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36 Cards in this Set
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Donation of Constantine
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is a forged Roman imperial decree by which the emperor Constantine I supposedly transferred authority over Rome and the western part of the Roman Empire to the pope. Scholars have dated the forgery between the Eighth and the Ninth Century with no decisive arguments. The earliest possible allusion to the Donatio is in a letter in which Pope Hadrian I exhorts Charlemagne to follow Constantine's example and endow the Roman church. It was clearly a defense of papal interests, perhaps against the claims of either the Byzantine Empire or those of Charlemagne himself, who soon assumed the former imperial dignity in the West and with it the title "Emperor of the Romans". The Donation is included among the texts of the False Decretals of Isidore although it is commonly held not to be one of Isidore's own forgeries
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Stasis
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is a term in Greek political history. It refers to the constant feuds between aristocrats in archaic Greece, struggling about who is the best (aristos is Greek for "the best") both in terms of prestige and property. It led to various Civil wars and the establishment of Tyrannies in many cities of ancient Greece, most notably the Tyranny of Peisistratos in Athens.
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Nomos-
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In sociology, a nomos is a socially constructed ordering of experience. The term derives from the Greek νόμος, and it refers, not only to explicit laws, but to all of the normal rules and forms people take for granted in their day to day activities. In this sense it is closer to the use of the term in Plato,[citation needed] than in the more specific sense of the word "law" as a codified set of external rules.
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Sovereignty
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is the quality of having supreme, independent authority over a territory. It can be found in a power to rule and make law that rests on a political fact for which no purely legal explanation can be provided. The concept has been discussed, debated and questioned throughout history, from the time of the Romans through to the present day, although it has changed in its definition, concept, and application throughout, especially during the Age of Enlightenment. The current notion of state sovereignty was laid down in the Treaty of Westphalia (1648), which, in relation to states, codified the basic principles of territorial integrity, border inviolability, and supremacy of the state (rather than the Church). A sovereign is a supreme lawmaking authorit
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jihad al – akbar and jihad al –asghar
Greater Jihad |
In modern discussions of the term Jihad, the distinction of a "greater jihad" of spiritual development, opposed to the "lesser jihad" of physical fighting in defense of the Ummah, is often cited. This distinction is due to a hadith of dubious authenticity, preserved in sources of the late 10th to the 11th century, in Tarikh Baghdad by Khatib al-Baghdadi, by Hafiz al-Daylami and by Al-Bayhaqi in al-Zuhd.[23] In this tradition, the prophet is quoted as saying, when returning from battle, "we have returned from the lesser jihad (jihad al-asghar) to the greater jihad (jihad al-akbar)."
Muslim scholar Mahmoud Ayoub states that "The goal of true jihad is to attain a harmony between islam (submission), iman (faith), and ihsan (righteous living)."[24] In Modern Standard Arabic, jihad is one of the correct terms for a struggle for any cause, violent or not, religious or secular (though كفاح kifāḥ is also used).[citation needed] For instance, Mahatma Gandhi's satyagraha struggle for Indian independence is called a "jihad" in Modern Standard Arabic (as well as many other dialects of Arabic); the terminology is also applied to the fight for women's liberation.[25] |
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DANTE
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By the early 14th century the great European institutions, empire and papacy, were breaking down through mutual conflict and the emergence of national realms. But this conflict gave rise to the most complete political theory of universal and secular empire formulated in the medieval West, by the Italian poet and philosopher Dante Alighieri. In De monarchia (c. 1313), still in principle highly relevant, Dante insists that only through universal peace can human faculties come to their full compass. But only “temporal monarchy” can achieve this: “a unique princedom extending over all persons in time.” The aim of civilization is to actualize human potentialities and to achieve that “fullness of life which comes from the fulfillment of our being.”
