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Natural Law

Natural law

The natural law or law of nature is a system of justice that exists independently of the positive law of a given political order. Its usage has varied through its history. It currently has a meaning in both moral theory and legal theory, despite the fact that the core claims of the two kinds of theory are logically independent. According to natural law ethical theory, the moral standards that govern human behavior are, in some sense, objectively derived from the nature of human beings or the cosmos in general. According to natural law legal theory, the authority of at least some legal standards necessarily derives, at least in part, from considerations having to do with the moral merit of those standards. In the philosophy of natural law, the idea that the concepts of law and morality intersect in some way is called the "overlap thesis". There are a number of different theories of natural law, differing from each other with respect to the role that morality plays in determining the authority of legal norms. This article will deal with its usages separately rather than attempt to give a single concept that ties them all together. The term 'natural law' is ambiguous. It refers to a type of moral theory, as well as to a type of legal theory, despite the fact that the core claims of the two kinds of theory are logically independent.

History

Greek philosophy was highly concerned with the difference between "nature" (physis, φúσις) on the one hand and "law" or "custom" (nomos, νóμος) on the other. What the law commanded varied from place to place, but what was "by nature" should be the same everywhere. It was in accordance with the latter that philosophers strove to live. The development of this tradition into a natural law is usually attributed to the Stoics. This law was how a rational human being, seeking his own true happiness, would act. These theories became highly influential among Roman jurists, and consequently played a great role in subsequent legal theory. Despite its pagan origins, a number (though not all) of the early Church Fathers sought to incorporate the natural law tradition into Christianity (the suspect devotion of the Stoics to pagan worship no doubt aided in this adoption). The most notable among these was Augustine of Hippo, who equated natural law with man's prelapsarian state; as such, a life according to nature was no longer possible and men needed instead to seek salvation through the divine law and grace. In the Twelfth Century, Gratian reversed this, equating the natural and divine laws. Thomas Aquinas restored natural law to its independent state, asserting that, as the perfection of human reason, it could approach but not fully comphrehend the divine law. All human laws were to be judged by their conformity to the natural law. An unjust law was in a sense no law at all. The common law accepted this in determining the content of the law in a particular case. At this point, the natural law was not only used to pass judgment on the moral worth of various laws, but also to determine what the law said in the first place. The natural law was inherently teleological in that it aimed at human happiness. Its content was therefore determined by a conception of what things constituted happiness, be they temporal satisfaction (as with the Stoics) or salvation (as with the Christians). The state, in being bound by the natural law, was conceived as an institution directed at bringing its subjects to true happiness. By the Seventeenth Century, such a view came under intense criticism from some quarters. Thomas Hobbes instead founded natural law on what all men could agree upon: what they sought (happiness) was subject to contention, but a broad consensus could form around what they feared (violent death at the hands of another). The natural law was how a rational human being, seeking to survive in comfort, would act. In Hobbes' hands, the natural law demanded that men submit to the commands of the sovereign. This meant that whatever the sovereign commanded was law: natural law forbade appeals from positive law to the natural law. Jeremy Bentham's modifications on this became the basis of legal positivism. John Locke incorporated natural law into many of his theories and philosophy, especially in Two Treatises of Government. Thomas Jefferson employed natural law in his delineation of unalienable rights in the Declaration of Independence :We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.

In contemporary philosophy

The Roman Catholic Church understands natural law to be immanent in nature; this understanding is in large part due to the influence of Thomas Aquinas (1225-1274 A.D.), often as filtered through the School of Salamanca. It understands human beings to consist of body and mind, the physical and the non-physical (or soul perhaps) and that the two are inextricably linked. It describes human persons as being inclined toward the good. There are many manifestations of the good that we can pursue, some of which like procreation, are common to other animals and yet others like the pursuit of truth or knowledge, are inclinations peculiar to the capacities of human beings. An inextricable link between the body and the mind demands that our behaviour be guided not just by primary instinct but by our higher faculties as well.

In contemporary jurisprudence

In jurisprudence, natural law is the doctrine that just laws are immanent in nature (that can be claimed as discovered but not created by such things as a bill of rights) and/or that they can emerge by natural process of resolving conflicts (as embodied by common law). These two aspects are actually very different, and can sometimes oppose or complement each other, although they share the common trait that they rely on immanence as opposed to design in finding just laws. In either case, natural law is considered something that exists independent and outside of the legal process itself, rather than simply being a principle whose origin is inside the legal system. Whereas legal positivism would say that a law can be unjust without it being anytheless a law, a natural law jurisprudence would say that there is something deficient about an unjust law qua law. The concept of natural law was very important in the development of Anglo-American common law. In the struggles between Parliament and the monarchy, Parliament often made reference to the Fundamental Laws of England which embodied natural law since time immemorial and set limits on the power of the monarchy. The concept of natural law was expressed in the English Bill of Rights and the United States Declaration of Independence -- and by 19th-century anarchist and legal theorist, Lysander Spooner. Natural law jurisprudence is currently undergoing a period of reformulation (as is legal positivism). Many American philosophers, including Germain Grisez, John Finnis, Robert P. George, and Canadian Joseph Boyle, have constructed a compelling new version of this venerable tradition. Besides utilitarianism and Kantianism, natural law theory is with virtue ethics, a live option for a first-principles ethics theory in analytic philosophy. "New Natural Law" theory as it is sometimes known, is the theory originating with Grisez; it focuses on “basic human goods”, such as human life, which are "self-evidently" intrinsically worthwhile and states that these goods reveal themselves as incommensurable with one another.

References

- Robinson, Dave & Groves, Judy (2003). Introducing Political Philosophy. Icon Books. ISBN 1-84046-450-X. ja:自然法 Category:Philosophy of law

Positive law

Positive law is law that has been codified into a written form. The term is often used in contrast with common law or natural law. Various philosophers have put forward theories contrasting the value of positive law relative to natural law. The normative theory of law put forth by the Brno school gave pre-eminence to positive law because of its rational nature. Libertarian philosophers usually favor natural law over positive law. Category:Philosophy of law Category:Legal terms

Ethics

:For the book of the same name, see Ethics (book) Ethics (from Greek ethikos) is the branch of axiology – one of the four major branches of philosophy, alongside metaphysics, epistemology, and logic – which attempts to understand the nature of morality; to define that which is right from that which is wrong. The Western tradition of ethics is sometimes called moral philosophy.

The first social science

Assumptions about ethical underpinnings of human behaviour are reflected in every social science, including: anthropology because of the complexities involved in relating one culture to another, economics because of its role in the distribution of scarce resources, political science because of its role in allocating power, sociology because of its roots in the dynamics of groups, law because of its role in codifying ethical constructs like mercy and punishment, criminology because of its role in rewarding ethical behaviour and discouraging unethical behaviour, and psychology because of its role in defining, understanding, and treating unethical behaviour. Ethics has also been extended to the hard sciences, such as biology (as bioethics) and ecology (as environmental ethics). As these fields become more complex and deal with more situations, the application of ethics in those fields can also become more complex. In analytic philosophy, ethics is traditionally divided into three fields: Meta-ethics, Normative ethics (including value theory and the theory of conduct) and applied ethics – which is seen to be derived, top-down, from normative and thus meta-ethics.

Meta-ethics

Meta-ethics is the investigation of the nature of ethical statements. It involves such questions as: Are ethical claims truth-apt, i.e., capable of being true or false, or are they, for example, expressions of emotion (see cognitivism and non-cognitivism)? If they are truth-apt, are they ever true? If they are ever true, what is the nature of the facts that they express? And are they ever true absolutely (see moral absolutism), or always only relative to some individual, society, or culture? (See moral relativism, cultural relativism.) Meta-ethics is one of the most important fields in philosophy. Meta-ethics studies the nature of ethical sentences and attitudes. This includes such questions as what "good" and "right" mean, whether and how we know what is right and good, whether moral values are objective, and how ethical attitudes motivate us. Often this is derived from some list of moral absolutes, e.g. a religious moral code, whether explicit or not. Some would view aesthetics as itself a form of meta-ethics Meta-ethics also investigates where our ethical principles come from, and what they mean. Are they merely social inventions? Do they involve more than expressions of our individual emotions? Meta-ethical answers to these questions focus on the issues of universal truths, the will of God, the role of reason in ethical judgments, and the meaning of ethical terms themselves.

