Friday, July 29, 2005

Philosophy of Peace (Philo. 224)

Philosophy Division
ATENEO DE DAVAO UNIVERSITY
SCHOOL OF ARTS AND SCIENCES
Jacinto St., Davao City







PHILOSOPHY 224
PHILOSOPHY OF PEACE












JOSE MA. “NONOY” YBANEZ TOMACRUZ
First Semester
AY 2005-2006






PHILOSOPHY DIVISION
ADDU-SCHOOL OF ARTS AND SCIENCES

PHILOSOPHY 224
Philosophy of Peace

Instructor : Asst. Prof. Jose Ma. “Nonoy” Ybanez Tomacruz
Class Hours : MWF-Sched. – 8:45-9:45; 11:05-12:05; 12:25-1:25; 2:35-3:35
TTh-Sched. - 11:00-12:30; 1:00-2:30; 2:30-4:05;
Consultation : MWF-Sched. - 10:00-11:00; 3:40-5:00;
TTh-Sched. - 8:50-11:00; 4:05-5:00
(For any emergency, please do feel free to come outside the aforementioned hours)
E-mail Addresses : tomacruz@addu.edu.ph

________________________________________________________________________

COURSE SYLLABUS

Units : 3
Sem./AY : 1st Semester, 2004-2005
Grading Periods : 3
General
Description : This is an elective course which is a part of the program of students who are pursuing either the Major or Minor in Philosophy. Here will be taken up varying philosophical perspectives or views regarding human society in terms of war, violence, non-violence, peace.
Course Objectives : The course seeks to instill on the students:
a. a deeper understanding:
Ø of the different notions and views of war, violence, non-violence, peace;
Ø of the workings and trappings of politics and society now and of the contemporary times;
Ø of the contemporary issues like terrorism, war, secessionism, peace advocacy and peace movements;
b. a better perspective of the present world they live in;
c. a deeper insight into themselves as members of this microcosmic and global community, and into the other human beings and the other denizens of this world;




Values Sought : The course seeks to develop and instill on the students, the values, among others, of:
intellectual curiosity;
intellectual and moral honesty;
love for hard work;
mental toughness and robustness;
self-confidence;
that sense of awareness that issues that affect our lives are more than what they seem to be ;
widening of personal horizons;
capacity for deeper analysis and discernment re things happening around us which even at times are bigger than us;
respect for every person and his/her view/s;
punctuality and time-consciousness;
logical and sensical thinking;
appreciation for each one’s capacity for creativity;
to be able to have a clear notion of violence/war and non-violence/peace;
conviction and commitment for non-violence, peace, justice in the midst of a world which seem to be in a never-ending flux.

List of References :
1. “ Violence, Peace, and Peace Research”, Johan Galtung;
2. “Vision of a Non-violent Society: What should be Society’s Aims?”, Ralph Summy;
3. “The Gulf Conflict: What Kind of Conflict, What was it About?”, Johan Galtung;
4. “War and Peace in European Consciousness: Images of past Conflict in Forging a Transnational Identity,” Nigel Young;
5. “A Common Security Policy for the Pacific,” D.J. Craig;
6. “Conflict Mitigation in Former Yugoslavia,” Jan Oberg;
7. “Breaking Deadlocks: Peace-making Opportunities for Australia, in East Timor, West Papua & papua New Guinea,” Peter King;
8. “A Regional Strategy: From Strategic Deterrence to Problem-Solving,” John Burton;
9. “Abrahamic Minorities & Committed Groups: Nonviolent Intervention in International Conflict,” Michael Salla;
10. “Nonviolence and the Case of the Extremely Ruthless Opponent,” Ralph Summy;
11. “Confidence-Building Defence as a Universal Principle,” Lutz Unterseher;
12. “Towards a Federal World State?”, Keith Suter;
13. “Creating Spaces for Peace: A Comparative Overview of the Zones of Peace,” Majid Tehranian;
14. “Towards a Global Educative Authority,”;
15. “The Seville Statement on Violence”.

Suggested Supplementary Readings:
1.“The Proximity of the Other”, Emmanuel Levinas;
2.“Freedom and War”, Janine Chanteur;
3.“Violence of the Face”, Emmanuel Levinas;
4.“Dialogue on Thinking-of-the-Other”, Emmanuel Levinas;
5.“Philosophy, Justice, and Love”, Emmanuel Levinas;
6.On Violence, Hannah Arendt;
7.“On Death”, Emmanuel Levinas (Time and the Other);
8.“The Philosopher and Death”, Emmanuel Levinas (Interviews)”;

Web-based References:
http://www.nakayama.org/polylogos/philosophers/levinas/levinas-e.html
http://www.mkgandhi.org/
http://www.ourindia.com/gandhi.htm
http://www.perseus.tufts.edu/
http://www.clas.ufl.edu/users/gthursby/taoism/suntext.htm

Course Requirements:
3” x 5” index card;
Large size note filler (close-gapped);
1 x 1 photo;
Faithfulness in class attendance;
Productive and creative participation in class activities;
Recitations;
Written Works;
Quizzes other than items f and g;
Periodical Examinations.











Course Outline

I. FIRST GRADING PERIOD
Introduction
1. Prima Non Datur
2. Students’ Expectations
3. Class Principles and Guidelines

II. WAR: THE HUMAN REALITY
Periodical References:
“War, the World Order, God’s Order,” Janine Chanteur;
“Desire and War,” Janine Chanteur;
“Nature, Destiny, and War,” Janine Chanteur;
Film Viewings:
a. The Godfather;
b. Caligula;
c. Troy;
d. The Last Samurai
First Grading Examination Days

III. 2nd Grading Period
PEACE: A NEVER-ENDING ASPIRATION
Periodical References for HOSTS:
“Conjecture on Natural Peace,” Janine Chanteur;
“Original Peace and Civil Peace,” Janine Chanteur;
“Perpetual Peace,” Janine Chanteur;
Film Viewing: Gandhi;
Second Grading Examination Days

IV. 3rd Grading Period
WAR, PEACE, WHO KNOWS?
Individual Sessional Readings *(Sequence of Reading will not necessarily be as below. It will be based on the drawing of lots for Readers):
1. “ Violence, Peace, and Peace Research”, Johan Galtung;
2. “Vision of a Non-violent Society: What should be Society’s Aims?”, Ralph Summy;
3. “The Gulf Conflict: What Kind of Conflict, What was it About?”, Johan Galtung;
4. “War and Peace in European Consciousness: Images of past Conflict in Forging a Transnational Identity,” Nigel Young;
5. “A Common Security Policy for the Pacific,” D.J. Craig;
6. “Conflict Mitigation in Former Yugoslavia,” Jan Oberg;
7. “Breaking Deadlocks: Peace-making Opportunities for Australia, in East Timor, West Papua & papua New Guinea,” Peter King;
8. “A Regional Strategy: From Strategic Deterrence to Problem-Solving,” John Burton;
9. “Abrahamic Minorities & Committed Groups: Nonviolent Intervention in International Conflict,” Michael Salla;
10. “Nonviolence and the Case of the Extremely Ruthless Opponent,” Ralph Summy;
11. “Confidence-Building Defence as a Universal Principle,” Lutz Unterseher;
12. “Towards a Federal World State?”, Keith Suter;
13. “Creating Spaces for Peace: A Comparative Overview of the Zones of Peace,” Majid Tehranian;
14. “Towards a Global Educative Authority,”;
15. “The Seville Statement on Violence”.

Deadline of Third Grading Examination Paper (Based on Schedule of Final Exam Day of the Philosophy Division)




























CLASS PRINCIPLES AND GUIDELINES
(Jose Ma. Ybanez Tomacruz)
1) Attendance is religiously checked. Attendance is checked immediately after the class’ opening prayer. Attending classes is but basic justice to whoever is spending for the student’s education. It is the duty of the student to check his/her attendance status inasmuch as it is the student who should primarily be responsible in attending his/her class.
2) Punctuality is given utmost premium whether it be in matters of attendance, or class activities, or any class requirement. Every student will always be given ample time to meet any requirement in class. Thus, any requirement submitted late will be accepted by the Teacher, but will however already get a failing mark.
3) Grading System:
3.1. Components of Grade per Grading Period:
WW - 30%
R - 30%
ME - 40%
a. Written Work (30%) - Anything put on paper with the exception of the Major Exam. This would require students to use either a Cattleya-type filler or a test booklet-type notebook. Students could be made to write either reflection essays, or questions, or answers to questions posed by the teacher, etc. All these could either be done inside the classroom or could be made as home works. Every student should come to class always with the mindset that written work is to be done every meeting;
b. Recitation (30%) - Could either be in the midst of the class either through answering questions, or making questions, or sharing significant thoughts on matters taken up during any given class, or a one-on-one with the Instructor. Every student should come to class always with the mindset that there will be a graded recitation every meeting. Perfect score in a recitation is ten (10) points, passing score is six (6), lowest is zero (0). However, one is also qualified to garner bonus points depending on the quality either of one’s answer/s or question/s in class;
c. Major Exam (40%) - Would only cover all the topics taken up during the grading period.
3.2. Components of the Subject’s Final Mark:
1st Grading + 2nd Grading + 3rd Grading = Final Mark
3
3.3. Highest Grade given in a Grading Period or Final Mark: as High as officially acceptable;
3.4. Lowest Grade given in a Grading period or Final Mark: as low as officially acceptable;
3.5. Grades and their Qualitative Interpretation:
a. 96-100 - Superior;
b. 93-95 - Excellent;
c. 90-92 - Very Good;
d. 87-89 - Good;
e. 84-86 - Satisfactory;
f. 80-83 - Fair;
g. 75-79 - Passed;
h. Below 75 - Failed.
4) It is the right of every student to make complaints, to question, to make queries regarding one’s grade or any matters pertaining to his/her subject. The Instructor in fact strongly encourages every student to exercise such right. The Instructor will be more than willing to show any student every detail of one’s grade. However, such right does not include rudeness, foul language, disrespect and other pejorative attitudes. In addition, the said complaints, questions, queries should be made within a prescribed period, otherwise, they will not be given official consideration anymore.
5) No amount of bribery, threat, seduction, and the like, will move the Teacher to change a properly and correctly computed Grade. Personally, the Teacher would want all his students to get passing grades. However, justice and righteousness dictate that one should only get what one deserves. Undoubtedly, the teacher will be guided by the call of cura personalis. However, this does not mean that the demands of justice and fairness will be compromised.
6) No surprise quizzes or recitations are given in class. By this, we mean, that everyone is expected to come to class always prepared, ergo, one shouldn’t be surprised if the Mentor gives a quiz or a recitation without prior announcement. The reason for this provision is not mere whim, but that it has been the Teacher’s observation through the years that such provision always finds students really participative and receptive in class.
7) Passing grade is ABSOLUTELY 75. And it is 75, not 74.999999999999n.
8) CHEATING will never be tolerated in class!!! CHEATING will be dealt with relentlessly and resolutely!!! CHEATING will be dealt with to the fullest force and extent of the law!!! This is not a threat. This a truth!!!
9) The Teacher humbly accepts the fact that he does not know everything. However, rest assured that things he knows and should know, he knows quite well.
10) As a matter of basic respect, one should listen to anybody who is called to speak in class.
11) Everyone is strongly encouraged to make questions, and to actively and effectively participate in class.
12) Medium of instruction is basically English. However, for the sake of the students’ better comprehension and expression , the Teacher would be willing to include Filipino-Tagalog, Cebuano-Bisaya, Ilonggo-Hiligaynon, Ilonggo Kinaray-a (the Teacher is fluent in the said languages) as acceptable linguistic forms of expression by both students and the Teacher. The Teacher deems that what is paramount in Philosophy is the effective expression and understanding of ideas, and such can be done even outside the parameters of the English language. However corrupted mixing-up of the said languages will not be allowed, i.e., one is required to at least finish one complete sentence in only one of the above languages before one shifts to another language orally, and should use only one language totally for any written requirement.
13) Every student is greatly encouraged to see the Teacher for Consultation.
14) Anyone who makes offense, including the Teacher, is expected to have the humility to apologize, learn from the said mistake, and make the necessary amends. Let everyone however note that there is a distinction between humility and being humiliated.
15) The Teacher if possible, would want the class to also be fun. However, he always keeps in mind that his primary purpose for being in the classroom is to facilitate and ensure learning. Students who want to be mainly entertained in class are advised to go somewhere else lest they be disappointed.
16) It is usually ideal to be both right and be well-liked. However, if the situation is such that one cannot be both, the Teacher, against all odds, will choose to simply be right.
17) Sleeping is allowed in class, provided:
a. one does not snore;
b. one does not make any untoward noise (e.g., moans, shrieks, etc.) when one has nightmares;
c. one is able to give the right answer to any question addressed to him/her.
18) Just in case any student finds the requirements of the subject daunting, let him/her be conscious of the fact that this is not so, simply out of the Teacher’s caprice. In fact, the said requirements are so demanded because the Teacher has so much respect for the capacity of his students to meet the subject’s demands. The Teacher personally believes in the capacity for excellence, hardwork, competence of the Ateneo De Davao University Student.










Tips for Reading a Philosophical Paper/Article
(Jose Ma. Y. Tomacruz)

1. Forget that only weirdos, dorks, geeks, twerps read philosophy. Besides, not all of them read philosophy.

2. Come to accept the fact that philosophy is not a walk in the park, but neither is it mission impossible, nor mission improbable.

3. If at first reading, you don’t understand anything, don’t think that you’re the most stupid person in the world. You will be, if you immediately quit. Every philosopher, both the known and unknown surely have moments of ignorance, whether they accept it or not. Yet, Socrates himself said, “The first step towards real knowledge is to come to know and accept that at times you are ignorant.”

4. Based on experience, about 30-40 percent of questions regarding articles or readings are simple matters of better vocabulary. So, always have with you a good dictionary when you are reading philosophy. Everyone needs a dictionary in philosophy, sooner or later.

5. It is good that you either list, take note of, or highlight key words or terms in every paragraph that you read. Eventually, it would further help if you make your own outline of the article or reading.

6. Reading and striving to answer review or guide questions found in your articles will really help.

7. It is good to get to discuss the things that you read, and things you think you have understood, with other people. In this way, you will either have a wider perspective, or your errors can also be checked.

