1.
Paris
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Paris is the capital and most populous city of France. It has an area of 105 square kilometres and a population of 2,229,621 in 2013 within its administrative limits, the agglomeration has grown well beyond the citys administrative limits. By the 17th century, Paris was one of Europes major centres of finance, commerce, fashion, science, and the arts, and it retains that position still today. The aire urbaine de Paris, a measure of area, spans most of the Île-de-France region and has a population of 12,405,426. It is therefore the second largest metropolitan area in the European Union after London, the Metropole of Grand Paris was created in 2016, combining the commune and its nearest suburbs into a single area for economic and environmental co-operation. Grand Paris covers 814 square kilometres and has a population of 7 million persons, the Paris Region had a GDP of €624 billion in 2012, accounting for 30.0 percent of the GDP of France and ranking it as one of the wealthiest regions in Europe. The city is also a rail, highway, and air-transport hub served by two international airports, Paris-Charles de Gaulle and Paris-Orly. Opened in 1900, the subway system, the Paris Métro. It is the second busiest metro system in Europe after Moscow Metro, notably, Paris Gare du Nord is the busiest railway station in the world outside of Japan, with 262 millions passengers in 2015. In 2015, Paris received 22.2 million visitors, making it one of the top tourist destinations. The association football club Paris Saint-Germain and the rugby union club Stade Français are based in Paris, the 80, 000-seat Stade de France, built for the 1998 FIFA World Cup, is located just north of Paris in the neighbouring commune of Saint-Denis. Paris hosts the annual French Open Grand Slam tennis tournament on the red clay of Roland Garros, Paris hosted the 1900 and 1924 Summer Olympics and is bidding to host the 2024 Summer Olympics. The name Paris is derived from its inhabitants, the Celtic Parisii tribe. Thus, though written the same, the name is not related to the Paris of Greek mythology. In the 1860s, the boulevards and streets of Paris were illuminated by 56,000 gas lamps, since the late 19th century, Paris has also been known as Panam in French slang. Inhabitants are known in English as Parisians and in French as Parisiens and they are also pejoratively called Parigots. The Parisii, a sub-tribe of the Celtic Senones, inhabited the Paris area from around the middle of the 3rd century BC. One of the areas major north-south trade routes crossed the Seine on the île de la Cité, this place of land and water trade routes gradually became a town
2.
Allegory
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As a literary device, an allegory is a metaphor whose vehicle may be a character, place or event, representing real-world issues and occurrences. Many ancient religions are based on astrological allegories, that is, allegories of the movement of the sun, in classical literature two of the best-known allegories are the Cave in Platos Republic and the story of the stomach and its members in the speech of Menenius Agrippa. One of the examples of allegory, Platos Allegory of the Cave. In this allegory, Plato describes a group of people who have lived chained in an all of their lives. The people watch shadows projected on the wall by things passing in front of a fire behind them and begin to ascribe forms to these shadows, using language to identify their world. He tries to tell the people in the cave of his discovery, also allegorical is Ezekiel 16 and 17, wherein the capture of that same vine by the mighty Eagle represents Israels exile to Rome. Allegory has an ability to freeze the temporality of a story, Mediaeval thinking accepted allegory as having a reality underlying any rhetorical or fictional uses. The allegory was as true as the facts of surface appearances, if, then, the Greeks or others say that they were not committed to the care of Peter and his successors, they necessarily confess that they are not of the sheep of Christ. This text also demonstrates the frequent use of allegory in religious texts during the Mediaeval Period, following the tradition, since meaningful stories are nearly always applicable to larger issues, allegories may be read into many stories which the author may not have recognised. This is allegoresis, or the act of reading a story as an allegory. S, lewis and A Kingdom Far and Clear, The Complete Swan Lake Trilogy by Mark Helprin. The story of the apple falling onto Isaac Newtons head is another famous allegory and it simplified the idea of gravity by depicting a simple way it was supposedly discovered. It also made the scientific revelation well known by condensing the theory into a short tale. According to Henry Littlefields 1964 article, L. Yet, George MacDonald emphasised in 1893 that, A fairy tale is not an allegory, I much prefer history – true or feigned– with its varied applicability to the thought and experience of readers. I think that many confuse applicability with allegory, but the one resides in the freedom of the reader, and this further reinforces the idea of forced allegoresis, as allegory is often a matter of interpretation and only sometimes of original artistic intention. Like allegorical stories, allegorical poetry has two meanings – a literal meaning and a symbolic meaning, some unique specimens of allegory can be found in the following works, Edmund Spenser – The Faerie Queene, The several knights in the poem actually stand for several virtues. Nathaniel Hawthorne – Young Goodman Brown, The Devils Staff symbolises defiance of God, the characters names, such as Goodman and Faith, ironically serve as paradox in the conclusion of the story. Nathaniel Hawthorne – The Scarlet Letter, The scarlet letter symbolises many things, the characters, while developed with interiority, are allegorical in that they represent ways of seeing the world. George Orwell – Animal Farm, The pigs stand for political figures of the Russian Revolution, lászló Krasznahorkai - The Melancholy of Resistance and the film Werckmeister Harmonies, It uses a circus to describe an occupying dysfunctional government
3.