Normative ethics

Normative ethics bridges the gap between meta-ethics and applied ethics. It is the attempt to arrive at practical moral standards that tell us right from wrong, and how to live moral lives. This may involve articulating the good habits that we should acquire, the duties that we should follow, or the consequences of our behavior on others.
- One branch of normative ethics is theory of conduct; this is the study of right and wrong, of obligation and permissions, of duty, of what is above and beyond the call of duty, and of what is so wrong as to be evil. Theories of conduct propose standards of morality, or moral codes or rules. For example, the following would be the sort of rules that a theory of conduct would discuss (though different theories will differ on the merit of each of these particular rules): "Do unto others as you would have them do unto you"; "The right action is the action which produces the greatest happiness for the greatest number"; "Stealing is wrong". Theories of moral conduct can be distinguished from etiquette by their concern with finding guidelines for action that are not dependent entirely on social convention. For example, it may not be a breach of etiquette to fail to give money to help those in poverty, but it could still be a failure to act morally.
- Another branch of normative ethics is theory of value; this looks at what things are deemed to be valuable. Suppose we have decided that certain things are intrinsically good, or are more valuable than other things that are also intrinsically good. Given this, the next big question is what would this imply about how we should live our lives? The theory of value also asks: What sorts of things are good? What sorts of situations are good? Is pleasure always good? Is it good for people to be equally well-off? Is it intrinsically good for beautiful objects to exist? Or: What does "good" mean? It may literally define "good" and "bad" for a community or society. [Criticism: Theory of value is not a part of normative ethics, though normative ethics presupposes some theory of value. For example, there are aesthetic values which may be amoral, i.e., neutral in regard to conduct.]

Applied ethics

One form of applied ethics applies normative ethical theories to specific controversial issues. In these cases, the ethicist adopts a defensible theoretical framework, and then derives normative advice by applying the theory. However, many persons and situations, notably traditional religionists and lawyers, find this approach either against accepted religious doctrine or impractical because it does not conform to existing laws and court decisions. Casuistry is a completely different form of applied ethics that is widely used in these cases and by these groups. Casuists compare moral dilemmas to well established cases (sometimes called paradigms). The well-established methods for coping with the well-established cases are then adapted to the case at hand. The special virtue of casuistry over applied moral theory is that groups and individuals often disagree about theories, but may nonetheless have remarkably similar paradigms. Thus, they may be able to achieve substantial social agreement about actions, even though their theories are incompatible. This may be why casuistry is the foundation of many legal systems. The ethical problems attacked by applied ethicists (of whatever sort) often bear directly on public policy. For example, the following would be questions of applied ethics: "Is getting an abortion ever moral?"; "Is euthanasia ever moral?"; "What are the ethical underpinnings of affirmative action policies?"; "What are human rights, and how do we determine them?"; "Do animals have rights?" Without these questions there is no clear fulcrum on which to balance law, politics, and practice of arbitration – in fact no common assumptions of all participants – so the ability to formulate the questions are prior to rights balancing. But not all questions studied in applied ethics concern public policy. For example: Is lying always wrong? If not, when is it permissible? The ability to make these ethical judgments is prior to any etiquette. There are several sub-branches of applied ethics examining the ethical problems of different professions, such as business ethics, medical ethics, engineering ethics and legal ethics, while technology assessment and environmental assessment study the effects and implications of new technologies or projects on nature and society. Each branch to characterize common issues and problems that arise in the ethical codes of the professions, and define their common responsibility to the public, e.g. to preserve its natural capital, or to obey some social expectations of honest dealings and disclosure.
- Abortion, legal and moral issues
- Animal rights
- Bioethics
- Business ethics
- Criminal justice
- Environmental ethics
- Feminism
- Gay rights
- Human rights
- Just war theory
- Medical ethics
- Utilitarian ethics
- Utilitarian bioethics Ethics has been applied to economics, politics and political science, leading to several distinct and unrelated fields of applied ethics, including Business ethics and Marxism. Ethics has been applied to family structure, sexuality, and how society views the roles of individuals; leading to several distinct and unrelated fields of applied ethics, including feminism. Moral Ethics has been applied to war, leading to the fields of pacifism and nonviolence. Ethics has been applied to analyze human use of Earth's limited resources. This has led to the study of environmental ethics and social ecology. A growing trend has been to combine the study of both ecology and economics to help provide a basis for sustainable decisions on environmental use. This has led to the theories of ecological footprint and bioregional autonomy. Political and social movements based on such ideas include eco-feminism, eco-anarchism, deep ecology, the green movement, and ideas about their possible integration into Gaia philosophy. Ethics has been applied to criminology leading to the field of criminal justice. There are several sub-branches of applied ethics examining the ethical problems of different professions, such as business ethics, medical ethics, engineering ethics and legal ethics, while technology assessment and environmental assessment study the effects and implications of new technologies or projects on nature and society. Each branch characterizes common issues and problems that may arise, and define their common responsibility to the public, e.g. to preserve its natural capital, or to obey some social expectations of honest dealings and disclosure.

Ethics in religion

Ethics in health care

One of the major areas where ethicists practice is in the field of health care. This includes medicine, nursing, pharmacy, genetics, and allied health professions. Example issues are euthanasia, abortion, medical experiments, vaccine trials, stem cell research, truth telling, patient rights and autonomy, rationing of health care (such as triage).

Ethics in psychology

By the 1960s there was increased interest in moral reasoning. Psychologists such as Lawrence Kohlberg developed theories which are based on the idea that moral behaviour is made possible by moral reasoning. Their theories subdivided moral reasoning into so-called stages, which refer to the set of principles or methods that a person uses for ethical judgment. The first and most famous theory of this type was Kohlberg's theory of moral development. Carol Gilligan, a student of Kohlberg's, argued that women tend to develop through a different set of stages from men. Her studies inspired work on a so-called ethic of care, which particularly defines itself against Rawlsian-type justice- and contract-based approaches. Another group of influential psychological theories with ethical implications is the humanistic psychology movement. One of the most famous humanistic theories is Abraham Maslow's hierarchy of needs. Maslow argued that the highest human need is self-actualization, which can be described as fulfilling one's potential, and trying to fix what is wrong in the world. Carl Rogers's work was based on similar assumptions. He thought that in order to be a 'fully functioning person', one has to be creative and accept one's own feelings and needs. He also emphasized the value of self-actualization. A similar theory was proposed by Fritz Perls, who assumed that taking responsibility of one's own life is an important value. R.D. Laing developed a broad range of thought on interpersonal psychology. This deals with interactions between people, which he considered important, for an ethical action always occurs between one person and another. In books such as The Politics of Experience, he dealt with issues concerning how we should relate to persons labeled by the psychiatric establishment as "schizophrenic". He came to be seen as a champion for the rights of those considered mentally ill. He spoke out against (and wrote about) practices of psychiatrists which he considered inhumane or barbaric, such as electric shock treatment. Like Wittgenstein, he was frequently concerned with clarifying the use of language in the field -- so, for example, he suggested that the effects of psychiatric drugs (some of which are very deleterious, such as tardive diskensia) be called just that: "effects", and not be referred to by the preferred euphemisms of the drug companies, who prefer to call them "side effects". Laing also did work in establishing true asylums as places of refuge for those who feel disturbed and want a safe place to go through whatever it is they want to explore in themselves, and with others. A third group of psychological theories that have implications for the nature of ethics are based on evolutionary psychology. These theories are based on the assumption that the behaviour that ethics prescribe can sometimes be seen as an evolutionary adaptation. For instance, altruism towards members of one's own family promotes one's inclusive fitness. Some concerns have developed recently about ethics in the psychology field itself. In particular there are concerns about the psychotherapy field and how several have reacted to criticism of their science. There has been concern about the behavior of these psychologists on Usenet (in newsgroups). Some of these concerns are voiced through the domain http://cyberper.cnc.net/a_spp_faq.htm

Ethics in politics

Often, such efforts take legal or political form before they are understood as works of normative ethics. The UN Declaration of Universal Human Rights of 1948 and the Global Green Charter of 2001 are two such examples. However, as war and the development of weapon technology continues, it seems clear that no non-violent means of dispute resolution is accepted by all. The need to redefine and align politics away from ideology and towards dispute resolution was a motive for Bernard Crick's list of political virtues.

