1.

State briefly why Aristotle thinks that “virtues” are not “natural”. Name some of the Aristotelian

virtues. According to Aristotle, in order to

cultivate “virtues” one has to be in a flourishing polis, which

means that he is implying that in poverty one cannot be virtuous. Do you agree that human “nature”

acquires

“bad habit” when the environment is hostile, for example, do you think that the sa

me person

in desperate

poverty may steal a piece of bread, which under “normal” circumstances where he has

food, would not?

Give ONE reason to support your point.

[

Hint: According to Aristotle, one is not born with a virtue like courage or patience. Hen

ce, virtues are

not natural like anger or fear, which are instincts. Everyone is born with these passions or instinct, but

not everyone can control them and strike the balance, that is control anger or fear and display them at

the right time at the right a

mount. Only a virtuous person can do that. Virtues are states of character

that have to be cultivated through hard work in a flourishing polis].

2.

What is the primary purpose of the household, according to Aristotle. Do you think with the

expansion of th

e market the household is shrinking as the market has expanded so much? Name one

function that the household previously functioned which is now performed by the market.

[

Hint:

For Aristotle

there are two human spheres, the sphere of production of things

n

eeded for daily

lives, the household or

oikos, and the sphere of politics or polis, the place for political discussion,

available only for Greek

aristocratic men].

3.

In your own words explain Aristotle’s reason for the inferior status of woman and slaves

within the

household.

[

Hint: According to Aristotle, there are several “natural associations” within the household, the smallest

unit of society, the Master and slave, parent and child, husband and wife. These are “natural” as they

cannot live without eac

h other. The identities within the pairs are not equal, the slave, child and woman

are

subordinate and their subordination is “natural”, as they lack rationality to be self ruled or self

guided and need the guidance of the rational Master, husband, parent]

.

4.

According to St. Anselm only that which is necessary has true “existence”. Look around you and point

to one thing in the room that has “necessary existence”.

[

Hint: Necessary existence means that which is not temporal, that is has no beginning and

no end;

contingent existence, on the other hand, means that which has a beginning and an end, and hence

dependent on something else for its existence. ]

5.

The following is an excerpt from a sutra in

Brhadaranyaka Upanisad,

the last part of the

Vedas

(f

rom

“Vid” “to know, written between 1700

–

1100 B.C.E written probably along the rivers Ganges and

Northern plains of India are the foundation texts of the Indian/Hindu philosophy. Here a seeker

(philosopher/Darsanik or seer, “darsan” to see) seeks to libera

te himself or herself from ignorance and

worldly bondage and attain Enlightenment of the Self. Do you find this similar to Plato’s theory of the

Cave where one moves from darkness to light?

1. State briefly why Aristotle thinks that “virtues” are not “natural”. Name some of the Aristotelian

virtues. According to Aristotle, in order to cultivate “virtues” one has to be in a flourishing polis, which

means that he is implying that in poverty one cannot be virtuous. Do you agree that human “nature”

acquires “bad habit” when the environment is hostile, for example, do you think that the same person

in desperate poverty may steal a piece of bread, which under “normal” circumstances where he has

food, would not?

Give ONE reason to support your point.

[ Hint: According to Aristotle, one is not born with a virtue like courage or patience. Hence, virtues are

not natural like anger or fear, which are instincts. Everyone is born with these passions or instinct, but

not everyone can control them and strike the balance, that is control anger or fear and display them at

the right time at the right amount. Only a virtuous person can do that. Virtues are states of character

that have to be cultivated through hard work in a flourishing polis].

2. What is the primary purpose of the household, according to Aristotle. Do you think with the

expansion of the market the household is shrinking as the market has expanded so much? Name one

function that the household previously functioned which is now performed by the market.

[ Hint: For Aristotle there are two human spheres, the sphere of production of things needed for daily

lives, the household or oikos, and the sphere of politics or polis, the place for political discussion,

available only for Greek aristocratic men].

3. In your own words explain Aristotle’s reason for the inferior status of woman and slaves within the

household.

[ Hint: According to Aristotle, there are several “natural associations” within the household, the smallest

unit of society, the Master and slave, parent and child, husband and wife. These are “natural” as they

cannot live without each other. The identities within the pairs are not equal, the slave, child and woman

are subordinate and their subordination is “natural”, as they lack rationality to be self ruled or self

guided and need the guidance of the rational Master, husband, parent].

4. According to St. Anselm only that which is necessary has true “existence”. Look around you and point

to one thing in the room that has “necessary existence”.

[ Hint: Necessary existence means that which is not temporal, that is has no beginning and no end;

contingent existence, on the other hand, means that which has a beginning and an end, and hence

dependent on something else for its existence. ]

5. The following is an excerpt from a sutra in Brhadaranyaka Upanisad, the last part of the Vedas (from

“Vid” “to know, written between 1700-1100 B.C.E written probably along the rivers Ganges and

Northern plains of India are the foundation texts of the Indian/Hindu philosophy. Here a seeker

(philosopher/Darsanik or seer, “darsan” to see) seeks to liberate himself or herself from ignorance and

worldly bondage and attain Enlightenment of the Self. Do you find this similar to Plato’s theory of the

Cave where one moves from darkness to light?