The Ems Ukase
During the 1800s, Ukraine was under the powerful rule of Russian tsars who dictated over the entire Russian empire. The Ukrainians were used to being held under a heavy hand though, and at this point in time, groups of men call Cossacks were gathering in numbers to fight against the outside authority over their homeland and to once and for all bring freedom to Ukraine. Nostalgia of the original Cossacks and “national revival among the Ukrainians since around 1840” became fused with “ideas of Enlightenment in the works of people like Taras Shevchenko (1814-61) and Myhailo Drahomanov (1841-95) among others” (Pavlychko Page 6).
In 1863, Petr Valeuv, the Russian minister of internal affairs created a “repressive anti-Ukrainian policy” to downgrade nationalism in Ukraine and even being to punish and arrest those participating in honoring their area of the Russian empire (Encylopedia of Ukraine 2001). By 1875, a commission was organized to investigate “Ukrainophile propaganda in the southern areas of Russia” (Encylopedia of Ukraine 2001). As a result of this investigation, a “secret decree written on May 30, 1876 by Russian tsar Alexander II” was written called the Ems Ukase (Encylopedia of Ukraine 2001). “The Ems Ukase was issued in response to the growing Ukrainian nationalism movement and the unrest of Ukrainian Cossacks” (Nationamaster 2003).
Issued in the town of Ems, Germany (hence the name), the decree was also known as the “Yuzefovich Ukase” after its author, Mikhail Yuzefovich, who was the deputy curator of the Kiev school district (Encyclopedia of Ukraine 2001). The policy itself “banned publication of all Ukrainian- published texts except for belles-lettres and h...
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Ems Ukase 2001. Encyclopedia of Ukraine. Canadian Institute of Ukrainian Studies.
http://www.encyclopediaofukraine.com/pages/E/M/EmsUkase.htm
Ems Ukase 2003. http://www.nationmaster.com/encyclopedia/Ems-Ukase
Hrycak, A. 2004. Schooling, language and the policy-making power of state bureaucrats in Ukraine. Reeds College. Novamova.com.ua/htm/04/45.htm
Pavlychko, S. Modernism vs. Populism in Fin de Siecle Ukrainian Literature. Page 6. http://www.utoronto.ca/elul/English/Pavlychko-ModvsPop.pdf
Rancour-Laferriere, D. 2000. Nationalism, Extremism and Xenophobia : Imagining Russia: ethnic identity and the nationalist mind. University of California.
Short History of Ukraine. http://www.hf.uib.no/Andre/vesti/ukrainehistory.htm - kap2
Ukrainians 2005. Centre for Russian Studies. http://www.nupi.no/cgi-win/Russland/etnisk_b.exe?Ukrainian
The three men discuss justice as if it's a good thing. Glaucon wants Socrates to prove that it is, and argues if it is just to do wrong in order to have justice, or on the other hand, is it unjust to never do wrong and therefore have no justice. For example; a man who lies, cheats and steals yet is a respected member of the community would be living a just life, in comparison to a man who never lied, cheated, nor stole anything but lives in poverty and is living an unjust life. Glaucon assumes the life of a just man is better than the life of an unjust man.
Moss, W., 2014. A History of Russia Volume 2: Since 1855. 1st ed. London, England: Anthem Press London, pp.112-113.
Glaucon presents an argument against justice in order to pressure Socrates to give a more convincing argument for living a just life. He was unsatisfied with Plato’s counterargument against Thrasymachus. Glaucon wants to believe that justice is good and that living a just life will result in a good life, unlike the Fool in the Leviathan. However, Glaucon strengthening the argument that the unjust life is better. Glaucon starts his argument with the three ways in which something can be good: good in itself, good in itself and good for its consequences, and bad or indifferent in itself but good for its consequences. After presenting these three types of good things, Glaucon asks Socrates to place justice into one of the three categories. Socrates’s responds by saying the he would define justice as the kind of good that we like both for its own sake and for its consequences. Glaucon then requests that Socrates present a convincing argument that justice is good for its own sake, regardless of its consequences. He essentially wants to hear a compelling argument that shows justice as a kind of good that is good for its own sake. Glaucon eventually developed a case that supports the unjust life. He argues that anyone, just or unjust, would commit acts of injustice if they could get away with it and not suffer any consequences. To support his claim, he
The Slavophile and westernizer conflict is an inherent cultural question that Russians must answer about their country. Russian thinkers have long been fragmented between the Westernizer and the Slavophile viewpoint. Both disagreed about the true nature of the country as well as its relation with the West. It is a problem that has plagued Russia for centuries, and continues to do so to this day. Adopting the mindset of recognizing this conflict is essential to better understanding Russian history as well as the motives and thought processes of Russian leaders today.