Republicanism
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Republicanism is an ideology of being a citizen in a state as a republic under which the people hold popular sovereignty. Many countries are republics in the sense that they are not monarchies, however, this article covers only the ideology of republicanism. This form of government collapsed in the part of the 1st century BCE, giving way to what was a monarchy in form. Republics revived subsequently, with, for example, Renaissance Florence or early modern Britain, the concept of a republic became a powerful force in Britains North American colonies where it led to the American Revolution. In Europe, it gained influence through the French Revolution. In Ancient Greece, several philosophers and historians analysed and described elements we now recognize as classical republicanism, traditionally, the Greek concept of politeia was rendered into Latin as res publica. Consequently, political theory until relatively recently often used republic in the sense of regime. There is no single written expression or definition from this era that exactly corresponds with an understanding of the term republic. However, most of the features of the modern definition are present in the works of Plato, Aristotle. These include theories of mixed government and of civic virtue, for example, in The Republic, Plato places great emphasis on the importance of civic virtue together with personal virtue on the part of the ideal rulers. Indeed, in Book V, Plato asserts that until rulers have the nature of philosophers or philosophers become the rulers, there can be no civic peace or happiness. Aristotle considered Carthage to have been a republic as it had a system similar to that of some of the Greek cities, notably Sparta. Some of this history, composed more than 500 years after the events, with scant written sources to rely on, Polybius exerted a great influence on Cicero as he wrote his politico-philosophical works in the 1st century BCE. In one of works, De re publica, Cicero linked the Roman concept of res publica to the Greek politeia. However, the term republic, despite its derivation, is not synonymous with the Roman res publica. This Roman Republic would, by an understanding of the word, still be defined as a true republic. Thus, Enlightenment philosophers saw the Roman Republic as an ideal system, several offices from the republican era, held by individuals, were combined under the control of a single person. These changes became permanent, and gradually conferred sovereignty on the Emperor, ciceros description of the ideal state, in De re publica, does not equate to a modern-day republic, it is more like enlightened absolutism
4.
