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Thousands of years ago, leadership, authority, structure, and rules were the basis of the Bible and Hammurabi’s Code. These set in stone that era’s belief in a reward-based system to incentivize people to work, and obey. You followed the rules, you were rewarded; you didn’t, and you were punished. During the classical era of Homer, Plato, Aristotle, and Socrates, great leaders were educated and experienced in strategic planning, goal setting, critical thinking, and having great communication to their followers, who in turn became great leaders themselves. During this era, we begin to see the nuances of an integral part of transformational leadership: the impact your followers can have on your individual success as a leader. Plato said that
There have been countless books, lectures, and and trainings, and retreats constructed around the idea of cultivating leadership in an individual. However, cultivating individuals’ ability to follow great leadership has received far less attention. Who are these people leading if each person within an organization is being trained to be a leader? The word follower has negative connotations, evoking the images of a weak, uncreative, milquetoast personality. However, Jimmy Collins, in his book, “Creative Followership: In the Shadow of Greatness”, suggests that the ability to be led brings as much creativity, consciousness, and indeed leadership to an organization or team as the leader himself.
The “Code of Hammurabi” is considered to be one of the most valuable finds of human existence. In fact its very existence created the basis for the justice system we have come to rely on today. The creation of “the Code” was a tremendous achievement for not only Babylonian society but for the entire Mesopotamian region as King Hammurabi was ruler over all of that area. Its conception can be considered to be the first culmination of the laws of different regions into a single, logical text. Hammurabi wanted to be an efficient ruler and realized that this could be achieved through the use of a common set of laws which applied to all territories and all citizens who fell under his rule. This paper will discuss the Hammurabi Code and the implications it had after its inception.
This may surprise you but the meaning of justice and punishments for not following the law do not change over time. Started in 3,500 B.C.E., the Babylonian empire was part of Mesopotamia after the Akkadian empire. One of their kings, Hammurabi, came to power 4,000 years ago. Today we know him best because he wrote a set of laws called Hammurabi's Code of Laws. We know that he is famous today for his set of laws that he wrote at around 1754 B.C.E, but not a lot of us know if Hammurabi's Code of Laws was fair so the question is: Was Hammurabi's set of laws fair to all the people of his empire? Fair means reasonable to everyone. Hammurabi's Code of Laws was fair to everyone in his empire because three sections of his Code of Laws proves that all of his laws were unbiased.
One of the most important aspects of any society is the ruling system. A society simply could not function without any sort of rules or regulations. With the tremendous growth of Babylonian society came the need for law systems. Perhaps one of the most well known law systems was Babylonian ruler Hammurabi’s compilation of Mesopotamian laws known as Hammurabi 's Code. Hammurabi 's Code contained laws pertaining to trade, marriage, property, crime, social class, and more (Judge and Langdon, 25). So much can be learned about early societies through this famous artifact. Although these laws may have been accepted by the Babylonian citizens at the time, it is now clear to see that the code was extremely unjust. Hammurabi 's Code uncovers the social
The Hammurabi Code and Mosaic Law were used to lead their people during two different era. They were similarities and differences, between the two. For example, they were both discovered by their leaders in similar ways, but differed in their approach to justice and morality. Hammurabi Code respects women, but has distinct social class and penalties based on the class you belonged to, while the Mosaic Law had no distinction between people and gave everybody even fairness.
The Babylonian King, Hammurabi, established the Code of Hammurabi during his reign from 1792-1750 BCE, which held a compendium of 282 laws. The code recognized the Babylonian Empire into three distinct social classes: an upper class (royal family), a middle class (freemen), and a lower class (slaves). Under the Hammurabi code, Babylonian society was one of stringent sanctions for criminal offenses with punishment varying according to the wealth of an individual and gender. The code was unjust, due to its law of exact retaliation, gender bias, and the extremity of punishment.
The Code of Hammurabi was written by King Hammurabi, who began ruling the Babylonian Empire in about 1800 BC. Hammurabi came to power using his strengths as a military leader, conquering many smaller city-states to create his Empire. Hammurabi believed that the gods appointed him to bring justice and order to his people, and he took this duty very seriously. Not long after his ascent to power, he created his Code, 282 laws written to define all relationships and aspects of life in the kingdom. The laws were displayed in a public place so that all the people could have the opportunity to study them. The laws applied to everyone, though application of the laws and punishment differed according to social class. The punishments for disobeying the laws were swift and harsh, further encouraging compliance.
