opinions on the natural state of man frame the argument of theRead MoreModern Practices Of Hobbes And Rousseau Core Humanities Paper No1470 Words   |  6 Pagesï ¿ ¼University of Nevada, Reno Modern Practices of Hobbes and Rousseau Core Humanities Paper No. 1 Kimberly Martin CH 202 Joe Taglieber September 22, 2015 Martin !1 ï ¿ ¼Thomas Hobbes and Jean-Jacques Rousseau were philosophers from the 16th and 17th centuries. Hobbes and Rousseau developed theories that explained the development of human nature and how men govern themselves given the circumstances around them. Thomas Hobbes and Jean-Jacques Rousseau both have become the most influential philosophers ofRead MoreIs Outsourcing A Refugee Crisis?1544 Words   |  7 Pagesthis course to a media object provided by the professor. The authors I chose to focus on are Thomas Hobbes and Jean Jacques Rousseau. From the readings â€Å"Leviathan† by Thomas Hobbes (CITE) and â€Å"Discourse on the Origin of Inequality† by Jean Jacques Rousseau (CITE), both authors have similar but yet very different viewpoints on ideas they have made. The ideas I will be comparing and contrasting between these two philosophers are their different beliefs and understandings on the state of nature and theRead MoreHuman Nature, By Jean Jacques Rousseau And Thomas Hobbes1711 Words   |  7 PagesThese constructed categories have put a label on people who do not share the same ideas as one another. These different views of human nature have come to propel change and have come to revolutionized human history. Jean-Jacques Rousseau, Michel de Montaigne, and Thomas Hobbes all differ on their ideas of human nature, but they also share common ground. For some of these men the practices of different cultures are categorized as savagery, and for others it has been viewed as noble savagery. Their ideas

Anthropological Observations Free Essays

Tyler Adams Anthropology 2 17th November 2012 Research Paper Outline I. Introduction A. The purpose of this paper is to observe and understand the behaviors and aspects of culture in Starbuck’s Coffee. We will write a custom essay sample on Anthropological Observations or any similar topic only for you Order Now B. To evaluate this problem I used participant observation, analyzing and observing people without bias while participating in the environment. In participant observation one must not make it known that he or she is analyzing people so as not to change their behaviors, one must also be sure to remain unbiased throughout the process. C. I argue that there are several different motives for going to Starbuck’s but it is a central meeting place for cultures to interact and enjoy. D. The following paper will provide examples and proof that I found in my research about this situation and includes facts I observed at Starbuck’s Coffee. II. One factor about the problem: A. How many people were there at different times? B. Plenty of different sizes of groups came into Starbuck’s. C. Conviviality in Catalina III. Another factor of the problem: A. What are the different subjects people are discussing? B. Studying, tests, research, social life, sports games, politics. C. Citation for 2nd factor IV. Another factor of the problem: A. What are the functionalities of Starbuck’s besides food and drink? B. Social gathering, studying, meeting new people. C. Citation for 3rd factor V. Conclusions A. I conclude that Starbuck’s Coffee is a central cultural meeting place where many people come for several different reasons, different amounts of people and different conversational subjects were present in the coffee shop at varying times. How to cite Anthropological Observations, Essays

Zen Gardens Essay Research Paper Zen Buddhism free essay sample

Zen Gardens Essay, Research Paper Zen Buddhism began to demo up in Japan during the 8th century. It went through assorted periods of popularity and neglect, but constituted one of the most of import influences on Nipponese civilization. All Buddhist temples include gardens. The first temple gardens evolved from well-dressed landscaping around Shinto shrines. Subsequently, the Gatess and evidences environing Buddhist temples began to utilize gardens to fancify the temple, similar to the Heian sign of the zodiac gardens. Jodo Buddhism ( Pure Land ) used temple gardens as a manner to typify the # 8220 ; pure land # 8221 ; created by Amida Buddha to help enduring psyches in chase of enlightenment. These Zen gardens were meant to embrace the nature of the existence. The garden is the Buddha # 8217 ; s kingdom. Gardens are tools, vehicles for speculation and contemplation. Therefore they tend to be far more metaphorical than other gardens. You can saunter through many Zen gardens, but more frequently, you are encouraged to merely look at it. During the 10th to 12th centuries known as the Heian epoch, Japan was interrupting off from the manners of the Chinese T # 8217 ; ang Dynasty. New thoughts were developing as the Imperial tribunal converted what it had learned. In the country of garden design, nevertheless, Chinese idea was still a powerful force. Most of the aesthetic rules we see as Nipponese had non yet developed. The dominant architectural manner, called Shinden, was basically a alteration of Chinese design. Buildings were arranged slightly symmetrically and harmonizing to the Torahs of Chinese geomancy called Feng shui. Within the sign of the zodiacs, a cardinal