(Continued from Part 1. This concludes the article.) Claimed Global Warming and Climate Threats You may recall hearing this‚ back in 2023: This is the hottest year in 12‚500 years! So‚ it is hotter now than during the ice age! Who’d a thunk it? Will you base your prepping on a media story about a politician who says “Earth is on fire”? You can find many charts showing various time periods and temperatures recorded somewhere. Many times a “temperature increase” is measured the exact way and in the same location they did a hundred years ago‚ in the cities. However‚ … The post Truth-Based Preparedness – Part 2‚ by R.M. appeared first on SurvivalBlog.com.

On this day in 2010‚ a magnitude-7.0 earthquake devastated Haiti‚ especially Port-au-Prince‚ killing more than 200‚000 people and leaving more than 1‚000‚000 homeless and touching off a massive international relief effort. — Today is the birthday of Edmund Burke. (Born 1729‚ died 9 July 1797.) — On January 12‚ 1888‚ the “Schoolchildren’s Blizzard” killed 235 people. — SurvivalBlog Writing Contest Today we present another entry for Round 110 of the SurvivalBlog non-fiction writing contest. The prizes for this round include: First Prize: The photovoltaic power specialists at Quantum Harvest LLC  are providing a store-wide 10% off coupon. Depending on the … The post Preparedness Notes for Friday — January 12‚ 2024 appeared first on SurvivalBlog.com.

by Peter Schiff‚ Schiff Gold: A US government operation led by the Secret Service from 1865 covertly dismantled the gold and silver currency system. This strategic move‚ propelled by two acts of Congress‚ was a cunning ploy that centralized economic power. A commentator from the Mises Institute explores the little-known involvement of the Secret Service in this historical […]

by Mish Shedlock‚ Mish Talk: Total consumer credit‚ revolving credit‚ and credit card interest rates all hit new record highs in November. Adjusted for inflation‚ revolving credit is approaching the record high hit during the Great Recession. TRUTH LIVES on at https://sgtreport.tv/ Revolving Consumer Credit in Billions of Dollars Nominal and Real In real‚ inflation-adjusted terms […]

David Gill might be the richest man in Sebastopol‚ California. The semi-retired health care administrator is banking the most valuable currency in the world: time. Gill currently has 480 hours in his savings account at the local time bank‚ “and I haven’t even registered any of my hours in 2023‚” he says.  In brief‚ a time bank does with time what other banks do with money: It stores and trades it. “Time banking means that for every hour you give to your community‚ you receive an hour credit‚” explains Krista Wyatt‚ executive director of the DC-based nonprofit TimeBanks.Org‚ which helps volunteers establish local time banks all over the world. Nobody keeps track of the exact number‚ but thousands of time banks with several hundred thousand members have been established in at least 37 countries‚ including China‚ Malaysia‚ Japan‚ Senegal‚ Argentina‚ Brazil and in Europe‚ with over 3.2 million exchanges. There are probably more than 40‚000 members in over 500 time banks in the US. Steve Bursch (with red rake) and fellow time bankers beautify the library grounds for the City of Sebastopol. Credit: Marty Roberts / Sebastopol Area Time Bank In Sebastopol‚ 250 residents have time bank accounts where they save and withdraw hours as needed. For instance‚ Gill‚ who is also the main local time bank coordinator‚ likes to offer his expertise with computer programming‚ editing and financial planning. In return‚ he asks for help when he needs a ride to the airport or someone to transport heavy furniture. He rattles off the first few of many examples: “Steve‚ who lives on the next block‚ drove me and my partner to the Santa Rosa airport. Ken fixed the icemaker in our refrigerator‚ and Elaine did some electrical work.” If he had called professional repair and taxi services‚ the expense would have been significant. However‚ the interest‚ so to speak‚ goes beyond the value of a mere transaction. The time banks are building social capital. “I’ve made wonderful friends I wouldn’t have met otherwise and we now invite each other to our garden parties‚” says Gill. “It’s about making community and being a part of the community. You can’t put a price on that stuff.” David Gill came to the time bank like most of his neighbors. He doesn’t remember where he first heard about it a few years ago‚ but he immediately thought it was a great idea. He signed up‚ started using it‚ and when the founders asked for help‚ he stepped up. He gets paid in the currency he values most: hours. Many time banks are volunteer community projects‚ but the one in Sebastopol is funded by the city and operates under the nonprofit status of the Community Cultural Center. After all‚ time is money. “Every volunteer hour is valued around $29‚” Wyatt calculates. “Now think about the thousands of dollars a city saves when hundreds of citizens serve their community for free.” The Sebastopol time bank has banked more than 8‚000 hours since its launch in 2016. Members might reimburse each other for costs — for instance‚ gas mileage or materials — but the service itself and the membership are always free.  