why i admire aristotle is going beyond his political science. he thought you could not have a polis, a political body larger, more extensive than a voice could reach. it's possible to have much more expensive political bodies, and not only as empires, but also as law governed institutions, subject to constitutions, and so on. i'd like to discuss this with you further later on to get the core of it, but the notion that greek institutions of democracy are the modern political system are deeply flawed. there's a historical discontinuity, the end of disclassicallization, and later they read the texts and begin to take the vocabulary for that context and apply it to really a different set of institutions and practices. that's led to a little bit of historical confusion so somehow our political institutions were intimately rooted in greek ones when in effect there's a substantial discontinue newty. let's talk about that again later as well. yes, sir, wrapping up here, just a few more minutes. >> my question is in regards to the narrative you presented

aristotle talked-about nature of the human being. a human being was the creature who talked. the rational animal as translated into latin and english and there are accidental features of human beings that are accidental whether one is for paler dark for example. accidental legally nonessential characteristic of the human being, and a statement for readers talk about the persians. if you know in the greek world view there are two creatures who look like us. biped if you will. there are greeks and barbarians. barbarian because they can't talk. if you go up to one of them and want to have a conversation can you direct me to the amphitheater or something like that they just say bar bar bar bar bar bar bar. they can't talk so they're called barbarians. it is not uncommon. lots of languages have similar descriptions. if you are in austria and want to say someone was speaking rubbish, he was speaking check because to austrian it sounds like gibberish. they can't understand it. history does have some irony. in modern american in english if you say something makes no sense you say it

going back to aristotle, could be the idea of a slave being imposed upon those. the other was the idea against the excessive oil. the other one of course we know best from quakers in america is the peace principle against a war for the fighting of all measures of change. he developed that ideas and from then as he walks the walls he sees black men and girls and men and boys in chains. and he found something in common with them. so he made his life to free his black spirit at the same time, eight years after he started teaching the school come meet todd quaker boys engrossed in his home, only with this extra money and became a phenomenal individual to that. >> professor jackson, how widespread was slavery in philadelphia in the 1730s and 1740s? >> guest: it was nowhere as widespread as in the south. benjamin franklin of slave, all the highfalutin's own slaves. there were about 3000 over time. people -- and of course the crops and everything in pennsylvania, it's cool. you have a large white workforce are there for the slavery may not be as much-needed. there were

scholars like pythagoras, aristotle, and euclid, they were the first "pure" mathematicians, who, beginning around the 7th century b.c., began to explore numbers for their own sake. in fact, the word "mathematics" comes from the greek mathema, which means "learning." and the word "calculation" is from the greek khalix, meaning "pebble," and from that we get "calculus." some of the greeks' most complex and abstract explorations began with something as simple and tangible as a handful of pebbles. any whole number can be represented by a corresponding quantity of pebbles. and one way in which the greeks classified numbers was according to the shapes that could be produced with their pebble-pile equivalents. for example, if a number of pebbles could be arranged in a square, that number was called a "square." thus, with the sides being equal, a number times itself, as we know, is said to be "squared." three rows of three pebbles, 3 x 3, equaling 9. that's not a bad example. so most numbers, even if they couldn't be shaped into squares, could at least be represented by rectangles, where by "recta

scholars like pythagoras, aristotle, and euclid, they were the first "pure" mathematicians, who, beginning around the 7th century b.c., began to explore numbers for their own sake. in fact, the word "mathematics" comes from the greek mathema, which means "learning." and the word "calculation" is from the greek khalix, meaning "pebble," and from that we get "calculus." some of the greeks' most complex and abstract explorations began with something as simple and tangible as a handful of pebbles. any whole number can be represented by a corresponding quantity of pebbles. and one way in which the greeks classified numbers was according to the shapes that could be produced with their pebble-pile equivalents. for example, if a number of pebbles could be arranged in a square, that number was called a "square." thus, with the sides being equal, a number times itself, as we know, is said to be "squared." three rows of three pebbles, 3 x 3, equaling 9. that's not a bad example. so most numbers, even if they couldn't be shaped into squares, could at least be represented by rectangles, where by "recta

