Her Majesty, Queen Elizabeth

Assignments

We will not hold our regularly scheduled class meeting on Thursday, November 3rd.

Read Shakespeare's Richard the III and Marlowe's Doctor Faustus before class on Tuesday, November 8th.

15.  Send me an e-mail in which your share some of your thoughts about the experience you had playing The Age of Athens.  Your responses will help ECU faculty and administration determine whether such games should be incorporated into the curriculum here.  Due before class on Tuesday, November 8th.

Punish Socrates, But Don't Exile Him or Put Him to Death

Colt (an Indeterminate) writes:
People of Athens, were here today to determine whether or not Socrates is guilty of being too arrogant. Socrates way of practicing philosophy and just down right talking to other people is offensive and rude. He points out every inadequacy of their opinions and beliefs, even telling us that we are no better than slaves. Socrates will continue to drive us to the brink of shame and humiliation if we do not put an end to it immediately. He utilizes false claims to enrage his fellow Athenian. Socrates claims are often based on the condition that one should engage in philosophy and acquire knowledge. He also gives false misleading’s to the people of Athens which is not what we need to keep the God’s satisfied. He asserts that without his assistance his fellow people will not attain their greatest aspirations. Socrates once told Lysis that on the day that a boy attains the kind of good sense that Socrates claims is necessary, not only will his father, his neighbor, and the Athenians turn over their affairs to him but so will the Persian King. Sounds like a God to me. If that was not enough he mentions to Alcibiades that all of Alcibiades’ great designs cannot be accomplished without Socrates help. “So great is the power which I believe myself to have over you and your concerns” he tells Alcibiades. Now I am not here today to say that we should put Socrates to death, after all he is one of the greatest and brightest Athenians ever. With help, Socrates would have the ability to help steer our country in the right direction and get us back on our feet. Maybe we force him to do community service or teach the middle aged people of Athens that way they are not too young or too old to be manipulated to do things that will upset the God’s or the other citizens of Athens. I know some of you think that Socrates must be exiled or even put to death for his wrongdoings, but there is no way that we can totally do away with one of the smartest people from our country. As the Herald at the beginning of the very first assembly I warned everyone “Do not try to mislead the people of Athens, if you do you will not only be misleading your friends and family, you will be offending the God’s”. So with that I ask you to punish Socrates, but don’t exile him or put him to death, after all we did just pardon the Thirty Tyrants after they murdered our friends and family. From what i can tell, Socrates just knows too much for his own good.

Socrates Is Not Corrupting the Youth

Dave (a Socratic) writes:

My fellow Athenian jurors, I have come here to discuss Socrates’ trial. I am a student of Socrates. I have paid what I can to become wise such as Socrates has been teaching in his class. It has been brought to my attention that Socrates is being charged with “corrupting the younger generation, and making false gods or making up gods.” I sat in many classes and never heard once of a false god. In fact he always seemed to reply, by Zeus or another one of our gods. This charge is totally false and should be dropped without further ado. Meletus is the primary accuser and we need to look at his past. He may have had a bad semester and was failing Socrates’ school. This has led to false accusations buy Meletus and the other two.

Now let’s look at the next charge, corrupting the younger generation. Is teaching the young children the difference in just and unjust wrong? Socrates’ taught the difference in how cities become just, and cities that have been unjust. Is that wrong or corrupting? Anytus a middle-class politican is charging Socrates’ ideas corrupting. Is this because he told Anytus’ son to stop doing servile jobs? I believe it is a teacher’s job to show a student what a serville job is compared to a high political job is. Is this corrupting the youth? I say no! I think Anytus who caused the Athenians to lose the war in Pylos, is trying to get payback from Socrates. Everyone in Athens knew that Alcibiades was a student of Socrates and left the Athens army to go to the Spartans. With this student leaving the Athenian army and seeking refuse in the Spartan army everyone is assuming Socrates taught him that. I am here to tell you, that is not how Socrates teaches his students. These are very harsh charges for a very wise man to try and prove his innocence.

Give Socrates a Second Chance

Allison (an Oligarch) writes:

Good afternoon Athenians. Today, we are being asked to determine the fate of Socrates, a fellow citizen. Some here today want Socrates to be brought to trial. They believe he is guilty of hubris. They claim that he is corrupting the minds of the Athenian youth and has failed to recognize the gods of the state.

Well, we Athenians are an understanding people. Three assemblies ago, did we not pardon those who assisted the Thirty Tyrants? The same Thirty Tyrants who abused their political power and executed over a thousand of our Athenian citizens and exiled thousands more. These crimes simply cannot be compared. The Thirty Tyrants killed our people and their actions forced us to flee our homes in fear. We pardoned those Tyrants with the hopes of bringing restoration to our city and seeing a brighter future. We gave them a second chance. Socrates is not a bully or a tormentor; he is only a teacher and a man of knowledge. I am only asking that we show Socrates the same mercy that we have shown others.