8. Read. Read. Read................................................................................

9. If you already get the hang of it, stop relying on secondary sources. Primary sources are still the best sources of ideas of any author. The original of the “Mona Lisa” will always be much much much better than its best photocopy in the world.

10. Philosophy is actually fun. However, it can only be so if you know how to enjoy it.



Guidelines for the Third Grading Papers in Philosophy of Peace
(Philosophy 224)
(Jose Ma. Y. Tomacruz)

1.Every paper is an analysis/critique. The different matters/topics found in the articles assigned as readings (REFERENCESS 1-15) for the Third Grading period at the beginning of the semester will be the perspective from which the said analysis/critique will be based. References will be chosen by students on first-come-first-served basis;
2. Deadline of the submission of paper to be read for the Third Grading Period is the last day of the scheduled Second Grading Exam days;
3. Each student will be left to decide as to what the title of his/her paper will be ;
4. Every paper will be read and discussed in class during the Third Grading Period. Sequence of paper reading will be drawn by lots;
5. The said paper will have the following parameters:
Ø Typewritten (pica print)/computer-printed (only the font 12 of Times New Roman);
Ø on short coupon bond;
Ø should not be more than 5 pages but not less than 3 pages (going below/beyond either the minimum or maximum number of pages will merit one an automatic ZERO for the paper);
Ø double-spaced;
Ø proper mechanics in writing formal papers should be strictly observed;
Ø the paper is to be composed of:
§ the cover page;
§ table of contents;
§ the analysis proper;
§ bibliography. Those pages which are not part of the “analysis proper” are not included in the counting of “minimum and maximum number of pages” of the paper;
Ø should be in English;
6. The improved and final paper of the respective read paper during the Third Grading period will become the Final Exam of the student.
7. Deadline of the said paper will be 5:00pm (Philosophy Division Time) of the scheduled Final Examination day for the Philosophy Division. The said paper should be submitted to the Philosophy Division office. Any paper submitted late (for any reason whatsoever) may still be received by the teacher. However, inasmuch that it is submitted LATE, ergo, it would still be marked ZERO=50% ;
8. Margins should be 1x1x1x1 inch (top, bottom, left, right respectively). In case margins are affected due to footnoting, indentions, etc., proper adjustment should be made so as not to violate the “minimum/maximum” rule for number of pages;
9. No duplication of title and contents among students will be allowed for the papers. Each paper should be an original and unique work of the student-writer;
10. The criteria for evaluating every paper read are substance, clarity of thought, insightfulness, being direct to the point, conciseness, logicality.

