The Spirit of Laws
Montesquieu
Chapter II. The corruption of the principle of democracy
Book VIII, Chapter II
The answer is two pages word police 14, includes the reading of text, introduction, different potential problem, a development in two parts, a transition, a conclusion with an opening.
Issues:
How this principle of equality in response to the question of democracy, can cause corruption of power?
How Montesquieu presents it risks that threaten the democratic system?
Map Book VIII
Book VIII
From the corruption of the principles of the three governments.
1 Chapter I. General idea of \u200b\u200bthis book
2 Chapter II. Corruption the principle of democracy
3 Chapter III. In the spirit of extreme equality
4 Chapter IV. Particular because of the corruption of the people
5 Chapter V. Corruption of the principle of aristocracy
6 Chapter VI. The corruption of the principle of monarchy
7 Chapter VII. Continuing the same subject
8 Chapter VIII. Danger of corruption of the principle of monarchical government
9 Chapter IX. How noble is raised to defend the throne
10 Chapter X. The corruption of the principle of despotic government
11 Chapter XI. Natural effects of the goodness of corruption principles
12 Chapter XII. Continuing the same subject
13 Chapter XIII. Effect of the oath in a virtuous people
14 Chapter XIV. How the smallest change in the constitution entails the destruction of the principles
15 Chapter XV. Very effective means for the conservation of the three principles
Chapter 16 XVI. Distinctive Properties of the republic
17 Chapter XVII. Distinctive Properties of the monarchy
Reading chapter for consideration:
Chapter II. The corruption of the principle of democracy
principle of democracy is corrupted not only when we lose the spirit of equality, but yet when we take the spirit of extreme equality, and everyone wants to be equal to those he chooses to command him. For then, the people, unable to bear the power as he says, wants to do everything by himself, to deliberate for the senate, to execute for the magistrates, and rob all the judges.
He can no longer be any virtue in the republic. The people want to do the duties of magistrates: we do respect them longer. The deliberations of the senate have more weight: it therefore has more respect for the senators, and consequently for the elderly. What if we did not respect for the elderly, we will not do for the fathers: the husbands do not deserve more respect, nor masters over bid. Everyone will reach love this libertinism: the inconvenience of command tired, like that of obedience. Women, children, slaves will bid for anybody. There will be more manners, more love of order, and finally more virtue.
We see in the Banquet of Xenophon, a naive painting of a republic where the people abused equality. Each guest gives in turn the reason why he is pleased with himself. "I am pleased with myself," said Chamides, because of my poverty. When I was rich, I was obliged to pay my respects to slanderers, knowing that I was more fit to receive ill of them as they do: the Republic asked me always something new sum: I could not be absent. Since I'm poor, I have acquired authority: nobody threatens me, I threaten people: I can go, or stay. The rich already rise from their seats, and I give way. I am a king, I was a slave: I payois a tribute to the republic, now it feeds me: I am no longer afraid of losing, I hope to acquire. "
The people fall into this Unfortunately, when those to whom he confides, wishing to hide their own corruption, trying to bribe him. For he does not see their ambition, they does he talk of his greatness, for he n'apperçoive their own avarice, they incessantly flatter his.
corruption will increase among the corrupt, and it will increase among those who are already corrupt. The people will distribute all public funds, and as he has joined his laziness business management, he will join his poverty amusements of luxury. But with his laziness & luxury, there will be that the public purse that could be an object for him.
It will not be surprised if we see the votes are to give money. We can give a lot to people, without taking even more of him, but to remove him, he must overthrow the state. The more pa-roîtra take advantage of his liberty, the nearer they approach the moment when he must lose. It is a petty tyrants, who have all the vices of one. Soon what remains of freedom becomes unbearable. One tyrant rises, and the people lost everything, even the benefits of his corruption.
Democracy has to avoid two extremes: the spirit of inequality, which leads to aristocracy or government of one: and the spirit of extreme equality, which leads the despotism of an alone, as the despotism of one ends by conquest.
It is true that those who corrupted the Greek republics did not always become tyrants. Because they s'étoient more attached to eloquence as the art of war: that there was also, in the heart of all the Greeks, an implacable hatred against those who renversoient the republican government; this who made that degenerated into anarchy annihilation, instead of changing into tyranny.
But Syracuse, which was found in the middle of a large number of small oligarchies turned into tyrants ([1]); Syracuse, who had a senate ([2]) that are hardly ever mentioned in history, wiped the misfortunes that corruption usually does not. This city, always in the license ([3]) or oppression; also worked for his freedom and by his servitude still receiving one and the other as a storm: and, despite its power Outside, a revolution always determined by the smallest force foreign-gere; had in its midst, a great people, who never had this cruel alternative, to give himself a tyrant, or be himself .
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1. ↑ See Plutarch, in the lives of Timoleon & Dion.
2. ↑ This is one of the six hundred, of which Diodorus speaks.
3. ↑ Having driven the tyrants, they gave citizens & foreign mercenary soldiers, which caused civil wars: Aristotle, polishes. liv. V, chap. III. The people who have been the cause of the victory over the Athenians, the republic was changed: ibid. Chapter IV. The passion of two young magistrates, one of whom took the other a young boy, and it debauched his wife, changed his form of this republic: ibid. liv. VII. chap. IV.
Extract from the study:
It then examines the process of widespread corruption. There is an amplification ternary rhythmic chanting and pounding his argument: "women / children / slaves
Study design:
reading from
Issues Possible
Development
I - Rigor dialectical text
Transition
II - What happened to Charmides?
Conclusion
Opening
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