Time bank members in the Netherlands participate in a DIY electronics course. Credit: Timebank.cc Some cities look to time banks as a model to support an aging population. In St. Gallen‚ Switzerland‚ only members over the age of 50 may join the local Stiftung Zeitvorsorge‚ or “Foundation Time Care‚” which was founded in 2011 and has 320 members who have banked more than 80‚000 hours. While Sebastopol’s time bank is more geared toward practical services to fill a gap other community services don’t address‚ members in St. Gallen regularly help seniors run errands‚ shop for groceries‚ take them to the doctor or simply keep them company. Here‚ too‚ the city guarantees the program‚ hoping that it will help seniors to stay in their homes and live independently longer because 75 percent of locals said in a poll that they hoped to stay in their homes as long as possible. Even if only five people were enabled to enter care homes a year later‚ the foundation’s executive director Jürg Weibel recently told the German magazine Der Spiegel‚ the investment would have already recouped itself. “The reality is that grown-up kids live in other areas‚” Weibel said. “Also‚ many seniors are consciously looking for a new purpose.” The time banks in both Sebastopol and St. Gallen have more offerings than demand. In a way‚ they have too much time in the bank‚ not least because seniors are looking to get help later in life. Crushed by negative news? Sign up for the Reasons to be Cheerful newsletter. [contact-form-7] “Seniors have a lot to offer‚” Gill believes. While he points to his white hair as “pretty representative of the age of our time bank members‚” some universities and schools have established time banks specifically for students and teachers at their institutions.  The idea of time as a bankable currency goes back to a Japanese seamstress and activist‚ Teruko Mizushima‚ who traded her sewing skills for fresh vegetables during the Pacific War in the early 1940s. In 1973‚ she started the first “Volunteer Labour Bank” that soon included thousands of members. Tong Ginn (left) teaches Jesuda “Wee” Simla how to make croissants. Credit Michael D. Fels / Sebastopol Area Time Bank In the US‚ the civil rights lawyer Edgar Cahn‚ who worked as a speechwriter for Robert F. Kennedy and executive assistant to Peace Corps founder Sargent Shriver‚ rediscovered the idea of time banks as allies to fight poverty in the early 1960s‚ when money for social programs had dried up. He later coined the term “Time Dollars” and trademarked “Time Bank.” In 1995‚ he founded the nonprofit Krista Wyatt now works for as a hub of resources‚ first under the name “Time Dollar Institute.” “When he was bedridden in a hospital after a severe heart attack‚ he felt ‘useless‚’ and saw time banks as a way for everyone to contribute to the community‚ no matter their age or qualifications‚” Wyatt explains.  Cahn formulated five core principles that guide time banks to this day: First‚ everyone has something to contribute. Second‚ valuing volunteering as “work.” Third‚ reciprocity or a “pay-it-forward” ethos. Fourth‚ community building‚ and fifth‚ mutual accountability and respect. “What captured me is that people are doing things out of their own good heart‚” Wyatt says. “Many years ago‚ a woman got really upset because‚ as she said to Edgar Cahn‚ ‘I have nothing to give.’ Edgar Cahn listened and finally responded‚ ‘You have love to give.’ And the whole room just went silent.” Every hour of service is valued the same‚ no matter how much skill and expertise a task takes‚ whether it’s an hour keeping someone company‚ helping them file their taxes or repair a roof. Through a simple online platform‚ every member can offer and request services and then register the hours they served or received. Especially during and since the Covid pandemic‚ the bank has also been an antidote to the epidemic of loneliness. For instance‚ the Sebastopol time bank regularly hosts in-person events and meetings.  Lathrup Village‚ Michigan time bank members doing yard work together. Credit: Michigan Municipal League “We do events where everybody brings a list of five things they need to get done‚” Wyatt gives an example. “You wouldn’t believe how many things get crossed off these lists in a room full of people who are willing to help.” Wyatt came to TimeBanks after surviving cancer and supporting other cancer survivors. She’d read Cahn’s 2000 book‚ No More Throw-Away People‚ and was looking for a way to give back. “There are people like me who like to work on the computer rather than cleaning my garage‚” Wyatt says‚ “and there are people who’d rather clean a garage than be stuck behind a computer. Everybody can be part of the time bank community. It’s as simple as that.” In a way‚ time banks are the 2.0 version of what used to happen organically in small communities: Neighbors