Tuesday, July 19, 2005

Philosophy of the Human Person (Philsophy 104) Syllabus

Philosophy of the Human Person (Philosophy 104) Syllabus
PHILOSOPHY DIVISIONSCHOOL OF ARTS AND SCIENCESATENEO DE DAVAO UNIVERSITYSecond SemesterAY 2004-2005Instructor : Jose Ma. “Nonoy” Ybanez Tomacruz, Asst. Prof. 3Class Hours : MWF-Sched – 8:45-9:45 (Ph.104; MC3A; F-512; 6-008); 10:00-11:00(Ph104; Bio/HB/Chem/Mt; F-507; 7-226); 1:30-2:30 (Ph104; Econ/Socio; B-501; 8-036); 2:35-3:35 (Ph104; BSA3A; T-202; 2-092) TTh- Sched - 9:15-10:45 (Ph 104; AM3A1; F-502; 2-296);1:00-2:30 (Ph. 322; Ph3; F-509; 9-006);2:35-4:05 (Ph104; 3Mc; C-501; 3-608)Consultation : MWF – 11:30-1:20; 3:40-5:00: TTh - 10:50-11:50; 4:10-4:40(However, in cases of emergency, please do feel free to come even outside the above hours)E-mail Addresses : tomacruz@addu.edu.ph; azimuthal@lycos.comWebsite : http://www.ybaneztomacruz.blogspot.com________________________________________________________________________COURSE SYLLABUSPre-requisite : Philosophy 103 (Introduction to Philosophy)Units : 3Sem./AY : 2nd Semester, 2004-2005No. of Contact Hrs. : 54Grading Periods : 3GeneralDescription : Basically the contents of the course will be taken up thematically. The course will delve into the question “What does it mean to be a human person?” As such, we shall bite into the general themes of human sociality; human creativity as manifested in labor and work, and human mortality (and immortality)- death.Course Objective : The course seeks to instill on the students:a. a deeper understanding:a.i. of human existence as co-existence, (i.e., existent among existents) or as a being-with, -through, -by-the-other;a.ii. of the nature and meaning of human creativity as expressed in his/her being someone who labors and works;a.iii. of always coexisting with the inevitable possibility of the cessation of the said existence;a.iv. of as to how the human being in such an inevitable predicament conducts and views him/herself;b. a better perspective of their respective lives;c. a deeper insight into themselves, into the other human beings and the other denizens of this world;d. an eventual resolution that one is indeed a person-with-others, person-through-others, person-for-others;e. and a firm conviction that indeed life (and of course, death) is what one makes of it.Values Sought : The course seeks to develop and instill on the students, the values, among others, of:a. intellectual curiosity;b. intellectual and moral honesty;c. love for hardwork;d. mental toughness and robustness;e. self-confidence;f. that sense of awarenes that life should be lived to the fullest in its every moment because of the certainty that it can to a definitive conclusion or end anytime;g. widening of personal horizons;h. love and appreciation of life despite and precisely because of its struggles;i. respect for every person and his/her view/s;j. punctuality and time-consciousness;k. logical and sensical thinking;l. appreciation for each one’s capacity for creativity;m. appreciation for hardwork and labor as expressions of their humanity;n. the sense of appreciation and gratitude out of the fact that even if life may end at any moment, one is very much alive and existing at this moment, and that is enough.References : There will be one general theme in every grading period. The themes of the course will be taken up through reading of articles taken from works of multiple authors. There would be articles of whose complete bibliographies are still available, ergo the said bibliographies will be provided for. Otherwise, what is provided will be at least the author’s name and the article’s title. The list of references is ordered according to their priority in terms of themes and their place in the sequence of articles during any given grading period. (At the outset, let it also be noted that the aforementioned articles are taken verbatim from the said authors. However, any error in the printing of the articles are to be taken as typographical errors, and not as the fault of any of the said authors. In addendum, the Instructor, by using the said articles is, in no way making any copyright claim on the said original articles. The Instructor, by using the said articles is but at most a propagator or even an articulator of the said authors’ ideas, and by such, is therefore, not in any way a mercantile profiteer)Class Readings1. “Social Dimension of Human Existence”, Manuel Dy, Jr.;2. “Ethics with a Human Face”, Eduardo Jose Calasanz;3. “Studies on the Family”, Antonette Palma-Angeles;4. “The Philosophical Implications of Human Labor”, Manuel Dy, Jr.;5. “Labor”, Remy Kwant;6. “The Defense of Howard Roark”, Ayn Rand (The Fountainhead);7. “Martin Heidegger’s Phenomenology of Death”, Manuel Dy, Jr.;8. “The Dialogue of Arjuna and Krishna”, Bhagavadgita;9. “On Death”, Kahlil Gibran (The Prophet);10. “Death: A Test for Love; A Condition of Freedom”, Roger Troisfontaines;Supplementary Readings1. “On Friendship”, Kahlil Gibran (The Prophet);2. “The Proximity of the Other”, Emmanuel Levinas;3. “Violence of the Face”, Emmanuel Levinas;4. “Dialogue on Thinking-of-the-Other”, Emmanuel Levinas;5. “Love and Solidarity in Max Scheler”, Manuel Dy, Jr;6. “Philosophy, Justice, and Love”, Emmanuel Levinas;7. Complete text of “Labor”, Hannah Arendt;8. Complete text of “Work”, Hannah Arendt;9. “On Death”, Emmanuel Levinas (Time and the Other).10. “On Death and Dying”, Anonymous;11. “Attitudes Towards Death and Dying”, Elizabeth Kubler-Ross.BibliographyArendt, Hannah. The Human Condition. The University of Chicago Press, Chicago. 1958;Calasanz, Eduardo Jose E. “Ethics with a Human Face”, in Commentaries on Moral Philosophy, R. R. A. Ibana, Angelli F. Tugado, Eds. The Philippine Commission on Higher Education, Pasig City, Philippines. 1998;Gibran, Kahlil. The Prophet. William Heinmann Ltd, 15 Queen Street, Mayfair, London. 1972;Heidegger, Martin. Basic Writings; Krell, David Farrell, ed. Harper Collins Publishers, San Francisco. 1977.Levinas, Emmanuel. Time and the Other. Duquesne University Press, Pittsburgh, Pennsylvania. 1987;____________________ Totality and Infinity. Duquesne University Press, Pittsburgh, Pennsylvnia. 1969.____________________ Existence and Existents. Martinus Nijhoff, The Hague. 1978;Marx, Karl. DAS KAPITAL: A Critique of Political Economy. Lawrence & Wishart, London. 1983;Rand, Ayn. The Fountainhead. Harper and Row Publishers, Inc., New York. 1981;Ross, Elisabeth Kubler. On Death and Dying. Macmillan Pubishing Company, New York, New York. 1969.Web-based Referenceshttp://dir.yahoo.com/Arts/Humanities/Philosophy/Continental_Philosophy ;http://dir.yahoo.com/Humanities/Philosophy/Personal ;http://search.yahoo.com/bin/search?p=philosophy ;http://www.webcom.com/duane/philom.html .Course Requirements:a. 3” x 5” index card;b. Large size note filler (close-gapped);c. 1 x 1 photo;d. Faithfulness in class attendance;e. Productive and creative participation in class activities;f. Recitations;g. Written Works;h. Quizzes other than items f and g;i. Periodical Examinations.CLASS PRINCIPLES AND GUIDELINES(Jose Ma. Ybanez Tomacruz)1. Attendance is religiously checked. Attendance is checked immediately after the class’ opening prayer. Attending classes is but basic justice to whoever is spending for the student’s education. It is the duty of the student to check his/her attendance status inasmuch as it is the student who should primarily be responsible in attending his/her class.2. Punctuality is given utmost premium whether it be in matters of attendance, or class activities, or any class requirement. Every student will always be given ample time to meet any requirement in class. Thus, any requirement submitted late will be accepted by the Teacher, but will however already get a failing mark.3. Grading System:3.1. Components of Grade per Grading Period:WW - 30%R - 30%ME - 40%a. Written Work (30%) - Anything put on paper with the exception of Major Exam;b. Recitation (30%) - Could either be in the midst of the class or a one-on-one with the Instructor;c. Major Exam (40%) - Would only cover all the topics taken up during the grading period;3.2. Components of the Subject’s Final Mark:1st Grading + 2nd Grading + 3rd Grading = Final Mark33.3. Highest Grade given in a Grading Period or Final Mark: as High as officially acceptable;3.4. Lowest Grade given in a Grading period or Final Mark: as low as officially acceptable.3.5. Grades and their Qualitative Interpretation:a. 96-100 - Superior;b. 93-95 - Excellent;c. 90-92 - Very Good;d. 87-89 - Good;e. 84-86 - Satisfacory;f. 80-83 - Fair;g. 75-79 - Passed;h. Below 75 - Failed.4. It is the right of every student to make complaints, to question, to make queries regarding one’s grade or any matters pertaining to his/her subject. The Instructor in fact strongly encourages every student to exercise such right. The Instructor will be more than willing to show any student every detail of one’s grade. However, such right does not include rudeness, foul language, disrespect and other pejorative attitudes. In addition, the said complaints, questions, queries should be made within a prescribed period, otherwise, they will not be given official consideration anymore.5. No amount of bribery, threat, seduction, and the like, will move the Teacher to change a properly and correctly computed Grade. Personally, the Teacher would want all his students to get passing grades. However, justice and righteousness dictate that one should only get what one deserves. Undoubtedly, the teacher will be guided by the call of cura personalis. However, this does not mean that the demands of justice and fairness will be compromised.6. No surprise quizzes or recitations are given in class. By this, we mean, that everyone is expected to come to class always prepared, ergo, one shouldn’t be surprised if the Mentor gives a quiz or a recitation without prior announcement. The reason for this provision is not mere whim, but that it has been the Teacher’s observation through the years that such provision always finds students really participative and receptive in class.7. Passing grade is ABSOLUTELY 75. And it is 75, not 74.999999999999n.8. CHEATING will never be tolerated in class!!! CHEATING will be dealt with relentlessly and resolutely!!! CHEATING will be dealt with to the fullest force and extent of the law!!! This is not a threat. This a truth!!!9. The Teacher humbly accepts the fact that he does not know everything. However, rest assured that things he knows and should know, he knows quite well.10. As a matter of basic respect, one should listen to anybody who is called to speak in class.11. Everyone is strongly encouraged to make questions, and to actively and effectively participate in class.12. Medium of instruction is English. However, for the sake of the students’ better comprehension and expression , the Teacher would be willing to (but not necesaril) include Filipino-Tagalog, Cebuano-Bisaya, Ilonggo-Hiligaynon, Ilonggo Kinaray-a (the Teacher is fluent in the said languages) as acceptable linguistic forms of expression by both students and the Teacher. The Teacher deems that what is paramount in Philosophy is the effective expression and understanding of ideas, and such can be done even outside the parameters of the English language. However corrupted mixing-up of the said languages will not be allowed, i.e., one is required to at least finish one complete sentence in only one of the above languages before one shifts to another language orally, and should use only one language totally for any written requirement.13. Every student is greatly encouraged to see the Teacher for Consultation.14. Anyone who makes offense, including the Teacher, is expected to have the humility to apologize, learn from the said mistake, and make the necessary amends. Let everyone however note that there is a distinction between humility and being humiliated.15. The Teacher if possible, would want the class to also be fun. However, he always keeps in mind that his primary purpose for being in the classroom is to facilitate and ensure learning. Students who want to be mainly entertained in class are advised to go somewhere else lest they be disappointed. It is usually ideal to be both right and be well-liked. However, if the situation is such that one cannot be both, the Teacher, against all odds, will choose to simply be right.16. Cell phones and other similar gadgets are strictly to be put-off or not to be used during the class period. AS per student handbook, any student violating this rule will have his/her cellphone or similar gadgets immediately confiscated and turned over to the OSA.17. Sleeping is allowed in class, provided:a. one does not snore;b. one does not make any untoward noise (e.g., moans, shrieks, etc.) when one has nightmares;c. one is able to give the right answer to any question addressed to him/her.18. Just in case any student finds the requirements of the subject daunting, let him/her be conscious of the fact that this is not so, simply out of the Teacher’s caprice. In fact, the said requirements are so demanded because the Teacher has so much respect for the capacity of his students to meet the subject’s demands. The Teacher personally believes in the capacity for excellence, hardwork, competence of the Ateneo De Davao University Student. Tips for Reading a Philosophical Paper/Article(Jose Ma. Y. Tomacruz)1. Forget that only weirdos, dorks, geeks, twerps read philosophy. Besides, not all of them read philosophy.2. Come to accept the fact that philosophy is not a walk in the park, but neither is it mission impossible, nor mission improbable.3. If at first reading, you don’t understand anything, don’t think that you’re the most stupid person in the world. You will be, if you immediately quit. Every philosopher, both the known and unknown surely have moments of ignorance, whether they accept it or not. Yet, Socrates himself said, “The first step towards real knowledge is to come to know and accept that at times you are ignorant.”4. Based on experience, about 30-40 percent of questions regarding articles or readings are simple matters of better vocabulary. So, always have with you a good dictionary when you are reading philosophy. Everyone needs a dictionary in philosophy, sooner or later.5. It is good that you either list, take note of, or highlight key words or terms in every paragraph that you read. Eventually, it would further help if you make your own outline of the article or reading.6. Reading and striving to answer review or guide questions found in your articles will really help.7. It is good to get to discuss the things that you read, and things you think you have understood, with other people. In this way, you will either have a wider perspective, or your errors can also be