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Pols 201 UW Final
| Term | Definition |
|---|---|
| Chakravarti: neutrality vs. impartiality | neutrality does not equal impartiality. Neutrality cannot exist, you cannot base things on fact without the impact of values. You cannot be fair to a jury by being neutral. To serve with impartiality means taking in multiple perspectives. |
| Chakravarti: jury selection for the Derek Chauvin trial. | The exclusion of jurors who were critical of the justice system. The norm to be neutral excludes minorities, and it hurts the democratic process. |
| Lorde: The master’s tools | You cannot use the same tools of the patriarchy to tear it down. (Meaning that you cannot exclude or build the feminist movement at the expense of minorities. |
| Lorde: the treatment of differences within the feminist movement | Differences within the feminist movements cannot be washed away. The differences of these women is their greatest strength. Difference is a wonderful force of change and widens our views and therefore our reach and strength. |
| Plato: Theoria | A journey to a destination away from one's own city, with the purpose of witnessing foreign spectacles that would challenge one's world view. |
| Plato: Philosopher Kings | The truth can only be know by philosophers and therefore only they should rule over us. As the common people cannot rule based on truth, as they are unable to see the truth, without imbuing it with their Doxia. |
| Plato: The Cave Allegory | We are stuck in a cave, only seeing shadows and fragments of the truth. Only philosophers can unchain themselves to venture out of the cave. We can only see the shadows and reflections of the cave walls. Philosophers can explain and see the real images. |
| Plato: the ship of state | The ship (the state) can only be commanded by one with all the skills needed to be successful. They need to be able to navigate and man the ship, just like a ruler must be knowledgeable and wise. Not just anyone can be a captain. |
| Plato: the expulsion of the poets | Gods and immortal beings need to be seen as good, just and all knowing. The stories that come into a city must be controlled, so no poet can speak bad of them. But not only their writing must be turned away, if they come in public we must drive them out. |
| Plato: the myth of the metals | Every person is born either gold, silver, or bronze. It determines their place in the society. It is decided by god and maintains the status quo. Gold are the rulers, Silver the protectors, Bronze the laborers. |
| Plato: the noble lie | The lie keeps peace within the city. It helps to ensure that every person keeps to their status and doesn't try to move or take a role they don't belong in. Common people stay common and rulers stay rulers. |
| Plato: the myth about Gyges | A man is only just out of fear of punishment. We fear punishment rather than living a just life. We are just to feel good about ourselves and because of the voice in our head. Gyges found an invisibility cloak and used it to kill others and take power. |
| Plato: Plato’s theory of forms | Everything in the world is a replication. The world is not made up of the true forms of objects, only copies. Forms are timeless and absolute things that exist as ideas. They are perfect ideas that only philosophers have the knowledge of and can see. |
| Plato: the city-soul analogy | We can project the image of a city and scale it back down onto a soul to find justice. Our soul has three parts. The head (rational), the heart (spirit) and the stomach (appetites). The head (the philosopher must rule over the spirit and stomach (others) |
| Plato: doxai. | Opinions or views. To Plato this was extremely dangerous because common people could not hold the knowledge of the truth or the forms. This is opposite of Socrates, who thought everyone's Doxia was important. Only philosophers are to Plato. |
| Aristotle: habituation | Being just and good comes only from practice. You are not born just or just wake up just. It takes years of practice to being just. The older you get the more just and good you become, as you have more experience and practice. |
| Aristotle: golden mean | Virtue is a mean between two vices. It's very hard to hit the golden mean in the middle. If you try to move too much, you will overcorrect in either direction. It's not about moderate but appropriateness, it's all context dependent. |
| Aristotle: moral virtue | Anger, envy, joy, pity, etc. We all have feelings towards things and we are not judged through our passions but how we stand behind them. Do we hold them for the right reasons? Actions that manifest morally good actions and qualities. |