In a previous assembly, the security of us Athenian men had been questioned. It was asked of us, were we so insecure in ourselves that we will not allow our slaves to vote for fear that they take over? Well, we voted. Our slaves now have the right to vote and have a voice in our Athenian democracy. I will ask you the same question. Are we so insecure in ourselves that we must convict and execute a single Athenian citizen for using his voice and simply speaking his mind? Do we want to be part of a democracy in which our voices can be silenced? If we bring Socrates to trial and find him guilty, we will be answering yes.

Socrates Should Be Executed

James S. (a Radical Democrat) writes:

Good day my fellow Athenians. I come to you today to determine what the fate of Socrates will be. Socrates is guilty of numerous charges such as corrupting the young, believing in Gods other than the people of Athens believe in, and hybris. I believe he is guilty of all charges and I know you do too. With that being said he should be convicted of being hubris, and executed for the pain and suffering he has brought to our city.

Yes he fought by our side in the Peloponnesian War, but what type of Athenian turns his back on Athens at our most critical point? Even if he didn’t agree with our democracy he should have stood by Athens instead of supporting the thirty tyrants and their oligarchy plan. “That my friends, is betrayal. “

Do you want that around our children? And speaking of our children, Socrates is corrupting our young and will continue to corrupt them if we allow this madness. He is telling our young several myths, which aren’t the Athenian way. Our children are the future of Athens. If we look over this the future of our city will not be good. Socrates is poisoning the mind of our young and leading them down the path that he has chosen.

Socrates is all about his self and his beliefs and not Athenian beliefs. He doesn’t even attend our assemblies which are very important for our city. Athena is frowning down on us because we allowed this and she will continue if we don’t convict him of these charges and execute him.

Only banishing Socrates from Athens gives him a chance to side with our enemies and for him to completely turn against us. It would allow him to go join our enemy and use our tactics and battle strategies against us. We must do what is just and vote Socrates to not only be convicted, but executed for corruption of our young, not believing in Gods in whom the city believes in, and hybris. Most importantly, lets carryout this punishment because of him disrespecting Athena. Let’s not let his slick and smooth way of talking get him out of doing what is just, what is right, and what is the Athenian!!!

Socrates Needs to be Punished

Josiah (an Indeterminant) writes:
Good day Athenians. Or is it really a good day? The question of what to do with a man’s life whenever he has committed a crime is never an easy decision. So I ask that the assembly thinks carefully about your next moves. Yes, Socrates has committed a terrible crime and does need to be punished for his actions, but does he deserve to die for his actions? Some say yes, some say no. For those of you here today who believe Socrates should pay the ultimate price for his actions need to first take a step back and analyze yourself. Think about the bad things that you have done in your life and ask yourself: should I die for my actions? Yes, Socrates is very full of himself and quite pompous all of the time, but who does not think of themselves in high regard at one point or another? First let us look at the things that Socrates has done for Athens; first and foremost Socrates has been a defender of Athens and come to her aid when she needed him most in fighting to keep Athens free from those who want to see her destroyed. Second, think of what he has brought to the table in the question of democracy? He does ask the questions that make us think twice if what we are doing is for the betterment of our great society. Socrates has brought so much to the table for Athens that it would be shameful of us to sentence him to death. Now I am not saying that Socrates should not be punished for his actions, because he most definitely should. So my question to this assembly is if Socrates be found guilty of this crime then please choose something other than the death penalty. I believe this because is it really our decision of what becomes of a man? Please take my words and think hard Athenians.

Socrates Is Guilty of Arrogance

Mason (an Indeterminate) writes:
Good day my fellow Athenians, we have come to this assembly today to discuss a very important matter and to make an extremely difficult decision that will affect Athens from this day forward. Our fellow citizen Socrates has been charged with the crime of arrogance. One of the greatest minds within our great city-state of Athens and now we have to decide if he is guilty or not.

Now we all know that Socrates is a very arrogant person that prides himself on arguing with people and proving them wrong, but do we not all learn from his arguments. I believe that we can all agree that Socrates is guilty of arrogance. How severe should our punishment for him be though? Do we really want to banish the greatest mind in Athens? I say that we sentence him to a type of community service, such as educating our children, rather than banishing him from Athens. If we banish him from Athens we will be losing one of the greatest minds in the history of Athens and we will also lose one of our greatest educators. If we sentence him to educating our children for free then we will still benefit from his unique mind. We all know that Socrates never paid for his education so why shouldn’t we sentence him to educating our children. Some people will say that Socrates is not guilty of this crime of arrogance, while others will say that he is guilty and should be banished from Athens as a result of his arrogance. I am just a middling farmer and cannot stand to see our different factions never agreeing on the right thing to do. I believe we should all come to a compromise and come to a result that will make all of the factions happy. We cannot afford to lose such a unique person, but we must also punish him for his crime against Athens. This is a very important decision for us and I ask you, my fellow Athenians, to come to an agreeable compromise in deciding the correct punishment for Socrates.