...cting unjustly. Therefore, justice is determined to be intrinsically valuable from the negative intrinsic value of injustice that was demonstrated, as well as from parts of the soul working together correctly. Glaucon also wants Plato to show that a just life is better than an unjust life. It has been shown that when the soul is in harmony, it only acts justly. It is in a person’s best interests to have a healthy soul, which is a just soul, so that the person can be truly happy. This means that by showing justice has an intrinsic value, it can also be concluded that it is better to live a just life opposed to an unjust life. The conclusion that I have drawn is that Plato’s argument against the intrinsic value of injustice is sufficient to prove that the just life is superior, even if the unjust life may be more profitable.
In The Republic, Glaucon is very keen on finding the true importance of what justice truly is. To do this he chooses to commend inequality in the virtuous way so that Socrates will disprove it and give him the true meaning of justice in its most sheer form. Glaucon addresses the situation by talking about the following three points: what people consider justice to be and what its roots are, all who exercise it, do so reluctantly, not because it is good, but essential, and that the life of the unjust man is preferable to that of the just man. Glaucon delivers exceptional proof for his dispute and by observing it from the viewpoint of a natural man, one who doesn’t have a spirit or conscience to disprove injustice, his dispute holds fact. However, I find it hard to believe that injustice is better than justice. His first point in commending injustice essentially declares that justice is shaped out of injustice.
The character of Socrates in Plato’s Republic is a curious one. Socrates is rarely satisfied with widely or casually accepted statements, and is fearless in taking on enormous topics for debate. One such topic that Socrates tackles early and often in the Republic is that of justice and the just life. It takes little time for Socrates to begin an attempt at demonstrating to two of his friends, Glaucon and Adeimantus, that in fact it pays to be just. After much debate and even the creation of a fictional city, a resolution of some kind is reached. Socrates does succeed in convincing his opposition that it pays to be just, however he does not demonstrate said fact. The difference is subtle, but profound.
A very diverse, broad, and extensive industry is the filmmaking industry. However, the unique aspect of the industry is that it is so expansive in all of the different categories and types of movies, but yet each film is individualized. A certain characteristic of a movie may appeal to one person and not another. Such characteristics may not only appeal to an individual but to a certain group of people. Could it be that characteristics of a film appeal to either the male gender or the female gender? Is there a difference in the category of movie that a male chooses as opposed to one that a female chooses? Such questions prove to be very interesting and ponderous. Upon thinking of such questions, I decided to revolve my research paper around the two concepts of movies and gender. My hypothesis for this research paper is “In determining a movie to watch, college-age males choose action and adventure movies while females of the same age choose romance or romantic comedy movies”. I feel that this topic is very interesting because many items today are marketed towards a specific gender. This can be viewed and noticed in such items as clothing, motor vehicles, and certain hobbies. This pattern may just as well carry over into the film industry. If it does, it may be reflected by the category of movie a certain gender selects to watch. Therefore, my thesis is: By used of an observation, a survey, an interview, and a personal history, I will prove that men choose action movies and women choose romance/romantic comedy movies because each gender relates to a different characteristic found in each type of movie.
Have you ever ask yourself how much being unjust impacts your everyday life and decisions, and how your life would change when you are just? Plato wrote in this book’s expect about how Glaucon perceives the basic idea of justice and how we humans perceive justice as. People created own laws and are deciding whether or no to follow them. One of Glaucon’s argument is that we follow justice to get things or because of its consequences. He also argues that we should preserve justice as a way to gain things not to value it for its own sake. The first of Glaucon’s two claims is the descriptive claim which talks about and explains that humans instrumentally value justice instead of intrinsically valuing it.
Wood, A. (1986). The Russian Revolution. Seminar Studies in History. (2) Longman, p 1-98. ISBSN 0582355591, 9780582355590
Although Socrates returns regularly to the concept of justice in his statements on the perfect city-state, much of it seems off topic. One of his main points, however, is that goodness is doing what is best for the greater good, rather than for individual happiness. There is a real sense in which his ideals turn on the concepts of virtue, and his belief that ultimately virtue is its own reward.
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