edifice, the shinden ( kiping hall ) would be linked to other outlying edifices by covered causeways. Beyond the tile roofs and gallery was the garden. A big empty country was set aside for alfresco assemblages such as dance public presentations or games. The remainder of the garden was intended for screening and limited strolling. Fishing on little boa ts to catch fish in their pools was one popular activity. Poetry reading and authorship was besides indispensable. Harmonizing to Feng shui, all constructions have to be laid out carefully along compass lines and in certain constellations to let qi ( Chinese # 8220 ; chi # 8221 ; ) , the mysterious energy of life to flux decently. A decreased qi flow in a place was thought to do illness and inharmoniousness. For illustration, the builders, after confer withing with a Yin-yang diviner, would normally make particular agreements to forestall bad qi from come ining the place from the northwest. In the first Nipponese garden design manual, the Sakuteiki, it is explained how H2O classs should flux from the Northwest to the sou-east so that any bad qi could be cleansed by the protective divinity of the east Kamogawa ( bluish firedrake ) , so continue west once more go throughing under a gallery of the house so as to pull away any evil liquors that might hold somehow slipped into the house. Heavy rocks were thought to function as Gatess or set downing points for liquors and were therefore placed really carefully. Other design regulations applied as good. Influenced by esoteric Buddhism, the garden design was expected to include an island in a pool connected to the mainland by a span. This represented the universe of enlightenment separated from the universe of adult male. The Bridgess were often arched and coated with bright ruddy lacquer ( another Chinese influence ) . The Heian Lords besides filled their gardens with particular aesthetic thoughts that were alone to its clip. Mujo is a sense of melancholy, which arose from a Buddhist consciousness of the impermanency and transeunt nature of all things. Plants were thin but flowering and deciduous trees were popular for their passing beauty. At the terminal of the Heian epoch, pandemonium ensued. Most of the Imperial tribunal civilization withered off as civil war shook Japan. Most of the great shinden sign of the zodiacs of Heiankyo were destroyed. As a consequence, there are no extant illustrations of Heian sign of the zodiac gardens. However, they have been found in archaeological sites and are good represented in literature such as The Tale of Genji and pictures of the epoch. Yet this garden manner neer truly died and was to be reinvented over many centuries. Abstract representations of natural elements had long been an facet of Nipponese design by this clip. But in the late Kamakura to early Muromachi period ( late 15th cent. ) , the true Zen gardens began to germinate. Interior designers began to make # 8220 ; the garden as a picture # 8221 ; under the influence of Chinese Zen ink picture. A kind of # 8220 ; short-hand # 8221 ; manner developed called karesansui ( dry-mountain-water ) . Karesansui, or # 8220 ; dry landscape # 8221 ; manner Nipponese gardens have been in being for centuries. They are to be used as an assistance to make a deeper apprehension of the Zen constructs and to rise the poetic and metaphoric significance of rocks. Not merely is at that place sing intended to help in speculation but besides the full creative activity of the garden is intended to trip contemplation. A good illustration of a # 8220 ; dry landscape # 8221 ; garden is at Ryoan-ji Temple in Kyoto, created around 1500. In an country mensurating 30 thousand x 10 m. This little dry garden is composed of 15 stones of different sizes set in rock outcrops of two and three set, with raked crushed rock in between which represents the sea. Created by Soami, painter and poet. These dry-stone gardens so greatly favored by the Zen temples were an effort to symbolically show the enormousness of nature within a little infinite. The stones represent islands and the crushed rock is raked into geometric forms resembling moving ridges on H2O. Islands have a peculiar importance for the Japanese. Islands represent a symbol of length of service and go oning wellness. Most Nipponese gardens have both individual stone islands and built up islands of Earth and rock. Often, these islands are built up to resemble the form of two outstanding symbols of length of service the tortoise and the Crane. The tortoise is believed to populate for 10,000 old ages and the Crane 1,000 old ages. These stone isl ands are besides said to typify a tiger and its greenhorn swimming, or even a cervid or coney. Yet the head can besides impute other symbolism to the scene. There is nil in a Zen garden except what you bring to it yourself. Siting in one of these gardens one is bound to come in into speculation and religious contemplation. All rocks are cardinal to the dry-stone garden ; and after the Heian period the devising of a garden was referred to as # 8220 ; standing the stones. # 8221 ; It is small admiration, hence, why they were so of import in the Nipponese garden. Other symbolic mentions were made with rocks such as the shumisenseki and the kusenhakkaiseki, both stone-groupings identifiable with Buddhist political orientation and instructions. The dry-stone garden was, in other words, an look of nature