Ethics by cases

A common approach in applied ethics is to deal with individual issues on a case-by-case basis. Casuistry is one such application of case-based reasoning to applied ethics. Almost all American states have tried to discourage dishonest practices by their public employees and elected officials by establishing an Ethics Commission for their state. Bernard Crick in 1982 offered a socially-centered view, that politics was the only applied ethics, that it was how cases were really resolved, and that "political virtues" were in fact necessary in all matters where human morality and interests were destined to clash. This and other views of modern universals is dealt with below under Global Ethics. The lines of distinction between meta-ethics, normative ethics, and applied ethics are often blurry. For example, the issue of abortion is an applied ethical topic since it involves a specific type of controversial behavior. But it also depends on more general normative principles, such as the right of self-rule and the right to life, which are litmus tests for determining the morality of that procedure. The issue also rests on metaethical issues such as, "where do rights come from?" and "what kind of beings have rights?" Another concept which blurs ethics is moral luck. A drunk driver may safely reach home without injuring anyone, or he might accidentally kill a child who runs out into the street while he is driving home. How bad the action of driving while drunk is in that case depends on chance.

Descriptive ethics

Some philosophers rely on descriptive ethics and choices made and unchallenged by a society or culture to derive categories, which typically vary by context. This leads to situational ethics and situated ethics. These philosophers often view aesthetics and etiquette and arbitration as more fundamental, percolating 'bottom up' to imply, rather than explicitly state, theories of value or of conduct. In these views ethics is not derived from a top-down a priori "philosophy" (many would reject that word) but rather is strictly derived from observations of actual choices made in practice:
- Ethical codes applied by various groups. Some consider aesthetics itself the basis of ethics – and a personal moral core developed through art and storytelling as very influential in one's later ethical choices.
- Informal theories of etiquette which tend to be less rigorous and more situational. Some consider etiquette a simple negative ethics, i.e. where can one evade an uncomfortable truth without doing wrong? One notable advocate of this view is Judith Martin ("Miss Manners"). In this view, ethics is more a summary of common sense social decisions.
- Practices in arbitration and law, e.g. the claim by Rushworth Kidder that ethics itself is a matter of balancing "right versus right", i.e. putting priorities on two things that are both right, but which must be traded off carefully in each situation. This view many consider to have potential to reform ethics as a practice, but it is not as widely held as the 'aesthetic' or 'common sense' views listed above.
- Observed choices made by ordinary people, without expert aid or advice, who vote, buy and decide what is worth fighting about. This is a major concern of sociology, political science and economics. Those who embrace such descriptive approaches tend to reject overtly normative ones. There are exceptions, such as the movement to more moral purchasing.

The analytic view

The descriptive view of ethics is modern and in many ways more empirical. But because the above are dealt with more deeply in their own articles, the rest of this article will focus on the formal academic categories, which are derived from classical Greek philosophy, especially Aristotle. First, we need to define an ethical sentence, also called a normative statement. An ethical sentence is one that is used to make either a positive or a negative (moral) evaluation of something. Ethical sentences use words such as "good," "bad," "right," "wrong," "moral," "immoral," and so on. Here are some examples:
- "Sally is a good person."
- "People should not steal."
- "The Simpson verdict was unjust."
- "Honesty is a virtue."
- "One ought not to break the law." In contrast, a non-ethical sentence would be a sentence that does not serve to (morally) evaluate something. Examples would include:
- "Someone took the stereo out of my car."
- "Simpson was acquitted at his trial."
- "Many people are dishonest."
- "I dislike it when people break the law."

References

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External links

- [http://ethics.acusd.edu/ Ethics Updates] mega-list of ethics resources maintained by Lawrence Hinman of the University of San Diego.
- [http://www.ditext.com/broad/ftet/ftet.html C. D. Broad, Five Types of Ethical Theory (New York: Harcourt, Brace and Co., 1930).]
- [http://www.ditext.com/ross/right.html W. D. Ross, The Right and the Good (1930)]
- [http://www.galilean-library.org/int11.html An Introduction to Ethics] by Paul Newall, aimed at beginners.
- Stanford Encyclopedia of Philosophy
- [http://plato.stanford.edu/entries/ethics-ancient/ Ancient Ethics]
- [http://plato.stanford.edu/entries/ethics-environmental/ Environmental Ethics]
- [http://plato.stanford.edu/entries/feminism-ethics/ Feminist Ethics]
- [http://plato.stanford.edu/entries/natural-law-ethics/ Natural Law Tradition in Ethics]
- [http://plato.stanford.edu/entries/ethics-virtue/ Virtue Ethics] Category:Social philosophy ja:倫理 simple:Ethics

Greek philosophy

Classical (or "early") Greek philosophy focused on the role of reason and inquiry. In many ways it paved the way both to modern science and to modern philosophy. Clear unbroken lines of influence lead from early Greek philosophers, through early Muslim philosophy to the Renaissance, the Enlightenment, and the secular sciences of the modern day.

Pre-Socratic Philosophers

The history of philosophy in the West begins with the Greeks, and particularly with a group of philosophers commonly called the pre-Socratics. This is not to deny the occurrence of other pre-philosophical rumblings in Egyptian and Babylonian cultures. Certainly great thinkers and writers existed in each of these cultures, and we have evidence that some of the earliest Greek philosophers may have had contact with at least some of the products of Egyptian and Babylonian thought. However, the early Greek thinkers add at least one element which differentiates their thought from all those who came before them. For the first time in history, we discover in their writings something more than dogmatic assertions about the ordering of the world -- we find reasoned arguments for various beliefs about the world. As it turns out, nearly all of the various cosmologies proposed by the early Greek philosophers are profoundly and demonstrably false, but this does not diminish their importance. For even if later philosophers summarily rejected the answers they provided, they could not escape their questions:
- What is life?
- From where does everything come?
- Of what does it really consist?
- How do we explain the plurality of things found in nature?
- And why can we describe them with a singular mathematics? And the method the Greek philosophers followed in forming and transmitting their answers became just as important as the questions they asked. The pre-Socratic philosophers rejected traditional mythological explanations for the phenomena they saw around them in favor of more rational explanations. In other words they depended on reason and observation to illuminate the true nature of the world around them, and they used rational argument to advance their views to others. And though philosophers have argued at length about the relative weights that reason and observation should have, for two and a half millennia they have basically united in the use of the very method first used by the pre-Socratics. Difficulties often arise in pinning down the ideas of the Pre-Socratic philosophers, and in determining the actual line of argument they used in supporting their particular views. This problem arises not from some defect in the men themselves or in their ideas, but simply from their separation from us in history. While most of these men produced significant texts, we have no complete versions of any of those texts. We have only quotations by later philosophers and historians, along with the occasional textual fragment. Thales Anaximander Pythagoras Heraclitus of Ephesus Heraclitus is an excellent example of the Pre-Socratic philosopher. All of his existing fragments can be written in 45 small pages as poetry. (Brooks Haxton, a poet, has provided a very interesting translation of all of the fragments of Heraclitus titled "Fragments, the Collected Wisdom of Heraclitus.") Although he wrote twenty-five hundred years ago and very little of his work still exists, it is very appealing. Some of his lines remain among our common sayings today. For example, "You can never step into the same river twice" Brooks translates the original as follows: :The river :where you set :your foot just now :is gone- :those waters giving way to this, :now this. Heraclitus had a unique view of reality. For him change was the most important fact about the world, as the lines quoted illustrate. Brooks in his Introduction and brief Notes points out that it is very difficult to translate such ancient writing into contemporary English. The changes in the culture, the figures of speech, the chasm between the background of the contemporary reader and that of a Greek of twenty-five hundred years ago as relates to our understanding of the world, and so forth, makes literal translation pointless and freer translation subject to question. It is a point to keep in mind when considering any of these Pre-Socratics. Heraclitus also illustrates the point that these early philosophers do have important things to tell us about the world. Xenophanes Parmenides and the other Eleatic philosophers Leucippus, Democritus and the other Atomists Protagoras and the Sophists Empedocles

Socrates

Empedocles]] Socrates (470 B.C. - 399 B.C.), an Athenian philosopher, became one of the most important icons of the Western philosophical tradition. He made his most important contribution to Western thought through his method of enquiry. In addition, he also taught many famous Greek philosophers. His most famous pupil was Plato. However, since Socrates discussed ideas that upset many people (some in high positions), he was sentenced to death by drinking the poison hemlock. Most of what we know about Socrates came from Plato as Socrates wrote nothing down. See the article on Socrates for more information on this topic.