Socrates Must Be Silenced

Romas (a Moderate Democrat) writes:

My fellow Athenian, We are here to make Athens more magnificent and successful by discussing laws which can make our future splendid, a future which can only be seen from democracy. Democracy helps people think about themselve, in the new ways which cannot be think if they are in control of other.  Athens democracy is alive with ideas on how to understand the world through art and how to make money through trade.

Young people need to learn this truth, the truth of Athens.

But one person in particular has neglected the idea of the democracy. 

He is a little man named Socrates. His ideas and philosophy about democracy are dangerous to Athenian democracy. He is even more dangerous because he has infected mind of our young ones with his ideas. He has formed an idea about one leader government to replace Athenian democracy, that one leader government is ruled by selective elite (whom he named “philosopher kings”). As a result of his attitude toward democracy, he has corrupted the minds of the youth of Athens. Critias, leader of the Thirty Tyrants, was one of his pupils and Alcibiades who helped Spartan in battle of Sicily was also one of his pupils, who shared one idea of utopia society. That idea of utopia has started this situation in Athens.

Socrates must be silenced. As a punishment I say,he must be exiled from Athens for life. But some of my fellow Athenians may say, we should put him death as a punishment. However, history has witness from beginning to end that peace can’t be secure from violence. Moreover, death is just an easy punishment for him destroying Athens. He must live his life knowing that he was one who destroyed peace of our glorious Athens. So I vote for exiling Socrates for our future, for our democracy, for our young ones.

Why Can't We Just Hang Socrates?

Sammantha (an Indeterminate) writes:
On this day we witness a trial that I see as pointless. I have no reason to even go. This man, Socrates, is a philosopher. From what I hear he teaches young men of things like reason and truth. He was born to a stone cutter. He does not believe in democracy. Personally, I don't like that he thinks of us as a herd of sheep. I am perfectly capable of handling my own issues and speaking my own opinion. But maybe we need some one to help guide us not take over things. We should still have a say in matters. I think that I should be able to say what I need to have heard at assembly. I have no respect for the man. He thinks of that knowledge  is not for the ordinary man. His way of thinking drives me crazy. Its like he has no respect for a man's opinion.  But why is he being put on trial? Because he taught more people of his ways and we didn't like it? Why can't we just go back to the old days and just hang him or ostracize him? No we decide to waste a days worth of work to have a t ial for a seventy year old man who has not harmed nor helped me. My sons do not go to this philosopher and listen to him. And I do my best to keep his madness out of their heads. Besides there is no time for them to seek out word from him. My wife and I have fallen into a time of need. Athens is not what it use to be. Regardless of what is done to Socrates, I will still have my own issues to handle. So unless he is going to mess with what little money that I have, this trial concerns me none. 

This is the Pnyx

Schools for Those Who Can Pay; No More Taxes

Jillian (of the Oligarchs) writes:

Good Day my Fellow Athenians! I come to speak to you this day and let our voices be heard in reference to State Funded schooling. This is foolish! We are already paying sums of money to those who sit on the juries! Education should be for those who are able to pay for it themselves and who further have the time to devote to such studies. A portion of those within my faction send their children to be educated for a fee, this is as it should be. Socrates can not be trusted! Look at how he led Critias and Alcibiades astray and ultimately led them to their destruction!! We can understand and appreciate the new learning of mathematics, science, and so forth, however this WILL detract our sons from things that really matter.

Some say that education shouldn’t be limited to those who can afford it. To that I say why not? Why should we have to pay to educate your children? The economy is already struggling is it not? Why place more strain on our mother Athens? If we begin to give away for free an education today, then what comes tomorrow? A free home? Free land? If so why do any of us work? Anything worth having is worth working for, if education is given freely, it wouldn’t be as important as something you had to save and pay for yourself. If there is some monetary merit for the family your more appreciative and work harder to do well. It should not be handed out!

Schools for All Athenians, but No Stipends for Assembly Attendance

Amanda (a Socratic) writes:
Hello and good afternoon to all my fellow Athenians. We are joined today to discuss some important decisions that will effect our city for centuries to come if not forever. Those issues are about our education and social welfare.

I am proposing an education system that will provide all Athenians to go to school. The schooling would give our students the knowledge about our world and help them in the pursuit of truth. Our students would also learn the ethics of what they thrive whether it be a farmer, shoemaker, a blacksmith or so on. Over a period of time we would school our students and those few that excel greatly would be sent on to specialized training. They will be trained in the fields of laws, science, economics, and psychology. They will as well go to the battle fields while fighting and assisting our current leaders to get the feel of becoming a true leader. They need to well balanced and maintained. The question that arises is that how will we pay for those schools. They will be publicly funded by the wealthy and landowners who are thriving. But fear not wealthy and landowners because yes you will have to help pay for the schooling but in the long run it would benefit Athens . Wouldn’t you rather pay for the schools and have well trained knowledge leaders then the chaos that has been happening lately? It is such a small price to pay for the educations of the youth and the future of Athens.