| Aristotle: telos | A life goal, or something that needs to be fulfilled. End goal in ones life, which is a specific goal. |
| Aristotle: eudaimonia | happiness and engagement within political life, flourishing. |
| Aristotle: who is a citizen | Someone who rules and is in turned ruled. Or a natively born economically independent free men. Not women or slaves. And the poor are only allowed limited interaction |
| Aristotle: who should rule the city | Citizens must rule the city. But the power must shift. The poor cannot rule fully as allowing them will allow them to rule with injustice. A ruler must know what it is like to be ruled. |
| Machiavelli: fortuna | all circumstances that humans cannot control. A hard to tame beast who brings havoc. Those who bends to its will are weak. It favors the bold, the aggressive will hear her favor. Suprise her for a fair match. |
| Machiavelli: Fortresses | A rule must always be ready for change. If you build a fortress around yourself, it will make you overconfident, it will fail and not protect you as you will not know what is happening in your city. There is no safety in political life. |
| Machiavelli: Hereditary Rule | The passing down of a title through blood. Machiavelli sees this as an easier way to rule. It allows for longstanding affection and the memory of his family keeps people in check. It doesn't require much virtu. |
| Machiavelli: Dedicatory Letter | A prince needs a political advisor. You need someone who has seen from all perspectives, who can tell you how you are seen. You need a vantage to the truth. The prince must know history, or an advisor to let history guide them to success. |
| Machiavelli: Virtue vs Virtu | Virtue (Greek): you train your body through habituation, you teach it good gestures and it teachers your mind Virtu (Machiavelli): Displaying great talent and skill. Being capable of spontaneous great and disruptive deeds. |
| Machiavelli: Morality in Politics | We must separate morality from politics. An act can be morally bad and politically good. Morality belongs in private life. When it comes to politics, moral questions must be asked second, if at all. |
| Machiavelli: Economy of Violence | a controlled application of violence. Do not shy away from it (and be seen as weak) but only use it when needed. (and be seen as cruel). Don't overuse it, don't spend your fortune on violence, use it sparingly. |
| Machiavelli: Imitating historical examples | A ruler should try and follow the footsteps of the past good leaders. Because even if you don't succeed in matching their victories, you will come close to replicating it. |
| Hobbes: The state of Nature | Continual fear, danger of violent death. There is no mine or yours. No justice or injustice. People each have their own language.. No good or bad, no way to adjudicate. What happens without a central authority and no civil agreement. |
| Hobbes: Fear in Hobbes | Hobbes sees fear not as a bodily reaction but as anticipation, vigilance and refrain. Locking your doors, carrying pepper spray, or avoiding certain areas. Fear is our greatest enemy and our greatest enemy at the same time. |
| Hobbes: Dangers of Disagreement | Multiple opinions only leads to arguments, which lead us back into the state of nature and chaos. |
| Hobbes: The laws of Nature | First Law: Seek peace and follow it. We must escape the state of nature to live in peace Second Law: Founding the commonwealth. We must give up all our individual rights in favor of the community. Then stop seeking power by signing the civil agreement. |
| Hobbes: The Sovereign | The citizens give him his power. He rules over all land. Citizens are all distinct people. But the sovereign's will trumps all, he speaks for all citizens, his voice is a mixture of all. He cannot be wrong, even if you disagree. Disagreements must be priv |
| Hobbes: the frontispiece | The figure that hovers over the community. Very few people within the community, in order to enjoy the fruit of security, we must pay with our private rights. The perk is safety and peace. There is no fear of constant death, the price is civic community. |
| Hobbes: why is absolute sovereignty justifiable according to Hobbes | Even though we move from a state of fear to a fear of the sovereign, the content of the fear has changed. Fear is a rational thing. It needs to be calculated. When you live in this political community, you have a book of laws. You can calculate fear. |
| Hobbes: freedom in the silences of the law | Men love liberty and our rights, but the tragedy is that it makes us miserable. The social contract means we give up our rights to the sovereign, and where there is a law, there is a stop sign. The only place to find freedom, is where the law is silent. |
