Greek and Roman Architecture
The Greeks thought of their Gods as having the same needs as human
beings, they believed that the Gods needed somewhere to live on Earth. Temples
were built as the gods' earthly homes. The basic design of temples developed
from the royal halls of the Maycenaean Age. A Mycenaean palace consisted of a
number of buildings often more than one story high, grouped around a central
courtyard. It was brightly painted, both inside and out. In each palace there
was a large hall called a megaron, where the king held court and conducted state
business. Little remains of the megaron at Mycenae. This reconstruction is
based on the remains from other palaces, which would have been similar.
The Romans took and borrowed a lot of things from the Greek culture.
For example, the took the Greek Gods and renamed them. They also took the
styles of Greek temples, but they changed them some. The temple was rectangular,
with a gabled roof, with a frontal staircase giving access to its high platform.
They used mainly the Corinthian style, but they also made combinations, for
instance the Corinthian-Ionic style. The Romans also added a lot of details and
decorations to their temples. The Romans also made what became the very common
round, domed temple. The main temple of a Roman city was the capitolium. The
Pantheon, the famous temple in Rome, was a sample for some of the modern day
cathedrals and churches.
The Classical Period Temples became much larger and more elaborate.
Parthenon, one of the most famous structures ever, was created during that
period. The Greeks held many religious festivals in honour of their gods. The
purpose of festivals was to please the gods and convince them to grant the
people's wishes. Such as making the crops grow or bringing victory in war. In
addition to religious events athletic competitions and theatrical performances
took place at festivals too..
The early Greek architecture, from about 3000 BC to 700 BC, used mainly
the post and lintel, or post and beam, system. Their main building material was
marble. Classic Greek architecture is made up of three different orders that
are most seen in their temples: Doric, Ionic, and Corinthian. All three had
the same components, but had different types of details. The orders are known
mostly by their column style. The Corinthian order was not as widely used as
Doric and Ionic. It was fancier than the others, and had a lot more detail. The
Greeks only used one order on one building, they never mixed. The basic temple
followed these same rules.
Thomson’s argument is presented in three components. The first section deals with the now famous violinist thought experiment. This experiment presents a situation in which you wake up one morning and discover you have been kidnapped and hooked up to an ailing violinist so that his body would have the use of your kidneys for the next nine months. The intuitive and instinctive reaction to this situation is that you have no moral duty to remain hooked up to the violinist, and more, that he (or the people who kidnapped you) does not have the right to demand the use of your body for this period. From a deontological point of view, it can be seen that in a conflict between the right of life of the fetus and the right to bodily integrity of the mother, the mother’s rights will trump those of the fetus. Thomson distills this by saying “the right to life consists not in the right not to be killed, but rather in the right not to be killed unjustly”.
When studying an ancient culture, it is important for one to comprehend the many unique elements that make up that culture. The study of architecture enables historians to deepen their understanding of a culture and identify the modern influences of that society. Architecture is an essential aspect of ancient Greek culture and its long lasting influence is evident in most cities today. The Greek Revival style dominated American architecture during the nineteenth century. Many prosperous citizens believed that the ancient Greece architecture embodied the spirit of democracy. When analyzing the architecture of New York City, one will find many examples of Greek Revival architecture, the most notable examples being the Old Custom House on 28 Wall Street, the first National City Bank building on 55 Wall Street, and Saint Peter’s Church at 22 Barclay Street.
Judith Jarvis Thomson, in "A Defense of Abortion", argues that even if we grant that fetuses have a fundamental right to life, in many cases the rights of the mother override the rights of a fetus. For the sake of argument, Thomson grants the initial contention that the fetus has a right to life at the moment of conception. However, Thomson explains, it is not self-evident that the fetus's right to life will always outweigh the mother's right to determine what goes on in her body. Thomson also contends that just because a woman voluntarily had intercourse, it does not follow that the fetus acquires special rights against the mother. Therefore, abortion is permissible even if the mother knows the risks of having sex. She makes her points with the following illustration. Imagine that you wake up one morning and find that you have been kidnapped, taken to a hospital, and a famous violist has been attached to your circulatory system. You are told that the violinist was ill and you were selected to be the host, in which the violinist will recover in nine months, but will die if disconnected from you before then. Clearly, Thomson argues, you are not morally required to continue being the host. In her essay she answers the question: what is the standard one has to have in order to be granted a right to life? She reflects on two prospects whether the right to life is being given the bare minimum to sustain life or ir the right to life is merely the right not to be killed. Thomson states that if the violinist has more of a right to life then you do, then someone should make you stay hooked up to the violinist with no exceptions. If not, then you should be free to go at a...
Thomson’s main idea is to show why Pro-Life Activists are wrong in their beliefs. She also wants to show that even if the fetus inside a women’s body had the right to life (as argued by Pro – Lifers), this right does not entail the fetus to have whatever it needs to survive – including usage of the woman’s body to stay alive.