Monarchy, Dante argues, is necessary as a means to this end. The imperial authority of the Holy Roman emperor, moreover, comes directly from God and not through the pope. The empire is the direct heir of the Roman Empire, a legitimate authority, or Christ would not have chosen to be born under it. In subjecting the world to itself, the Roman Empire had contemplated the public good. This high-flown argument, part of the political warfare between the partisans of the emperor and pope that was then affecting Italy, drives to essentials: that world peace can be secure only under a world authority. That Dante’s argument was impractical did not concern this medieval genius, who was writing more the epitaph than the prospectus of the Holy Roman Empire; he was concerned, like Aquinas, to create a political philosophy with a clear-cut aim and a universal view. |
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Cosmopolitanism
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is the ideology that all kinds of human ethnic groups belong to a single community based on a shared morality. This is contrasted with communitarian and particularistic theories, especially the ideas of patriotism and nationalism. Cosmopolitanism may entail some sort of world government or it may simply refer to more inclusive moral, economic, and/or political relationships between nations or individuals of different nations. A person who adheres to the idea of cosmopolitanism in any of its forms is called a cosmopolitan.
The cosmopolitan community might be based on an inclusive morality, a shared economic relationship, or a political structure that encompasses different nations. In its more positive versions, the cosmopolitan community is one in which individuals from different places (e.g. nation-states) form relationships of mutual respect. As an example, Kwame Anthony Appiah suggests the possibility of a cosmopolitan community in which individuals from varying locations (physical, economic, etc.) enter relationships of mutual respect despite their differing beliefs (moral, religious, political, etc.). However, the cosmopolitan community can also be understood as some kind of elite club, one based primarily on economic privilege. In this light, the cosmopolitan individual has advantages over less economically privileged individuals, advantages that might include personal and political liberties and freedoms. |
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Thucydides : what was the impetus for war between Athens and Sparta ?
Athens and Sparta |
were two rival city-states, but at one time they had been united to protect the Greek states from a series of invasions by Persia. There were three major battles against the Persians: the Athenians stopped the Persian king Darius’s invasion of the Greek mainland at the battle of Marathon in 490 BCE. Under their new king Xerxes, the Persians regrouped and invaded Greece again, occupying more than half the country before being defeated by a coalition of 31 city-states, fighting together as Greeks to defend their homeland. Led by Athens and Sparta, the Greeks defeated the Persians at the battle of Salamis in 480 and at Plataea in 479 BCE.
The Spartans did not depend upon slaves from other territories for their labor force. Instead, they created what Sue Blundell calls a “serf class” from the native populations they had conquered. These serf-like peoples, known as helots, resented their suppression and presented a constant threat of rebellion against Sparta, which met this danger early on (in the 7th century BCE) by turning their citizens into a highly trained, efficient army. A male citizen’s life was spent in learning and practicing the military arts: “All Spartan citizens were full-time professional soldiers,” writes Blundell. “They were trained for this role from boyhood, and up to the age of thirty they lived continuously in barracks. After that, they could set up their own domestic establishments, but for the rest of their lives they ate every night in a common mess.” As a result of a lifetime of training, the Spartans were famed for their military abilities. The Spartans and their alliance, the Peloponnesian League, were a strong military force and dominated the southern region of Greece.
Unlike the Spartans, who were to a great degree self-sufficient and did not have business dealings with others, the city-state of Athens became wealthy through trade with others, tributes from states that looked to Athens’s navy for protection, and a large slave-based economy. There were about 40,000 citizens in Attica (in the early 400s BCE) and 100,000 slaves. Athens was wealthy, many of its citizens had a relatively large amount of leisure, and they enjoyed contact with the outside world. The city produced a remarkable series of writers, thinkers, philosophers, and politicians; they invented theatre, created democracy, and produced great art, architecture, and literature.
To protect its trade routes over the water, Athens created a strong navy, one that, over time, dominated the sea. Athens and its allies, known as the Delian League, came into conflict with the Spartans and the Peloponnesian league, and in 431 BCE war broke out between the two cities—a war based on trade routes, rivalries, and tributes paid by smaller dependent states.
This conflict, the Peloponnesian War, essentially was a 28-year period of on-again off-again civil war among Greek city-states. (A city-state was the city, such as Athens, and the surrounding country under its influence and protection; Athens and its surrounding area, known as Attica, was about the size of Rhode Island). Sparta had a clear military advantage on land, but the Athenian navy far surpassed Sparta’s capabilities at sea; neither side was able to seize and maintain the upper hand. Both sides experienced major victories and crushing defeats, and the war was frequently interrupted by periods of negotiated peace. The war ended in 404 BCE with the defeat of Athens and its democracy.