Plato and Aristotle

Aristotle, known as Aristoteles in most languages other than English (Aristotele in Italian), (384 BC - March 7, 322 BC) has, along with Plato, the reputation of one of the two most influential philosophers in Western thought. Their works, although connected in many fundamental ways, differ considerably in both style and substance. Plato wrote several dozen philosophical dialogues—arguments in the form of conversations, usually with Socrates as a participant—and a few letters. Though the early dialogues deal mainly with methods of acquiring knowledge, and most of the last ones with justice and practical ethics, his most famous works expressed a synoptic view of ethics, metaphysics, reason, knowledge, and human life. Predominant ideas include the notion that knowledge gained through the senses always remains confused and impure, and that the contemplative soul that turns away from the world can acquire "true" knowledge. The soul alone can have knowledge of the Forms, the real essences of things, of which the world we see is but an imperfect copy. Such knowledge has ethical as well as scientific import. One can view Plato, with qualification, as an idealist and a rationalist. Aristotle was one of Plato's students, but placed much more value on knowledge gained from the senses, and would correspondingly better earn the modern label of empiricist. Thus Aristotle set the stage for what would eventually develop into the scientific method centuries later. The works of Aristotle that still exist today appear in treatise form, mostly unpublished by their author. The most important include Physics, Metaphysics, (Nicomachean) Ethics, Politics, De Anima (On the Soul), Poetics, and many others. See the article on Aristotle for more discussion...

Later Classical philosophers

Cicero Zeno of Citium Epictetus Epicurus and Lucretius Sextus Empiricus

The Neo-Platonists

Ammonius Saccas, Plotinus, Porphyry, Proclus, Iamblichus) Marcus Aurelius

Schools of thought in the Hellenistic period

In the Hellenistic period, the following schools developed:
- Cynicism
- Hedonism
- Eclecticism
- Neo-Platonism
- Skepticism
- Stoicism
- Epicureanism The spread of Christianity through the Roman world ushered in the end of the Hellenistic philosophy and the beginnings of Mediaeval Philosophy.

External Links

- [http://www.adath-shalom.ca/greek_influence.htm The Impact of Greek Culture on Normative Judaism from the Hellenistic Period through the Middle Ages c. 330 BCE- 1250 CE]
- [http://www.historyforkids.org/learn/greeks/philosophy/ Greek Philosophy for Kids] Category:Classical Greek philosophy Category:Western culture

Stoicism

Stoicism is a school of philosophy founded (308 BCE) in Athens by Zeno of Citium (Cyprus). It teaches self-control and detachment from distracting emotions, sometimes interpreted as an indifference to pleasure or pain. This allows one to be a clear thinker, levelheaded and unbiased. In practice, Stoicism is intended to imbue an individual with virtue, wisdom, and integrity of character. Students are encouraged to help those in need, knowing that those who can, should. Stoicism also teaches psychological independence from society, regarding it as an unruly and often unreasonable entity. Virtue, reason, and natural law are prime directives. By mastering passions and emotions, it is possible to overcome the discord of the outside world and find peace within oneself. Stoicism holds that passion distorts truth, and that the pursuit of truth is virtuous. Greek philosophers such as Cleanthes, Chrysippus, and later Roman thinkers such as Cicero, Seneca the Younger, Marcus Aurelius, Cato the Elder, Cato the Younger, and Epictetus are associated with Stoicism. In Cicero's case, it should be emphasised that while he shared many of the moral tenets of Stoicism, he was not a Stoic himself but an eclectic. Stoic philosophy is usually contrasted with Epicureanism.

History

Epicureanism Stoicism first appeared in Athens in the Hellenistic period around 301 BCE and was introduced by Zeno of Citium. He taught in the famous stoa poikile (the painted porch) from which his philosophy got its name. Central to his teachings was the law of morality being the same as nature. During its initial phase it was generally seen as a back-to-nature movement critical of superstitions and taboos. The philosophical detachment also encompassed pain and misfortune, good or bad experiences, as well as life or death. Zeno often challenged prohibitions, traditions and customs. Another tenet was the emphasis placed on love for all other beings. His ideas developed from those of the Cynics, whose founder, Antisthenes, had been a disciple of Socrates. Zeno's most important follower was Chrysippus, who was responsible for much of what we now call Stoicism. The Stoics provided a unified account of the world, consisting of formal logic, materialistic physics and naturalistic ethics. Of these, they emphasized ethics as the main focus of human knowledge, though their logical theories were to be of more interest for many later philosophers. Later Roman Stoics focused on promoting a life in harmony with the universe, over which one has no direct control.

Stoic ethics and virtues

The ancient Stoics are often misunderstood because the terms they used meant different things in the past than they do today. The word stoic has come to mean unemotional or indifferent to pain, because Stoic ethics taught freedom from passion by following reason. But the Stoics did not seek to extinguish emotions, only to avoid emotional troubles by developing clear judgement and inner calm through diligent practice of logic, reflection, and concentration. Borrowing from the Cynics, the foundation of Stoic ethics is that good lies in the state of the soul itself; in wisdom and self-control. Stoic ethics stressed the rule: "Follow where reason leads." One must therefore strive to be free of the passions (hate, fear, pain, pleasure, distress, appetite, etc.), bearing in mind that the ancient meaning of passion was "anguish" or "suffering"[http://www.bartleby.com/61/87/P0098700.html]--somewhat different to the modern use of the word.

- Old Stoa: Zeno of Citium to Antipater (d.129 BCE)
- Middle Stoa: Panaetius of Rhodes (185–109 BCE)
Posidonius of Apamea (c.135–51 BCE)
- Late or Roman Stoa: Seneca, Epictetus, Marcus Aurelius

The idea was to be free of suffering (which the Stoics called passion) through apatheia (απαθεια) (Greek) or apathy, where apathy was understood in the ancient sense—being objective or having "clear judgement"—rather than simple indifference, as apathy implies today. The Stoic concepts of passion and apatheia are analogous to the Buddhist noble truths; All life has suffering (Dukkha), suffering is rooted in passion and desire (Samudaya), meditation and virtue can free one from suffering (Nirodha and Marga). Stoic reason not only meant using logic, but was also associated with the processes of nature—the logos, or universal reason, inherent in all things. Living according to reason and virtue, they held, is to live in harmony with the divine order of the universe, in recognition of the common reason and essential value of all people. The four cardinal virtues of the Stoic philosophy are wisdom, courage, justice, and temperance, a classification derived from the teachings of Plato. Following Socrates, the Stoics held that unhappiness and evil are the results of ignorance. If someone is unkind, it is because they are unaware of their own universal reason. Likewise, if you are unhappy, it is because you've forgotten how nature actually works. The solution to evil and unhappiness then, is the practice of philosophy—to examine one's own judgements and behaviour and determine where they have diverged from the universal reason of nature.

Spiritual exercise

Socrates Philosophy for a Stoic is not just a set of beliefs or ethical claims, it is a way of life involving constant practice and training (or askesis, from which the term ascetic derives). Stoic philosophical / spiritual practices included logic, Socratic dialogue and self-dialogue, contemplation of death, training attention to remain in the present moment (similar to some forms of Eastern meditation), daily reflection on everyday problems & possible solutions, and so on. In Meditations, Marcus Aurelius defines several such practices. For example, in Book II, part 1: :"Say to yourself in the early morning: I shall meet today ungrateful, violent, treacherous, envious, uncharitable men. All of these things have come upon them through ignorance of real good and ill... I can neither be harmed by any of them, for no man will involve me in wrong, nor can I be angry with my kinsman or hate him; for we have come into the world to work together..." Aurelius is not just stating a fact here, but giving the reader a practical technique: Say to yourself in the early morning... In other words, remind yourself every day, again and again, of the problems you can expect and how to solve them. Philosophy for a Stoic is an active process of constant practice and self-reminder.