and colleagues would help each other out. “Now we simply do it with the help of a computer‚” Gill says. “Or you may just pick up the phone and call another member directly rather than post a request online. It helps to get to know the various members.” Artist Elizabeth “Liz” Newton with David Gill’s repaired and mosaic toilet tank cover. Credit: David Gill / Sebastopol Area Time Bank While the core principles are simple‚ both Wyatt and Gill acknowledge that implementing and managing the time bank well is a complex task. They both spent countless hours trying out different software programs before settling on a program that works well for them. Wyatt dreams of connecting the various time banks internationally so that someone in‚ say‚ San Francisco‚ could learn French with a time bank member in Paris. Or a tourist traveling in Japan could meet local time bank members there and‚ after her return‚ show other tourists around her own town. Interpreted this way‚ the time credit functions as an alternative currency. Members can also donate their services to community members in need and the community without banking a credit for themselves.  For instance‚ in Sebastopol‚ artist Ellie Kilner completed a giant sculpture at the Sebastopol Senior Arts Center and other art projects with the support of fellow time bank members. Become a sustaining member today! Join the Reasons to be Cheerful community by supporting our nonprofit publication and giving what you can. Join Gill’s favorite exchange‚ so far‚ also has to do with art and with a broken toilet cover. Because the toilet was an ancient model‚ it was impossible to find a replacement. He posted a request for help on the time bank’s online platform‚ and a local mosaic artist not only glued the broken pieces together but turned it into a colorful piece of art. “Now it’s a conversation piece!” Gill raves. He says he plans to request more work from this artist‚ Elizabeth Newton.  He is clearly passionate about his role in facilitating the time bank and everything that time banks can provide: “I don’t think we can ever have too many friends or too much community.” The post Banking the Most Valuable Currency: Time appeared first on Reasons to be Cheerful.

  Ancient Greek religion was polytheistic. There was an entire pantheon of gods and goddesses‚ each with their own particular responsibilities and spheres of influence. The god Zeus sat at the very top of the divine hierarchy and was known to the Greeks as the king or father of the gods.   But Zeus was not unique to the religion of the ancient Greeks. He was an ancient deity and versions of the god can also be found in Hittite and Mesopotamian cultures. The name “Zeus” also dates back to the Proto-Indo-European language (4500-2500 BCE) and derives from the words for day and sky. This ancient Zeus was known as the god of the bright sky. The Greek Zeus’ symbols‚ the thunderbolt‚ and the eagle reinforced this fundamental association with the sky and elemental forces. But who exactly was this king of the Greek gods?   The Mythology of the Greek God Zeus Red-figure terracotta pelike jar‚ depicting Rhea handing over the disguised stone to Cronos‚ attributed to the Nausicaä Painter‚ c. 460-450 BCE. Source: the Met Museum   The most well-known account of how Zeus became the king of the gods comes from the Theogony by Hesiod‚ written around 720 BCE. His story begins with his father Cronos‚ king of the Titans. The Titans were ancient deities who ruled the world before the Olympian gods rose to power. Cronos‚ who had castrated his own father Uranus‚ believed that he too would suffer at the hands of his own children. So he decided to stop his children from reaching their full potential by swallowing them when they were born.   But Cronos’ wife Rhea had other ideas for her youngest son‚ Zeus. She contrived to trick her husband by presenting him with a stone wrapped in swaddling clothes‚ instead of the newborn Zeus. None the wiser‚ Cronos swallowed the wrapped stone. Meanwhile‚ baby Zeus was carried away and raised in secret on the island of Crete.   Olympus‚ the Battle of the Giants‚ by Francisco Bayeu‚ 1767-1768. Source: Museo del Prado‚ Madrid   Once Zeus had become an adult‚ his grandmother Gaia tricked Cronos into regurgitating all of his children. Zeus and his siblings formed a powerful group. They soon went to war against the Titans and eventually defeated them following a 10-year war.   After a further power struggle against the Giants‚ Zeus became king of the gods and established his home on Mount Olympus. It was here that he assigned each Olympian deity their responsibilities and spheres of influence.   Black-figure amphora‚ depicting the marriage of Zeus and Hera‚ attributed to the Berlin Painter. Source: 550-530 BCE‚ via British Museum   But Zeus’ story did not end here. He went on to assert his influence among mortals and immortals alike. Many of his mythological stories involve tales of deception and infidelity to the detriment of his wife and sister‚ Hera. A common theme of his deceit was for Zeus to change his form with the purpose of seduction or rape of both women and men.   