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Know the difference between the positions of imperialism and paplism in medieval Europe John of Paris)
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• the priest was greater
• the pope can tax- out of necessarily – • john was a dualist • the empire is subordinate to the pope- the pope has final say • 1 ruler in any realm and that’s its king • papilism – pope has ultimate say • imperalism – seculiar ruler |
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dante-
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- said there should be a king for the entire world – human purpose only by humanity acting by a single ruler – universal peace – flourishing of life ,but if people to corporate for a single purpose – unity of all will which calls for one ruler -
dante –has a problem with multiple will because they will all lay to waste world monarch – we will have peace – we wont have to tolerate different views |
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aristole typology of government
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One/monarchy/tyranny
Few/aristocracy/oligarchy Many/polity/democracy |
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question 3 --equal power-
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meantime the strong do what they can while the weak suffer they must – the weak accept what they must –
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nomos vs phusis
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Nomo’s – convention human law-
phusis – nature – how many different nomi can you have phusis only have 1 – nature Nomo’s there can be many |
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know the other was defines –
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classical Greece- barbarians
the roman empire- the customs – dress Latin vs the ones that didn’t - post roman Europe- Christians vs. non Christians , focus on islam is the other , anything outside of christendom but primarily islams the lands of Islam’s Muslims vs. non Muslims’ – daraha |
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Know Aristotle’s typology of governments:
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Monarchy v. Tyranny
Aristocracy v. Oligarchy Polity v. Democracy |
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Know the Stoic conception of cosmopolitanism and concentric levels of duty
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The earliest statements of the idea of a world city emerged from the Cynic philosopher Diogenes. The Stoic conception of cosmopolitanism is composed of the idea that rather than the existence of many cities, there is “just one world-city or cosmopolis, in which people are not divided into Greeks and barbarians, but are actually all world citizens, or cosmopolites. Thus, because there is already a bond that exists between all men based on reason, and since by nature all men are equal and united through reason, and only differing in custom or convention, then only a single code of natural law should regulate relations within the universal human society. Thus, the Stoic conception of cosmopolitanism advocated for the elimination of money, clothes, property, and being in a state of nature.
The concentric levels of duty consist of a ring of circles in which the center contains the most duties relative to ones self, and expands outward. Thus, in the center is oneself, then the family, the polis, the state, and lastly the world. The teleology of the concentric levels of duty is to make the circles as close together as possible. |
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Thucydides: Know the Melian dialogue and the respective positions of the Melians and Athenians. Also what is the role of justice in this debate?
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The Melian dialogue is when the Melians, a colony from Sparta, regused to joing the Athenian empire like the other islands and wished to remain neutral in the Peloponnesian War. Yet, once the Athenians began to waist their land, the Melians became open enemies of Athens. The Athenians gave the Melians two options, one is submitting to Athenian power peacefully, or the other, to forcefully submit to the Athenians while having all the men killed and the women and children sold into slavery. In the end, the Melians chose to try to save themselves by attempting to fight the Athenians and failing.
The role of justice in this debate is that Athenian’s held that “the standard of justice depends on the equality of power to compel and that in fact the strong do what they have the power to do and the weak accept what they have to accept. While the Melians held that they did not want to die as cowards, they believed in honor, and justice that the gods were on their side. |
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Thucydides: what was the impetus for war between Athens and Sparta?
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The impetus for war between Athens and Sparta was the breaking of the Thirty Years Truce and the growth of Athenian power and the fear it caused in Sparta since they, themselves, were then loosing power.
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Know Dante’s arguments for world monarchism
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Dante’s argues that a world monarch, would guarantee universal peace and liberty of which is required for human beings to achieve their potential. To successfully do so, Dante holds that there must be one king who rules and governs, otherwise not only do those who live in the kingdom not achieve their purpose, but the kingdom itself falls to ruin. In addition, mankind must be ordered to one goal so one person who directs and rules mankind, and he is properly called the ‘Monarch’ or ‘Emperor’. However, in the case of conflict, there must be judgment to resolve it. Thus, there must be a third party of wider jurisdiction who rules over both of them by right, and this person will either be the monarch or not, and there will be a first and supreme judge, whose judgment resolves all disputes wither directly or indirectly.