Stoic physics

The Stoics held Logos to be the animating or "active principle" of all reality. The Logos was conceived as a conduit for divine power that, in essence, orders and directs the universe. Human reason and the human soul were both considered adjuncts of the Logos, and therefore immortal via the continual recycling of the universe.

Brotherhood

A distinctive feature of Stoicism is its cosmopolitanism. All people are manifestations of the one universal spirit and should, according to the Stoics, live in brotherly love and readily help one another. They held that external differences such as rank and wealth are of no importance in social relationships. Thus, before the rise of Christianity, Stoics recognized and advocated the brotherhood of humanity and the natural equality of all human beings. Stoicism became the most influential school of the Graeco–Roman world, and produced a number of remarkable writers and personalities, such as Cato the Younger and Cato the Elder.

Quotations

Collection of various Stoic quotes: Epictetus:
- “Wherever I go, it will be well with me.”
- "When I see a man in a state of anxiety, I say, What can this man want? If he did not want something which is not in his power, how could he still be anxious?"
- "Freedom is secured not by the fulfilling of one's desires, but by the removal of desire."
- "Nothing outside the will can hinder or harm the will; it can only harm itself. If then we accept this, and, when things go amiss, are inclined to blame ourselves, remembering that judgment alone can disturb our peace and constancy, I swear to you by all the gods that we have made progress."
- "If you would not fail of what you seek, or incur what you shun, desire nothing that belongs to others; shun nothing that lies beyond your own control; otherwise you must necessarily be disappointed in what you seek, and incur what you shun."
- "In a word, neither death, nor exile, nor pain, nor anything of this kind, is the real cause of our doing or not doing any action, but our opinions and the decisions of our will."
- "Where is the good? In the will. Where is the evil? In the will. Where is neither of them? In those things which are independent of the will."
- "Who then is the invincible? It is he whom none of the things disturb which are independent of the will."
- "No man is free who is not master of himself."
- "Wherever I go it will be well with me, for it was well with me here, not on account of the place, but of my judgments which I shall carry away with me, for no one can deprive me of these; on the contrary, they alone are my property, and cannot be taken away, and to possess them suffices me wherever I am or whatever I do."
- "I am formed by nature for my own good: I am not formed for my own evil."
- "If, therefore, any be unhappy, let him remember that he is unhappy by reason of himself alone."
- "Every person must deal with each thing according to the opinion that he holds about it."
- "Permit nothing to cleave to you that is not your own; nothing to grow to you that may give you agony when it is torn away."
- "He is a wise man who does not grieve for the things which he has not, but rejoices for those which he has." Marcus Aurelius:
- "The universe is change, life is opinion."
- "Get rid of the judgement ... get rid of the 'I am hurt,' you are rid of the hurt itself."
- "The mind in itself wants nothing, unless it creates a want for itself; therefore it is both free from perturbation and unimpeded, if it does not perturb and impede itself."
- "Everything is right for me, which is right for you, O Universe. Nothing for me is too early or too late, which comes in due time for you. Everything is fruit to me which your seasons bring, O Nature. From you are all things, in you are all things, to you all things return."
- "Let there be freedom from perturbation with respect to the things which come from external causes, and in actions whose cause lies in yourself, be just; that is, let impulse and action terminate in social acts, for this is according to your nature."
- "If you are distressed by any external thing, it is not this thing which disturbs you, but your own judgment about it. And it is in your power to wipe out that judgment now."
- "Nothing happens to any man which he is not framed by nature to bear."
- "It is in our power to refrain from any opinion about things and not to be disturbed in our souls; for things in themselves have no natural power to force our judgments."
- "If you work at that which is before you, following right reason seriously, vigorously, calmly, without allowing anything else to distract you, but keeping your divine part pure, as if you were bound to give it back immediately; if you hold to this, expecting nothing, but satisfied to live now according to nature, speaking heroic truth in every word which you utter, you will live happy. And there is no man able to prevent this."
- "Everywhere and at all times it is in your power to accept reverently your present condition, to behave justly to those about you, and to exert your skill to control your thoughts, that nothing shall steal into them without being well examined."
- "How ridiculous and how strange to be surprised at anything which happens in life!"
- "Outward things cannot touch the soul, not in the least degree; nor have they admission to the soul, nor can they turn or move the soul; but the soul turns and moves itself alone."
- “Even when the mind is feeling its way cautiously and working its way round a problem from every angle, it is still moving directly onwards and making for its goal.” Seneca:
- "The point is, not how long you live, but how nobly you live."
- "That which Fortune has not given, she cannot take away."
- "Let Nature deal with matter, which is her own, as she pleases; let us be cheerful and brave in the face of everything, reflecting that it is nothing of our own that perishes."
- "The soul should know whither it is going and whence it came, what is good for it and what is evil, what it seeks and what it avoids, and what is that Reason which distinguishes between the desirable and the undesirable, and thereby tames the madness of our desires and calms the violence of our fears."
- "Virtue is nothing else than right reason."

Spiritual descendants

Since the year 2000 there exists the so-called Dritte Stoa, founded by Epigonus, a stoic philosopher, and Thomas von Kienperg. This school is based on Seneca's Stoicism and uses only ancient ways of thinking, methods, rhetorical styles in order to resuscitate the Roman Stoicism and to find new ideas and ways to a better ethical life in the modern world.

Books

- Marcus Aurelius, Meditations translated by Maxwell Stainforth; ISBN 0140441409, or translated by Gregory Hays; ISBN 0679642609.
- Moses Hadas (ed.), Essential Works of Stoicism (1961: Bantam)
- Lawrence Becker, A New Stoicism (1999) ISBN 0691009643
- Steven Strange (ed.), Stoicism: Traditions and Transformations (2004) ISBN 0521827094
- Seneca the Younger (transl. Robin Campbell), Letters from a Stoic: Epistulae Morales Ad Lucilium (2004) ISBN 0140442103
- Pierre Hadot, Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault, Blackwell, 2995
- Vlassis G. Rassias, "Theois Syzen. Eisagoge ston Stoicismo", Athens, 2001, ISBN 960-7748-25-5

External links

- [http://plato.stanford.edu/entries/stoicism/ "Stoicism"] — Stanford Encyclopedia of Philosophy
- [http://www.wku.edu/~jan.garrett/stoa/seddon2.htm Stoics on the passions]
- [http://www.myspot.org/stoic/ The Stoic Hearth of the Rational Good Life]
- [http://www.btinternet.com/~k.h.s/stoic-foundation.htm Stoic Foundation]
- [http://www.wku.edu/~jan.garrett/stoa/ The Stoic Place]
- [http://dritte.stoa.x-net.at/ Die Dritte Stoa] Category:Philosophical movements Category:Philosophical schools and traditions Category:Ancient Greece Category:Ancient Rome Category:Ethics ja:ストア派

Ancient Rome

Ancient Rome was a civilization that existed in Europe, North Africa, and the Middle East between 753 BC and its downfall in AD 476. For several centuries, the Romans controlled the whole of Western Europe, as well as the entire area surrounding the Mediterranean Sea and some of the area surrounding the Black Sea. Black Sea]]

History

Monarchy

Black Sea The city of Rome grew from settlements on and around the Palatine Hill, approximately eighteen miles from the Tyrrhenian Sea on the river Tiber. At this location the Tiber has an island where the river can be forded. Because of the river and the ford, Rome was at a crossroads of traffic and trade. In Roman legend, Rome was founded on 21 April 753 BC, by Romulus who, along with his brother Remus was suckled by a she-wolf. Romulus killed Remus in a quarrel over where their new city should be located. Romulus, whose name is said to have inspired Rome's name, was the first of seven Kings of Rome, the last of whom, Tarquin the Proud, was deposed in 510 BC or 509 BC when the Roman Republic was established. The mythical or semi-mythical kings are (in chronological order): Romulus, Numa Pompilius (Good King Numa), Tullus Hostilius, Ancus Marcius, Tarquinius Priscus, Servius Tullius, and Tarquinius Superbus (Tarquin the Proud).