taken to an extreme, generated by this sort of strong fond regard for rocks. These gardens created by the Zen priest are called # 8220 ; kansho-niwa # 8221 ; or ( contemplation garden ) and termed by many today as # 8220 ; Zen gardens # 8220 ; . The two chief elements of a Zen or a # 8220 ; dry manner # 8221 ; garden are stones to organize mountains and island and raked sand to organize streamlined H2O. The sand used in Nipponese gardens is non frequently even sand but alternatively crushed granite. These dry-stone gardens symbolically showing elements of nature in rock appeared during the latter portion of the 15th and the beginning of the sixteenth century as stated earlier. Although toward the terminal of the sixteenth century, when the luster of Momoyama civilization was at its tallness, Rikyu, the celebrated tea maestro, perfected the extremely unostentatious and yet elegant aesthetics of tea, and a really peculiar manner of garden was developed as an attack to the tea house or room where the ceremonials would take topographic point. It was these two garden manners, the absent # 8220 ; dry-style # 8221 ; garden and the restrained # 8220 ; tea garden # 8221 ; , which would greatly act upon the Nipponese garden in the resulting old ages. This new manner of garden which came into being at the terminal of the sixteenth century as a consequence of the townsfolk # 8217 ; s involvement in tea, was called a # 8220 ; tea garden # 8221 ; . Peoples were really required to walk through a tea garden and it provided a figure of design arrows for the development of the # 8220 ; stroll garden # 8221 ; , which will go so popular during the Edo period. Furthermore, because the civilization of tea came to busy such a outstanding place in the Black Marias and heads of the Nipponese people, such indispensable elements in a tea garden were a Oribe ( stone lantern ) , a Chozubaci ( rock basin for cleansing the custodies and oral cavity ) , and stepping stone waies all became symbolic of the Nipponese garden. During the first half of the seventeenth century, garden design became far more uninhibited. Prominent in this new development was the work of Kobori Enshu, most distinguished tea maestro of the epoch. Enshu was commissioned by his brother in jurisprudence Shokado Shojo to construct a teashop at Ryoko-in. Shakado was so asked pass Enshu to paint its fusuma ( paper walls ) because he was one of the innovators of simplified Zen penmanship and was besides a tea maestro. Enshu displayed considerable endowment as both a garden interior decorator and designer, while besides busying a place of some influence in the Shogunate and being responsible for teaching the Shogun # 8217 ; s household in the # 8220 ; manner of tea # 8221 ; . Enshu developed his ain design construct of # 8220 ; contrasting natural and semisynthetic elements, # 8221 ; and proceeded to present geometric design elements into the Nipponese garden with all its passions for the natural. Using such things as consecutive pieces of appareled rock to inch H2O and waies composed of rectangular rock elements and of course formed 1s, he opened the doors on a new universe of original design. It was Enshu who employed a additive design for the lake at Sentogosho ( portion of the Imperial abode in Kyoto ) . The Edo period crossing the 17th, 18th and 19th centuries was a period during which a figure of garden manners were integrated. The dry-stone garden and tea garden that had come into being anterior to this went through a figure of diverse developments, and were both incorporated into the amble garden, which besides paid court to traditional lake gardens. Sing that amble gardens were a comprehensive digest of all the assorted manners of the Nipponese gardens, they later became used for expansive responses and entertaining by feudal Godheads. And, finally, they were heir to an single manner of garden that functioned as a feasting installation. The gardens of Katsura Rikyu that were laid out in the first half of the seventeenth century on the southwesterly outskirts of Kyoto are representative of the early period of this stroll garden manner. The gardens of Katsura represent the first completion of a amble garden around which, as the name suggests, it was possible to walk. It was during this period, that a method of pulling natural scenery into a garden became established as a recognized manner of garden design. It was described as a # 8220 ; adoption of landscape # 8221 ; beyond the bounds of a garden and such gardens were termed # 8220 ; shakkei # 8221 ; or ( borrowed landscape ) gardens. Many of these gardens fell into diminution with the coming of the Meiji Restoration at the terminal of the nineteenth century. And although the leaders of this new age were bent on absorbing western civilization, they besides turned to traditional facets of civilization in Japan for inspiration. It is this rational clime that allows Nipponese gardens to develop along a invariably germinating way with a strong sense of naturalism, which is indispensable to its over all design. ? The Time Life Encyclopedia of horticulture: Nipponese Gardens, Wendy B. Murphy, Time Life Books. 1979 ? The Art of Zen Gardens: A Guide to their Creation and Enjoyment, A. K. Davidson, Jeremy P. Tarcher, Inc. 1983 ? The Art of Zen, Stephen Addiss, Harry N. Abrams, Inc.1989 ? Elementss of Nipponese Gardens, Isao Yoshikawa, Graphic-sha Publishing Co.1990