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Know Augustine and Thomas Aquinas view on just war
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St. Augustine of Hippo developed the theology of just war, and St. Thomas Aquinas further expanded on the same ideals. St. Augustine viewed war as a consequence of sin of the human condition, yet, war was acceptable under certain conditions. Aquinas further expanded on it by developing three conditionality’s needed to justify war. First, just war must be waged by a properly instituted authority such as the state. Second, war must occur for a good and just cause rather than self-gain or an exercise of power, such as punishing aggression or other injury. War is a sin, but it is a way of combating sin. Third, peace must be a central motive even in the midst of violence, thus the right intention. Aquinas does not mention self-defense as a just cause, but he discusses that self-defense in relation to killing of individuals in which one can kill in self-defense without sin, provided that one intends only to save ones own life and not, as such to kill the attacker. He states that “one is not guilty of murder if the attacker’s death is the unavoidable consequence of efforts to resist attack”; aka the double effect. In addition, he finds that those who kill under public authority are exempt from this constraint on intentions and they can intend the deaths of attackers, as long as they do so for the common good and not with evil motives.
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Know the difference between the positions of imperialism and Papalism in medieval Europe (John of Paris)
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Hierarchical v. dualist view. In medieval Europe, the Papalism was superior in all matters to the empire, as in a hierarchal prospected, in which the Pope as the spiritual representative, consecrates the king, and determines what is legal in accordance to God’s will. Essentially, being above the secular king. However, John of Paris believed this should not be the case, but rather that even though the Papacy was “the spiritual power that surpassed the honor and dignity of the secular and earthly power” and was thus, “greater that that of the ruler. It was not greater in all ways since the “secular power is in certain matters superior to spiritual power” with respect to temporal affairs not concerning the spiritual realm. “Therefore, the priest is greater than the ruler in spiritual matters and conversely the ruler is greater in temporalities, although ultimately the priest is greater in as much as the spiritual is greater than the temporal”.
Also, parallel to Dante, John of Paris held that a community should be ruled by the rule of law of one ruler, and that the world should be ruled by one ruler. |
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Know how the feudal order did not permit for our modern notion of sovereignty
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The feudal order did not permit for our modern notion of sovereignty being that medieval Europe did not have no one definable land, nor no one definable ruler. Rather, the feudal order was a complicated era in which everyone claimed to be “the higher authority”. For example, the feudal order is hierarchal with the Papacy on top, the emperor slightly bellow the Papacy, then the king, and bellow the king yet parallel to each other are the barons and lords. Which is then followed by the vassals and the common people. Those with the most power in the community were the barons and lords, not the kings. While the Pope’s law was viewed as more moral, and the secular law was more accountable. Yet, kings had no sovereignty because there power was given by divine right, not the people, and the kings needed the barons to exercise power. Thus, because the Papacy’s rule was continually competing with secular law, there was much confusion, and in essence, theocratic arguments don’t include notions of sovereignty
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) Classical Greece defines other
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Barbaros/barbarians- termed that because it reflected the sound that foreign languages made to their ears, aka. Gibberish people whom lacked a proper language. Or also referring to foreigners different to Greeks and their “Greekness” of which were viewed to be against nature
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The Roman Empire:
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The other was defined as people whom did not hold Roman customs or clothing, aka barbarians. Yet, they were open to foreigners because their inclusion was conditional to assimilation. But they also had strict class separation.
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Post-Roman Europe other
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Christians v. Non-Christians, such as pagans
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In the lands of Islam
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Islam v. Non-Islamic
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Dar al-harb
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house of war / land outside of Islam/ no Muslim rule
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Dar al-Islam
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house of Islam
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Jihad al-akabar
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the big battle, the inward internal fighting
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Jihad al-asghar
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the battle is outward
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Sovereignty-
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an absolute final authority in a community/ independent from foreign control
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Nomos-
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- law or convention, there can be many (relativistic)
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Phusis-
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nature or natural law; can have only one
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Stasis-
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the corruption of power within a polis that leads to civil war and total chaos / the process of civil dissolution
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The Donation of Constantine-
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Forged by a Roman cleric, a legend about the miraculous cure of Emperor Constantine’s recovery by baptism at the hands of Pope Sylvester. The document purports in Constantine’s name to confer on his benefactor jurisdictional primacy over all churches and to convey the imperial insignia, privileges, palaces, and territories of Rome and Italy and of the regions of the west prior to the translation of this court to Constantinople. It was used as a “proof test for the inviolability of ecclesiastical property against lay encroachment. Reinterpretation of the “donation” as a “restitution” to Christ’s earthly vicar of the Petrine endowment.
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