Throughout the world, people consider The Code of Hammurabi one of the most important codes of law ever recorded in the history of the world based on what it tells us about the history of early Babylon. The code gives people a way to see not only how the society of Babylon developed early on but also how other civilizations were developing complex societies, which were similar to the Babylonians. However, the code also shows us how the role of written documents and writing is effectively portrayed in Hammurabi’s laws. This is effectively observed by analyzing what types of documents the code provides evidence for, what are situations and reasons in which Babylonians used writing, and if writing is the only acceptable form of proof. The Code of Hammurabi is one of the most important codes ever recorded because it shows us evidence of early principles of justice, which provide proof for early legal documentation; gives us observable, physical proof of the Babylonian beliefs for future people to witness; and shows us how written works are the only acceptable form of proof because of the historical accuracy of the work.
During the early civilization of Babylonia arose King Hammurabi, which whom set fourth a moral code of written laws. These laws were strictly enforced by harsh punishments in which the people of Babylonia abided by. The moral codes were created by King Hammurabi to maintain order and stability in Babylonia. The basis for these laws were enforced by the saying "an eye for an eye, a tooth for a tooth." This meant that if harm was done to you by someone of the same social status, the equivalent harm would be done to them. This was only one of the codes Hammurabi strictly abided by. These codes are extremely far different from present day laws in our societies today.
In book eight of Homer’s The Odyssey, Odysseus is on the island of the Phaeacians and is waiting to return home to Ithaca. Meanwhile, Alcinous, the Phaeacian king, has arranged for a feast and celebration of games in honor of Odysseus, who has not yet revealed his true identity. During the feast, a blind bard named Demodocus sings about the quarrel between Odysseus and Achilles at Troy. The song causes Odysseus to start weeping, so Alcinous ends the feast and orders the games to begin. During dinner after the games, Odysseus asks Demodocus to sing about the Trojan horse and the sack of Troy. This song too causes Odysseus to break down and cry. Homer uses a dramatic simile to describe the pain and sorrow that Odysseus feels as he recalls the story of Troy.
In the ancient times Babylonian king, Hammurabi, formed his code of laws, in the year 1750 BC. The code of Hammurabi consisted of 282 laws that were engraved in stone; this made the King believe the laws came directly from the sun god. Unlike earlier laws the code was written in Akkadian language, which was the common language of Babylon. The purpose of the code was to use governmental authority to make common bonds among the people of the Babylonian society.
A state must exist in order for a people--for a civilization to exist. A civilization will have little hope of progress and success if the state is without power and control. A state evolves from the creation of laws, beliefs and tribunes through a group of leaders, individuals who feel that specific laws, regulations and beliefs are required for the society that they are in to advance, develop but more importantly, to maintain control. Without these laws states would not form due to the chaos and if states do not form a nation can not be created. Laws, whether or not they are secular laws or religious laws, either laws play a major role in the development of a nation and these laws affect the heart, soul, mind of the people within the society. These laws that are created are created with the intent to prevent chaos and abuse of power or wealth. Although all laws strive for the same goal, which is control, there are many laws that differ greatly, yet many laws contain similarities as well, no matter the society, culture or century. Two such laws that are similar in content yet different in definition have been around for centuries. One law has not been in use for many centuries while yet the other law remains in use. These laws are The Code of Hammurabi and The Jewish Laws better known as the Torah.
Order in the society is established and sustained through effective group communication. The most essential being group communication since societies always have a leader-follower dimension within different contexts. Understanding this dimension is key to unlocking cohesive coexistence in societies. Initially, research responded to the need for this understanding by focusing discourses on how people become effective leaders. Confucius, Plato, Lao Zi and Aristotle all discussed the making of a leader. However, recent evolutions in thinking and perception of societies have prompted scholars to focus on strategies and attitudes associated with followers of leaders (Kelley, 1992). Such studies are not only essential in aiding followers in their development, but also in facilitating effective group communication. There can be no leaders without followers; hence, leadership is in a constant dialectic with followership. Among the most significant contributors to the flip side is Robert E. Kelley in his theory of followership.
A final cause of the switch from hunting and gathering to farming is government. Its original purpose was to resolve the conflicts between the classes. If it started to side too much with the upper class it became corrupt. Once a government is unable to keep the balance between the classes it is overthrown and replaced by a different one. Governments also create rules that benefit the society as a whole. The first example of a written code of laws is The Code of Hammurabi, written in 1790 BCE from the time of Babylon. It consisted of 282 laws and incorporated all aspects of life from commerce to inheritance to crime. These laws were very comprehensive and eliminated human interpretation. Laws were consistent versus judges, whom were not bound
What is leadership, and how do we attain the best and most effective leaders? These are questions that are as old as civilization itself. Bass (1974) wrote that, “from its infancy, the study of history has been the study of leaders” (as cited in Wren, 1995, p. 50). Since the study of history in the West is commonly held to begin with Herodotus of ancient Athens, it is not surprising that we should examine the historical views of leadership through the eyes of two titans of Greek thought: Plato and Aristotle.