Hart

Christopher Hurtado —  January 12, 2010

Hart distinguishes between social habits and social rules. While following social habits is habitual, breaking them does not bring about harsh criticism or censure. Breaking social rules on the other hand does. Social rules seem to bind us and laws seem to be social rules. There are two perspectives to this: the external aspect and the internal aspect. The external aspect is the independently observable fact that people do tend to regularly follow the rules. The internal aspect is one’s sense of obligation to follow the rule. It is from this aspect which the law acquires its normative quality. This aspect is also know as the “critical reflective attitude.” Hart calls the populace’s obedience of a rule “efficacy.” For a law to be efficacious, the majority of the populace must follow it. While the average citizen of a modern state with a developed legal system may feel compelled by the internal aspect, it is more important for the officials of the society to feel compelled by it since they must follow constitutional provisions they could ignore with impunity.

 

Laws are more than just rules of conduct. There are two types of laws: primary rules and secondary rules. Primary rules are rules of conduct. Secondary rules are rules that apply to officials and govern the execution of primary rules. Secondary rules address three problems: The first is the problem of the uncertainty regarding what the law is. A secondary rule Hart calls “the rule of recognition” states the criteria for the validity of laws. The second is the problem of the rigidity of rules. This problem necessitates “rules of change” which govern changes in the law. The third is the problem of how to resolve legal disputes. This problem gives rise to “rules of adjudication.”

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Natural Law

Christopher Hurtado —  January 7, 2010

Natural law refers to an objective set of principles independent of and higher than human law, knowable by human reason and upon which human law is based. In religious terms, natural law refers to the human understanding of divine law or the laws of nature. In non-religious terms, it refers to an objective set of principles necessary for human prosperity which constrain human actions and social arrangements. In either case, natural law is universal and unchanging. Its principles are in accordance with human nature and conducive to human flourishing and are thus binding on human conscience. Some natural law theories argue that human laws that do not to conform to natural law are not rightly called laws; others note that these laws fall short, but allow that they can be called laws nevertheless.

Who were the poets in Plato’s time? What did Plato have against them? Why does Plato banish them? How does he justify it? How then does he justify his own use of literary and rhetorical devices in his philosophical writings? What then is to distinguish his writings from those of the poets? The first question will be answered below. Plato answers the next three questions himself in Book X of the Republic. It is the last two questions that remain unanswered. Unless Plato’s writings can be distinguished from those of the poets he banishes, Plato fails to distinguish between philosophy and poetry, between reason and rhetoric.

In Plato’s time, the poets were considered moral authorities. Poetry was recited in song and education consisted in memorizing and reciting poetry. All knowledge was transmitted orally by this means. It is not surprising then, that Socrates’ interlocutors were given to citing the poets in the same way Christians cite the Bible to defend their arguments when he pressed them. Thus, philosophy sought to develop reason in opposition to oral tradition based on poetry. In order to establish philosophy and reason as a path to knowledge superior to poetry, Plato had to take on the conventional wisdom of his time, which was embodied by poetry.

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Je me suis marié tôt le matin parce que j’avais l’intention de partir en croisière avec ma femme après la réception de mariage pour notre lune de miel. Je me suis réveillé bien tôt ce matin là pour me préparer pour mon mariage avec l’aide de mes beaux-frères. Toute ma famille était présente au mariage, sauf mon père. C’était un jour de joie pour nous tous. Tout le monde était souriant. Mon épouse était ravissante! Je me sentais si heureux de l’épouser! Après le mariage, mon épouse et moi nous avons pris des photos avec nos familles en dehors du temple. Il faisait beau pendant que nous prenaient des photos, mais après cela, il a commencé à pleuvoir. Nous sommes partis pour l’église tout de suite.

Nous avons mangé notre gâteau de mariage là-bas et nous avons reçu nos amis et leurs dons avant de partir pressés pour aller à Galveston pour la croisière.  Le gâteau était délicieux! Avant de partir, nous avons beaucoup parlé avec nos amis. Au moment de notre départ, il pleuvait encore plus. Ma belle-mère à conduit la voiture au port de Galveston. Ma femme et moi nous étions assis sur le siège arrière. Nous nous sommes embrassés souvent dans la voiture en route pour le port. On souriait beaucoup.

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Before September 11, 2001, very few Americans were aware of the book Milestones or its author, Sayyid Qutb. Islamists, on the other hand, consider this work a manifesto for the fundamentalist movement, and its author, Sayyid Qutb, the most influential Muslim ideologue of the last half of the 20th century. This paper will look at the background of Qutb and present a critical analysis of his work, Milestones. It will argue that Qutb’s ideology is internally inconsistent. It will identify numerous major inconsistencies found in Milestones. For example, while Qutb calls for Islamic leadership, he insists that anyone who exercises authority over men is usurping God’s role. He also insists that men have complete religious freedom while advocating the destruction of all jahili groups. This paper will begin with a chronological background, while the critical analysis of the work will proceed in the order in which the work was written.

