Early Religious Effect on EconomicsEssay title: Early Religious Effect on EconomicsAristotleAristotle was born in Stagira in northern Greece in 384 B.C. In his early years he was a student of Plato’s Academy and later became a teacher there. After Plato’s death in 347 BC, Aristotle moved to Assos to council Hermias. While there he met and married Hermias niece and adopted daughter, Pythias. Hermias was captured and executed in 345 BC, which took Aristotle to Pella where he tutored the young Alexander the Great. In 335 Alexander became king and Aristotle returned to Athens. There he established his own school, Lyceum. Upon the death of Alexander in 323 B.C., Aristotle retired to a family estate in Euboea. He died there the following year. (7)
Bibliography:
[2] Paul S. M. Pecap, “Ephrens and their Birth Rates in the Early Roman Kingdom”, in Proceedings of a Study of Human Rights Studies (CRCS) Group Meeting, Paris, August 28, 2015.
[3] Richard T. Guttman, “Heterosexuality and the Birth Rate in Athens of Alexander VI-VII”, in A Study of Athenian and Roman Sex Education, ed. F. O. H. Hickey (Thousand Oaks, CA: Sage Publications, 1992), pp. 559–582.
[4] M. I. D’Aris, “In an Unsettling History” (in Translated by K. H. Miller and H. A. W. Johnson. New York: Oxford University Press, 2011), pp. 1145–1164.
[5] Henry I. Rous, “Heterosexuality and the Sex Ratio in Greek History: Early and Late Polyaecides, 8th A.D.,” Journal of Polyaecides: History and Philosophy 9 (2012).
[6] John D. S. Smith, “Gender and the Birth Rate in Ancient Persia, and the Politics of Religious Transformation,” In Proceedings of a Study of Human Rights Studies (CRCS) Group Meeting, Paris, August 28, 2015.
[7] John E. Taylor, “Sex with a Straight Virgin in Byzantium,” in Philosophical Anthropology of Medieval Europe (Edington: Sage Publications, 1971), pp. 61–87.
[8] Richard B. Fuswell, “What Is the Sex Ratio in Greek Sex Education?, in Proceedings of a Study of Human Rights Studies (CRCS) Group Meeting, Paris, August 28, 2015.
[9] David F. B. White III, Sex, Society, and Law: The Politics of Sexual Orientation (Cambridge: Cambridge University Press, 2012), 562; Peter K. Boon, Sexuality and Sexual Preference in the Early Roman Empire, Studies in Political and Social Theory 9(3): 237–249.
[10] David C. Wilson, “A History of Gender and Sexual Development at Byzantium: The Transformation of Male to Female in the Later Roman Period,” in The History of Gender (London: Penguin Books, 1999), pp. 13–14.
[11] Catherine E. Beech, Sex Discrimination in Late Athens (New Haven: Yale University Press, 2010), pp. 6–12.
[12] The Ephrensis of Aristotle, Vol. 1 (Hexico, Tertullian, Seferia), pp. 537–579.
[13] Alexander
Bibliography:
[2] Paul S. M. Pecap, “Ephrens and their Birth Rates in the Early Roman Kingdom”, in Proceedings of a Study of Human Rights Studies (CRCS) Group Meeting, Paris, August 28, 2015.
[3] Richard T. Guttman, “Heterosexuality and the Birth Rate in Athens of Alexander VI-VII”, in A Study of Athenian and Roman Sex Education, ed. F. O. H. Hickey (Thousand Oaks, CA: Sage Publications, 1992), pp. 559–582.
[4] M. I. D’Aris, “In an Unsettling History” (in Translated by K. H. Miller and H. A. W. Johnson. New York: Oxford University Press, 2011), pp. 1145–1164.
[5] Henry I. Rous, “Heterosexuality and the Sex Ratio in Greek History: Early and Late Polyaecides, 8th A.D.,” Journal of Polyaecides: History and Philosophy 9 (2012).
[6] John D. S. Smith, “Gender and the Birth Rate in Ancient Persia, and the Politics of Religious Transformation,” In Proceedings of a Study of Human Rights Studies (CRCS) Group Meeting, Paris, August 28, 2015.
[7] John E. Taylor, “Sex with a Straight Virgin in Byzantium,” in Philosophical Anthropology of Medieval Europe (Edington: Sage Publications, 1971), pp. 61–87.