The Rape of Europa‚ by Peter Paul Rubens‚ 1628-1629. Source: Museo del Prado‚ Madrid   One such story sees Zeus transform into a white bull in order to abduct the Phoenician princess Europa. Europa sees the bull walking along the beach and is so enamored with it that she jumps onto its back. Immediately‚ the bull turns and runs into the sea‚ taking the princess off to the island of Crete. Here the bull reveals himself as Zeus and then proceeds to rape Europa‚ who later bears him three sons.   A similar tale involves Leda‚ the beautiful queen of Sparta. One night Zeus decided to take Leda for himself in the form of a swan. Among their subsequent offspring was Helen‚ believed to be the most beautiful woman in the world and the instigator of the Trojan War. These stories of rape and abduction are abhorrent by today’s standards‚ but to the ancient Greeks‚ these tales simply emphasized the power and virility of the god Zeus.   Zeus’ Symbols and Spheres of Influence Bronze statue of the god Zeus‚ known as the Artemision Zeus‚ 5th century BCE. Source: National Archaeological Museum of Athens   In ancient Greek religion‚ symbols helped to establish the divine identities of the gods. These symbols were then reinforced by physical images‚ such as statuary‚ as well as literary representations‚ such as poetry and plays.   Zeus’ symbols include the thunderbolt‚ the eagle‚ and the oak tree‚ all images associated with power and strength. Due to its divine connotations‚ lightning was seen by the Greeks as a significant meteorological event and places struck by lightning were believed to be holy.   Jupiter Enthroned‚ by Heinrich Friedrich Füger‚ 18th and 19th centuries. Source: Museum of Fine Arts‚ Budapest   In literature‚ the god Zeus often has one of several epithets — short‚ descriptive labels‚ linked to thunder‚ lightning‚ and clouds. The epic poet Homer describes him as “gatherer of clouds”‚ evoking the ancient image of Zeus as a god of the sky. Herodotus tells us that the most sacred place to worship Zeus was the mountain top — the point closest to the sky (Histories‚ 1.131).   Colossal marble head of Zeus‚ 2nd century BCE. Source: the National Archaeological Museum of Athens   “My child‚ deep-thundering Zeus holds the ends of all in his hands‚ and disposes of everything by his will… we humans live from day to day and little know what he holds in store.” Semonides of Amorgos‚ Lyrics‚ 2.1   The god Zeus was believed to be at the heart of all human affairs and‚ as the above quote highlights‚ his main spheres of influence were justice and fate. But Zeus was also perceived as a protector‚ particularly of those on the fringes of society‚ such as foreigners‚ guests‚ strangers‚ and beggars.   The epic poetry of Homer emphasizes the influence that this divine protection had on social customs in ancient Greece. In the Odyssey‚ Princess Nausicaa of Phaeacia discovers the shipwrecked and injured Odysseus. She warns those around her that “we must look after him‚ since all strangers and beggars come under the protection of Zeus” (Odyssey‚ 6.207).   Divine Epithets of Zeus Tetradrachm depicting Ptolemy I and Zeus Soter‚ 4th century BCE. Source: Harvard Art Museums   Alongside Zeus’ symbols‚ divine epithets (descriptive labels) were used to distinguish between the different facets of his responsibilities. Many of these epithets were associated with his role as a protector. Zeus Poleius‚ literally means “Zeus of the city”‚ and he was widely worshiped as a protector of cities in times of political or civil disorder. Similarly‚ there was Zeus Soter‚ who was believed to ward off war and natural disasters. The god Zeus Herkeos had a more domestic role and was worshiped at household shrines as the protector of the home.   More broadly‚ Zeus Ktesios was worshiped as a protector of property and took the form of a snake — a sacred animal in Greek mythology. For farmers‚ there was Zeus Ombrios‚ the rain-giver‚ who might bless them with a healthy harvest. There was even a divine epithet for Zeus the protector of friendship between individuals and also whole communities‚ Zeus Philios.   Ancient Greek Festivals in Honor of Zeus Marble votive tablet dedicated to Zeus Meilichios‚ depicted as a snake‚ 330-320 BCE. Source: J Paul Getty Museum   We can learn more about the god Zeus by examining the different ways in which he was worshiped by the ancient Greeks. Festivals were one of the most important forms of worship in the Greek world. The festivals of Zeus were widespread and not confined to one particular city or area of Greece.   The Diisoteria festival was held in Athens once a year. Participants honored both Zeus Soter and Athena Soteira as protectors of the city. The festival featured a large procession through the Piraeus and was followed by a sacrifice.   The Diasia festival was also held in Athens‚ each February. This was an appeasement festival held in honor of Zeus Meilichios‚ an ancient epithet associated with the underworld and the image of the snake. Ancient sources describe this as a more solemn gathering where families would celebrate in small groups rather than as a community.   