The author of Milestones, Sayyid Qutb, an Egyptian novelist and literature teacher, was born in 1906 in the village of Musha, township of Qaha, in the province of Assyout in Southern Egypt (El-Kadi 1). His parents were highly religious and sent him to a religious school in his village. He was a good student, industrious, and eager to acquire knowledge, a trait that persisted throughout his life. By the time he was ten years old he had already memorized the entire text of the Qur’an. Qutb transferred to a government school and graduated in 1918. In 1920 he moved to Cairo to continue his schooling, where he received a Western-style education attending college at Dar al-Ulum University. It was there that he met Hasan al-Banna, who founded the Muslim Brotherhood in 1928, an organization that would become an important influence later in his life (Amis 3, Berman 2, Loboda 1, Irwin 1).

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Il ya quelques années, j’ai pris des vacances de six semaines avec ma femme et mes enfants. Nous avons voyagé en avion et en voiture. Premièrement, nous avons emmenés les enfants de mon épouse à l’aéroport pour aller à la maison de leur père en Utah. Puis ma femme et moi, nous avons quitté Houston pour aller en Utah également avec les parents de ma femme. Nous sommes allés vers Utah pour une réunion familiale de la famille de mon beau-père. Nous sommes restées en Utah que quelques jours, mais avons passé un bon moment en famille. À notre retour à Houston, nous avons prévu d’aller à Baltimore pour assister à une autre réunion de famille le lendemain, mais nous étions très fatigués. Par conséquent, nous avons décidé de passer un jour de repos à Houston avant le départ.

Le lendemain nous sommes partis pour Atlanta en voiture. À Atlanta, nous avons passé la nuit dans la maison de ma cousine. Le lendemain nous sommes partis pour Bethléem, en Pennsylvanie. Nous avons passé la nuit avec le frère de ma femme et avons visité New York. Ce fut la première fois que ma femme est allée à New York. Nous avons vu Battery Park, Wall Street, Times Square, Broadway, Central Park et la Cinquième Avenue. C’était amusant de partager cette expérience avec ma femme. Le lendemain nous sommes partis pour Philadelphie pour déjeuner avec un de mes clients, en route vers Baltimore. À Philadelphie, nous avons visité les bureaux de mon client et avons déjeuné à l’hôtel Hilton. Après le déjeuner, nous avons continué sur le chemin de Baltimore. À Baltimore, nous sommes restés à la maison de mes grands-parents.

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Sur cette photo ma mère a environ 50 ans. Elle est assise dans son bureau dans sa salle de classe. Elle enseigne l’espagnol au lycée. Il enseigne à Pasadena High School à Pasadena, Texas aux États Unis. Elle viens des États Unis alors que mon père est vénézuélien. Sur cette photo ma mère porte une chemise rouge, une montre et des lunettes. Elle est grande et a les cheveux noirs. Ellle est souriante parce qu’elle aime sa profession. Ça fait aussi partie de sa personnalité. C’est une personne très heureuse. Devant elle sur son bureau il y a beaucoup de choses. Par exemple, il y a des livres qu’elle utilise pour enseigner l’espagnol. Les livres sont variés parce qu’elle enseigne plusieurs niveaux. Il y a aussi de beaucoup de feuilles de papier et de cahiers. Ce sont des compositions et d’autres devoirs de ses élèves. Elle doit corriger beaucoup de compositions et d’autres devoirs de ses élèves. Ça c’est la vie d’une professeur. En plus des livres, de feuilles de papier et de cahiers sur son bureau il y a aussi un petit drapeau du Mexique et un téléphone. Le drapeau du Mexique est à son bureau parce que beaucoup de ses élèves sont d’origine mexicaine. Ma mère utilise le téléphone dans la salle de classe pour parler aux parents de ses élèves entre les cours qu’elle enseigne.

Derrière ma mère sur cette photo il y a beaucoup de choses aussi. Sur la table derrière ma mère il y a un ordinateur, le dictionnaire de l’Académie Royale de la Langue Espagnole, une photo de la fille de ma soeur, Vanessa, une serviette noire, et d’autres feuilles de papier. Ma mère utilise l’ordinateur pour enregister les notes de ses élèves. Elle utilise le dictionnaire de l’Académie Royale de la Langue Espagnole parce que c’est le dictionnaire autorisé de la langue espagnole. L’Académie Royale de la Langue Espagnole est semblable l’Académie Française. Ma mère utilise la serviette noire pour transporter des livres, des compositions et des cahiers chez elle. Elle a la photo de la fille de ma soeur, Vanessa, parce qu’elle est fière de ses petits-enfants. En plus de la photo de la fille de ma sœur Vanessa, il y a des photos des filles de ma sœur Nadezda sur l’étagère sur la table derrière ma mère. Il y a aussi des livres plus et de softwares. Il y a aussi un pull sur la chaise qui se trouve à la table derrière le bureau de ma mère. A Pasadena, il fait très chaud dehors la plupart de l’année, mais dedans il fait froid à cause de l’air conditionné. Parfois il fait froid dehors, mais seulement en hiver.