checked.8. Read. Read. Read................................................................................9. If you already get the hang of it, stop relying on secondary sources. Primary sources are still the best sources of ideas of any author. The original of the “Mona Lisa” will always be much much much better than its best photocopy in the world.10. Philosophy is actually fun. However, it can only be so if you know how to enjoy it.Course OutlineI. FIRST GRADING PERIOD(15 November - 17 December 2004)Introduction 1.1. Prima Non Datur1.2. Students’ Expectations1.3. Class Principles and GuidelinesII. THE HUMAN PERSON: Being-with, Being-for, Being-throughSessional Readings: 2.1.1. “Social Dimension of Human Existence”, Manuel Dy, Jr.;2.1.2. “Ethics with a Human Face”, Jose Eduardo Calazans;2.1.3. “Studies on the Family”, Antonette Palma-Angeles;III. 2nd Grading Period(January - February 2005)THE HUMAN PERSON: The Creator, The Inventor, The Excellent3.1. Sessional Readings:4.1.4. “The Philosophical Implications of Human Labor”, Manuel Dy, Jr.;4.1.5. “Labor”, Jeremy Kwant;3.1.3. “The Defense of Howard Roark”, Ayn Rand (The Fountainhead);IV. 3rd Grading Period(February - 20 March 2005):THE HUMAN PERSON: The Being-Mortal, or TheBeing-Immortal?4.1. Sessional Readings:4.1.1. “Martin Heidegger’s Phenomenology of Death”, Manuel Dy, Jr.;4.1.2. “The Dialogue of Arjuna and Krishna”, Bhagavadgita;4.1.3. “On Death”, Kahlil Gibran (The Prophet)4.1.4. “Death: A Test for Love; A Condition of Freedom”, Roger Troisfontaines;Day 1 November I. INTRODUCTION1.1. Prima Non Datur1.1.1. Basic Class Requirements1.1.2. Initial Attendance CheckingDay 2 1.2. Students’ Expectations1.3. Class Principles and Guidelines1.4. Reading Announcement: Sessional Readings 2.1.1- 2.1.41.5. Reading Assignment: Sessional Reading 2.1.1Day 3 Cont. of Day 2 Activities1.2. Students’ Expectations1.3. Class Principles and Guidelines1.4. Reading Announcement: Sessional Readings 2.1.1- 2.1.41.5. Reading Assignment: Sessional Reading 2.1.1II. First Grading Period Proper (15 November-17 December)THE HUMAN PERSON: Being-with, Being-for, Being-throughDay 4 >>> Breakthrough Activity: Question Formulation>>>>> Make not less than 15 questions on the Sessional Reading “The Social Dimension of Human Existence”. One can go beyond 15 qq., however, anythng less will be automatically given a zero mark;>>>>> Any question found in the article cannot be used anymore;>>>>> One may open one’s copy of the S.R. 2.1.1;>>>Reading Announcement: Sessional Readings 2.1.1- 2.1.3>>>Reading Assignment: Sessional Reading 2.1.1Day 5 S.R. 2.1.1. “Social Dimension of Human Existence”, Manuel Dy, Jr.;2.1.2.1. Basic Outline of SR 2.1.1:a. The Social and the Interpersonal;b. Human Existence is Social;c. Objections to the Sociality of the Human Being;d. Answer to the Objections;e. Our Existence is an Existence Through Others;f. Togetherness as a Focal Point of Values;g. Our Existence is an Existence for One Another;2.1.2.2. Intra-class Discourse;Day 6 2.1.2.3. Review of Previous meeting;2.1.2.4. Continuation of Intra-class Discourse;2.1.2.5. Synthesis and Conclusion;2.1.2.6. Assign SR 2.1.2;Day 7 2.1.2.3. Review of Previous meeting;2.1.2.4. Continuation of Intra-class Discourse;2.1.2.5. Synthesis and Conclusion;2.1.2.6. Assign SR 2.1.3;Day 8 2.1.2.7. Individual Graded Recitation on SR 2.1.1;2.1.2.8. Remind students on SR 2.1.2;Day 9 >>>>> Make an essay not less than one full page in length entitled “Am I My Brother’s Keeper?” One can go beyond 1 full page, however, anything less will be automatically given a zero mark;>>>Reading Announcement: Sessional Readings 2.1.2- 2.1.3>>>Reading Assignment: Sessional Reading 2.1.2Day 10 2.1.3. “Ethics with a Human Face”, Jose Eduardo Calazans;2.1.3.1. Pre-Discourse Exercise: “My Face, Your Face, His/Her Face"2.1.3.2. Discuss 1-page Essay: “Am I My Brother’s Keeper?”2.1.3.3. Basic Outline of SR 2.1.3:a. Levinas’ Personal Background;b. The Connatus Essendi Principle;c. The Speech Situation Analogy;d. The Response as Responsibility for the Other;e. The Presence of the Third Party;2.1.3.4. Intra-class Discourse;Day 11 2.1.3.5. Review of Previous meeting;2.1.3.6. Continuation of Intra-class Discourse;2.1.3.7. Assign SR 2.1.3;Day 12 2.1.3.5. Review of Previous meeting;2.1.3.6. Continuation of Intra-class Discourse;2.1.3.7. Assign SR 2.1.3;Day 13 >>>>> Make an essay not less than one full in length entitled “My Family” One can go beyond 1 full page, however, anything less will be automatically given a zero mark;>>>Reading Announcement: Sessional Readings 2.1.3 Day 14 2.1.4. “Studies on the Family”, Antonette Palma-Angeles;2.1.4.1. Discuss Homework, 1-page Essay: “My Family”2.1.4.2. Basic Outline of SR 2.1.4a. The Notion of Family through Time;b. Evolution: From the Patriarchal Family;c. Towards a Personalistic Family;d. The Suprafunctional Character of Family;e. Response to Society;2.1.4.3. Intra-class Discourse;2.1.4.4. Reminder: 1st Grading ExaminationDay 15 2.1.4.5. Review of Previous meeting;2.1.4.6. Continuation of Intra-class Discourse;2.1.4.7. Reminder: 1st Grading Examination;2.1.4.8. Announcement on Readings for the 2nd Grading Period (SRs 3.1.1-3.1.4);Day 16 2.2. Synthesis and Conclusion of Srs 2.1.1-2.1.4:THE HUMAN PERSON: Being-with, Being-for, Being-through2.3. Individual Graded Recitation2.6. Final Individual Consultation for 1st Grading Examination2.7. Announce and notify on:>>>>>2nd Grading Period(05 January - 18 February 2004)THE HUMAN PERSON: The Creator, The Inventor, The ExcellentSessional Readings:3.1.1. “The Philosophical Implications of Human Labor”, Manuel Dy, Jr.;3.1.2. “Labor”, Jeremy Kwant;3.1.3. “The Defense of Howard Roark”, Ayn Rand (The Fountainhead);3.2. Film Viewing: “Minsan Lang Sila Bata” (GMA 7 Documentary on Actual Child Labor Cases in the Philippines)Day 17 December 13 (MWF)/14 (TTh) ***FIRST GRADING EXAMINATIONIII. 2nd Grading Period(January -February 2005)THE HUMAN PERSON: The Creator, The Inventor, The Excellent3.1. Sessional Readings:3.1.1. “The Philosophical Implications of Human Labor”, Manuel Dy, Jr.;3.1.2. “Labor”, Jeremy Kwant;3.1.3. “The Defense of Howard Roark”, Ayn Rand (The Fountainhead);3.2. Film Viewing: “Minsan Lang Sila Bata” (GMA 7 Documentary on Actual Child Labor Cases in the Philippines)Day 18 January>>>1st Class written work for 2nd Grading Period: 1-page Essay, “Do I Really Need to Work?”>>>Reminder: SR 3.1.1, “The Philosophical Implications of Human Labor”, Manuel Dy, Jr. for Discourse;Day 193.1.1. “The Philosophical Implications of Human Labor”, Manuel Dy, Jr.;3.1.1.1. Discuss seatwork, 1-page Essay: “Do I Really Need to Work?”3.1.1.2 . Basic Outline of SR 3.1.1a. Historical Valuation of Work;b. Marx’s Philosophy of Work;c. Implications in the History of Work;d. Work and Man in the Technolgical Era;3.1.1.3. Intra-class Discourse;Day 203.1.1.4. Review of Previous meeting;3.1.1.5. Continuation of Intra-class Discourse;3.1.1.6. Synthesis and Conclusion;4.1.4.1. Reminder: Film: “Minsan Lang Sila Bata”Day 213.1.2.9. “Minsan Lang Sila Bata”3.1.2.9.1. Guide Questions for the Film:a. What were the cases of child labor shown in the film?;b. What were names of the children presented in the film?;c. What were the similarities in found in the cases and situations of the said children?;d. What could have been the core causes for the said children getting into labor at a very young age?;e. What do you think does the film say about our society?;f. How did the film strike you with the fact that you are celebrating Christmas?Day 223.1.2.9.1. “Minsan Lang Sila Bata”, (Cont.)3.1.2.9.2. Reminder: SR 3.1.3;3.1.2.9.3. Homework: 1-page Essay: “Minsan Lang Sila Bata”: A Film Reflection on Child Labor;Day 233.1.2.9.5. Review of SR 3.1.2;3.1.2.9.6. Submission of Homework: 1-page Essay: “Minsan Lang Sila Bata”: A Film for a Reflection on Child Labor;3.1.2.9.7. Review of “Minsan Lang Sila Bata”3.1.2.9.8. Discourse on Homework;3.1.2.9.9. Reminder on SR 3.1.3., “Labor”, Jeremy Kwant;Day 243.1.2.9.0.1. Graded Recitation on SR 3.1.1 up to “Minsan Lang Sila Bata”;3.1.2.9.0.2. Homework: 1-page Essay: “What if: Everyone in the World is Lazy?”Day 253.1.3. “Labor”, Jeremy Kwant;3.1.3.1. Submission of 1-page Essay : “What if: Everyone in the World is Lazy?”3.1.3.2. Discourse on Homework;3.1.3.3. Basic Outline of SR 3.1.3a. Labor as Productive Labor;b. Marx’s Concept of Labor;c. Complexity of Productive Labor;d. Organization of Production;e. Special Character of a Human Activity Via Labor;f. The Relativity of Labor;g. Critique on Marx’s View re Labor;h. The Labor Situation;i. The Nature of Labor;3.1.3.4. Discourse on SR 3.1.3;3.1.3.5. Reminder on SR 3.1.4., “The Defense of Howard Roark”, Ayn Rand (The Fountainhead);Day 263.1.3.6. Review of Previous meeting;3.1.3.7. Continuation of Intra-class Discourse;3.1.3.8. Synthesis and Conclusion;3.1.3.9. Assign: SR 3.1.4;3.1.3.0.1. Homework: 1-page Essay : “Should One Really Strive for Excellence?”;3.1.3.0.2. Reminder: 2nd Grading ExaminationDay 273.1.4. “The Defense of Howard Roark”, Ayn Rand (The Fountainhead); 3.1.4.1. Discussion on Homework: 1-page Essay : “Should One Really Strive for Excellence?”;3.1.4.2. Basic Outline of SR 3.1.4a. Personal Background of Ayn Rand;b. Personal Background of Howard Roark;c. The Creator/Firsthander;d. The Second-Hander;e. Ayn Rand’s Notion of “Selfishness”;f. Ayn Rand’s Notion of “Altruism”;3.1.4.3. Discourse on SR 3.1.4;3.1.4.4. Reminder: 2nd Grading Examination ;Day 283.1.4.5. Graded Recitation on SR 3.1.3 and 3.1.4;3.1.4.6. Reminder: 2nd Grading Examination Paper;3.1.4.7. Reminder: Sessional Readings for 3rd Grading:3.1.4.7.1. “Martin Heidegger’s Phenomenology of Death”, Manuel Dy, Jr.;3.1.4.7.2. “The Dialogue of Arjuna and Krishna”, Bhagavadgita;3.1.4.7.3. “On Death”, Kahlil Gibran (The Prophet);3.1.4.7.4. “Death: A Test for Love; A Condition of Freedom”, Roger Troisfontaines;Day 293.2. Synthesis and Conclusion of SRs 2.1.1-2.1.4:PERSON: The Creator, The Inventor, The Excellent3.3. 1st Homework for 3rd Grading Period: 1-page Essay, “Death”3.4. Reminder: SR 4.1.1, “Martin Heidegger’s Phenomenology of Death”, Manuel Dy, Jr.;Day 303.5. Review for 2nd Grading Examination3.6. Reminder: SR 4.1.1, “Martin Heidegger’s Phenomenology of Death”, Manuel Dy, Jr.;3.7. Reminder: 1st Homework for 3rd Grading Period: 1-page Essay, “Death”Day 31 February***SECOND GRADING EXAMINATIONIV. 3rd Grading Period(February - March 2005):THE HUMAN PERSON: The Being-Mortal, or TheBeing-Immortal?4.1. Sessional Readings:4.1.1. “Martin Heidegger’s Phenomenology of Death”, Manuel Dy, Jr.;4.1.2. “The Dialogue of Arjuna and Krishna”, Bhagavadgita;4.1.3. “On Death”, Kahlil Gibran (The Prophet);4.1.4. “Death: A Test for Love; A Condition of Freedom”, Roger Troisfontaines;4.2. Film Viewing: “Tuesdays with Morrie”;Day 324.1.1. “Martin Heidegger’s Phenomenology of Death”, Manuel Dy, Jr.; 4.1.1.1. Discussion on Homework: 1-page Essay : “Death”;4.1.1.2. Existential Awareness and Experience of Death;4.1.1.3. Reminder: SR 4.1.2. “The Dialogue of Arjuna and Krishna”, Bhagavadgita;Day 334.1.1.4. “Martin Heidegger’s Phenomenology of Death”, Manuel Dy, Jr.;4.1.1.5. Basic Outline of SR 4.1.1a. The Dasein as a Being-Towards-Death;b. The Inauthentic Being-Towards-Death;c. The Authentic-Being Towards-Death;d. Karl Rahner’s Musings on Death;4.1.1.6. Class Discourse;Day 344.1.1.8. Review of Previous Meeting;4.1.1.9. Continuation of Intra-class Discourse;4.1.1.9.1. Synthesis and Conclusion;4.1.1.9.2. Assign: SR 4.1.2;4.1.1.9.3. Homework: 1-page Essay : “What If: Today I Die?”;Day 354.1.2. “The Dialogue of Arjuna and Krishna”, Bhagavadgita; 4.1.2.1. More Personal (if possible, Gut-level) Discussion on Homework: 1-page Essay : “What If: Today I Die?”;4.1.2.2. Reminder: SR 4.1.3 “On Death”, Kahlil Gibran (The Prophet);Day 364.1.2.3. “The Dialogue of Arjuna and Krishna”, Bhagavadgita; 4.1.2.4. Basic Outline of SR 4.1.2:a. The Context of Arjuna’s Problems;b. Basic Hindu Notions:>>> Caste System;>>> Karma;>>> Dharma;c. Arjuna’s Problems;d. Krishna’s/Vishnu’s Solution;4.1.2.5. Class Discourse;4.1.2.6. Reminder: SR 4.1.3;Day 374.1.2.7. Review of Previous Meeting;4.1.2.8. Continuation of Intra-class Discourse;4.1.2.9. Synthesis and Conclusion;4.1.2.9.1. Reminder: SR 4.1.3; Day 384.1.2.9.3. Graded Recitation on SRs 4.1.1-4.1.2;4.1.2.9.4. Homework: 1-Page Essay: “Reflections on Kahlil Gibran’s opus ‘On Death’” (The Prophet)4.1.2.9.5. Reminder: SR 4.1.3; Day 394.1.3. “Death”, Kahlil Gibran (The Prophet); 4.1.3.1. Basic Outline of SR 4.1.3:a. Personal Background of Kahlil Gibran;b. The Images of the Poem;4.1.3.2. Class Discourse;4.1.3.3. Reminder: SR 4.1.4;Day 404.1.3.4. Review of Previous Meeting;4.1.3.5. Continuation of Intra-class Discourse;4.1.3.6. Synthesis and Conclusion;4.1.3.7. Reminder: SR 4.1.4; 4.1.3.8. Homework: 1-Page Essay: “A Death which Affected/Will Affect Me Most”;Day 414.1.4. “Death: A Test for Love; A Condition of Freedom”, Roger Troisfontaines;4.1.4.1. Discuss: Homework: 1-Page Essay: “A Death which Affected/Will Affect Me Most”; 4.1.4.2. Basic Outline of SR 4.1.4:a. Death: The Equalizer;b. Separation: The Greatest Suffering in Death;c. Death: A Test for Love;d. Death: A Condition of Freedom;4.1.4.3. Intra-class Discourse; 4.1.4.4. Reminder: 3rd Grading Examination Paper;4.1.4.5. Announcement: Film Viewing: “Tuesdays with Morrie” for 3rd Grading’s Synthesis & Conclusion;Day 424.1.4.6. Review of Previous Meeting;4.1.4.7. Continuation of Intra-class Discourse;4.1.4.8. Synthesis and Conclusion;4.1.4.9. Reminder: Film Viewing; Day 434.1.4.1.1. Film Viewing: “Tuesdays with Morrie”;4.1.4.1.2. Guide Questions for the film:a. Describe the relationship that Morrie had with his student then in Brandeis;b. Give descriptions of Morrie and his student in terms of their personality, work,personal background, and individual situations in life;c. Identify 3 striking teachings of Morrie and expound on them;d. Aside from those in item c, identify 2 teachings of Morrie regarding death. Discuss.;e. What struck you most about Morrie, especially as regards our discussions on death?4.1.4.1.3. Assign: Reflection essay on the film (to be submitted on the class day after its last viewing day)Day 444.1.4.1.4. Film Viewing (Cont.);: “Tuesdays with Morrie”Day 454.1.4.1.5. “Tuesdays with Morrie”: Synthesis and Conclusion for Srs 4.1.1-4.1.4;Day 464.1.4.1.7. Cont. “Tuesdays with Morrie”: Synthesis and Conclusion for Srs 4.1.1-4.1.4;4.1.4.1.8. Graded Recitation on SRs 4.1.3 to Synthesis and Conclusion;4.1.4.1.9. Review for 3rd Grading Examination;Day 474.2. Review for 3rd Grading Examination;Day 48***FINAL EXAMINATIONDay 49Checking of 3rd Grading Examination;Day 50Checking of 3rd Grading Examination;Day 51-54Finishing of Final Grades;March 2005Deadline of Submission of Final Grades for Philosophy 104.