That being said I do not believe that all Athenians should be paid to attend the assembly. We all have a choice to come now and only paying us would increase the chaos. Yes, we would have everyone show up but at what cost. We wouldn’t get as much work done. If we pay every person to come, now that everyone can vote, then we would go bankrupt. If we are going to tax the wealthy and landowners to help pay for the schooling then we shouldn’t make them suffer anymore by making them to pay everyone to come to the assembly.

So, Athenians we need to think long and hard about the decisions coming at us. Most of us aren’t even schooled in knowing what the right way to go is. This could change if we follow this school system and put in place a way of education for the future. So, listen careful and be wise in your decisions. They are the fate of what Athens will be in the future.

Schools for All; Stipends for Those Who Attend Assemblies

Tacey (of the Radical Democrats) writes:
Nine days have passed and we meet again Athenians. Today the issue of education and social welfare need to be discussed. I, being a radical democrat would like to propose a free and equal education. Every child born of a citizen of Athens deserves this chance. How would we accomplish this? The schools could be paid for by the assemblies using funds raised from the wealthy or the ones who can afford it. The people of Athens deserve to know how a democracy works since these same people will be attending the assemblies by choice. This is why I say we provide this wonderful opportunity to the people of Athens. Metics, farmers, blacksmiths and etc. have a right if they so choose to learn how our assemblies work, so why we withhold this from them? If they get a free education this could shape how they vote since they would increase their knowledge. They would be more informed how an assembly operates.

We want democracy to be a part of this public education. Democracy is important in our country and every person living in Athens should understand how a democracy works. This solution would accomplish that.

Another issue that I would like to address is social welfare in Athens. I understand that a lot of our people are without and can’t afford to take time away to attend these assemblies. This is where I propose that we pay them a small sum if they can make it every nine days. I believe that every voice is important in making decisions this I why I feel strongly in giving back to them. We wouldn’t be paying them an arm and leg but it would be enough to encourage everyone in Athens to attend. Surely the wealthy who would be helping us out with this project would understand why this solution would make a difference. Please consider the good of these changes.

Should the state fund schools? What should the curriculum be?

Ebonee (a Radical Democrat) writes:
Welcome my fellow Athenians today we came together to discuss a couple of issues concerning our education & social welfare. These are two very important topics and some may say I didn’t know we had education facilities such as schools…. Well right now we have one kind of schooling that’s taught by Sophists which right now are expensive and only some of our Athenians can afford that. That is why I am here to do to try to put a change in that. Our education should not be limited to only one kind of Athenian; I feel that it should be offered for all Athenians, these are our children we are talking about not just us, who in here would like to see Athens be filled with uneducated men?

What should be done about the poverty of the average citizen?

Robert (a Moderate Democrat) writes:

We as Athenians are faced with a decision as to whether we can move forward and survive as a democracy or if we will let everything great about as completely crumble. As we all know after decades of war our economy has been undermined and the great people who have fought for us returned here without money and what little was left has now been depleted. Farmers lost their crops and lively hood and many others are in the same place. As are brothers in this community sink farther and farther into poverty and ultimately slavery we have yet to do anything. We can wait no longer. We must ensure that these people, our brothers, remain loyal to us and what we stand for as a democracy.

As these people work hard to try and scrap and can only succeed in barely making anything we must put into place a system that allows them to attend these assemblies and to still retain the little livelihood that they have until they can move once again out of poverty and into a successful life. We must put into place a system that will directly pay those that are unable to work, because of either injury or handicap or simply cannot find work. One way that we can do this is to pay those that attend assembly meetings: a system similar to that that is already in practice and pays those that serve as trial jurors in the dikasteria.

In doing this it will ensure a living for those of us that have lost everything or almost everything. It will ensure that those whose faith in our democracy is wavering will remain loyal and they will more actively participate in the system. So on closing I ask all of you to simply look around and see what seems the best way to keep all alive and prospering.

The Assembly Has Passed the Following Laws

Second Assembly
1. Everyone (metics, slaves) who has fought for Athens and has proved their loyalty shall be allowed to vote.

First Assembly
1.  We pardon those who assisted the Thirty Tyrants.
2.  All metics have the right to vote.

A Late-breaking Appeal from the Radical Democrats

Kaci (a Radical Democrat) writes:
Athenians, we’ve gathered today to make a decision on something that could change our lives forever. What are we to do about our government and the way we run our great city? Well, the Radical Democrats have an answer to your questions.

