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But it is fullof incongruities. If the Supreme power is the soul of the body politic, thehow judges, i.e. persons who have the part of the government can becompared with the joints? Or how can the three mental functions: memory,intelligence and will - can be put into line first with advisors,i.e., with known discharge of officers and other two - justice andlaws, ie not with people but with abstract concepts? If the judgesrepresent the artificial joints of society, how does awardsand penalties can be nerves? Representatives of the nerves should also beany category of people. Rewards and punishments in societies, as inindividuals must be conditions of the nerves, not the nerves themselves. But the main error in the comparisons conducted by Plato and Hobbes, aremuch deeper. Both thinkers take their starting point the position thatthe organization of society can be compared not with the organization of the living bodygenerally, but with the organization of the living human body in particular. Nono data for this situation. It does not follow from the essence of the arguments;it's just one of those fantasies that usually are involvedtruths that are opened for the first stages of thinking. Still more erroneous arethese concepts in the sense that they take society for artificialbuild. The model Republic of Plato - his ideal healthya political body based on the artificial preparation of its people,just exactly the way prepared, for example, a watch: and Plato,obviously, imagine that all companies have this origin.This view is quite clearly expressed by Hobbes: "For he says,art is created the great Leviathan called Government," He comeseven so far that compares the alleged social contract, fromall of a sudden, there is a society, a divine creationwill.
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