Republic

Tarquinius Superbus The Roman Republic was established around 509 BC, according to later writers such as Titus Livius (Livy), when the king was driven out, and a system based on annually elected magistrates was established in the monarchy's place. The most important were the two consuls, who between them exercised executive authority, but had to contend with the Senate, which grew in size and power with the establishment of the Republic. The magistracies were originally restricted to patricians but were later opened to plebeians. The Romans gradually subdued the other peoples on the Italian peninsula, mostly related Italic tribes (of Indo-European stock) such as the Samnites and Sabines, but also the Etruscans. The last threat to Roman hegemony in Italy came when Tarentum, a major Greek colony, enlisted the aid of Pyrrhus of Epirus in 282 BC. The Romans secured their conquests by founding Roman colonies in strategic places. In the second half of the 3rd century BC, Rome clashed with Carthage in the first two Punic wars. These wars resulted in Rome's first overseas conquests, of Sicily and Iberia, and the rise of Rome as a significant imperial power. After defeating Macedon and the Seleucids in the 2nd century BC, the Romans became the undisputed masters of the Mediterranean. Internal strife now became the greatest threat to the Republic. The Senate, jealous of its own power, repeatedly blocked important land reforms. An unintended consequence of Gaius Marius's military reforms was that soldiers often had more loyalty to their commander than to the city, and a powerful general, such as Marius or his rival Lucius Cornelius Sulla, could hold the city and Senate to ransom. In the mid-1st century BC three men, Julius Caesar, Gnaeus Pompeius Magnus, and Marcus Licinius Crassus, formed a secret pact (the First Triumvirate) to control the Republic. After the conquest of Gaul a stand-off between Caesar and the Senate led to civil war, with Pompey leading the Senate's forces. Caesar emerged victorious and was made dictator for life. After Caesar's assassination a Second Triumvirate, consisting of Caesar's designated heir Octavian and his former supporters Mark Antony and Marcus Aemilius Lepidus, took power, but its members soon descended into a struggle for dominance. Lepidus was exiled to Circeii after attempting to coerce the highest position in the government through empty threats against Rome. When Octavian defeated Antony and queen Cleopatra of Egypt at the Battle of Actium in 31 BC he became the undisputed master of Rome. He assumed almost absolute power while retaining the pretence of Republican form of government. His designated successor, Tiberius, took power without bloodshed.

Empire

Tiberius, in AD 14, and in AD 117.]] After the reign of the first emperor, Augustus, the Empire was ruled by his relatives, the Julio-Claudian dynasty until the death of Nero in 69. The territorial expansion of the state continued and the empire remained secure despite some incompetent emperors. Their rule was followed by the Flavian dynasty. During the reign of the Five Good Emperors (AD 96-180) the Empire reached its zenith in terms of territory, economy and culture. The state was secure from both internal and external threats and the Pax Romana created prosperity. With the conquest of Dacia during the reign of Trajan the Empire saw the peak of its territorial expansion, at which point it covered 2.5 million square miles. The period between 180 and 235 was dominated by the rule of the Severan dynasty. The period saw some of the most incompetent rulers in the history of the Empire, Elagabalus being one of the most notorious ones. This and the increasing influence of the army to imperial succession were among the main reasons for a long period known as the Crisis of the 3rd Century. The crisis was ended by the competent rule of Diocletian, who in 293 divided the Empire into four parts ruled by two co-emperors, both aided by a junior emperor. This period is known as the Tetrarchy, and was the basis of the later East-West division of the Empire. The various co-rulers of the Empire competed and fought for supremacy for more than half a century. In 330 emperor Constantine I moved the capital to Byzantium. The empire was permanently divided into Eastern (Byzantine) and Western Empire in 364. The Western Empire was constantly harassed by barbarian invasions. In 410 the city of Rome itself was sacked. In 476 the Germanic chief Odoacer forced the last Roman emperor in the West, Romulus Augustus, to abdicate. Having lasted for approximately 1200 years the rule of Rome in the West came to an end. The Empire survived in the East as the Byzantine Empire.

Causes for the downfall of the Empire

:Main article: Decline of the Roman Empire The study of the Decline of the Roman Empire is a classic field of study in History. There are numerous theories as to the main cause for the decline, many of which are not mutually exclusive.
- According to a classic theory presented by Edward Gibbon in his book "The History of the Decline and Fall of the Roman Empire" (1788), Rome succumbed to barbarian invasions because of a loss of civic virtue among its citizens.
- Henri Pirenne published the "Pirenne Thesis" in the 1920s which holds that the Empire continued, in some form, up until the the Arab conquests, which disrupted trade routes, and thereby the European economy.
- A theory pioneered by Peter Brown maintains that the Empire never "fell", but transformed in a gradual process into medieval Europe.
- Historians such as Arnold J. Toynbee and James Burke argue that the Empire itself was a rotten system from its inception. The Romans had no budgetary system and relied on booty from conquered territories or on a pattern of taxation that bankrupted small-scale farmers. Financial needs continued to increase, but the means of meeting them steadily eroded.
- The historian Vegetius theorised and has recently been supported by Arther Ferrill that the Empire declined and as a result fell, due to a combination of increasing 'barbarization', as well as a surge in decadence and the following lethargy.
- Peter Turchin in War and Peace and War : The Life Cycles of Imperial Nations (2005) contends that empires, including Rome, fell because of inequalities within society resulting a lack of internal cooperation.

Legacy

Rome produced great generals, lawyers, and engineers, but no mathematicians or scientists and few artists of note. The legacy of Rome is primarily in the areas of language, law, warfare, and engineering.

Successor states

After the fall of the city of Rome and the Western Empire the state continued its existence as the Byzantine Empire, which is conventionally treated as a separate entity in history books. In addition, the Holy Roman Empire and Russia have claimed the "Roman" legacy after the fall of Constantinople (See Third Rome).

Military legacy

Before Rome, armies generally fought on the field of battle nature provided. The Romans built roads for troop movement, dug trenches, built seige engines, and introduced many other improvements in the art of war. It made them invincible, for a time. Generals today still study the Roman methods of waging war.

Linguistic legacy

One of the most enduring legacies of Rome is linguistic: Romance languages that evolved from Latin spoken in the Roman Empire are now spoken widely in Europe and Latin America, such as Portuguese, Spanish, French, Italian, Romanian, and Moldovan amongst others. Although English is a Germanic language, many English words derive from Latin roots, either directly from Roman occupation or through intermediary successor languages such as French. Latin remains the official language of the Vatican City and is studied and understood by scholars around the world. However, fluent speech in Latin is very rare in present day. This is mainly due to the differences between Latin's reliance upon inflection of words and modern Romance languages' reliance upon syntax, in addition to lack of use.

Cultural legacy

The art of Rome borrows heavily from Greece -- the Romans themselves looked to the Greeks as their artistic superiors, and stole or copied more than they created. Virgil's Aneid, by common consent the greatest Roman literary work, borrowed or plagarized from Greek epics. Thus most of our cultural legacy from Rome is Greek culture passed on. The only generally recognized original Roman contribution to our culture is comic theater, which has given us not only A Funny Thing Happened on the Way to the Forum but also the Three Stooges. Another Roman artform will be revived only if our extreme sports eventually go so far as to include battles to the death.

Legal legacy

The Roman law formed the basis of most of the legal systems of Europe and her colonies for hundreds of years and has been the direct inspiration for the Senate of the United States and other modern nations. In the Byzantine Empire, the codes of Justinian preserved the codes of Roman law and formed the basis of legal practice in Greece even after the fall of the Byzantine empire. In the West, Justinian’s codes were forgotten, but rediscovered in the 11th century. From that time, scholars began to study the ancient Roman legal texts, especially in Bologna. Many provisions of Roman law were better suited to regulate complex economic transactions than the customary rules of that time. Therefore Roman law began to be re-introduced into legal practice. By the middle of the 16th century, the Roman law dominated the legal practice in most European countries. The practical application of Roman law came to an end when national codifications were made. In the course of the 19th century, many European states either adopted the French civil code model or drafted their own codes. In some parts of Germany, Roman law continued to be applied until late 19th century.