The Olympic Games‚ first held in 776 BCE‚ was the most famous and widely attended festival of the god Zeus. The Olympic Games was not just a sporting event‚ it also held great religious significance for the Greeks. Olympia was home to the site most sacred to Zeus — the Altis Grove. From the 6th century BCE onwards‚ the Altis was populated with hundreds of statues dedicated to Zeus by victorious athletes and city-states.   The start of the Games was marked by a huge sacrifice at the Temple of Zeus Olympios. Inside this temple was a famous statue of Zeus which became one of the Seven Wonders of the Ancient World. Sadly‚ the statue is now lost but ancient sources claim that it stood almost 13 meters high. Created by the great 5th-century sculptor Phidias‚ the statue was made entirely of gold and ivory befitting the majesty of the king of the gods.   The Oracle of Zeus at Dodona The remains of the theatre at Dodona‚ 3rd-century BCE. Source: Mythical Routes   Oracles played an important role in ancient Greek religion‚ since they provided a point of communication‚ theoretically at least‚ between mortals and gods. One of the oldest and most prestigious oracles in Greece was the Oracle of Zeus at Dodona in Epirus. Here‚ applicants sought the divine word and prophecies of the god Zeus. Interestingly‚ this ancient site was also shared with the goddess Dione‚ the mother of Aphrodite.   Ancient sources tell us that Zeus conveyed his prophecies at Dodona through the leaves of a holy oak tree at the site. The oak tree was‚ as we have seen‚ another of Zeus’ symbols. He is also believed to have spoken through the doves who lived in the oak tree.   Herodotus states that the site was supervised by three priestesses‚ known as ‘The Doves’ (Histories‚ 2.53). The priestesses apparently interpreted the responses of the god while in a trance-like state. This indicates close similarities with the Pythia priestess at the Oracle of Apollo at Delphi.   An inscribed votive tablet‚ the question asks ‘To which god should I pray to get useful children from Kretaia?’‚ photograph courtesy of Sandra Alvarez‚ 6th-3rd century BCE. Source: Ancient History magazine   Epigraphic evidence from the site suggests that it was mostly private individuals who visited Dodona. The consultant would write their question on a lead tablet‚ offer it to the god and then receive a simple yes/no answer. Over 4‚000 of these tablets survive from the 6th—3rd centuries BCE. The tablets give us a fascinating insight into the private concerns of people at that time.   Many tablets refer to personal relationships‚ and common questions include: will I have children with this woman? Will this wife bring a good dowry? Which god should I pray to in order to have beneficial children? Other questions are more agricultural in nature. These include queries about the weather and which god to pray to in order to guarantee a good harvest or healthy livestock. Sadly‚ the answers are not recorded but it is clear that the god Zeus had great influence over the lives of many people.   Zeus and Inscriptions Dedicatory inscription to Zeus Ourios‚ first century BC–first century CE. Source: British Museum   Since Zeus was the king of the ancient Greek deities‚ it is not surprising that he features heavily in ancient Greek inscriptions. Many of these ancient inscriptions are dedicatory in nature‚ such as those found on the votive tablets at the sanctuary of Dodona. However‚ a reference to Zeus has even been discovered in a legal inscription from Teos‚ a city in ancient Ionia. The inscribed text‚ which references a festival of Zeus‚ dates from the early fifth century BC and is one of the oldest surviving examples of a prose inscription in Greek.   Ancient Greek inscriptions are one of the primary sources of evidence for Zeus’ numerous epithets. Dedicatory inscriptions that include the more well-known epithets‚ such as Zeus Soter and Zeus Ktesios‚ are common. But there are also inscriptional references to more unusual epithets‚ such as Zeus Ourios. Ancient inscriptions have shown that the cult of Zeus Ourios flourished in the Hellenistic period on the Thracian Bosphorus and on the island of Delos. The Greek word ourios means “the giver of fair winds‚” so it is likely that inscriptions invoking Zeus Ourios were dedicated by sailors (Hermankova‚ 2014).   Inscriptions that refer to Zeus can also provide evidence of the extent of his influence across the ancient Greek world and beyond. In 2021‚ a group of Turkish archaeologists discovered two votive inscriptions dedicated to Zeus Bronton in Central Turkey. The inscriptions had been engraved on two stelae (small stone commemorative pillars). Zeus Bronton – the thundering Zeus – was worshiped widely across ancient Greece‚ particularly by farmers and those who relied on agriculture for their livelihoods. However‚ these inscriptions are the first known examples of the worship of Zeus Bronton this far north in Turkey. This new discovery‚ therefore‚ suggests that the influence of Zeus Bronton spread far wider than had previously been thought (Eraydin‚ 2022).   