We have been founded on Democracy, yes? Then why should we turn from it now? Cleisthenese taught us about Democracy and we have learned that it is a system we can count on in times of need. Our system works just the way it is now. Random lottery is what will help us, as citizens of Athens, to be equally represented in our discussions. If we were to elect a single individual, or even only a portion of our population, not all of our citizens would have their voices be heard. That’s what Democracy is all about. We need to stick with this system.

The opposition states that the lottery provides the opportunity for the officials to be incompetent. However, we should trust the individuals who put their name in the lottery to know their own strengths and weaknesses. Even so, if it should happen that an official is incompetent, the citizens of Athens can deal with that incompetence in a manner that will help move the Assembly forward. This could be a vote to select a new official by lottery, or something else equally as applicable. The lottery is an invaluable system that we use to ensure that our decisions are made on equal grounds. We must continue to take advantage of this system.

Concerning the matter of voters’ rights, the Radical Democrats would like to propose to you that we allow everyone to vote. The Metics and Slaves helped us in our time of great need, and we believe that they should be rewarded. Let us give them the rights they deserve by awarding them their right to vote. This way, we can unite our entire population as one great people. We will be stronger than ever before.

Our opponents say that asking everyone to vote would take the workers away from their duties. However, voting is a choice, not a requirement. If the farmers and laborers don’t want to or can’t come to the Assembly due to their duties at home, then they won’t have to vote. But the simple fact that they would be allowed to is the important part of this issue. These workers may have the time to come and represent one another, maybe not all of them, but at least some. Giving them the opportunity is what will keep our city’s decisions equally discussed.

My fellow Athenians, listen to what the Radical Democrats have to say. Our city is worth striving for, and this is the way to keep it thriving. I would have our great city grow, and if we implement Democracy and equality into our governmental system, our society will flourish.

How Should We Elect Government Officials? Who Should Have the Right to Vote?

Below you will find written arguments forwarded by representatives of the Socratic faction, the Moderate Democrats, and the Oligarchs. Shortly before sundown on the eve of our Assembly, no arguments have been received from the Radical Democrats (Tacey and Brad are scheduled to weigh on questions relevant to the Government Agency and the Electorate).

Patrick (an Oligarch) writes:  I’m in favor of limiting the electorate. We do not need another tyrant to rule. We should move past that and never look back. We should select our leaders by merit rather than by lottery. We propose to limit the vote in the assembly to those who have demonstrated personal merit and competence. People should be chosen by their own substantial estates or at a minimum, those who have served as hoplites and knights or possessed equivalent wealth. People have many duties besides going to assemblies like farmers. During the war, landowners paid the most and highest taxes. The richest citizens had to build and maintain triremes. It was an honor, but it was an expensive obligation. The metics were not the only ones who helped during the war. We helped with the ships and the money to build them. The state revenue went to pay for the rowers. If we keep choosing by a lottery, some people will lose their land and won’t have people to tend their farmland. We have to think what is best for Athens. We force the poor to choose between duty and their family. If they come to the meetings then nobody is watching their farm, therefore, their productivity decreases and their families starve. The assemblies should be filled with people who can make time and hard decisions. It only makes sense to limit the electorate to those who can focus on Athens problems. This allows farmers and other laborers to fulfill their vital duties.

Katelyn (a Socratic) writes:
Today, we all come together and unite as “One”, for this common cause Athenians, however as individuals we are all very diverse. I see farmers, potters, fishermen, even blacksmiths throughout this gathering. How many amongst us claim to be an expert in politics, the matters of war, or what is best for our economy? Very few of us can. That is why we have chosen the lives we live under our chosen works.

So in this discussion, I propose that we allow each specific craft to be carried out by those who are best fit for that task. We wouldn’t ask a farmer to forge a sword. That handiwork is left to the skills of the blacksmith. On the same side, it’d be like telling that blacksmith to grow the food you eat daily. It’s not his profession, nor does he probably have the proper knowledge to perform the task correctly. We rely on the farmers to carry out their expertise in that area, and depend on them to do it properly.

By having everyone participate in these assemblies, is having you be pulled away from your work and those closest to you. Thereby forcing you to choose between your duty to Athens, and the duty to your families and your trade. In the end, each one of us will be forced to choose one. Wouldn’t you agree that it’s in every Athenians best interest to have a knowledgeable Electorate who can focus on the issues and circumstances of our great city consistently and constantly, and allow the rest to fulfill our crucial duties full-time?

We are not seeking the exceptional happiness of any one group, but of the city as a whole. We all make up Athens. Without one group of us skillfully fulfilling our professions, we may not be the city-state we have been, will be, and are today. Each one of us is vital to our success and survival. That is why a governing council would keep the welfare of you, their fellow Athenians, in check. It wouldn’t be in their best interest to turn their backs on you, because you are the legs they stand on.