Social Philosophy Syllabus (Philo. 322)

Social Philosophy Syllabus
PHILOSOPHY DIVISION
SCHOOL OF ARTS AND SCIENCES
ATENEO DE DAVAO UNIVERSITY
PHILOSOPHY 322
Social Philosophy
Instructor : Jose Ma. “Nonoy” Ybanez Tomacruz, Asst. Prof. 3
Class Hours : TBA
Room No. : TBA
Consultation : TBA(However, please do feel free to come even outside the above hours)E-mail Addresses : tomacruz@addu.edu.ph ; azimuthal@mail.lycos.com
________________________________________________________________________
COURSE SYLLABUS
Pre-requisite : Philosophy 103 (Introduction to Philosophy)
Units : 3
Sem./AY : 2nd Semester, 2004-2005
Grading Periods : 3
General Description : This course is part of the program of students who are taking A.B. or Minor in Philosophy. Here will be taken up varying philosophical perspectives or views regarding human society in terms of its structures, components, and issues besetting it then and now. Here, we therefore shall tackle topics concerning notions and reasons for the formation of the state, types of leadership and government, types of constituents; notions of political power, authority, and issues like violence, non-violence, peace. We shall do this basically by taking on specific thoughts of authors like Plato, Aristotle, Thomas Hobbes, John Locke, Jean-Jacques Rousseau, Sun Tzu, Mohandas K. “Mahatma” Gandhi, Emmanuel Levinas, Janine Chanteur.

Course Objectives : The course seeks to instill on the students:a. a deeper understanding:a.i. of the different notions and views of the society and politics;a.ii. of the multifarious vantage points concerning the state, e.g., its so-called nature, its raison d’etre,etc., its components;a.iii. of the workings and trappings of politics and society now and of the contemporary times;a.iv. of the contemporary issues like terrorism, war, secessionism, peace advocacy and movements;b. a better perspective of the present world they live in;c. a deeper insight into themselves as members of this microcosmic and global community, and into the other human beings and the other denizens of this world;

Values Sought : The course seeks to develop and instill on the students, the values, among others, of:a. intellectual curiosity;b. intellectual and moral honesty;c. love for hard work;d. mental toughness and robustness;e. self-confidence;f. that sense of awareness that issues that affect our lives are more than what they seem to be ;g. widening of personal horizons;h. capacity for deeper analysis and discernment re things happening around us which even at times are bigger than us;i. respect for every person and his/her view/s;j. punctuality and time-consciousness;k. logical and sensical thinking;l. appreciation for each one’s capacity for creativity;m. to be able to have a clear notion of violence and non-violence;n. conviction and commitment for non-violence, peace, justice in the midst of a world which seem to be in a never-ending flux.

List of References :
1. The Republic, Bks. VII, 519e – IX; Plato;
2. Politics; Aristotle;
3. Leviathan, Ch. XI, XIII, XIV, XVII, XVII, XX; Thomas Hobbes;
4. The Second Treatise on Civil Government; Ch. I-IV, VII-IX; John Locke;
5. The Social Contract, Bk. I; Jean-Jacques Rousseau;
6. The Art of War, Ch. 1 & 2, Sun Tzu;
7. Emmanuel Levinas’ Face and the Infinite Responsibility for the Other, Jose Ma. Ybanez Tomacruz;
8. Mohandas K. “Mahatma” Gandhi’s Satyagraha, Jose Ma. Ybanez Tomacruz;
9. War, the World Order, and God’s Order, Janine Chanteur;
10. Kant’s Perpetual Peace, Janine Chanteur;
11. Violence, Peace, and Peace Research, Johan Galtung;

Suggested Supplementary Readings:
a. “The Proximity of the Other”, Emmanuel Levinas;
b. “Freedom and War”, Janine Chanteur;
c. “Ethics and Infinity,” Emmanuel Levinas;
d. “Violence of the Face”, Emmanuel Levinas;
e. “Dialogue on Thinking-of-the-Other”, Emmanuel Levinas;
f. “Philosophy, Justice, and Love”, Emmanuel Levinas;
g. On Violence, Hannah Arendt;
h. “Nature, Destiny and War”, Janine Chanteur;
i. “On Death”, Emmanuel Levinas (Time and the Other).
j. “The Philosopher and Death”, Emmanuel Levinas (Interviews)”;
k. “Conjecture on Natural Peace”, Janine Chanteur;
l. “Original Peace and Civil Peace”, Janine Chanteur;

Bibliography:
Arendt, Hannah. The Human Condition. The University of Chicago Press, Chicago. 1958;
Calasanz, Eduardo Jose E. “Ethics with a Human Face”, in Commentaries on Moral Philosophy, R. R. A. Ibana, Angelli F. Tugado, Eds. The Philippine Commission on Higher Education, Pasig City, Philippines. 1998;
Chanteur, Janine. From War to Peace. Oxford: Westview Press, 1992.
Gandhi, Mohandas Karamchand. An Autobiography or the Study of My Experiments With Truth. Ahmedabad: Navajivan Publishing House, 1927.Hamilton, Edith & Cairns, Huntington, eds.
The Collected Dialogues of Plato (Including the Latters, Bollingen Series LXXI). Princeton University Press, Princeton, New Jersey, 1961.
Hobbes, Thomas. Leviathan, in “Modern Moral and Political Philosophy,” Cummins, Robert C. & Christiano, Thomas D., eds. Mayfield Publishing Company, Mountain View, California, 1999;
Iyer, Raghavan, ed. The Moral and Political Writings of Mahatma Gandhi, in 3 Vols. Oxford: Clarendon Press, 1986.
Levinas, Emmanuel. Ethics and Infinity (Conversations with Philippe Nemo), trans. Richard A. Cohen, Claretian Publications, Quezon City, Philippines, 1982.
____________________ Time and the Other. Duquesne University Press, Pittsburgh, Pennsylvania. 1987;
____________________ Totality and Infinity. Duquesne University Press, Pittsburgh, Pennsylvnia. 1969.
____________________ Otherwise Than Being (or Beyond Essence). Duquesne University Press, Pittsburgh, Pennsylvania. 1981 ;
Locke, John. The Second Treatise on Civil Government, in “Modern Moral and Political Philosophy,” Cummins, Robert C. & Christiano, Thomas D., eds. Mayfield Publishing Company, Mountain View, California, 1999;
McKeon, Richard, ed. Introduction to Aristotle. The Modern Library, New York, 1992;
Rousseau, Jean-Jacques. The Social Contract, in “Modern Moral and Political Philosophy,” Cummins, Robert C. & Christiano, Thomas D., eds. Mayfield Publishing Company, Mountain View, California, 1999;
Salla, Michael; Tonetto, Walter; martinez Enrique, eds. Essays on Peace: Paradigms for Global Order. Central Queensland University Press, Rockhampton, Queensland, 1995;
Sun Tzu. The Art of War. Griffith, Samuel, trans., 1999.

Web-based References:
http://www.nakayama.org/polylogos/philosophers/levinas/levinas-e.html
http://www.mkgandhi.org/
http://www.ourindia.com/gandhi.htm
http://www.perseus.tufts.edu/
http://www.clas.ufl.edu/users/gthursby/taoism/suntext.htm

Course Requirements:
a. 3” x 5” index card;
b. 50-leaf small size spring notebook;
c. 1 x 1 photo;
d. Faithfulness in class attendance;
e. Productive and creative participation in class activities;
f. Recitations;
g. Written Works;
h. Quizzes other than items f and g;
i. Periodical Examinations.