exploring the agora, it's fascinating to ponder the world of plato and aristotle and the age which laid, logic, and more. the stoa of attalos, from the 2nd century b.c., was rebuilt in modern times to house the agora's museum. with so little of the agora still standing, this reconstruction makes it easier to imagine the site in its original glory. crowds would gather in shady porticos like this to shop, socialize, or listen to the great philosophers of the age. in fact, socrates spent much of his life right here, preaching the virtues of nothing in excess and urging those around him to "know thyself." the temple of hephaestus, one of the best-preserved and most typical of all greek temples, dates from about 400 b.c. like the parthenon, it's constructed in the simple doric style. it housed big, bronze statues of hephaestus -- the blacksmith god -- and athena, patroness of the city. greek architecture evolved in stages. the capitals, or tops of the columns, were both functional and decorative. while just the tip of the architectural iceberg, these are handy indicators, helping us identify

what he did mike and a lot of people don't like going back to aristotle and that then get transferredthrough st. thomas aquinas in march, these are not necessarily all great thinkers, the big thinkers was the idea gain interest. you just couldn't see it. why did you have to pay interest with the view being towards that goal that i'm paying interest on is just sitting there. it's not doing anything. the victrola comes and does some thing, but what is he just sitting there? why should the banker -- the money broker, the profiteer get to charge interest for it? why should vanderbilt -- so she wanted to design not a nonfinancial system, but wanted to get the thought of what the invention is saying and he wanted to devise, which would save the farmer from the interest terror. now that is like going to a car rental agent being said hey, you know, that cars just sitting there. what are you wanted to to me for nothing. what does the car rental agency said? gee, dave, that sounds like a great idea. they say the problem is the guy standing behind you. he may pay us to rent a car and that is whe

but what he didn't -- what a lot of people don't going back to aristotle and that got transferred through [inaudible] to marx not that these are necessarily all great thinkers but big thinkers and big names. was the idea of paying interest. you couldn't see it. why did you have to pay interest with a view being toward that gold was saying i'm paying interest on is just sitting there. it's not doing anything. he could see why you have to pay -- it comes and does something. but what is gold in a vault doing. sitting there? why should the banker, the money broker, profiteer get to charge interest for it. he wanted to design not a non-financial system. he wanted to get -- he really thought and first the invention of -- [inaudible] and he wanted to divide the monetary scheme which would phase the farmer from the interest terror. now that's like going to a car rental agency and saying hey, you know, that car is sitting there. why don't you trebt to me for nothing. what does the car rental agency say? yeah, dave, that sounds like a great idea. here the big problem. the guy standing behind you, h

we were talking about aristotle.e said friendship was a virtue and necessary to achieve happiness. it sounds like he nailed it. >> we are social creatures. and the interesting thing about this study, don, it's out of the university in australia, is they looked at child and adolescent relationships and social habits and then they compared it with adult well being. and being more socially accepted, having friends, not having isolation, participating in extracurricular activities like sports. all that was more important than great grades. sorry, kids. close your ears. don't listen to that. but more important than how much money you made and job promotion, more important than grades were your social connections. and you could predict them beginning in high school. >> but i think they should hear it though. i think that is really important. what about some kids? some kids may be a bit, may be loners, may avoid people. it's just a phase some kids go through. some kids will have more friends than others. >> it's not about t

the idea of looking at the choices that this character makes, someone who is in aristotle's terms a tragica noble man, an honorable man, a good man who made bad choices. >> i'm in prison for murder. um, i got 60 years for murder. that i'm in here now. >> i will say for whiskey, to recruit these gutter tramps. they ain't trained and they are going against this valued general. what i'm saying is, that's risky, right? >> everything he's doing from the beginning to the end of this play is risky. once he decided to take that turn to go back, he got so much to lose, you know what i'm saying? so he's risking everything from that point on. yeah, he's taking risks. >> for every action, there's a reaction. so i can relate to "macbeth" by the choices he made, you know, taking his punishment, no matter how much he tried to go in and around it to fix it, it just got worse and worse, you know. and that's what it's like with our cases. choices was mistakes and now we're paying for it. >> his mind still ain't fully focused on the deeds ahead and now he stumbles along making plans and that's why he makes m