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Here I Stand. I can do no other. God help me. Amen. (Luther, Diet of Worms, 17 April 1521)

Introduction

The purpose of philosophy is to systematize human knowledge. This entails the correct identification of reality. In order to succeed, philosophy must correctly identify the most basic principles of reality and build a theory of knowledge on that foundation. Philosophy must be built on reality in order to be sound. For a theory of knowledge to be correct, it must stem from principles that correctly identify reality. Likewise, in order to develop a correct ethical theory, philosophy must build on the foundation laid by a correct theory of knowledge which is in turn supported by correctly identified principles of reality. Misidentification of principles of reality necessarily constitutes fundamental error and inevitably leads to incorrect philosophy, regardless of consistency. In fact, commitment to an erroneous foundation will inevitably lead to further error in consistently systematizing knowledge.

The basic principles of all knowledge are that consciousness exists and existence exists. However, it is not enough to know these basic principles in order to gain sound footing. It is crucial to understand that consciousness is consciousness of something and that that something is existence, or reality. In other words, existence has primacy over consciousness. The error of giving primacy to consciousness over existence necessarily leads to the metaphysical supposition that God has primacy over reality and the epistemological suppositions that faith has primacy over reason and the heart over the mind in order to be consistent. This in turn necessarily leads to ethics founded on a commitment to the philosophical supposition that to love has primacy over life, others over self, right over good and duty over happiness in order to be consistent. Correctly identifying the primacy of existence over consciousness leads to the metaphysical supposition that reality has primacy over God and the epistemological supposition that reason has primacy over faith and the heart over the mind in in order to be consistent. This in turn necessarily leads to ethics founded on a commitment to life over love, self over others, good over right and happiness over duty in order to be consistent.

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Introduction

Dissatisfied with earlier attempts by Gottlob Frege and Bertrand Russell, Ludwig Wittgenstein (1889-1951) attempted to elucidate the nature of logical truth in his Tractatus Logico-Philosophicus (1922). Wittgenstein was concerned with the relation between language and the world and the logical and mathematical ramifications of this relation (Blackburn 390, Bunnin and Yu 739). In the Tractatus, Wittgenstein asserted that in order to describe reality, logic is necessary, but not sufficient and, in so doing, put forth what has come to be known as the picture theory of meaning (Rohmann 430). In his picture theory of meaning, Wittgenstein argued that language mirrors reality. Whether the picture theory of meaning collapses with Wittgenstein’s rejection of the metaphysics of logical atomism of the Tractatus is disputed among philosophers, but there is a consensus that Wittgenstein abandoned the theory in his later philosophy (Bunnin and Yu 531).

Wittgenstein’s exposition of his later philosophy appears in his posthumously published Philosophical Investigations (1953.) In the Philsophical Investigations, Wittgenstein turns his attention from the subject matter of the Tractatus to the workings of ordinary language, the philosophy of psychology and the philosophy of mathematics. The later Wittgenstein rejects his earlier unified theory of meaning in favor of an explanation based on a diversity of “language games” governed by rules and constituting a form of life. His later approach did not insist on an account of meaning as a psychological or abstract entity, but instead focused on the use of words and sentences (Bunnin and Yu 738-739).

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Introduction

Dissatisfied with earlier attempts by Gottlob Frege and Bertrand Russell, Ludwig Wittgenstein (1889-1951) attempted to elucidate the nature of logical truth in his Tractatus Logico-Philosophicus (1922). Wittgenstein was concerned with the relation between language and the world and the logical and mathematical ramifications of this relation (Bunnin and Yu 739, Blackburn 390). In the Tractatus, Wittgenstein asserted that in order to describe reality, logic is necessary, but not sufficient and, in so doing, put forth what has come to be known as the picture theory of meaning (Rohmann 430). In his picture theory of meaning, Wittgenstein argued that language mirrors reality. However, Wittgenstein was not concerned with ontology, per se. He believed that the language used in this sort of metaphysical inquiry simply mirrored the logical structure of its subject matter, making the inquiry itself unnecessary by virtue of the impossibility of its very nature (Hunnings 2-3). Wittgenstein’s picture theory of meaning succeeded in explaining the possibility of falsehood, but ultimately broke down due to its reliance on the atomic propositions it posited, which proved to be untenable.

The Theory

Wittgenstein opened the Tractatus by giving a metaphysics of a world consisting of atomic facts, completely independent of one another, but Wittgenstein gave no examples of what he considered to be atomic facts. He claimed that they existed, but not that he had identified them (Rée and Urmson 395). Next, Wittgenstein stated that all propositions are truth-functional relations among these atomic propositions, that each atomic proposition consists in unanalyzable names designating simple objects, and that the sense of any one of these propositions is the state of affairs it depicts (Bunnin and Yu 738).

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