Religion

19th century] Main articles: Roman mythology, Roman religion

Early Roman Religion

Archaic Roman "mythology", at least concerning the gods, was made up not of narratives, but rather of interlocking and complex interrelations between and among gods and humans. Gods were not personified, unlike in Ancient Greece. Romans also believed that every person, place or thing had their own genius (such as "Lares Familiares" - the family guardian spirits). Therefore the early Roman cult could be described as polydaemonism instead of polytheism. The Romans distinguished two classes of gods, the di indigetes and the de novensides or novensiles. The indigetes were the original gods of the Roman state (see List of Di Indigetes). The novensides were later divinities whose cults were introduced to the city in the historical period, usually in response to a specific crisis or need. At the head of the earliest pantheon were the triad Jupiter, Mars, and Quirinus. Their priests, or flamens, were senior to others. Later this triad was supplanted by the Capitoline Triad, Jupiter, Juno, and Minerva. During the Roman republic there was a strict system of priestly offices, of which the Pontifex maximus was the most important. Flamens took care of the cults of various gods, while augurs were trusted with taking the auspices. The rex sacrorum, or "sacrificial king" took on the religious responsibilities of the deposed kings.

Late republic and the empire

As contact with the Greeks increased, the old Roman gods became associated with Greek gods. Therefore Jupiter was perceived to be the same deity as Zeus. Mars was associated with Ares and Neptune with Poseidon. The Roman gods also assumed the attributes and myth of these Greek gods. The transference of the anthropomorphic qualities to Roman Gods, and the prevalence of Greek philosophy among well-educated Romans, brought about an increasing neglect of the old rites, and in the 1st century BC the religious importance of the old priestly offices declined rapidly, though their civic importance and political influence remained. Roman religion in the empire tended more and more to center on the imperial house, and several emperors were deified after their deaths.

Spread of Eastern Religions

Under the empire, numerous foreign cults grew popular, such as the worship of the Egyptian Isis and the Persian Mithras. Also, starting from the second century, Christianity began to spread in the Empire. Despite persecutions, Christianity steadily gained converts. It became an officially supported religion in the Roman state under Constantine I. All cults except Christianity were prohibited in AD 391 by an edict of Emperor Theodosius I.

Society

Classes

The free citizens of Rome were divided into two classes: patricians and plebeians. The patricians were the dominant social class, the plebeians much more numerous. Originally, only patricians could be elected to office. Intermarrying between the classes was forbidden and the patrician title could only be inherited, not earned. During the Roman Republic, a series of struggles led to increased rights for the plebeians, who were represented by tribunes. Tribunes had veto power over acts of the Senate. However, since voting was by tribes rather than by individuals, the vote of a plebeian never counted as much as the vote of a patrician. The patrician tribes voted first, and if they were united could attain a majority vote (by tribe) in which case the plebeian vote was not counted. Late in the Republic, the distinction between patricians and plebeians became less important, due to the rise of citizens whose power depended on wealth rather than family. Crassus, at one time the richest man in Rome, became council in spite of his plebeian birth. A new ruling class, the optimates, were those families, patrician or plebeian, who had produced a consul. The conservatives, led by Cicero, decried the power of the "upstarts" and spoke with contempt of anyone not born into the patrician class. A particular target of their wrath was Pompey, who dispite his great wealth, popularity, and military victories, was mocked for his crude manners and outlandish accent. During the empire, the class division fell into disuse and was largely forgotten. In the early Republic, citizens were also divided into classes according to the armament they could afford to buy for themselves for military service. The richest class was the equestrians or knights, who could afford a war horse. There were both patrician and plebeian equestrians. Later in the Republic, fixed amounts of wealth replaced military equipment as the basis of classification. Higher classes had more political power and prestige than lower classes. This system also lost its meaning after the abolition of the Republic. In the Late Republic, and under the Principate and emperors, Roman society was stratified according to wealth. The highest class was the Senatorial class, membership of which was maintained by the Censors and had a minimum property qualification of 1'000'000 Sesterces. It is worth noting that membership of the Senatorial class did not entail membership of the Senate. Members of the Senatorial class were prohibited from engaging directly in business and trade. They were permitted to receive an income from the possession of large agricultural estates. With a few exceptions, all political posts were filled with men from the Senatorial class. The second tier were the Equites. A through back to a military class of the Early Republic, membership of the Equites later required a property qualification of 400'000 Sesterces. Equites were allowed to engage in commerce and were often extremely wealthy. Petronius satirizes the wealth of the Equites class in the Satyricon. He descibes in details a sumptuous dinner party hosted by the disagreeable Knight Trimalchio. Certain political positions were filled by Equites: most notably under Principes, the head of the Praetorian Guard.

Family

The basic units of Roman society were households and families. Household included the head of the household (paterfamilias), his wife, children, and other relatives. In the upper classes slaves and servants were also part of the household. Romans certainly did not see the family as those of the suburban West do today - their family was more far reaching in definition. The head of the household had great power over those living with him: could force marriage and divorce, sell his children into slavery and possibly even had the right to kill family members (this has been recently disputed in academic circles). This particular manifestation of familial power was called "patria potestas", literally "fathers power". One interesting point of note is that wives did not always count as family, as they could choose to continue recognising their father's family as their true family, and not necessarily adopt their husband's family. Groups of related households formed a family (gens). Families were based on blood ties (or adoption), but were also political and economic alliances. Especially during the Roman Republic some powerful families, or Gentes Maiores came to dominate political life. Ancient Roman marriage was often regarded more as a financial and political alliance than as a romantic association, especially in the upper classes. Fathers usually began seeking husbands for their daughters when they reached an age between twelve and fourteen. The husband was almost always older than the bride. While upper class girls married very young, there is evidence that lower class women often married in their late teens or early twenties.

Economy

Ancient Roman marriage, a standardized silver coin (See also Roman currency).]] The early economy was largely dependent on slave labour, and slaves constituted around 20 percent of the population. A slave’s price was dependent on their skills, and a slave trained in medicine was equivalent to 50 agricultural slaves. In the later period, hired labour became more economical than slave ownership.

Finance

Although barter was common (and often used in tax collection) the monetary system was highly developed, with brass, bronze, and precious metal coins in circulation throughout the empire and beyond (some have been discovered in India). Before the 3rd Century BC, copper was traded by weight (in unmarked lumps) across Central Italy. The original copper coins (As) had a face value of a Roman pound of copper, but weighed less (according to Mommsen early coins weighed at most 312 g, but late second century BC As contained only 19 g of copper). Hence, Roman money's utility as a unit of exchange consistently exceeded its intrinsic value as metal; after Nero began debasing the silver Denarii, Mommsen estimated its legal value at one third greater than intrinsic (it was an offence to refuse payment in Denarii).

Trade

Horses were too expensive, and other pack animals too slow, for mass trade on the roman roads, which connected military posts (rather than markets) and were rarely designed for wheels. Therefore, there was little transport of commodities between Roman regions, until the rise of Roman maritime trade in the second century BC. During that period a trading vessel took less than a month to complete a trip from Gades to Alexandria via Ostia, spanning the entire length of the Mediterranean. The agricultural free trade changed the Italian landscape, and by the first century BC vast grape and olive estates had supplanted the yeoman farmers who were unable to match the imported grain price. The volume of trade was so great that a single mound of cargo pottery vessel fragments is over forty metres high and a kilometre around.

Culture

Literature

Roman literature was from its very inception influenced heavily by Greek authors. Some of the earliest works we possess are of historical epics telling the early military history of Rome. As the republic expanded, authors began to produce poetry, comedy, history and tragedy.