This is the proposed change we from the Socratic faction wish to make. Think very hard on how you want to spend your time here. Is it by being half-heartedly devoted to a multitude of responsibilities? Or by committing your days to what you are best at, and spending it with those you care the most about?

Becky (a Moderate Democrat) writes:

We pride ourselves on being democratic. But do we understand what that means? Governed by the people, exercised by the people. The Oligarchs are purposing that the assembly be taken over by elected represenatives. What is democtratic about that? The only time we need a committe is when an issue can't be resolved within the assembly. We, the moderate democratics, want everyone to be heard. We don't want any of our citizens to be silenced because they don't have the most money or wern't blessed with good looks. We want the assembly to stay just as it is now. The represenatives are chosen by lot. All Athenians will have an equal shot.

We also want to declare that we feel it is our Athenian right to vote. No matter who we are or how much money we have. The Athenian government doesn't have us fill out an application to serve in the army, to defend this land of ours. If our duty is to serve our country then that is what we will do. Now why isn't the same respect being returned to the citizen of Athens? Why are there regulations on who can vote? If all men are able to serve in the army, then all men should be allowed to vote.

Owning land is also requirment to vote. For most men this becomes a very difficult task. As our fellow Athenian brothers go off to war to fight for Athens, they in turn leave their homes, jobs, and family. While they are away, the wives are left to fend for themselves and the debt keeps accumilating. When these veterans come home they are not greeted with a healthy home, but instead a starving family. So to help our veteren brothers we, moderate democrats, feel it is only right to pay them to attend the assembly. This will help their families get back on thier feet & also help Athens return to the strong city it once was.

A Late-breaking Appeal from the Moderate Democrats

To my dear fellow citizens of this great nation of Athens:

Our great land has allowed for us as a people to gain things that our forefathers would have never imagined would be had by the citizens of Athens. With our government of democracy here, each Athenian can have whatever he wants, as long as he will work for it. Our land is one of many riches, and all can prosper if they are willing. And despite all of this, look where we stand today. Recently debilitated by the Spartans, no territories under our control anymore, the trireme no longer usable by us, and a very large portion of our population gone to the River Styx. Some of the more begrudging here would suggest we seek out the 30; no! Why, with all of these other problems, would we expend efforts and resources on a revenge quest, when instead, we should be focused on rebuilding our empire?! I propose a new law as thus: No longer will anyone be allowed to mention the 30 or their sympathizers, from this day forth, which will cause us to ultimately forget about them. This will allow us to focus more clearly on the real issues at hand. There are too many vastly important things to take care of for us to be meddling in the affairs of children.

(John, a Moderate Democrat)

Reconciliation?

Below you will find written arguments forwarded by representatives of the Socratic faction, the Radical Democrats, and the Oligarchs. Shortly before sundown on the eve of our Assembly, no arguments have been received from the Moderate Democrats, but we have been told that a courier will deliver them soon.

A Member of the Socratic Faction (Kyla) writes in favor of a Reconciliation Agreement:

The Reconciliation Agreement would  pardon those who may have assisted the Thirty Tyrants. This Agreement would also forbid Athenians from filing lawsuits or even bringing up the “past wrongs” of the ones who supported the Thirty Tyrants or encouraged their cause.

Let us be wise and realize it is not right to act out of anger.

See You at the Pnyx

Pig Sacrifice (ca. 510-500 BCE)

Tuesday, October 18:
Herald: Colt (Metic)
President: Robert (Moderate Democrat)
Initial Debate: The Reconciliation Agreement

Replacement Herald (for this and subsequent assemblies): John (Moderate Democrat)
Replacement President (for this and subsequent assemblies): Sara (Oligarch)

Tuesday, October 25th
Herald: Ebonee (Radical Democrat)
President: Tyler (Radical Democrat)
Initial Debate: The Electorate and Government Agency

Thursday, October 27th
Herald: Sara (Oligarch)
President: Brad (Radical Democrat)
Initial Debate: Education and Social Welfare

Tuesday, November 1st
Herald: Sunil (Socratic)
President: Anya (Moderate Democrat)
Initial Debate: Trial of Socrates

Engaging The Republic

Click here to access excellent summaries and commentary of Plato's Republic.

The Peloponnesian War: 431-404 BC

Troy vs Homer and Apollodorus

"The Abduction of Helen" by Luca Giordano (1632-1705)

Prologue:

1. Hektor never went to Sparta
2. Menelaus was out of town when Helen ran off with Paris.  Apollodorus's, Epitome, Book E, Chapter 3 (in this text, written in the second century BCE, Paris is called "Alexander")

The Siege:

1. The war lasted ten years, not seventeen days (Iliad, Book 12).
2. Briseis was from Lyrnessos, not Troy, and was neither a priestess of any kind nor the cousin of Hektor. Achilles killed her husband (Iliad, Book 19).