The Legacy of the Greek God Zeus Silver tetradrachm coin issued to honor Alexander the Great‚ depicting the god Zeus‚ 315-308 BCE. Source: Met Museum   In keeping with his pre-eminence‚ the god Zeus was favored by some of the greatest leaders of the ancient world. Among his most notable followers were Alexander the Great and the Roman Emperor Hadrian. Alexander the Great believed himself to be the son of Zeus‚ as well as having heroic ancestors such as Hercules and Perseus.   In 331 BCE‚ as King of Macedon‚ Alexander visited the Oracle of Zeus Ammon in Libya. Zeus Ammon was the Libyan version of Zeus and was recognized as such even by the Greeks themselves. Ancient sources claim that it was here that Alexander asked the god if he may be granted power over the mortal world. Zeus apparently gave his consent. Some modern scholars argue that this was the point at which Alexander gained the confidence to proceed with his plans to conquer the whole known world (Fredricksmeyer‚ 1991).   Marble portrait bust of the Roman Emperor Hadrian‚ c. 117-138 CE. Source: British Museum   Emperor Hadrian was an academic man who had a lifelong passion for Greek culture. He visited Greece a number of times during his reign and took on the task of restoring her monuments to their former glory. Most notably‚ Hadrian funded the restoration and completion of the Temple of Zeus Olympios in Athens.   The structure had been started over 600 years earlier and was never finished. The ancient writer Pausanias tells us that the Athenians were delighted at this show of piety and generosity. In later years‚ Hadrian himself was worshiped at the temple alongside Zeus as part of the Imperial cult.   Zeus’ importance as the king of the gods and as the divine figurehead of ancient Greek religion is undeniable. But his role was also emphasized by the ways in which he was worshiped by those in the Greek world and beyond. His legacy lives on‚ even today‚ albeit indirectly‚ through the celebration of the Olympic Games.

  Plato is renowned for his writings on various subjects‚ including ethics‚ knowledge‚ and politics. In his central work‚ The Republic‚ Plato delves into the ideal state and its governance. A part of his argument is a critique of democratic government‚ a form of rule that he viewed as inherently flawed and unsustainable. To understand why Plato had such reservations about democracy‚ we must explore his classification of government types‚ his critique of democracy as a regime‚ and the analogy he employed to argue that ruling is a skill best left to experts.   Plato’s Classification of Five Regimes Bust of Plato. via Wikimedia Commons   In Books VIII and IX‚ Plato presents a classification of government types‚ with aristocracy ruled by philosophers being the most ideal and resembling the perfect city-state. Alongside aristocracy‚ Plato identifies four other forms of government: timocracy‚ oligarchy‚ democracy‚ and tyranny. Timocracy refers to the rule of a few individuals who prioritize honor and glory as the highest virtues. Oligarchy involves the rule of a few where wealth serves as the primary criterion for attaining power. Democracy represents majority rule‚ where freedom and equality hold paramount importance in political positions. Lastly‚ tyranny represents an entirely unjust form of rule where the whims of a single ruler become law for the subjects.   Plato’s classification suggests a causal sequence where the regimes appear to arise from one another‚ with a descending order from a value standpoint. It appears as if the ideal regime succumbs to timarchy‚ which then leads to the emergence of oligarchy and so forth. Timarchy and oligarchy are considered less just than aristocracy‚ while democracy and tyranny are generally regarded as unjust regimes‚ with tyranny being the worst form.   Plato’s classification of government types is based on the notion that there is only one good regime and that all others are deviations from that absolute ideal. Aristotle would later criticize Plato’s classification‚ deeming it insufficiently comprehensive and overly abstract. Aristotle advocated for value realism‚ asserting the existence of objectively superior regimes while recognizing that practical social realities dictate the feasible forms of government. Nevertheless‚ Plato’s typology is particularly interesting due to its reflection of his views on democracy.   Is Democracy Unsustainable? Acropolis and Areopagus in Athens. Leo von Klenze‚ 1846 CE‚ via Wikimedia Commons   According to Plato‚ the emergence of democracy from oligarchy occurs when the poorer class revolts against the wealthy minority. This revolt is typically led by someone who betrays the oligarchic class but possesses the talent to rule and manipulate people‚ often through persuasive speeches. This individual is known as a demagogue. With a demagogue at the helm‚ the masses seize power‚ often through violence‚ killing some‚ expelling others‚ and forcing the remainder to coexist. In this regime‚ everyone is granted equal rights to everything — it is a regime in which the government is chosen by lot. Naturally‚ Plato’s description is primarily inspired by the Athenian democracy of his time‚ and he highlights everything that he considered to be problematic with it.   