Course Outline
I. 1st Grading Period(15 November – 17 December 2004)

Introduction
1.1. Prima Non Datur
1.2. Students’ Expectations
1.3. Class Principles and Guidelines

II. PLATO’S REPUBLIC (Bks. VII, 519e – IX): Dissecting a Prototype

Sessional Readings:
2.1.1. The Republic, Bks. VII, 519e – IX; Plato;

Readings for Critique
i. Politics; Aristotle;
ii. Leviathan, Ch. XI, XIII, XIV, XVII, XVIII, XX; Thomas Hobbes;
iii. The Second Treatise on Civil Government; Ch. I-IV, VII-IX; John Locke;
iv. The Social Contract, Bk. I; Jean-Jacques Rousseau;

III. 2nd Grading Period ( 03 January – February 2005)
THE SOCIETY AND THE STATE: A Plurality of Perspectives

3.1. Sessional Readings:
i. Reader 1: Paper on selections from Politics & Leviathan, Chapt. XI;
ii. Reader 2: Paper on selections from Politics & Leviathan, Chapt. XIII;
iii. Reader 3: Paper on selections from Politics & Leviathan, Chapt. XIV;
iv. Reader 4: Paper on selections from Politics & Leviathan, Chapt. XVII;
v. Reader 5: Paper on selections from Politics & Leviathan, Chapt. XVIII;
vi. Reader 6: Paper on selections from Politics & Leviathan, Chapt. XX;
vii. Reader 7: Paper on selections from Politics & The Second Treatise on Civil Government, Chapt. I;
viii. Reader 8: Paper on selections from Politics & The Second Treatise on Civil Government, Chapt. II;
ix. Reader 9: Paper on selections from Politics & The Second Treatise on Civil Government, Chapt. III;
x. Reader 10: Paper on selections from Politics & The Second Treatise on Civil Government, Chapt. IV;
xi. Reader 11: Paper on selections from Politics & The Second Treatise on Civil Government, Chapt. VII;
xii. Reader 12: Paper on selections from Politics & The Second Treatise on Civil Government, Chapt. VIII;
xiii. Reader 13: Paper on selections from Politics & The Second Treatise on Civil Government, Chapt. IX;
xiv. Reader 14: Paper on selections from Politics & The Social Contract, Bk. I, Chapt. I-III;
xv. Reader 15: Paper on selections from Politics & The Social Contract, Bk. I, Chapt. IV-VI;IV.

3rd Grading Period(February - March 2005):
SOCIAL PHILOSOPHICAL FOCI: Violence/War; Non-Violence/Peace

4.1. Sessional Readings:
i. Leviathan, Ch. XIII, XIV, XVII, XVIII, Thomas Hobbes;
ii. The Second Treatise on Civil Government, Ch. I-IV, VIII-IX, John Locke;
iii. The Social Contract, Bk. I, Ch. I-VII, Jean-Jacques Rousseau;
iv. The Art of War, Sun Tzu;
v. War, the World Order, and God’s Order, Janine Chanteur;
vi. Ethics and Infinity, Ch. 7 & 8; Emmanuel Levinas;
vii. Satyagraha, Mohandas K. “Mahatma” Gandhi;
viii. Perpetual Peace, Janine Chanteur;
ix. Authentic Speech and Peace, Janine Chanteur

CLASS PRINCIPLES AND GUIDELINES
(Jose Ma. Ybanez Tomacruz)
1. Attendance is religiously checked. Attendance is checked immediately after the class’ opening prayer. Attending classes is but basic justice to whoever is spending for the student’s education. It is the duty of the student to check his/her attendance status inasmuch as it is the student who should primarily be responsible in attending his/her class.

2. Punctuality is given utmost premium whether it be in matters of attendance, or class activities, or any class requirement. Every student will always be given ample time to meet any requirement in class. Thus, any requirement submitted late will be accepted by the Teacher, but will however already get a failing mark.

3. Grading System:
3.1. Components of Grade per Grading Period:
WW - 30%
R - 30%
ME - 40%
a. Written Work (30%) - Anything put on paper with the exception of the Major Exam. This would require students to use either a Cattleya-type filler or a test booklet-type notebook. Students could be made to write either reflection essays, or questions, or answers to questions posed by the teacher, etc. All these could either be done inside the classroom or could be made as home works. Every student should come to class always with the mindset that written work is to be done every meeting;

b. Recitation (30%) - Could either be in the midst of the class either through answering questions, or making questions, or sharing significant thoughts on matters taken up during any given class, or a one-on-one with the Instructor. Every student should come to class always with the mindset that there will be a graded recitation every meeting. Perfect score in a recitation is ten (10) points, passing score is six (6), lowest is zero (0). However, one is also qualified to garner bonus points depending on the quality either of one’s answer/s or question/s in class;

c. Major Exam (40%) - Would only cover all the topics taken up during the grading period. Schedules for Exams are as follows:a. 1st Grading Exam: ;b. 2nd Grading Exam: ;c. 3rd Grading Exam: ;

3.2. Components of the Subject’s Final Mark:1st Grading + 2nd Grading + 3rd Grading = Final Mark3

3.3. Highest Grade given in a Grading Period or Final Mark: as High as officially acceptable;

3.4. Lowest Grade given in a Grading period or Final Mark: as low as officially acceptable;

3.5. Grades and their Qualitative Interpretation:
a. 96-100 - Superior;
b. 93-95 - Excellent;
c. 90-92 - Very Good;
d. 87-89 - Good;
e. 84-86 - Satisfacory;
f. 80-83 - Fair;
g. 75-79 - Passed;
h. Below 75 - Failed.

4. It is the right of every student to make complaints, to question, to make queries regarding one’s grade or any matters pertaining to his/her subject. The Instructor in fact strongly encourages every student to exercise such right. The Instructor will be more than willing to show any student every detail of one’s grade. However, such right does not include rudeness, foul language, disrespect and other pejorative attitudes. In addition, the said complaints, questions, queries should be made within a prescribed period, otherwise, they will not be given official consideration anymore.

5. No amount of bribery, threat, seduction, and the like, will move the Teacher to change a properly and correctly computed Grade. Personally, the Teacher would want all his students to get passing grades. However, justice and righteousness dictate that one should only get what one deserves. Undoubtedly, the teacher will be guided by the call of cura personalis. However, this does not mean that the demands of justice and fairness will be compromised.

6. No surprise quizzes or recitations are given in class. By this, we mean, that everyone is expected to come to class always prepared, ergo, one shouldn’t be surprised if the Mentor gives a quiz or a recitation without prior announcement. The reason for this provision is not mere whim, but that it has been the Teacher’s observation through the years that such provision always finds students really participative and receptive in class.

7. Passing grade is ABSOLUTELY 75. And it is 75, not 74.999999999999n.

8. CHEATING will never be tolerated in class!!! CHEATING will be dealt with relentlessly and resolutely!!! CHEATING will be dealt with to the fullest force and extent of the law!!! This is not a threat. This a truth!!!

9. The Teacher humbly accepts the fact that he does not know everything. However, rest assured that things he knows and should know, he knows quite well.

10. As a matter of basic respect, one should listen to anybody who is called to speak in class.

11. Everyone is strongly encouraged to make questions, and to actively and effectively participate in class.
12. Medium of instruction is basically English. However, for the sake of the students’ better comprehension and expression , the Teacher would be willing to include Filipino-Tagalog, Cebuano-Bisaya, Ilonggo-Hiligaynon, Ilonggo Kinaray-a (the Teacher is fluent in the said languages) as acceptable linguistic forms of expression by both students and the Teacher. The Teacher deems that what is paramount in Philosophy is the effective expression and understanding of ideas, and such can be done even outside the parameters of the English language. However corrupted mixing-up of the said languages will not be allowed, i.e., one is required to at least finish one complete sentence in only one of the above languages before one shifts to another language orally, and should use only one language totally for any written requirement.

13. Every student is greatly encouraged to see the Teacher for Consultation.

14. Anyone who makes offense, including the Teacher, is expected to have the humility to apologize, learn from the said mistake, and make the necessary amends. Let everyone however note that there is a distinction between humility and being humiliated.

15. The Teacher if possible, would want the class to also be fun. However, he always keeps in mind that his primary purpose for being in the classroom is to facilitate and ensure learning. Students who want to be mainly entertained in class are advised to go somewhere else lest they be disappointed.

16. It is usually ideal to be both right and be well-liked. However, if the situation is such that one cannot be both, the Teacher, against all odds, will choose to simply be right.

17. Sleeping is allowed in class, provided:a. one does not snore;b. one does not make any untoward noise (e.g., moans, shrieks, etc.) when one has nightmares;c. one is able to give the right answer to any question addressed to him/her.

18. Just in case any student finds the requirements of the subject daunting, let him/her be conscious of the fact that this is not so, simply out of the Teacher’s caprice. In fact, the said requirements are so demanded because the Teacher has so much respect for the capacity of his students to meet the subject’s demands. The Teacher personally believes in the capacity for excellence, hardwork, competence of the Ateneo De Davao University Student.


Tips for Reading a Philosophical Paper/Article
(Jose Ma. Y. Tomacruz)

1. Forget that only weirdos, dorks, geeks, twerps read philosophy. Besides, not all of them read philosophy.
2. Come to accept the fact that philosophy is not a walk in the park, but neither is it mission impossible, nor mission improbable.
3. If at first reading, you don’t understand anything, don’t think that you’re the most stupid person in the world. You will be, if you immediately quit. Every philosopher, both the known and unknown surely have moments of ignorance, whether they accept it or not. Yet, Socrates himself said, “The first step towards real knowledge is to come to know and accept that at times you are ignorant.”
4. Based on experience, about 30-40 percent of questions regarding articles or readings are simple matters of better vocabulary. So, always have with you a good dictionary when you are reading philosophy. Everyone needs a dictionary in philosophy, sooner or later.
5. It is good that you either list, take note of, or highlight key words or terms in every paragraph that you read. Eventually, it would further help if you make your own outline of the article or reading.
6. Reading and striving to answer review or guide questions found in your articles will really help.
7. It is good to get to discuss the things that you read, and things you think you have understood, with other people. In this way, you will either have a wider perspective, or your errors can also be checked.
8. Read. Read. Read................................................................................
9. If you already get the hang of it, stop relying on secondary sources. Primary sources are still the best sources of ideas of any author. The original of the “Mona Lisa” will always be much much much better than its best photocopy in the world.
10. Philosophy is actually fun. However, it can only be so if you know how to enjoy it.


Guidelines for the Major Papers in Social Philosophy (Philosophy 322)
( Jose Ma. Y. Tomacruz)

1. Every paper per Grading Period is an analysis/critique. The different matters/topics found in the articles assigned as readings during a specific grading period will be the perspective from which the said analysis/critique will be based;

2. Each student will be left to to decide as to what the title of his/her paper will be;

3. The said paper will have the following parameters:
a. Typewritten (pica print)/computer-printed (only either font 12 of Times New Roman, or Book Antiqua, or Arial);
b. on short coupon bond;
c. should not be more than 5 pages but not less than 3 pages (going below/beyond either the minimum or maximum number of pages will merit one an automatic ZERO for the paper);
d. double-spaced;
e. proper mechanics in writing formal papers should be strictly observed;
f. the paper is to be composed of:
>the cover page;
>table of contents;
>the analysis proper;
>bibliography.
Those pages which are not part of the “analysis proper” are not included in the counting of “minimum and maximum number of pages” of the paper;
g. should be in English;
h. to be submitted not later than the specified deadline per Grading period. Deadlines: i. First Grading – ; ii. Second Grading – ; iii. Third Grading – . Papers are to be in not later than 5:00pm, Philosophy Division time of the aforementioned dates at the Philosophy Division office.Any paper submitted late (for any reason whatsoever) may still be received by the teacher. However, inasmuch that it is submitted LATE, ergo, it would still be marked ZERO=50% ;

i. margins should be 1x1x1x1 inch (top, bottom, left, right respectively). In case margins are affected due to footnoting, indentions, etc., proper adjustment should be made so as not to violate the “minimum/maximum” rule for number of pages;j. no duplication of title and contents among students will be allowed for the papers. Each paper should be an original and unique work of the student-writer;k. titles will be considered and appropriated on first-come-first-served basis;4. The criteria for evaluating every paper are substance, clarity of thought, insightfulness, being direct to the point, conciseness, logicality.

***For any question or query be reminded that you should feel free and welcome can consult your Teacher. Just set an appointment, preferably, though.


DETAILED COURSE OUTLINE

I. Introduction

Day 1 November 1.1. Prima Non Datur
i. Basic Class Requirements;
ii. Initial Attendance Checking;
iii. Reading Announcement:

Sessional Readings and Readings for Critique:

Sessional Readings:
a. The Republic, Plato; Bk. VII, 519e – 521c (The Search);
b. The Republic, Bk. VII, 521d – 526b (The Training Details 1);
c. The Republic, Bk. VII, 526c – 527c (The Training Details 2);
d. The Republic, Bk. VII, 527d – 528d (The Training Details 3);
e. The Republic, Bk. VII, 528e – 530e (The Training Details 4);
f. The Republic, Bk. VII, 531a – d (The Training Details 5);
g. The Republic, Bk. VII, 531d – 534e (The Training Details 6);
h The Republic, Bk. VII, 535a – 541b (The Guardian);
i. The Republic, Bk. VIII, 550c7 – 555b3 (Oligarchy);
j. The Republic, Bk. VIII, 555b4 – 562a3 (Democracy);
k. The Republic, Bk. VIII, 5562a4 – 570 (Tyranny);
l. The Republic, Bk. IX (The Tyrant; Conclusion);

Readings for Critique
a. Politics; Aristotle;
b. Leviathan, Ch. XI, XIII, XIV, XVII, XVIII, XX; Thomas Hobbes;
c. The Second Treatise on Civil Government; Ch. I-IV, VII-IX; John Locke;
d. The Social Contract, Bk. I; Jean-Jacques Rousseau;

Day 2
a. Students’ Expectations;
b. Class Principles and Guidelines ;
c. Reading Announcement for Intra-class Discourse:
Introduction : The Republic, Bk. VII, 519e-521c; 521d – 526b (The Training Details 1);
526c – 527c (The Training Details 2);
527d – 528d (The Training Details 3);
528e – 530e (The Training Details 4);
531a – d (The Training Details 5);
531d – 534e (The Training Details 6);
h. ADVANCED ANNOUNCEMENT: Details of First Grading Major Paper, and First Grading Examination:
>>> Term Paper Deadline: , not later than 5pm, Philosophy Division Time, at the Philosophy Division office;
>>>The Term Paper is a comparative analysis of one (1) major topic of Aristotle’s “POLITICS” and any one (1) of the following topics which has significant similarities to the said two major topics in “POLITICS” :i. Hobbes’ “LEVIATHAN”, Chapt. XI;j. Hobbes’ “LEVIATHAN”, Chapt. XIII; k. Hobbes’ “LEVIATHAN”, Chapt. XIV; l. Hobbes’ “LEVIATHAN”, Chapt. XVII;m. Hobbes’ “LEVIATHAN”, Chapt. XVIII;n. Hobbes’ “LEVIATHAN”, Chapt. XX; o. Locke’s “The Second Treatise on Civil Government,” Chapt. I; p. Locke’s “The Second Treatise on Civil Government,” Chapt. II;q. Locke’s “The Second Treatise on Civil Government,” Chapt. III;r. Locke’s “The Second Treatise on Civil Government,” Chapt. IV;s. Locke’s “The Second Treatise on Civil Government,” Chapt. VII;t. Locke’s “The Second Treatise on Civil Government,” Chapt. VIII;u. Locke’s “The Second Treatise on Civil Government,” Chapt. IX; v. Rousseau’s “The Social Contract,” Bk. 1, Chapts. I-III; w. Rousseau’s “The Social Contract,” Bk. 1, Chapts. IV-VI; x. Rousseau’s “The Social Contract,” Bk. 1, Chapts. VII-IX;
>>> A student is allowed to choose only one of the above non-Aristotelian works. Selection of final topic is on first-come-first-served basis. Each student is to be able to submit to the Instructor his/her final topic choice not later than 26 November 2004. Otherwise, the Instructor will take the prerogative of assigning a topic to a student;
>>>The First Grading Paper of the student is his/her First Grading Examination ;
>>>The above First Grading Examination Papers will be read during the Second Grading Period;
*** For further information, please don’t hesitate to approach your Instructor. Thank You Very Much and God Bless!!!