Epic Poetry

Virgil represents the pinnacle of Roman epic poetry. His Aeneid was produced at the request of Maecenas and tells the story of flight of Aeneas from Troy and his settlement of the city that would become Rome. Lucretius, in his On the Nature of Things, attempted to explicate science in an epic poem. Some of his science seems remarkably modern, other ideas, especially his theory of light, are no longer accepted. Later Ovid produced his Metamorphoses, written in hexameter verse, the meter of epic, attempting a complete mythology from the creation of the earth to his own time. He unifies his subject matter through the theme of metamorphosis. It was noted in classical times that Ovid's work lacked the gravitas possessed by traditional epic poetry.

Shorter Poems

Catullus and his set of neoteric poets produced poetry following the Alexandrian model, which experimented with poetic forms challenging tradition. He was also the first Roman poet to produce love poetry, seemingly autobiographical, which depicts an affair with a woman called Lesbia. Under the Emperor Augustus, Horace continued the tradition of shorter poems, with his Odes and Epodes. Martial, writing under the Emperor Domitian, was a famed author of epigrams, poems which were often abusive and censured piblic figures.

Drama

The genre of satire was traditionally regarded as a Roman innovation and satiric plays were written by, among others, Juvenal. Some of the most popular plays of the early Republic were comedies, especially those of Terence, a freed Roman slave captured during the First Punic War.

Letters

A great deal of the literary work produced by Roman authors in the early Republic was political or satirical in nature. The rhetorical works of Cicero, in particular, were popular.

Visual arts

Most of the first styles of Roman painting came from the Etruscan influences. The Etruscan practice of painting for political reasons continued in Rome. In the 3rd century BC as the Romans contact with Greece continued Greek art was taken as booty from wars. The Greek art became popular with the Romans. Many landscapes from Greek artists decorated many of Roman houses. Although Greek influence was popular in Roman Paintings discoveries in Pompeii showed that Romans used a wide variety of styles for thier paintings. One of first roman style was known as "Incrustation", where interior walls of houses were painted like colored marble. Another style was to paint the interiors like open landscapes with higly detailed scenes of plants, animals, and buildings. Although the Romans acquired their artistic traditions from Greece, they also played a very important role in the development of art. The Romans created an atmosphere with an appreciation of the arts that allowed for the continuation of artistic development, inspiration, and ideas. Portrait sculpture during the period depited youthful and classical porportions. Later the sculptures were a mixture of realist and idealist. During the Antonine and Severan periods deeper cuts and drilling creded more ornate hair and beards. Advancements were made in relief sculptures and usually depicted in victories of the Romans.

Education

The goal of education in Rome was to make the students effective speakers. School started on March 24^th each year. Every school day started in early morning and continued throughout the afternoon. Originally, boys were taught to read and write by their father, or by educated slaves, usually of Greek origin. Village schools were also established. Later, around 200 BC, boys and some girls were sent to schools outside the home around age 6. Basic Roman education included reading, writing, and counting, and their materials consisted of scrolls and books. At age 13, students learned about Greek and Roman literature and grammar in school. At age 16, some students went on to rhetoric school. Poorer people did not go to school, but were usually taught by their parents because school was not free.

Architecture and technology

Construction technology and engineering

Roads

rhetoric to the Southern parts of Italy remains usable even today.]] The Romans primarily built roads for military purposes. They allowed the legions to be rapidly deployed in far reaches of the realm. However, their economic importance was also significant. At its largest extent the total length of the Roman road network was 85 000 km (53 000 miles). Way stations providing refreshments were maintained by the goverment at regular intervals along the roads. A separate system of changing stations for official and private couriers was also maintained. This allowed a dispatch to travel a maximum of 800 km (500 miles) in 24 hours by using a relay of horses. The roads were constructed by digging a pit along the length of the intended course, often to bedrock. The pit was first filled with rocks, gravel or sand and then a layer of concrete. Finally they were paved with polygonal rock slabs. Bridges were constructed over waterways. The roads were resistant to floods and other environmental hazards. After the fall of the Roman empire the roads were still usable and used for more than 1000 years.

Aqueducts

bedrock is a Roman aqueduct built in ca. 19 BC. It is one of France's top tourist attractions and a World Heritage Site.]] The Romans constructed numerous aqueducts to supply water to cities and industrial sites. The city of Rome itself was supplied by eleven aqueducts with combined length of 350 km (260 miles). Most aqueducts were constructed below the surface with only small portions above ground supported by arches. The longest Roman aqueduct, 141 km (87 miles) in length, was built to supply the city of Carthage. Roman aqueducts were built to remarkably fine tolerances, and to a technological standard that was not to be equaled until modern times. Powered entirely by gravity, they transported very large amounts of water very efficiently. Sometimes, where depressions deeper than 50 m had to be crossed, inverted siphons were used to force water uphill.

Baths

The baths served hygienic, social and cultural functions. The baths contained three main facilities for bathing. After undressing in the apodyterium or changing room, Romans would proceed to the tepidarium or warm room. In the moderate dry heat of the tepidarium, some performed warm-up exercises and stretched while others oiled themselves or had slaves oil them. The tepidarium’s main purpose was to promote sweating to prepare for the next room, the caldarium or hot room. The caldarium, unlike the tepidarium, was extremely humid and hot. Temperatures in the caldarium could reach 40 degrees Celsius (104 degrees Fahrenheit). Many contained steam baths and a cold-water fountain known as the labrum. The last room was the frigidarium or cold room, which offered a cold bath for cooling off after the caldarium.

Government

Roman Kingdom

Initially Rome was ruled by elected kings. The exact nature of the King's power is uncertain. He may have held near-absolute power, or may also have been just the chief executive of the Senate and the people. At least in military matters, the King's authority (imperium) was probably absolute. He was also the head of the state religion. In addition to the authority of the King, there were three administrative assemblies. The Senate acted as an advisory body for the King. The Curiate Assembly could pass laws suggested by the King and may have provided advise on succession. The Comitia Calata was mainly an assembly of the people to witness certain acts and hear proclamations.

Roman Republic

The class struggles of the Roman Republic resulted in an unusual mixture of democracy and oligarchy. Roman laws traditionally could only be passed by a vote of the Popular assembly. Likewise candidates for public positions had to run for election by the people. The Roman Senate represented an oligarchic insitution, which acted as an advisory body and issued its desicions in Senatus Consulta. The Republic had no fixed bureaucracy and only collected war taxes. Private citizens aspiring to high office largely paid for public works. In order to prevent any citizen gaining too much power, new magistrates were elected annually and had to share power with a colleague. For example, under normal conditions the highest authority was held by two consuls. In an emergency, a temporary dictator could be appointed. During the Republic, the administrative system was revised several times to comply with new demands. In the end, it proved inefficient for controlling the vastly expanded empire. This was one of the reasons for the birth of the Roman Empire.

Roman Empire

Central government

In the early Empire the pretence of a republican form of government was maintained and the emperor was portrayed as only a "first citizen". Initially the Senate retained a degree of influence. However, the rule of the emperors became increasingly autocratic and the Senate was reduced to an advisory body appointed by the emperor. The Roman Empire did not inherit a set bureaucracy from the Republic, since the Republic did not have any permanent governmental structures apart from the Senate. The Emperor appointed assistants and advisors, but the state lacked many institutions, such as centrally planned budget. This is cited by some historians as a significant reason for the Decline of the Roman Empire.

Local government

The territory of the Empire was divided into provinces. The number of provinces increased with time as new territories were conquered, but also as provinces were divided into smaller units to discourage rebellions by powerful local rulers . Initially the provinces were divided into imperial and senatorial provinces, depending on which institution had the right to select the governor. During the Tetrarchy, the provinces of the empire were divided into 12 dioceses, each headed by a praetor vicarius. The civilian and military authority were separated, with civilian matters still administred by the governor, but with military command transferred to a dux.

Senate

The Roman Senate was an advisory body consisting of some of the most influential citizens. In the Roman Republic, it held great authority (auctoritas in Latin), but no actual legislative power (imperium). However, as the senators were individually very influential, it was difficult to accomplish anything against the collective will of the Senate. In the Roman Republic the Censors chose new members for the Senate among the most accomplished citizens. They could also remove a senator from his office if he was found morally corrupt. Later, membership in the Senate followed from