"The Abduction of Briseis from the Tent of Achilles"  (1773) by Johann Tischbein

"Andromache Mourning Hector" (1793) by Jacques-Louis David 

The Iliad

Hektor and Paris by Angelika Kauffmann (1741-1807)

Click here for a full on-line version of Stanley Lombardo's 1997 translation of Homer's Iliad.  Click here for Book Three.

In the hour-long video below, Lombardo reads selections from his translation

"Hektor and Paris" (1786) by Tischbein

"The Love of Helen and Paris" (1788)  by Jacques-Louis David

Fall 2011 Syllabus

HUM 2113:  General Humanities One

Instructor:  Dr. Steve Benton                                              Office: Horace Mann 316A, ext. 448

E-mail:  sbenton@ecok.edu                                          Office Hours:  MW 1-2; T/TH 3:15–4:15
and by appointment

Official Course Description:

3 hours-- Study of significant ideas of Western and other cultures as manifest in history, visual arts, architecture, music, literature, and philosophy from prehistoric times to the Renaissance.

Required Texts

The Threshold of Democracy: Athens in 403 B.C. by Josiah Ober and Mark C. Carnes.  3^rd Edition.  New York:  Pearson, 2005. ISBN-10: 0321333039.

The Republic of Plato. Translated by Allan Bloom.  2^nd Edition.  New York:  Basic Books, 1991.  ISBN:  0-465-06934-7.

King Richard III by William Shakespeare.  Edited by Pat Baldwin and Tom Baldwin.  New York:  Cambridge UP, 2003.   ISBN: 0 521648459.

Doctor Faustus by Christopher Marlowe.  Edited by Roma Gill; Revised and with a New Introduction by Ros King.  London:  Methuen, 2008.  ISBN:  0-713-67376-1.

I will also be screening two films in class:
Troy. Dir. Wolfgang Petersen. Warner Bros., 2004 (Tuesday, August 23 from 2-5)
300. Dir. Zach Snyder. Warner Bros., 2007 (Tuesday, August 30, from 2-4)

If you cannot attend these screenings from beginning to end (since our class is scheduled to end at 3:15), you will need to make arrangements to rent the DVD and watch it on your own.  An extra writing assignment will be given to those who do not see the film in class.

Literacy Understanding Skills and Content Outcomes

Students in this course should:

1.       write coherent, organized, and mechanically proficient prose (literacy understanding skills:  written communication);

2.      identify assumptions and implications in written material and interpret written material (literacy understanding skills:  reading);

3.      distinguish between fact and inference and criticize supporting evidence (literacy understanding skills:  oral or expressive communication)

4.      use computers for word processing, spreadsheet, database or electronic communication applications (literacy understanding skills:  computer literacy)

5.      recognize and analyze the human experience and achievement of past and present cultures (content outcomes)

Attendance Policy

To pass the course, you must attend at least 60% of the classes; to get a C you need to attend at least 70% of the classes; to get a B or an A, you must attend at least 80% of the classes.

Excused Absences?

I always appreciate it when a student lets me know in advance if she or he will not be able to attend a class or turn in an assignment on time.  But do not ask me for “permission” to miss a class or turn in an assignment late.  It’s not that I don’t think some absences are unavoidable; I just don’t want to have to make spot judgments throughout the course about which absences are unavoidable and which ones are not.  I would rather make my judgments at the end of the term with the big picture in view.  So at the end of the course, if the number of classes you missed will negatively your grade and you feel that some of those absences were unavoidable, send me an e-mail or write me a letter explaining your case and I will grant “permission” as I feel is appropriate at that time.

If you do miss class, you are responsible for finding out about any new assignments (“I didn’t know about the assignment because I wasn’t here” may be a true statement describing your experience at some point this semester, but it will not warrant a special dispensation.)

Grading Mechanism

Twenty-five percent of your grade will be a measure of your in-class participation.  With respect to the participation element of this equation, “A” grades are earned by students who attend at least 90% of the classes, arrive on time, project a positive attitude, stay focused and attentive, listen to others (teacher and students), ask and answer questions in a respectful way; offer fresh insights; contribute oral arguments to public debates; seek help outside of class when it might be useful to you (come to my office!); contribute constructive suggestions and feedback regarding class concerns; do their fair share in group activities and strive to keep their group on task. Students who do not demonstrate these behaviors will earn lower grades

Twenty-five percent of your grade in this class will be a global measure of your performance on a variety of small-scale writing assignments including:  quizzes (which will be announced at least one class day in advance), in-class writing assignments and debates, short written homework assignments (typically assigned in one class and due before the next one), online postings, and the final exam.  Each of these assignments will be accorded similar value (unless otherwise stipulated).

The remaining fifty percent of your grade will be based on your performance on three formal writing tasks that will be assigned over the course of the semester.