II. First Grading Period Proper (15 November- December)PLATO’S REPUBLIC(Bks. VII, 519e – IX): Dissecting a PrototypeDay 3 i. Introduction : The Republic, Bk. VII, 519e-521c; 521d – 526b (The Training Details 1); 526c – 527c (The Training Details 2); 527d – 528d (The Training Details 3); 528e – 530e (The Training Details 4); 531a – d (The Training Details 5); 531d – 534e (The Training Details 6);ii. Intra-class Discourse;1. Reading Assignment: a. prepare for an Intra-class Discourse on The Republic, Bk. VII, 535a – 541b (The Guardian); b. Written Quiz: The Guardian: Basic Descriptions - Write 10 words which will best describe Plato’s notion of the Guardian;Day 4 2. The Republic, Bk. VII, 535a – 541b (The Guardian);3. Brief review of last meeting as take-off for Intra-class discourse;Intra-class Discourse; Day 5 4. The Republic, Bk. VII, 535a – 541b (The Guardian), Cont.;5. Brief review of last meeting as take-off for Intra-class discourse;6. Intra-class Discourse;7. Synthesis & conclusion;8. Reading Assign. For Intra-class Discourse: The Republic, Bk. VIII, 543a – 550c6 (Preliminaries; the Timocracy); Day 6 9. The Republic, Bk. VIII, 543a – 550c6 (Preliminaries; the Timocracy); 10. Brief review of last meeting as take-off for Intra-class discourse;11. Intra-class Discourse;12. Synthesis & Conclusion;13. Reading Assign. For Intra-class Discourse: The Republic, Bk. VIII, 550c7 – 555b3 (Oligarchy);Day 7 14. The Republic, Bk. VIII, 550c7 – 555b3 (Oligarchy);15. Brief review of last meeting as take-off for Intra-class discourse;16. Intra-class Discourse;17. Syntehsis & Conclusion;18. Reading Assign. For Intra-class Discourse: The Republic, Bk. VIII, 555b4 – 562a3 (Democracy);Day 8 19. The Republic, Bk. VIII, 555b4 – 562a3 (Democracy);20. Brief review of last meeting as take-off for Intra-class discourse;21. Intra-class Discourse;22. Synthesis & Conclusion;23. Reading Assign. For Intra-class Discourse: The Republic, Bk. VIII, 5562a4 – 570 (Tyranny);24. Day 9 25. The Republic, Bk. VIII, 5562a4 – 570 (Tyranny);26. Brief review of last meeting as take-off for Intra-class discourse;27. Intra-class Discourse;28. Synthesis & Conclusion;29. Reading Assign. For Intra-class Discourse: The Republic, Bk. IX (The Tyrant; Conclusion);Day 10 30. The Republic, Bk. IX (The Tyrant; Conclusion);31. Brief review of last meeting as take-off for Intra-class discourse;32. Intra-class Discourse;33. Synthesis & Conclusion;Day 11 34. GENERAL SYNTHESIS AND CONCLUSION;35. ***FIRST GRADING EXAMINATION is as mentioned above.III. 2nd Grading Period(03 January - February 2005)THE SOCIETY AND THE STATE: A Plurality of Perspectives 5.1. Sessional Readings:iii. Hobbes’ “LEVIATHAN”, Chapt. XI; iv. Hobbes’ “LEVIATHAN”, Chapt. XIII;v. Hobbes’ “LEVIATHAN”, Chapt. XIV; vi. Hobbes’ “LEVIATHAN”, Chapt. XVII;vii. Hobbes’ “LEVIATHAN”, Chapt. XVIII;viii. Hobbes’ “LEVIATHAN”, Chapt. XX; ix. Locke’s “The Second Treatise on Civil Government,” Chapt. I; x. Locke’s “The Second Treatise on Civil Government,” Chapt. II;xi. Locke’s “The Second Treatise on Civil Government,” Chapt. III;xii. Locke’s “The Second Treatise on Civil Government,” Chapt. IV;xiii. Locke’s “The Second Treatise on Civil Government,” Chapt. VII;xiv. Locke’s “The Second Treatise on Civil Government,” Chapt. VIII;xv. Locke’s “The Second Treatise on Civil Government,” Chapt. IX; xvi. Rousseau’s “The Social Contract,” Bk. 1, Chapts. I-III; xvii. Rousseau’s “The Social Contract,” Bk. 1, Chapts. IV-VI; Day 12 December xviii. Hobbes’ “LEVIATHAN”, Chapt. XI; 1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Hobbes’ “LEVIATHAN”, Chapt. XIII;Day 13 xix. Hobbes’ “LEVIATHAN”, Chapt. XIII;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Hobbes’ “LEVIATHAN”, Chapt. XIV;Day 14 xx. Hobbes’ “LEVIATHAN”, Chapt. XIV; 1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Hobbes’ “LEVIATHAN”, Chapt. XVII;Day 15 xxi. Hobbes’ “LEVIATHAN”, Chapt. XVII;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Hobbes’ “LEVIATHAN”, Chapt. XVIII;Day 16 xxii. Hobbes’ “LEVIATHAN”, Chapt. XVIII;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Hobbes’ “LEVIATHAN”, Chapt. XX;Day 17 Januaryxxiii. Hobbes’ “LEVIATHAN”, Chapt. XX; 1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Locke’s “The Second Treatise on Civil Government,” Chapt. I; Day 18 xxiv. Locke’s “The Second Treatise on Civil Government,” Chapt. I; 1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Locke’s “The Second Treatise on Civil Government,” Chapt. II; Day 19 xxv. Locke’s “The Second Treatise on Civil Government,” Chapt. II;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Locke’s “The Second Treatise on Civil Government,” Chapt. III; Day 20 xxvi. Locke’s “The Second Treatise on Civil Government,” Chapt. III;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Locke’s “The Second Treatise on Civil Government,” Chapt. IV; Day 21 xxvii. Locke’s “The Second Treatise on Civil Government,” Chapt. IV;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Locke’s “The Second Treatise on Civil Government,” Chapt. VII; Day 22 xxviii. Locke’s “The Second Treatise on Civil Government,” Chapt. VII;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Locke’s “The Second Treatise on Civil Government,” Chapt. VIII;Day 23 xxix. Locke’s “The Second Treatise on Civil Government,” Chapt. VIII; 1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse “The Second Treatise on Civil Government,” Chapt. IX;Day 24 xxx. Locke’s “The Second Treatise on Civil Government,” Chapt. IX; 1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Rousseau’s “The Social Contract,” Bk. 1, Chapts. I-III; 5. Day 25 xxxi. Rousseau’s “The Social Contract,” Bk. 1, Chapts. I-III; 1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Rousseau’s “The Social Contract,” Bk. 1, Chapts. IV - VI; Day 26 xxxii. Rousseau’s “The Social Contract,” Bk. 1, Chapts. IV-VI; 1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reminder: Sessional Readings 3rd Grading: p. Leviathan, Ch. XIII, XIV, XVII, XVIII, Thomas Hobbes;q. The Second Treatise on Civil Government, Ch. I-IV, VIII-IX, John Locke;r. The Social Contract, Bk. I, Ch. I-VII, Jean-Jacques Rousseau; s. The Art of War, Ch. 1 & 2, Sun Tzu;t. War, the World Order, and God’s Order, Janine Chanteur;u. Ethics and Infinity, Ch. 7 & 8; Emmanuel Levinas;v. Satyagraha, Mohandas K. “Mahatma” Gandhi;w. Perpetual Peace, Janine Chanteur;x. Authentic Speech and Peace, Janine ChanteurDay 27 February***SECOND GRADING EXAMINATIONIV. 3rd Grading Period(February - March 2005):SOCIAL PHILOSOPHICAL FOCI: Violence/War; Non-Violence/Peace 6.1. Sessional Readings: i. The Art of War, Ch. 1 & 2, Sun Tzu;ii. War, the World Order, and God’s Order, Janine Chanteur;iii. Kant’s Perpetual Peace, Janine Chanteur;iv. Emmanuel Levinas’ Infinite Responsibility for the Other and the Face, Jose Ma. Y. Tomacruz;v. Mohandas K. “Mahatma” Gandhi’s Satyagraha, Jose Ma. Y. Tomacruz;vi. Violence, Peace, and Peace Research, Johan GaltungDay 28 6.1.1. The Art of War, Ch. 1 & 2, Sun Tzu;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: War, the World Order, and God’s Order, Janine Chanteur;Day 29 i. The Art of War, Ch. 1 & 2, Sun Tzu;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: War, the World Order, and God’s Order, Janine Chanteur; Day 30 ii. War, the World Order, and God’s Order, Janine Chanteur;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Kant’s Perpetual Peace, Janine Chanteur ;Day 31 iii. War, the World Order, and God’s Order, Janine Chanteur (cont.)1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Assign. For Intra-class Discourse: Kant’s Perpetual Peace, Janine Chanteur;Day 32 iv. Kant’s Perpetual Peace, Janine Chanteur;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Reading Assign. For Intra-class Discourse: Emmanuel Levinas’ Infinite Responsibility for the Other and the Face, Jose Ma. Y. Tomacruz;Day 33 v. Kant’s Perpetual Peace, Janine Chanteur;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Reminder For Intra-class Discourse: Emmanuel Levinas’ Infinite Responsibility for the Other and the Face, Jose Ma. Y. Tomacruz;Day 34 vi. Emmanuel Levinas’ Infinite Responsibility for the Other and the Face, Jose Ma. Y. Tomacruz;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Reminder For Intra-class Discourse: Mohandas K. “Mahatma” Gandhi’s Satyagraha, Jose Ma. Y. Tomacruz;Day 35 vii. Emmanuel Levinas’ Infinite Responsibility for the Other and the Face, Jose Ma. Y. Tomacruz;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Reminder For Intra-class Discourse: Mohandas K. “Mahatma” Gandhi’s Satyagraha, Jose Ma. Y. Tomacruz;Day 36 Marchviii. Mohandas K. “Mahatma” Gandhi’s Satyagraha, Jose Ma. Y. Tomacruz;1. Brief contextual background of Gandhi and satyagraha as take-off for Intra-class discourse;2. Intra-class Discourse;3. Reading Reminder For Intra-class Discourse: Violence, Peace, and Peace Research, Johan GaltungDay 37 ix. Mohandas K. “Mahatma” Gandhi’s Satyagraha, Jose Ma. Y. Tomacruz;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Reminder For Intra-class Discourse: Violence, Peace, and Peace Research, Johan GaltungDay 38 x. Violence, Peace, and Peace Research, Johan Galtung;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;4. Reading Reminder For Intra-class Discourse: Day 39 xi. Violence, Peace, and Peace Research, Johan Galtung;1. Brief review of last meeting as take-off for Intra-class discourse;2. Intra-class Discourse;3. Synthesis & Conclusion;Day 40 xii. GENERAL SYNTHESIS & CONCLUSION 1. Review for 3rd Grading Examination;Days 41-45 Third Grading Examination Week***Friday of the Third Grading Examination Week: DEADLINE OF THIRD GRADING EXAMINATION PAPERDay 46 Finishing of Final Grades;Day 47 Finishing of Final Grades;Deadline of Submission of Final GradesGuidelines for the 3rd Grading Major Paper in Social Philosophy (Philosophy 322)1. The paper is the 3rd Grading Examination of the students. It is to be an analysis/critique of an EXCERPT from Alexander Solzhenitsyn’s “GULAG ARCHIPELAGO, Part Two”. The different matters/topics found in the articles assigned as readings during the Third (3rd) Grading Period will be the perspective from which the said analysis/critique will be based. The said readings namely are;a. The Art of War, Ch. 1 & 2, Sun Tzu;b. War, the World Order, and God’s Order, Janine Chanteur;c. Kant’s Perpetual Peace, Janine Chanteur;d. Emmanuel Levinas’ Infinite Responsibility for the Other and the Face, Jose Ma. Y. Tomacruz;e. Mohandas K. “Mahatma” Gandhi’s Satyagraha, Jose Ma. Y. Tomacruz;f. Violence, Peace, and Peace Research, Johan Galtung2. Each student will be left to decide as to what the title of his/her paper will be. ; 3. The said paper will have the following parameters:a. Typewritten (pica print)/computer-printed (only either font 12 of Times New Roman, or Book Antiqua, or Arial);b. on short coupon bond;c. should not be more than 5 pages but not less than 3 pages (going below/beyond either the minimum or maximum number of pages will merit one an automatic ZERO for the paper);d. double-spaced;e. proper mechanics in writing formal papers should be strictly observed;f. the paper is to be composed of:>the cover page;>table of contents;>the analysis proper;>bibliography. Those pages which are not part of the “analysis proper” are not included in the counting of “minimum and maximum number of pages” of the paper;g. should be in English;h. to be submitted not later than the Friday of the Final Exams of the Second Semester. Papers are to be in not later than 5:00pm, Philosophy Division time of the aforementioned day at the Philosophy Division office.Any paper submitted late (for any reason whatsoever) may still be received by the teacher. However, inasmuch that it is submitted LATE, ergo, it would still be marked ZERO=50% ;i. margins should be 1x1x1x1 inch (top, bottom, left, right respectively). In case margins are affected due to footnoting, indentions, etc., proper adjustment should be made so as not to violate the “minimum/maximum” rule for number of pages;j. no duplication of title and contents among students will be allowed for the papers. Each paper should be an original and unique work of the student-writer;k. titles will be considered and appropriated on first-come-first-served basis. Titles of papers are to be submitted to the teacher not later than the first Monday of March 2005, 5pm, Philosophy Division time. Otherwise one gets an automatic 15-point deduction for the said paper;4. The criteria for evaluating every paper are substance, clarity of thought, insightfulness, being direct to the point, conciseness, logicality.***

For any question or query be reminded that you should feel free and welcome can consult your Teacher. Just set an appointment, preferably, though.

