Describe mind tyrants and explain their significance to the study of ethics.? Identify two original examples of mind tyrants.? (Use Dr. Warner recording as well as any research you choose to respond
Answer the following questions related to the readings.
1. Describe mind tyrants and explain their significance to the study of ethics. Identify two original examples of mind tyrants. (Use Dr. Warner recording as well as any research you choose to respond to this question.)
2. Referring to the story about virtue, what did Socrates' answer to Mento mean relative to Sir Thomas More’s belief in virtue? (Use Dr. Warner recording as reference.)
3. Explain Peck's analogy of life being like a map. (Use reading " Choosing A Map for Life" from Scott M. Peck's THE ROAD LESS TRAVELED
4. How does Plato show that ignorance of our prejudices predisposes one to reject reality? (Use Plato's "Living in a Cave" reading).
CUSTOM VS. MIND:
5. Write a 2-4K (1-2 typed pages) response answering the question, "Is the mind or is custom the primary source of moral conduct?" In your response you should identify the relationship of the mind and custom to moral conduct, then choose which you think is of more importance and defend your answer.
6. Explain the major point of emphasis for ethical conduct discerned from the reading of "The Stanford Prison Study" (Warner text) and "If Hitler Asked You…" (Reading
LIVING IN A CAVE
"Next, then," I said, "take the following parable of education and ignorance as a picture of the condition of our nature. Imagine mankind as dwelling in an underground cave with a long entrance open to the light across the whole width of the cave; in this they have been from childhood, with necks and legs fettered, so they have to stay where they are. They cannot move their heads round because of the fetters, and they can only look forward, but light comes to them from fire burning behind them higher up at a distance. Between the fire and the prisoners is a road above their level and along it imagining a low wall has been built, as puppet showmen have screens in front of their people over which they work their puppets." I see, he said.
The Bearers and Things Carried
"See, then, bearers carrying along this wall all sorts of articles which they hold projecting above the wall, statues of men and other living things, made of stone or wood and all kinds of stuff, some of the bearers speaking and some silent, as you might expect."
"What a remarkable image," he said, "and what remarkable prisoners!"
"Just like us," I said. "For, first of all, tell me this: What do you think such people would have seen of themselves and each other except their shadows, which the fire cast on the opposite wall of the cave?"
I don't see how they could see anything else," said he, "if they were compelled to keep their heads unmoving all their lives.!"
"Very well, what of the things being carried along? Would not this be the same?"
"Of course it would."
"Suppose the prisoners were able to talk together, don't you think that when they named the shadows which they saw passing they would believe they were naming things?"
"Necessarily."
"Then if their prison had an echo from the opposite wall, whenever one of the passing bearers uttered a sound, would they not suppose that the passing shadow must be making the sound?
Don't you think so?"
"Indeed I do," he said.
"If so," said I, "such persons would certainly believe that there were no realities except those shadows of handmade things."
"So it must be," said he.
Removal of the Fetters
"Now consider," said I, "what their release would be like, and their cure from these fetters and their folly; let us imagine whether it might naturally be something like this. One might be released, and compelled suddenly to stand up and turn his neck round, and to walk towards the firelight; all this would hurt him, and he would be too much dazzled to see distinctly those things whose shadows he had seen before. What do you think he would say, if someone told him that what he saw before was foolery, but now he saw more rightly, being a bit nearer reality, and turned towards what was a little more real? What if he were shown each of the passing things, and compelled by questions to answer what each one was? Don't you think he would be puzzled, and believe what he saw before was truer than what was shown to him now?"
"Far more," he said.
"Then suppose he were compelled to look towards the real light, it would hurt his eyes, and he would escape by turning them away to the things which he was able to look at, and these he would believe to be clearer than what was being shown to him."
"Just so," said he.
Leaving the Cave
"Suppose, now," said I, "that someone should drag him thence by force, up the rough ascent, the steep way up, and never stop until he could drag him out of the light of the sun, would he not be distressed and furious at being dragged; and when he came into the light, the brilliance would fill his eyes and he would not be able to see even one of the things now called real?"
"That he would not," said he, "all of a sudden."
"He would have to get used to it, surely, I think, if he is to see the things above. First he would most easily look at shadows, after that images of mankind and the rest in water, lastly the things themselves. After this he would find it easier to survey by night the heavens themselves and all that is in them, gazing at the light of the stars and moon, rather than by day the sun and the sun's light."
"Of course."
"Last of all, I suppose, the sun; he could look on the sun itself by itself in its own place, and see what it is like, not reflections of it in water or as it appears in some alien
setting."
"Necessarily," said he.
"And only after all this he might reason about it, how this is he who provides seasons and years, and is set over all there is in the visible region, and he is in a manner the cause of all things which they say."
"Yes, it is clear," said he, "that after all that, he would come to this last."
"Very good. Let him be reminded of his habitation, and what was wisdom in that place, and of his fellow-prisoners there; don't you think he would bless himself for the change, and pity them?"
"Yes, indeed."
"And if there were honors and praises among them and prized for the one who saw the passing things most sharply and remembered best which of them used to come before and which after and which together, and from these was best able to prophesy accordingly what was going to come–do you believe he would set his desire on that, and envy those who were honored men or potentates among them? Would he not feel as Homer says, and heartily desire rather to be serf of some landless man on earth and to endure anything in the world, rather than to opine as they did and to live in that way?"
"Yes, indeed," said he, "he would rather accept anything than live like that."
Returning to the Cave
"Then again," I said, just consider; if such a one should go down again and sit on his old seat, would he not get his eyes full of darkness coming in suddenly out of the sun?
"Very much so," said he.
"And if he should have to compete with those who had been always prisoners, by laying down the law about those shadows while he was blinking before his eyes were settled down–and it would take a good long time to get used to things–wouldn't they all laugh at him and say he had spoiled his eyesight by going up there, and it was not worthwhile so much as to try to go up? And would they not kill anyone who tried to release them and take them up, if they could somehow lay hands on him and kill Him?"
"That they would!" said he.
"Then we must apply this image, my dear Glaucon," said I, "to all we have been saying. The world of our sight is like the habitation in prison, the firelight there to the sunlight here, the ascent and the view of the upper world is the rising of the soul into the world of mind; put it so and you will not be far from my own surmise, since that is what you want to hear; but God knows if it is really true. At least, what appears to be is, that in the world of known, last of all, is the idea of the good, and with what toil to be seen! And seen, this must be inferred to be the cause of all right and beautiful things for all, which gives birth to light and the king of light in the world of sight, and, in the world of mind, herself the queen produces truth and reason; and she must be seen by one who is to act with reason publicly or privately."
From the Great Dialogues of Plato, translated by W. H. D. Rouse,
Edited by Eric H. Warmington & Philip G. Rouse. Copyright (c)
1956, 1961 by John Clive Graves Rouse.
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