| Rousseau: his critique of Hobbes | Rousseau's political arrangement should rightfully demand our obedience. What laws, which people have the obligation to obey, and it is legit. Hobbes way is not legit. You should obey the laws and be free. Is consent that originates in fear a consent? |
| Rousseau: the general will | The general will is the collective interest of the people. Will of All is an aggregation of private wills, tends towards partiality. Collection of private interest, but not the interest we share Individual Will is the will of one single person |
| Rousseau: the free rider problem | The free rider is aware of the public interest and knows it is good for him. But he just wants to defect because it is easier. They know the public interest and want everyone else to follow it. He just wants a free ticket. |
| Rousseau: the social contract | When we come together, we do give up some liberties, and natural freedoms. Legitimate political authority arises from an agreement among individuals to form a collective body. |
| Rousseau: the paradox of politics | You need good people to create good laws, but you will never have good people if you don't already have good laws to make them good people. |
| Rousseau: the law giver | The people must have a law giver, someone of great intelligence, shows up and is a good man before good laws, he gives us the good laws, and then he must disappear. He must disappear because of the fear of tyranny. What if he wants to take the power? |
| Rousseau: civic freedom | Obedience to a law we prescribe to ourselves, is freedom. Law can actually increase our freedom, and one can live under the rule of law and still be free. You are free because you live under the laws created by others. |
| Beauvoir: woman as the “other” of man | Two opposites, that speak from two different positions. But men are not just the opposite, but they are taken as the standard, they decide the neutral and what is expected. Women are the negative, while man is the midpoint and the positive |
| Beauvoir: “one is not born, but rather becomes, a woman” | One is not born knowing gender roles, how to dress like a girl, or how to act macho. Habituation. We are born as a clean slate, its through the correction of social life that this gender constrains women |
| Beauvoir: structure vs. agency | when we act as individuals, we have our own identity, our agency. But for structure, we are all operating in a system without agency that can help or constrain us. It doesn't matter how much agency you have, if the structure stands in your way |
| Beauvoir: personal responsibility | Think about individuals, you can make political actions and create change, but alone there is a limit about what we can do. The wrong, does not come from individual. It comes from a situation in the face where all individual behavior is powerless. |
| Fanon: the encounter with the boy in the train | This completely shatters Fanon's view of himself, it’s the complete undoing of himself, this was a hallucination they had about me. But he started looking at himself in the third person, he was powerless. |
| Fanon: the psychological damages caused by colonialism | psychological violence is just as bad as the subject begins to internalize the views of others into their own view. You succumb to it and take it as the truth |
| Fanon: epidermalization. | bodily embodiment of racial oppression. It made Fanon an object. Fanon's subjectivity is determined through racism, rather than feeling at home in his body, he feels a disconnection. |
| Arendt: crimes against humanity | Arendt makes the distinction that it was crimes against humanity that was specifically faced by Jewish people. It wasn't another link of crimes of antisemitism like they described. It wasn't a continuation of the crimes, it was bigger than that. |
| Arendt: the banality of evil | Evil possesses no demonic dimensions. It is driven not by perverse intentions, but by a failure to think what one is doing. |
| Arendt: thoughtlessness | t’s a political situation where we allow ourselves to not think. We have to open ourselves up to others. Not thinking about how others see the world empowers us to act in thoughtless ways, that harm others. |
| Arendt: personal responsibility | personal responsibility is the active exercise of an individual's capacity to think and judge, especially in the face of political evil . It is the refusal to be a passive instrument, especially when the system tells you to |
| Rousseau: his critique of Hobbes Pt. 2 | The big counter argument Rousseau brings takes the burden of ruining everything and puts it on people. Its when people interact with each other that conflict starts. We are by nature good. |
| Rousseau: his critique of Hobbes Pt. 3 | Rousseau: his critique of Hobbes Pt. 2 |
Created by:
CarsonMac