PLATO'S REPUBLIC, of BOOKS VII to X (An Exposition and Critique)

PLATO’S THE REPUBLIC, of BOOKS VII to X(An Exposition and Critique)

The last four books of Plato’s REPUBLIC manifest fecundity, not simply in terms of books or pages but in terms of topics or themes. Plato in this opus, true to the form of a Socratic disciple, uses the method of the catena -chain. That is, one topic is nexated or interconnected to the other. This is also the reason why I have decided to delve into this paper not in terms of books but thematically, more specifically, those I consider to be major ones. These themes that I deem to be major ones contained in the four books are Plato’s notions of human nature and morality, socio-political philosophy, the process of education or learning, and then his epistemology. However, for the purpose of our present convention, I have decided to tackle only two, namely Plato’s notions of human nature and morality, and the process of education or learning -specifically that of the Guardians of the Republic. Lastly, let it also be pointed out that all the expository work and critique shared here are all mine, and thus, for any error or shortcoming, the burden is solely mine and not of Plato nor of any other person.On Human Nature and MoralityPlato expounded on his view of human nature through the story of Er . Er was a warrior who, people thought, died in battle. However, when his body was recovered ten days after the battle, it was still undecomposed. Subsquently, his family first held a wake for him and set to burn his body after two more days. However, two days later, as his body was already on the pyre to be burned, Er revived. Thereafter, Er recounted that during those days when people thought him to be dead, his soul actually went on a journey in the afterlife. He said that his soul was made to come back to his body because he was entrusted with the mission that “he must be the messenger to mankind to tell them of the other world” and that he was commanded “to give ear and observe everything” that he will witness.It is important to note that Plato, in recounting the tale of Er is using a “myth” to explain his view of human nature. “Myth” not in the usually-conceived sense that a story is simply fictional, ergo not true. Plato uses the “myth” here in the sense that, granting that the story itself may be imaginary, yet the message it conveys carries with it what he considers as a universal truth -i.e., true to everyone and in every manner-. And conveying a universal truth, therefore, the story carries with it, authority. And that because it has authority, ergo, it should/is ought to be believed. Thus, here we can see, that from Plato’s perspective, his view of human nature is not just a fallible theory but is already an ex cathedra ideology. That Er is a harbinger of a sacrosanct decree which humanity should/ought to heed for it is for the sake of humanity’s own good: in it lies humanity’s salvation and doing otherwise would be damnation. In other words, Plato’s view regarding human nature is not only on the factual level but already on the normative or practical. It takes on the force of law, thus it should be obeyed, a categorical imperative. And thus, after Er’s account is over, Plato says:And so, Glaucon, the tale was saved, as the saying is, and was not lost. And it will save us if we believe it, and we shall safely cross the River of Lethe, and keep our soul unspotted from the world. But if we are guided by me we shall believe that the soul is immortal and capable of enduring all extremes of good and evil, and so we shall hold ever to the upward way and pursue righteousness with wisdom always and ever, that we may be dear to ourselves and to the gods both during our sojourn here and when we receive our reward, as the victors in the games go about to gather in theirs. And thus both here and in that journey of a thousand years, whereof I have told you, we shall fare well.Indeed, in other words, Plato in a sense, by appealing to the authority of the myth, is putting a stamp of unimpeachable imprimatur on his view regarding human nature.Plato says that according to Er, the souls of those who die initially go either to the upper or lower regions -the former, heavenly; the latter, still earthly. Those who lived good or virtuous lives are judged to go to the upper region, and those who lived evil lives are adjudged to the lower region. The two groups will stay in their respective regions for a thousand years. On the upper region, the virtuous souls are to enjoy all the heavenly delights as their reward, and those on the lower rungs are also to stay in their region so as to be punished and also to be reformed/or purged of their past evils. When the thousand years have come to pass, those of two groups are to emerge out of their respective regions so as to be brought to an ascendant level. The virtuous ones will immediately be admitted into the next ascendant level, albeit, those of the lower regions is another case. As previously stated, those relegated to the lower regions are sent there to be punished and purged of their evil. However, the story says that there are those in the lower regions who “are incurably wicked or... those who have not completed their punishment” . These said souls, according to the story, will not be allowed to automatically leave their lowly abode even if the prescribed millenial penalty has already elapsed. The ones who will be allowed to leave the lowly regions -for the higher level or heaven- upon completion of the penal term of a thousand years are only those who have been purgated of their evil. As the story progresses, it will be seen that only the said already-righteous and purged souls will be the ones who will be allowed once again to go through another cycle of birth in our temporal world. Or that, for a soul to be temporally reanimated or be subjected through another cycle of temporal life, it should have qualified to do so: the soul is one of virtue. This point is important, for it shows that Plato believes that all living creatures -at least the sentient ones, i.e., human beings and animals- have-temporal-lives/are-able-to-be-born-in-the-temporal-world precisely because they have good souls in their heavenly existence. However, another nuance is needed. That is, because the souls have been of virtue prior to their temporal rebirth, it necessarily follows that they also are temporally born of virtue. Not so, according to Plato, as per Er’s story.Er recounted that said righteous and purged souls, upon the passage of a millenium staying in their abovementioned designated habitations, are subjected to another process before they are again reborn in the world here and now. The said process is somekind of a half-way house. Now, in their new heavenly residence, after their emergence from their respective regions, they are made to individually choose as to what kind of life they individually would want to have in their approaching earth-bound rebirth. I highlighted the word “individually” to emphasize the point that it is each soul who makes the choice for him/herself. Ergo, inasmuch as no one compels anyone to make that specific choice, the individual soul bears sole responsibility for what it will become in its temporal rebirth. Thus the story says:“Souls that live for a day, now is the beginning of another life cycle of mortal generation where birth is the beacon of death. No divinity shall cast lots for you, but you shall chose your own deity. Let him who falls the first lot first select select a life to which he shall cleave of necessity. But virtue has no master over her, and each shall have more or less of her as he honors her or does her despite. The blame is his who chooses. God is blameless.”It can also be noted that I also highlighted the term “necessity” in the above citation. I did so because the story is also saying that one is also bound to one’s individual choice. Thus, whatever one’s choice was ante-birth, consequently that is what one shall also necessarily become in the temporal life. Simply put, Plato is saying that what one is in this world, one has become so because one has priorly decided to become so in the ante-life. This point is germane because its implication is that, if one made a bad or wrong choice in the ante-birth, one cannot anymore have the chance to lead a virtuous life here in the temporal sphere. One can only change again for the better only after one dies and his/her soul is sent to that earlier mentioned lower region and its subsequent possible release to the heavenly abode upon completion of a millenial purgation. Thus this also implies that one who leads a life of evil is worthless, i.e., negated of any positive value. Inferentially, therefore,it can be claimed that to kill evildoers or other evil sentient creatures is outrightly justifiable, or could even be considered as an act of charity because by doing so, the said evildoers are even helped to have their chance of redemption hastened. Thus, if one is born evil, one will always be evil, at least until one is still alive in this world, for in such life one “shall cleave of necessity”. Redemption for evildoers is simply not possible in this temporal existence. Only after death could one have the chance of redemption.Such view has another side to it. That is, only those who made the right choices in the ante-life therefore have lives worth living and cultivating in this space-time dimension for they are the only ones who are not predestined or fated to live evil lives. However, as the story of Er unfolded, upon their rebirth, all the souls -both those who made the right and errant choices in the ante-birth- have already forgotten their previous existence. Thus because of such existential amnesia, if persons -whose souls made the right choices in the ante-life- are not properly guided/properly “awakened” as regards their previous lives, they may also become evil, whether caused by human beings or other circumstances. Ergo, evil is not only predestined, but it could also be a result of non-cultivation of the predetermined goodness. However, of course, if one is already priorly evil, one will always be evil despite any guidance in this spatio-temporal existence.This view of predestined goodness or evil, as the case may be, has another quite ominous implication: that is, therefore everyone is not born equal. What makes the said congenital inequality more sinister is that it is something from which one cannot escape while one is still alive in the here-and-now. Thus, it follows that the caste system even of the Hindu variant is highly acceptable. Such system which has brought so much misery throughout human history to multitudes of human beings.Another onerous implication is that, it follows from the preceding implication that therefore the human being is not necessarily born free (and be-free), good (and be-good). That only some are. That there really are human beings who are therefore born evil and thus will always be evil throughout their temporal lives. And this has at least two further severe implications. Firstly, this might eventually prove that one should not necessarily be responsible for one’s actions, specially if they are evil. Fate -though of his own ante-life choice- has destined one to be so in this existence. And so no one should even blame the evildoer anymore. He/she is simply perfecting what he/she has started even before he/she was conceived. The evildoer’s existence is a mistake. The evildoer does not only have a tragic flaw here. He/She is tragedy itself. And it was not his/her fault to that he/she was made to proceed to rebirth despite such fateful affliction. As Er’s tale goes, he/she was simply made to proceed to rebirth despite of making the aforementioned wrongful choice. And such mistake cannot be rectified here and now but only in the afterlife. Ergo, the best resort for such an onerous temporal existence is to kill the evildoer -and with the further implication that through the said death the predestined evil is redressed and the a-priori error in the ante-life is once again in the process of being rectified. The second severe implication has to do with the existing cornerstone of human jurisprudence: that is, one should not anymore be presumed innocent unless proven otherwise, but instead the reverse. That because one has committed an evil action, therefore one is evil, unless he/she proves otherwise -again with the implication that one is able to do evil because one is of a soul who made the wrong choice in the ante-life.Another insidious consequence of predestined goodness or evil is the justifiability of the preferential treatment to a group of people on the assumption that they are the ones who are born to be virtuous -because they are also deemed to have made the right choice in the ante-life. Ergo, discriminations resulting from such preferential treatment are also warrantable. Therefore, only those who have been deemed to have been born to be good are to enjoy rights and privileges in this world. On the other hand, those considered base-born, therefore, based on the preceding arguments, will only have two rights: either to live a life of contempt, or to die. To live a life of miserable contempt for he/he deserves because it is what he/she actually is in the first place. To die, so as to be able to have the chance again to be purged in the after-life, so as to be subsequently able to hopefully make right choices in the following ante-life, so as to subsequently be able to have the chance to become virtuous in one’s next cycle of life.At this juncture, one might already have the impression that I might simply be putting words into Plato’s mouth, or charging him with ideas which he himself does not espouse. Let us see.The story of Er said that the souls made their choices in heaven, and that such choices were irrevocable. Thus being irrevocable, the souls who made wrong choices should be/are destined to live evil temporal lives. And being irrevocably evil lives, thus nothing will ever change it except death. I find such flow of the story logically implausible. The story would have been more sensible if it should have gone in such a manner that the souls should have corrrected or should have been allowed to correct their egregiously erroneous choices in the ante-life. Otherwise, the worldly existence of such Er’s story’s characters is meaningless, absurd. Meaning that, a storyteller does not put such a situation in a story unless either he/she does so by mistake -a mental lapse- or that she has the deliberate purpose for doing so.I would like to give Plato the benefit of the doubt: that he was not stupid, and thus he did not make a mistake/mental lapse, but instead has some very deliberate purpose in mind. I say very deliberate, for I can’t seem to conceive that a person of Plato’s caliber, whose extant works are nothing less than brilliant, can make an error in such crucial a point. I think he simply literally meant what he said through the story of Er. I would like to surmise that Plato was indeed simply saying that if one is being so predisposed -ergo in a sense predestined- to evil, therefore one simply makes one’s life nothing but being akin to a going-through-the-motions-existence, ergo, meaningless/absurd. That having already accepted that one has indeed been predisposed/fated to such, one also at the same time has ceased to struggle to ask, to question such kind of never-ending existential gloom. Therefore, by thinking so, Plato was simply trying to keep faith with his mentor Socrates’ credo that “An unexamined life is a life not worth living.” In fairness to Socrates however, I think here Plato might have taken his mentor’s words to their extreme. Methinks that I should, and I think so too Socrates would, agree with Plato that indeed an evil life is a meaningless life. However, I would like to disagree -and maybe Socrates also would- with Plato that there should only be two options that his paradigm should offer to an evildoer: one, a life worthy solely of contempt, or two, death.Ergo, again, I think by presenting his notion of human nature through the myth of Er, Plato could have either been culpably stupid -made a monumental mistake-, or that Plato being the classic genius that he was, was simply brilliantly deliberate. In addition, based on my previous discussions, whichever of the two Plato may have been, his appeal to the story of Er as a myth-expressing-universal-truth-ergo-being-authoritative is now highly suspect. The way I see it, the myth of Er as such is more of the fictional variant. Therefore, I conclude that Plato’s view on human nature -i.e., one is predestined to be either good or evil even before one is conceived- is also of the of the same kind: at minimum, highly questionable. Finally, through the story of Er, Plato, undeniably, however, also presented something worth positive merit. The story tells here of those souls who made the wrong choices in heaven:He was one of those who came down from heaven, a man who lived in a well-ordered polity in his former existence, participating in virtue by habit and not by philosophy, and one may perhaps say that a majority of those who were thus caught (i.e., making wrong choices) were of the company that come from heaven, inasmuch as they were unexercised in suffering. But those who came up from the earth, since they themselves suffered and seen suffering of others, did not make their choice precipitately...The above citation tells us several things. Firstly, that “habitual virtue” is not enough. Habitual virtue, meaning unreflectively repeatedly doing something precisely because we consider it to be ethically good or sought-for, thereby making the said action almost part of our so-called second nature. Plato here shows an insight into the human tendency to do things based on established pattern -and the pattern in turn already unquestionably considered as safe. At the same time, he however posits a challenge to the said habits by saying that one could be “... participating in virtue by habit and not by philosophy...”, thereby implying that even our so-called habitual virtues should also be adequately checked or examined either for further buttressing, or for possible amendments, or even for total change. Secondly, that what can really guide to make such checking and correcting is “philosophy” or simply put, reflection. Plato seems to be saying that habits at times could also lead us to self-deception, and unfortunately at times with dire consequences. Ergo, if ever there is a habit which should be so consistently nurtured and cultivated it is that of self-examination, self-reflection, because as Plato’s paragon Socrates said, “An unexamined life is a life not worth living.” Thirdly, that as our comfort zones -brought about by habitual inclinations- could dull our capacity for right judgment, inversely, difficulties could hone it. Thus the citation says that “But most of those who came from earth, since they themselves suffered and seen sufferings of others, did not make their choice precipitately...” My observation and experience confirm Plato’s point. I have seen that the people who usually panic or wilt in crisis or extreme situations are the ones who lives protected lives. To a large extent, quite a number of people who are products of sheltered upbringing lack that toughness to make even simple decisions, and more so, hard decisions. Simply as a college professor, I have witnessed quite a number of students coming from really prominent families who lived directionless lives. Students who are more focused in their studies -and later in their careers- are usually the ones who come from lower and middle income backgrounds, backgrounds usually characterized by resiliency, hardwork, competition. On Education and the Learning ProcessThe education that Plato refers to is not just any kind of education but something very specific. In the context of his work, the education he talks about is that of the people whom he deemed to govern his aspired Republic: the Guardians -and subsequently their mentors-, or in common parlance, the philosopher-kings/rulers. However, at this point, I would like to say tha Plato’s view of education being for the aforementioned class of people necessarily proceeds from his view of human nature and socio-politics. This being the case, I would like to categorically say that Plato’s view on education, though coming from quite problematic bases, still deserves worthy attention and respect at least even only as a process or method. That, if we distantiate Plato’s view on education from his aforementioned views, there are substantial things that we can learn. We therefore proceed with this thought in mind. Firstly, as previously stated, Plato’s education serves primarily to produce a corps of leaders in his Republic who will eventually take care of a citizenry of morally upright citizens -albeit, Plato’s version. Thus, Plato’s school is one which will be somekind of a sifting ground for those people who are of the two kinds of -previously discussed- souls. For this Plato, deemed the necessity of mentors. Plato conceived of mentors as those who are only the best. The first generation of mentors will consist of Plato and those whom he considered to be also like him: men of wisdom and virtue . And when I say men, based on the text, I am quite convinced that the first generation of mentors/formators had in mind were males. From what can be culled form the text, the first generation mentors are not really that many. Because of this, Plato even anticipated the possibility of recruiting them even from other states. From this, we can safely say that the succeeding generations of mentors will then come from the subsequent batches of the future well-trained Guardians. Being so, Plato, eventually envisioned that the mentors will eventually include even women from the Guardian ranks. He explicitly says:And so, when each generation has educated others like themselves to take their place as guardians of the state, they shall depart to the Islands of the Blessed and there dwell. And the state shall establish public memorials and sacrifices for them as divinities if the Pythian oracle approves or, if not, as to divine and godlike men... And on the women too... for you must not suppose that my words apply to the men more than to all women who arise among them endowed with requisite qualities... That is right if they are to share in all things with the men as we laid it down.In the “Allegory of the Cave”, Plato says “Picture men dwelling in a sort of subterranean cave... having their legs and necks fettered from childhood.” I highlighted “childhood” for several reasons. Firstly, if we tie the aforementioned citation with what Plato said in the further portion of Book VII, we can see at what age Plato deems that the formation of the Guardians are to begin. Thus he says:... But this we must not forget, that in our former selection we chose old men, but in this one, that will not do. To the young belong all heavy and frequent labors... all this study... must be presented to them while still young. These two quotations clearly show that Plato indeed preferred that his Guardians’ formation be started while they were still young. But how young? Further on Plato said:All inhabitants above the age of ten, I said, they (referring to the first generation of the self-appointed mentors/formators) will send out into the fields, take over the children, remove them from the manners and habits of their parents, and bring them (referring to the children) up in their (referring to the formators) customs and laws which will be such as we have described.The key terms are “inhabitants above the age of ten” and “take over the children”. Meaning that those who will be left in the city are therefore those whose ages are ten and below. Ergo, Plato here clearly shows that the mentors -i.e., from the first generation to their successors- are to start their formation of children at maximum at the age of ten. Such claim is further bolstered through the kind of training that Plato prescribes for the said wards:... a free soul ought not to pursue any study slavishly, for while the bodily labors performed under constraint do not harm the body, nothing that is learned under compulsion stays with the mind... Do not then, my friend, keep children to their studies by compulsion but by play. That will also better enable you to discern the natural capacities of each.The term “free soul” denotes the state of innocence of children. Such innocence which, we can safely assume, only children of ten and below are capable of. And such innocence which also therefore makes them so transparent/discernible, affirming Plato’s statement “... that will also better enable you to discern the capabilities of each.” And the conclusive proof for the aforementioned claim is the training to be given them, based on the citation: play.This being so, for my next point, we can see Plato’s certain insight into the psyche of the child (probably we can claim to to have seen here a prototype of child psychology?). I think it ould be safe to assume that he sees the pliability of the child’s psyche, and thus its openness to Plato’s kind of formation. And not just any type of formation but a very specific one: play. Which simply shows that Plato had foreseen that compulsion, or harshness can produce trauma in children, which might make the children intractable, and thus defeating his vision of producing virtuous and wise rulers.Plato’s school is a state institution, thus all the Republic’s children, maybe with the exception of the first generation, will have to pass through the said state institute. The children are compelled to be taken away from their families at the aforementioned age. They will be nurtured and screened there as they go through years of training. In other words, not all children will become guardians, thus the dropouts will become ordinary citizens but still doing their own share of burden in the affairs of the republic. Being taken away from their nuclear families serves the purpose of making the child loyal to only one institution: the state. Actually, if we look at it, Plato’s republic is one big family. Ergo, I think, so as to make the children focused on their training and subsequently their duties as Guardians, Plato deems of the said instutional loyalty.The training is rigorous. The children will be trained as soldiers, adept in physical training, arts, music or the study of harmonies , basic math or arithmetic , geometry , astronomy , physics or “of the third dimension of solids” , and lastly dialectics or philosophy proper . Plato is insistent though, and has repeatedly said that the said curriculum should consistently have one end or goal: wisdom. This is exemplified when he says:... I take it that if the investigation of all these studies goes far enough to bring out their community and kinship with one another, and to infer their affinities, then to busy ourselves with them contributes to our desired end, and the labor taken is not lost...This is also the reason why Plato is a bit critical about techne -technical studies like carpentry, toolmaking, etc. - and those which he considers to be mimetic art -painting, sculpture, acting. He says that techne provides only manual or mechanical instruments, thereby implying that one doesn’t really have to be intellectually brilliant to make them. As to the mimetic arts, being simply imitative, they offer nothing new to human knowledge because they in fact only repeat what is already found in real life. Plato even also points out that the said mimetic arts tend to stunt people’s growth towards virtue and wisdom. Singling out tragedies, he said that they simply nurture humanity’s passion for pathos and sorrow, imprisoning human beings in stagnant humanly state and consequently obstructing their desire and capacity for nobler pursuits in life -presumably philosophy. Plato therefore implied that mimetic arts should at times be censored.The Guardians’ training lasts a lifetime. The abovementioned subjects are taken by gradation. And observably, Plato allots the greatest number of years for the training in dialectics/philosophy. According to Plato’s estimate, a Guardian’s training ends by the times he/she reaches the age of fifty .Admittedly, Plato’s curriculum, though daunting is excellent. I am convinced that had its curriculum been applied to today’s situation minus the aforementioned institutional features, at the least excellent students would consequently be produced. However, the fact that it is institutionalized the way he perceived it -i.e., lifetime, compulsory, nuclear-family-free-, I therefore doubt if he could really produce Guardians as he intended them. Plato said that he and the other wise men shall serve as the first generation of Guardians and thus, they will also be the teachers of the first generation of properly and communally schooled Guardians. Take note that Plato prescribed that when a child reaches the age of not more that ten, he/she shall be taken away from his/her nuclear family so as to begin the Guardianship formation. Plato’s main reasons being that the child should be purged of his/her presumably base surrounding, and that the Guardians are supposed to have their loyalty to no specific human being but only to the ideals of the Republic -and consequently that of goodness and wisdom.I have reservations regarding the aformenetioned process of formation though. I think the said arrangement is psychologically unsound, and thus will make Plato’s dream of formation of the Guardian corps either an illusion, or at least a highly flawed one. Firstly, It should be noted that the children who will become the first generation of of Guardians will come from individual nuclear families -because Plato surmised that in the succeeding batches, the Guardians will already procreate among themselves-. Coming from nuclear families, the said children will therefore already have a real sense of family. However, being of tender age when culled from their families, the greater probability is that the children will be considerably traumatized. Psychology says that childhood trauma if not handled carefully will actually be a strong negative force in the child’s development and later life. The child will develop compulsions due to the trauma of separation he/she went through, compulsions which will greatly burden one -and even others- throughout one’s lifeSecondly, I don’t think that Plato and his company of wise men -as first generation mentors- would be up to the work. We have to take note, that Plato’s group is not numerous and they are all adult males. Thus surely, they will have a difficult, if not hopeless, situation of duplicating, the family atmostphere which their wards were priorly exposed to. Their number will not be adequate to pay enough attention to the special needs of children. Special, meaning, being at their very delicate stage in life, the children have multifarious needs which will also require a wide range of attention. Being exclusively male, maybe, the first generation mentors could provide paternal care and presence. But what about maternally? Absence of female mentors would also consequently leave a void which will also lead to another psychological imbalance. Psychology says that it is during the said childhood years that sexual identity, sense of belonging and other important personality features begin to crucially take root. And the said maternal absence denies the said children that necessary sense of balance that only a complete nuclear family can offer. We have to remember that what is at stake here is the first generation of Guardians. A first generation which, with defects, can later snowball such defects into monumental intractabilities which can be passed on from one generation to the next. Thirdly, having a commune of Guardians for the sake of eugenic purity is also not viable. The said commune will lead to inbreeding, and it is a scientific fact that inbreeding in turn leads to genetic defects on offsprings. Fourthly, based on the statements of Plato,the first-generation formators are basically self-taught. That is, unlike the second and subsequent generation of Guardian-mentors, the first generation mentors have reached their said level of enlightenment and competence by their own individual endeavor. And if, as the first-generation mentors have shown that wisdom or enlightenment can be achieved by one’s own efforts, then why cannot others do so too, in this case, the perceived second-generation mentors and their progeny? In other words, wouldn’t it be right to say that inasmuch as formation can be self-taught, ergo, isn’t the strict need for formators only superficial, or simply imposed, rather than necessary?Ergo, from the abovementioned discussions, I therefore conclude that Plato’s own dream of forming a corps of Guardians to be the elite of his aspired Republic is highly unviable, if not outrightly acarpous.In the final tally, indubitably, Plato, as I have mentioned at the beginning of this paper, was a genius. Plato had that seemingly unebbing tide of ideas which should merit great study and affirmation, or even adherence. However, there is an oft-quoted adage which says that “power corrupts, and absolute power corrupts absolutely.” Ergo, in the same vein, in Plato’s case I say, “Brilliance instructs, but it also can brilliantly obstruct” us from truth, that is, if we are not discerning. Philosophy of Science speaks of what is called the Principle of Verification. This principle is commonly applied in empirical experiments. In such experiments, the variables are clearly identified, and out of the said variables, the experimenter assumes that a certain/specific expected result will necessarily follow. This principle has its merits. Surely, it usually produces a certainty within its operational parameters; certain/specific postulates are validated resultant of the controlled variables. This means that within the parameters of the said variables, one usually gets what one in the first place expected. Ergo, consequently, another merit is that long-standing theories or notions are always validated or confirmed.Philosophers of Science however also confer a caveat upon the said principle: the principle of verification also has its deficiencies, and serious at times. Caution is directed towards the element of aforementioned preconceived expectation. The problem with preconceived expectation is that the experimenter will only tend to see what he/she has in the first place expected to see, and nothing else more. That, given the variables a, b, c...n, therefore experimenter Z gets X. However, at times, from the variables a, b, c...n, it is not only X that actually result/s. It might be that a, b, c...n, ergo, X1, X2, X3...Xn. What further compounds the predicament is the fact that if only experimenter Z noted or considered the anomalies, X might have been further developed or validated, or if not falsified or proven to be untrue or invalid. And if one looks at it, whether X is validated or falsified, experimenter Z is in a win-win situation: if verifying, then the claim to X is further fortified; if falsifying, therefore an opportunity to correct an error is presented and thus one can proceed to develop a new, correct or valid one. And here, we are only talking of the result of variables a, b, c...n. What more if on the first place experimenter Z has already made erroneous assumptions about a, b, c...n, in that, actually the variables are a1, b1, c1...n1? Thus, when we read Plato, or any other writer for that matter -yours truly not excluded-, I think we should always keep in mind the lesson that the defect which the verification theory shows. Ergo, a, b, c...n, therefore X and therefore, X cannot be a1, b1, c1...n1, nor a,b,c...n be therefore X1, X2, X3...n. Indeed, caveat emptor!Jose Ma. Ybanez Tomacruz28 October 2000PhilosophyDivisionAteneo de Davao UniversityJacinto St., Davao City