—What is Parmenides’ conception of nature and reality? Does he think it is ultimately “one” or “many”?

—What is Parmenides’ conception of nature and reality? Does he think it is ultimately “one” or “many”?

—Why does Parmenides need to travel both the Path of Truth and the Path of Seeming? Why can’t he just stop at the Path of Truth?

—How do Heraclitus and Parmenides agree? How do they disagree?

—What is the role of fire in Heraclitus’ philosophy? How does fire illustrate Heraclitus’ conception of change and identity in nature?

—“Changing, it rests.” Explain this fragment from Heraclitus as best you can. (Hint: Fire “rests” and retains its identity through “changing” constantly.)

—In the Allegory of the Cave, Socrates explains to Glaucon that reality is often not as it appears. Why are the shadows on the cave wall not fully “real”?

—Plato thinks the Forms are the most real things in existence. The Forms, according to Plato, serve as the archetypes for everything we encounter. Describe some characteristics of the Forms. Are they material or immaterial? Are they eternal or temporary? Are they perfect or imperfect? Subjective or objective?

—What is Aristotle’s “Third Man Argument”? How does this demonstrate Aristotle’s core disagreement with his teacher Plato?

—Plato thought the most real things were also purely intelligible; that is, he thought they were pure form with zero material. Does Aristotle agree or disagree? If he disagrees, what does he think instead?

—Explain a bronze statue in terms of Aristotle’s Four Causes.

—Aristotle’s conception of the virtues relies heavily on habit and repetition. He says: “We are what we repeatedly do.” In order to live a virtuous life, we must aim for the Golden Mean. What is the Golden Mean? Give an example.

—Descartes’ famous phrase, “I think, therefore I am,” is actually a shortened version of the complete phrase, “I doubt, therefore I think, therefore I am.” How is the second phrase different from the first? What is the importance of doubt for Descartes?

—Describe the difference between methodological doubt and real doubt.

—As soon as Descartes conceives of the possibility of an “evil deceiver,” mathematics loses its candidacy to be Descartes’ foundation for knowledge. This is despite mathematics being an a-priori type of knowledge. What is the difference between a-priori and a-posteriori? What is it about math that makes it a-priori?

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