The Areopagus‚ the hill on which the Council of the Areopagus convened in Athens‚ by Thomas Hayter Lewis‚ 1842 CE‚ via the British Museum‚ London   Democracy‚ as Plato describes it‚ is characterized by equality and freedom‚ but also the right to publicly say whatever comes to one’s mind‚ as well as the right to lead a life as one wants. Democracy fosters a wide array of lifestyles‚ and because of that‚ every other form of government can be found in democracy to a certain extent. This occurs because individuals in a democratic society are not guided by an understanding of what is truly good. Instead‚ they succumb to the notion that all pleasures hold equal value. Consequently‚ they lack the ability to discipline their lives and mindlessly pursue the satisfaction of every desire and passion that arises within them or is propagated by demagogues as the common good. Rather than leading to knowledge‚ this pursuit of freedom distances individuals from wisdom.   Plato argues that democracy lacks restrictions‚ making it inferior to oligarchy‚ where certain limitations exist. In a democracy‚ no one is compelled to rule or be politically engaged if they choose not to be. Freedom is paramount in this regime: even during times of war‚ a democratic citizen can peacefully abstain from participating in the defense of the city. Additionally‚ the relationships between ruler and subjects‚ parents and children‚ and teachers and students are undefined and often interchangeable in a democratic society. Plato asserts that democracy is always susceptible to the danger of a demagogue who rises to power by pleasing the crowd and‚ in doing so‚ commits terrible acts of immorality and depravity. This ultimately leads to the complete collapse of the democratic order‚ which results in tyranny. Tyrannies arise when powerful groups or individuals separate themselves from the democratic regime and become uncontrollable forces.   The Overview of Plato’s Argument Against Democracy The statue of Plato in the gardens of the Academy of Athens‚ by Leonidas Drosis‚ 19th century CE‚ via IStock   Plato’s critique of democracy finds its foundation at an earlier point in the Republic‚ specifically in Book VI. The principle of specialization‚ which Plato introduces when constructing the ideal city in Book II‚ contributes to his thesis that philosophers are best suited to rule. In this ideal city‚ each citizen is assigned a specific role‚ one that aligns with their abilities and for which they have received training. Whether they are farmers‚ artisans‚ doctors‚ cooks‚ or soldiers‚ they are expected to contribute to the community’s well-being solely in their designated capacity. From this foundational principle‚ an implicit conclusion arises: ordinary workers‚ constituting the electorate in any democracy‚ should refrain from involvement in political decision-making. Instead‚ political rule should be reserved for those who possess the necessary abilities and education that enable them to excel in governance.   Plato’s argument can be summarized as follows: Ruling is a skill‚ and it is rational to entrust the exercise of skills to experts. In a democracy‚ power lies with the people‚ who‚ by definition‚ are not experts in ruling. Consequently‚ Plato concludes that democracy is inherently irrational.   Plato’s Republic delves into the question of how one should lead their life‚ which is essentially an ethical inquiry concerning individual behavior and existence. However‚ from the very beginning of the dialogue‚ it becomes evident that this extends beyond personal conduct and touches upon fairness and justice in the state’s organization. According to Plato‚ ethical and political issues are interconnected‚ with the study of governance being an extension of understanding virtuous living.   Pericles’ Funeral Oration‚ by Philipp Foltz‚ c. 1852‚ via Harper College   Throughout the dialogue‚ Plato defends the analogy between the state and the human soul. He suggests that by envisioning a just and well-structured state‚ one can gain insight into the nature of justice in an individual’s life. The state is like a magnified version of the soul‚ allowing us to apply the understanding of justice on a grander scale to an individual level. A properly functioning state‚ just like a healthy soul‚ is one where the different parts are perfectly balanced and work in harmony with each other.   Plato emphasizes the internal unity of both the political state and an individual’s personality. Just as the state comprises various parts‚ so does the human soul. A well-ordered state and a morally upright individual share the trait of harmonious components. Such harmony leads to a healthy and just society‚ which should be the ultimate aspiration of both individual and collective actions.   