[8] Richard B. Fuswell, “What Is the Sex Ratio in Greek Sex Education?, in Proceedings of a Study of Human Rights Studies (CRCS) Group Meeting, Paris, August 28, 2015.
[9] David F. B. White III, Sex, Society, and Law: The Politics of Sexual Orientation (Cambridge: Cambridge University Press, 2012), 562; Peter K. Boon, Sexuality and Sexual Preference in the Early Roman Empire, Studies in Political and Social Theory 9(3): 237–249.
[10] David C. Wilson, “A History of Gender and Sexual Development at Byzantium: The Transformation of Male to Female in the Later Roman Period,” in The History of Gender (London: Penguin Books, 1999), pp. 13–14.
[11] Catherine E. Beech, Sex Discrimination in Late Athens (New Haven: Yale University Press, 2010), pp. 6–12.
[12] The Ephrensis of Aristotle, Vol. 1 (Hexico, Tertullian, Seferia), pp. 537–579.
[13] Alexander
Aristotle divided the sciences into theoretical, practical, and productive sciences. Theoretical science included metaphysics, or “first philosophy,” physics, and mathematics. The practical sciences are ethics and politics, and the productive sciences aim to make things. He considers logic the prerequisite to all philosophy. The Prior Analytics contains his theory of syllogism or deduction, and works out all combinations of premises and conclusions. The Posterior Analytics contains the logic of science. (7) Different from his teacher Plato, Aristotle defines sciences as separate categories with different premises.
Aristotle’s thought, in his work Physics, that there is a Prime Mover of things in the universe. He argues that since movement is eternal there can be no first or last change. Change therefore must be eternal. This Prime Mover is not of this earth and therefore controls everything as well as eternal life. In the Metaphysics he calls this Prime Mover “God,” whose only activity is pure thought. It must think of itself only, since it is the most excellent of all things, and “its thinking is a thinking about thinking.”(7)
Nicomachean Ethics is probably the best book written on the subject of ethics. In the book Aristotle divides virtues into two categories, morals and intellectual virtues. Morals are acquired by practice and wanting to do so, the goodness or badness of the human character. Intellectual virtue presumes moral virtue. Aristotle divided this into practical and theoretical wisdom. The practical side is concerned with proper actions, the theoretical is concerned with intuitive knowledge of concepts and truth and what follows from them, and is the highest virtue one can have.
After the decline of Rome, Aristotle’s works were lost in the west. In the 13th, century Saint Thomas Aquinas found in it a philosophical foundation for Christian thought. In the early stages of Aquinas’s use of Aristotle’s work he was questioned by the Catholic Church official’s because of the outlook of the world being so materialistic. Finally the work of Aquinas was accepted, and the later philosophy of scholasticism continued the philosophical tradition based on Aquinass adaptation of Aristotelian thought. (7)
Aristotle’s philosophy has been preserved in that it has helped shaped modern language and common sense. His doctrine of the Prime Mover as final cause played an important role in theology. Until the 20th century, logic meant Aristotles logic. Until the Renaissance, and even later, astronomers and poets alike admired his concept of the universe. (7) Until Charles Darwin modified the doctrine of the changelessness of species in the 19th century the science of Zoology rested solely on Aristotle’s work.
St Thomas AquinasThomas Aquinas was born in 1225 in Roccasecca in the ancient Kingdom of Sicily. At about the age of 5 he was placed, by his parents, in the Benedictine monastery at Monte Cassino. After many years at the monastery he traveled to the University of Naples where he lived for some time. He became involved with the Dominican order and against the violent disapproving of his family; he became a Dominican friar in 1244. (8) From 1245-1252 he studied under the German Scholastic philosopher Albertus Magnus, then went to Paris to teach at the Dominican studium generale. Because Aquinas was heavyset and taciturn, his fellow novices called him Dumb Ox, but Albertus Magnus is said to have predicted that “this ox will one day fill the world with his bellowing.” (8)
Aquinas was ordained a priest about 1250, and began to teach at the University of Paris in 1252. (8) His first writings, primarily summaries of his lectures at the university, appeared two years later. His first major work was Scripta Super Libros Sententiarum (Writings on the Books of the Sentences, 1256), which consisted of explanations of an influential work concerning the sacraments of the church, known as the Sententiarum Libri Quatuor (Four Books of Sentences), by the Italian theologian Peter Lombard. In 1256 Aquinas was awarded