Paper #1 (300-500 words)

Option A:  Debate:  Should the Elgin Marbles Be Repatriated? (due by midnight on Friday, September 23)

Option B:  Who is the Greatest Greek? (due by the start of class on Tuesday, October 4)

Paper #2: (300-500 words)

Address to the Athenian Assembly (each faction must submit at least 2 papers 24 hours in advance of each meeting:  tentatively scheduled for October 18, 25, 27 and Nov 1)

Paper #3:  (300-500 words)

Option A (Factions):  Arguments presented to the Queen’s Privy Council (due by the end of the day on Sunday, November 20)

Option B (Privy Council):  Recommendations to the Queen (due by 2 p.m. on Wednesday, November 30)

All of these formal assignments must be submitted to the instructor via e-mail (pasted into the body of the message, not added as an attachment) AND in hard-copy form.  They should also include a word count (in parentheses after the text). These assignments should be designed for public consideration.  They may be uploaded to course website so that they may be read and commented on by other students (not to mention anybody in the webosphere who comes across it!), so don’t submit work you wouldn’t want any of these people to read.

All writing assignments—both the small-scale assignments and the formal ones—should be coherent, organized, and mechanically proficient.  And original (see below).

Plagiarism/Academic Integrity Policy

A student who submits a paper or posts a blog entry which in whole or part has been written by someone else or which contains passages quoted or paraphrased from another's work without proper acknowledgment (quotation marks, citation, etc.) has plagiarized.

Students who are found to have plagiarized work may be subject to various disciplinary actions including a failing grade on the particular assignment, failure of the entire course, and possible expulsion from the University.

Preliminary Class Schedule

Day One (Aug 16):  Introduction to Course

Weeks 1 - 7:

Ancient Greece:  Who is the Greatest Athenian?

Week One, Day Two (Aug 18^th):  Pisistratus

Week Two (Aug 23/25):  Wolfgang Peterson’s Troy vs. Homer’s Iliad

Week Three (Aug 30/Sep 1):  Cleisthenes and Themistocles

Week Four (Sep 6/8):  Frank Miller and Zack Snyder’s 300 vs. Cassian Harrison’s The Greeks:  Crucible of Civilization

Week Five (Sep 13/15):  Pericles and The Parthenon; Guest Speaker:  Dr. Taryn Chubb

Week Six (Sep 20/22):  Pericles and the Peloponnesian War

Week Seven:  (Sep 27/29):  A Debate:  the Repatriation of the Elgin Marbles and The Conclusion of The Peloponnesian War

Weeks 8 - 12:

Reacting to the Past:  The Threshold of Democracy:  Athens in 403 B.C.

Week Eight (Oct 4/6):  The Republic of Plato

Week Nine (Oct 11/13):  The Republic of Plato and Faction Meetings

Week Ten (Oct 18/Fall Break): 1^st Meeting of the Athenian Assembly

Week Eleven (Oct 25/27):  2^nd and 3^rd Meetings of the Athenian Assembly

Week Twelve (Nov 1):  Final Meeting of the Athenian Assembly

Weeks 13 - 16:

Reacting to the Past:  Marlowe and Shakespeare, 1592

Week Thirteen (Nov 8/10):  Sixteenth Century England

Week Fourteen (Nov 15/17):  Caucuses

Week Fifteen (Nov 22/Thanksgiving):  Disputation

Week Sixteen (Nov 29/Dec 1):  Performances and Final Vote

Week Seventeen:  Final Exam (Tuesday, December 6 at 3)

University Mission Statement:

East Central University's mission is to foster a learning environment in which students, faculty, staff, and community interact to educate students for life in a rapidly changing and culturally diverse society. Within its service area, East Central University provides leadership for economic development and cultural enhancement.

ADA (Americans with Disabilities Act) Statement

East Central University is committed to providing equal access to University programs and services for all students. Under University policy and federal and state laws, students with documented disabilities are entitled to reasonable accommodations.  If any member of the class has a documented disability requiring academic accommodations, he or she should report to the Office of Disability Services.  A student seeking reasonable accommodations originating from a documented disability must register with the Office of Disability Services so that said accommodations may be provided.  Contact the Academic Affairs Office if any assistance is needed in this process.

WAC (Writing Across the Curriculum) Statement:

In keeping with the university’s emphasis on writing proficiency, all student-produced writing will be expected to reflect clear content, coherent and organized structure, and adherence to the stylistic and mechanical standards articulated by the professor.

The ECU Writing Center offers free assistance for any student working on any writing task.  The trained staff can help you understand an assignment, get started with ideas, develop your thesis, revise your draft, or learn to proofread your own work. The Writing Center is located in Faust Hall 147; you may reach them by phoning 580-559-5312.  You can also find many valuable handouts and on-line resources via their web page, www.ecok.edu/writingcenter