Plato’s Analogy: Ruling as a Skill The Athenian Acropolis‚ by D. Constantidis‚ c. 1880-1890 CE‚ via Royal Collection Trust   Plato’s analysis is deeply rooted in the notion of division of labor and the principle of specialization. He concludes that fairness in the state can be achieved when each person fulfills their role according to their natural talents‚ education‚ and training. This principle of specialization dictates that members of each social class should focus solely on their designated work and refrain from interfering with the tasks of other classes. The ruling‚ he claims‚ should be left to those who possess the knowledge of good — the philosophers.   Thus‚ Plato’s argument against democracy is ultimately built upon an analogy. He draws attention to the various social roles that contribute to the common good‚ such as farming‚ cooking‚ and house-building. All jobs that serve the common good require specific training and preparation. Similarly‚ political tasks like selecting officers‚ participating in the assembly‚ and presiding over courtroom cases also contribute to the common good. People in these positions require specialized training and expertise to excel at their respective tasks. Therefore‚ those who acquire the necessary political qualifications are the most likely to perform these tasks effectively‚ or at least better than others. Consequently‚ Plato asserts that individuals should refrain from participating in politics unless they have undergone the required training and acquired the relevant political skills.   The Relevance of Plato’s Argument Plato and Aristotle‚ Crop of the School of Athens‚ by Raphael‚ 1509–1511 CE‚ via Wikimedia Commons   Despite the fact that Plato wrote with ancient Athenian democracy in mind‚ the core of his argument can be applied to modern-day democracies as well. Today‚ there are still those who believe that crowds of people lack political skills and that politics should be left to a select few. In response to Plato’s anti-democratic critique of rule by the many‚ a defender of democracy might raise an argument put forth by Aristotle in Politics‚ which has also been revisited in modern times. The essence of this response lies in the belief that a large group can collectively possess greater wisdom than a small one. This notion is analogous to how a group of less wealthy individuals‚ when united‚ can collectively become richer than a single wealthy person. By pooling together their limited knowledge‚ the group forms a vast body of information from smaller bits‚ yielding a potentially wiser and more informed decision-making process.   A more radical response to Plato’s critique of democracy can be found among democrats who argue in favor of granting political power to individuals‚ even when they may not be highly qualified to wield it effectively. They emphasize that there are more profound considerations in politics beyond mere decision-making effectiveness. According to them‚ the process of how decisions are made holds greater moral significance. Thus‚ they assert that democratic decision-making possesses a decisive advantage solely because of its inherent fairness. Consequently‚ Plato’s anti-democratic argument remains relevant in contemporary times‚ and the majority of modern democratic theory revolves around providing diverse responses to counter his viewpoint.

Why No Task Is Menial So whether you eat or drink or whatever you do‚ do it all for the glory of God. – 1 Corinthians 10:31 A tourist was visiting Italy years ago and decided to take a tour of several old churches. He came across one that was undergoing major renovations. Much of it had been demolished‚ and was in the process of being rebuilt. He walked up to three of the masons who were working on the church. In his best Italian‚ he asked them‚ "Can you tell me what you are doing?" The first mason told him‚ "Yes! I'm cutting stone." The second smiled and said‚ "I'm making 1‚000 lire a day." The third joyfully exclaimed‚ "I'm building a beautiful church!" It's amazing what a difference perspective makes. Many Christians think of their quiet time as just "reading the Bible‚" when actually they're learning what it means to walk more closely with Jesus. It's a total different perspective! Nothing is menial in God's Kingdom. Every task we accomplish ultimately points to a greater purpose. So whether you're reading your Bible‚ talking with a friend‚ or praying‚ remember that you're doing much more than a simple task. You're serving the Most High God! Prayer Challenge: Pray and ask God to help you glorify Him even in your daily routine. Questions for Thought: What are some tasks you sometimes find menial that really point to a higher purpose? How can you change your perspective on your daily routine so you can better see God's plan in it? Visit the Senior Living Ministries website The post Why No Task Is Menial – Senior Living – January 12 appeared first on GodUpdates.

January 12‚ 2024