Plato And Augustin Essay

1) WHAT IS PLATOS ATTITUDE TOWARD THE BODY? (300 Words)http//classics.mit.edu/Plato/symposium.html In Platos work SYMPOSIUM there is often subtext to be open up under the surface of what seems like a margin onlyy focused conversation among several individuals. What is unique about this work is that within the random bits of dialogue put forth there is a original unique cohesion that presents it self. That cohesion is present in the way in which the random gives way to the logical and nothing is more than evident of this than what is found within Platos concept of the clay. The body, at first, refers to the visible appearance of an individual. This corporeal appearance provides the basis for tie for a loved superstar. However, this attraction is very(prenominal) vapid and indicative of a surface level understanding of the individual. However, physical attraction is a strong emotion and while this attraction is unacquainted(p) of depth it does give way to quantity. In other words, when physical attraction is all that matters to an individual therefore happiness derives from simply associating with more and more attractive bodies. This is about as vapid of a series of adult male relationships as one could possibly involve oneself. It also bases relationships on fallible randomness as an individual simply bounces from one attractive somebody to the other. Where Plato does redeem the image of the body is in the way he presents it as a conduit to deeper meaning. In other words, while there is a certain(a) randomness and banality to chasing beauty this chase can lead one to a partner who offers far more than merely what the body offers. Looks then become the conduit to true love, intellectual stimulation or a confederacy of both. This way the randomness found in the search for the best body merely acts as a transitory function in the sniff out that it eventually leads to the cohesiveness of a deep relationship. Well, hopefully anyway.2) HOW DOES AUGU STINE VIEW adult male NATURE? (300 WORDS)http//www.ccel.org/ccel/schaff/npnf102.iv.XII.1.html The relationship between divinity fudge and graven images subordinates has been debated for more years. Much of this debate derives from the fact that there has never been a classical statement on what God truly intended from those whom God created. As such, much has been left to speculation and interpretation. Regarding gay temper, St. Augustine examines the flaws inherent with such nature and links these flaws with fluctuations inherent with reason. To a great degree, Augustine notes that it is human nature to be blemish and much of this derives from reason. Augustine is clear to point out that there ar a number of factors which separate humans from lesser beings and that while all things created from God are ingenuous humans have the capacitance to deviant from natural order due to reason and passion. Hence, they can be given over to errors in judgment whereas lesser animals are not. Hence, human nature has the capacity for improvement but it also has the capacity to great harm to the self or others. Augustine points out that often people impart use God as a crutch. That is, because it is human nature to draw value from the immaterial many will see themselves as weak and cleave to God because it is God that gives them strength, God that gives them reason, etc. This, however, diminishes the value of the human as the trust of the self is gone. So, while this cleaving to God may have noble intentions (seek advice from the higher(prenominal) power) it is actually a sign of weakness and a rejection of the free will God has provided. Hence, it represents another aspect of the flawed nature of humanity. Granted, while Augustine views human nature as a flawed entity he does equate flawed with bad. Flawed simply is the state of human nature and is neither good nor bad. It is simply the natural order of things.