In her article Thomson starts off by giving antiabortionists the benefit of the doubt that fetuses are human persons. She adds that all persons have the right to life and that it is wrong to kill any person. Also she states that someone?s right to life is stronger than another person?s autonomy and that the only conflict with a fetuses right to life is a mother?s right to autonomy. Thus the premises make abortion impermissible. Then Thomson precedes to attacks the premise that one?s right to autonomy can be more important to another?s right to life in certain situations. She uses quite an imaginative story to display her point of view. Basically there is a hypothetical situation in which a very famous violinist is dying. Apparently the only way for the violinist to survive is to be ?plugged? into a particular woman, in which he could use her kidneys to continue living. The catch is that the Society of Music Lovers kidnapped this woman in the middle of the night in order to obtain the use of her kidneys. She then woke up and found herself connected to an unconscious violinist. This obviously very closely resembles an unwanted pregnancy. It is assumed that the woman unplugging herself is permissible even though it would kill the violinist. Leading to her point of person?s right to life is not always stronger than another person?s right to have control over their own body. She then reconstructs the initial argument to state that it is morally impermissible to abort a fetus if it has the right to life and has the right to the mother?s body. The fetus has the right to life but only has the right to a ...
Another basic argument she claims is that the mother also has a right to decide what happens in and to her body but the fetus 's right to live outweighs the mother’s right to decide what happens in and to her body. Therefore, Thomson opposes abortion and claims that a fetus may not be killed unjustly and an abortion may not be performed. Whether the unborn person uses of its mother’s body, because the un-born person has a right to live and use its mother’s body, abortion is unjust killing per Thomson.
In this paper I will be arguing in favor of Judith Jarvis Thomson view point on abortion. I am defending the use abortion and only in the first trimester. I will consider Don Marquis objections of the practice but ultimately side with Thomson.
The Roman Empire rose to power in about 27 B.C. and lasted until 410. During this time, Roman influence reached its height and Rome established a lasting legacy in the history of western civilization. One aspect of the Roman legacy is their architectural achievements. Roman engineering and architecture stand out as some of the most marvelously sophisticated for the time, with the variety of structures they built and the means of construction. Roman architecture went through a golden age beginning in 27 B.C. and lasting until about 180 A.D. when the Empire began to decline. During this golden age, the Romans built coliseums, an intricate road network, aqueducts, and bathhouses. Many examples of these structures still stand today, a testament to Roman architecture genius.
Thomson concludes that there are no cases where the person pregnant does not have the right to chose an abortion. Thomson considers the right to life of the pregnant person by presenting the case of a pregnant person dying as a result from their pregnancy. In this case, the right of the pregnant person to decide what happens to their body outweighs both the fetus and the pregnant person 's right to life. The right to life of the fetus is not the same as the pregnant person having to die, so as not to infringe on the right of the fetus. In the case of the violinist, their necessity for your body for life is not the same as their right over the use of your body. Thomson argues that having the right to life is not equal to having the right to use the body of another person. They argue that this is also the case, even if the the pregnant person knowingly participated in intercourse and knew of the possibility of pregnancy. In this case it would seem that abortion would not be permissible since the pregnancy was not by force. However, we are reverted back to the case of rape. If a fetus conceived voluntarily has the right not to be aborted due to how it was conceived, then the fetus conceived from rape should also have that same right. Instead of creating a distinction of cases where the fetus has a right to use the body of a pregnant person, Thomson instead makes a distinction of when abortion would be morally
as a shelter or home for the cult statue and as a storehouse for offerings.
Thompson’s theses are strengthened by both hypothetical and real life examples. She begins by granting that fetuses become people from the moment of conception and therefore have rights. Thompson employs this strategy to disparage the traditional argument so that we can cultivate a deeper analysis on the permissibility of abortion. The first analogy Thomson applies is one where you are drugged; a famous violinist is attached to you and he must use your kidneys for nine months in order to live. This situation cultivates the question of whether or not you are allowed to unplug from the violinist. If a person were to acce...
In the Judith Jarvis Thomson’s paper, “A Defense of Abortion”, the author argues that even though the fetus has a right to life, there are morally permissible reasons to have an abortion. Of course there are impermissible reasons to have an abortion, but she points out her reasoning why an abortion would be morally permissible. She believes that a woman should have control of her body and what is inside of her body. A person and a fetus’ right to life have a strong role in whether an abortion would be okay. Thomson continuously uses the story of a violinist to get the reader to understand her point of view.
as we can see the roman did infact synthesised both roman and greek along with improving them and making innovations that are still being used today. and thanks to the christian church we have many temples standing after more than two centuries.
Many people are able to look around our country and appreciate all the beauty that it entails. A portion of this beauty is a mere testament of what past civilizations have implemented and others have built on. We can admire the technologies that are available, as well as the conservation methods, because they instill us with the capabilities to preserve our histories for future generations and that in itself is a blessing. However, there is something many people forget about, the history of our American culture and where they stem from. America as we know it was developed from bits and pieces of ancient civilizations; but there is one civilization that has impacted us more than many realize and has brought us admirable characteristics that
There are many imitations, and reproductions of Greek and Roman forms in the modern society of today. Even though the times of the great Ancient Greek and Roman Empires have passed, people of today are still able to honor their legacy with their long-lasting influences on modern society today, especially in architecture. If one just looks at today’s style of buildings, they can see the similarities between the two different time spans.