from the time of aristotle and plato these ideas were often contemplated by philosophers, many religions think of consciousness and living in a soul that survives the physical body after death. but with the rise of cognitive neuroscience over the last century we know now and better understand the biological underpinnings of consciousness and know everything the body does from our sense of sight and smell to our sense of self is a result of neuroactivity in brain yet questions still remain. some define the current study of consciousness as the pursuit to disentangle its neural circuitry, this is the first step in our effort to ask about the nature of the inner experience, one way scientists have begun this study is to look at correlations between brain activity and different states of consciousness. why are we consciously able to pick up a pencil but unconscious of the sequence of muscle contract shunls that allow us to hold it? on a more profound level, how do neuroconnections actually create a sense of objectivity? for instance, how do we know that our perception of the color red isn't

but the great philosophers plato and aristotle were not big fans of democracy. according to plato, ordinary people were easily swayed by the emotional and deceptive rhetoric of ambitious politicians. it was, after all, those that were the majority of the people time to time and again voted to support the disastrous campaigns of the polynesian war which was the 27 year struggle between athens and sparta which effectively ended a to the golden age of greece. and of course plato had a special anger because a was the demo the was ultimately responsible for the death of socrates. impleader's best work, the republic he opted for neither oligarchy or democracy, people here of course know that he sought to define and create the ideal community, the one society that would possess a perfect sociopolitical legal system. that is the one that can't be known as utopia, and as you know, we are still looking for that one. 2,000 years later during the enlightenment that philosophers john locke and john russo were leading advocates of the new social contract between rulers and th

but the great philosophers plato and aristotle were not expanse of democracy. according to plato ordinary people were too easily swayed by the emotional and deceptive rhetoric of ambitious politicians. it was after all the demos where the majority of the people at the time to time and again voted to support the disastrous campaigns of the peloponnesian war which was a 27 year struggle between sparta and africa were effectively ended and of course plato had a special anger because it was the demos that was responsible for the death of socrates. the republic -- oligarchy or democracy. people here of course know he sought to define and create the ideal community, the one society that would possess a perfect sociopolitical legal system. that is the one that came to be known as utopia and as you all know we are still looking for that one. about 2000 years later during the age of enlightenment european philosopher john roth and -- were leading advocates of the new social contract between rulers and their people that would replace the absolute power of the monarchy's.

in fact, aristotle is called a sticker because -- -- they call them green card holders if you will. bit of agreeing card holders -- they allowed green card holders but they didn't have any national purpose. there was no state educational system unlike in sparta. it was all private. what kind of civilization is that. but as andrew coulson, one of my colleagues here at the cute institute, a wonderful book he did on the history of education, he said let's think about it. athens is not a state education system. it's all in the market. wiseguys if you will going around selling their instruction for money, and sparta essentially planned educational systems. from athens we can't poetry, drama, arithmetic, music, geometry, astronomy history, biology, not occult sciences -- not occult sciences. by missing a fewer unsure. and from sparta we get the names of a lot of american high school football teams. [laughter] >> that's the primary contribution to human culture is the fighting spartans of whatever high school. so this athenians society with its relatively high degree of personal liberty pr

aristotle talks about it. >> i don't want to take money out of politics.de a service that needs to be paid for. i'm not trying to take money out of politics. i'm trying to do two things. try to reveal who gives it and when. number two, i'm trying to make the playing field more level. and the supreme court, even -- i disagree with citizens united. to me, it's like plessy versus ferguson ruling in 1896, separate but equal. it's wrong, you do not have the right in america to buy an election or own a president. >> let me ask that on the president question. are we focusing on the wrong thing all together? on the one hand, clearly this is going to have an enormous influence on the presidency. let's look for a moment at the amount of money raised by president obama and the democratic party, action superpacks, and the go pr every p party, and you have millions and millions, and 587.7 million raised, 502 spend on the democratic side. 524 million raised and 396 spent on the republican side. and this is a saturated environment. a lot of money, and a lot of informatio