Abolition of monarchy
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The abolition of monarchy has occurred throughout history, either through revolutions, coups détat, wars, or legislative reforms. The founding of the Roman Republic is an example and became part of the nations traditions including as justification for the assassination of Julius Caesar. The twentieth century saw an acceleration of this process, with many monarchies violently overthrown by revolution or war. By contrast, the restoration of monarchies is rare in modern times,1660 saw a monarchical restoration - though in a more limited form moderated by a more independent Parliament. With the Declaration of Independence in 1776, the most violent wave of anti-monarchical protest began, with the destruction of the relics. Examples can be found in the toppling of the statue of George III on Bowling Green in New York City. Monarchic loyalists were particularly affected by attacks or harassment, with tens of thousands leaving for Canada, Britain. Wealth or property which remained was typically confiscated, thomas Paine, the famous author of the revolutionary pamphlet Common Sense, urged the colonists to finance the revolutionary war through this means. Even today, very few artifacts depicting the British monarchy from the period can be found in the United States. However, not all anti-British or anti-Loyalist sentiment equated to anti-monarchism, the normalcy of having a King at the head of a polity had strong roots in much political thought and in religious doctrine (see for example 1 Samuel 8, 6-9. Some Americans saw the presidency in monarchical terms, however, the most famous abolition of monarchy in history - apart from the Dutch Republic of 1581 to 1795 - involved the French monarchy in 1792, during the French Revolution. The French monarchy was restored several times with differing levels of authority. The 1848 Revolution was a more clear anti-monarchic uprising that replaced the succession of leaders with the short-lived Second French Republic. In 1858 the Mughal Empire came to an end after losing a war against Britain, between 1859 and 1861, four monarchies in Southern Europe ceased to exist, Parma, Modena, Tuscany and the Two Sicilies, when they all became part of the new Kingdom of Italy. The Second Mexican Empire collapsed in 1867, and its Emperor, the Second French Empire came to an end in 1870 after it had lost the war against Prussia, causing Emperor Napoleon III to lose his throne. He was the last monarch of France, in Spain monarchy was abolished from 1873 to 1874 by the First Spanish Republic, but then restored until 1931. The monarchy of Tahiti came to an end in 1880 when France made it a colony and that of Burma was abolished in 1885, when the last king, Thibaw Min, lost his throne and the country was annexed by Britain. In Brazil, the monarchy was abolished in 1889, when Emperor Pedro II was overthrown by a military coup
5.
Liberty
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Liberty, in philosophy, involves free will as contrasted with determinism. In politics, liberty consists of the social and political freedoms to all community members are entitled. In theology, liberty is freedom from the effects of sin, spiritual servitude, as such, the exercise of liberty is subject to capability and limited by the rights of others. Philosophers from earliest times have considered the question of liberty, according to Thomas Hobbes, a free man is he that in those things which by his strength and wit he is able to do is not hindered to do what he hath the will to do. John Locke rejected that definition of liberty, while not specifically mentioning Hobbes, he attacks Sir Robert Filmer who had the same definition. According to Locke, In the state of nature, liberty consists of being free from any power on Earth. People are not under the will or lawmaking authority of others but have only the law of nature for their rule, in political society, liberty consists of being under no other lawmaking power except that established by consent in the commonwealth. People are free from the dominion of any will or legal restraint apart from that enacted by their own constituted lawmaking power according to the trust put in it. Thus, freedom is not as Sir Robert Filmer defines it, A liberty for everyone to do what he likes, to live as he pleases, freedom is constrained by laws in both the state of nature and political society. Freedom of nature is to be no other restraint but the law of nature. Freedom of people under government is to be under no restraint apart from standing rules to live by that are common to everyone in the society and made by the lawmaking power established in it. Persons have a right or liberty to follow their own will in all things that the law has not prohibited and not be subject to the inconstant, uncertain, unknown, and arbitrary wills of others. John Stuart Mill, in his work, On Liberty, was the first to recognize the difference between liberty as the freedom to act and liberty as the absence of coercion, the modern concept of political liberty has its origins in the Greek concepts of freedom and slavery. To be free, to the Greeks, was to not have a master and that was the original Greek concept of freedom. It is closely linked with the concept of democracy, as Aristotle put it, This, another is that a man should live as he likes. This, they say, is the privilege of a freeman, since, on the other hand and this applied only to free men. In Athens, for instance, women could not vote or hold office and were legally and socially dependent on a male relative, the populations of the Persian Empire enjoyed some degree of freedom. Citizens of all religions and ethnic groups were given the rights and had the same freedom of religion, women had the same rights as men
6.
Republic
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It is a government where the head of state is not a monarch. Both modern and ancient republics vary widely in their ideology, composition, in the classical and medieval period of Europe, many states were fashioned on the Roman Republic, which referred to the governance of the city of Rome, between it having kings and emperors. The Italian medieval and Renaissance political tradition, today referred to as humanism, is sometimes considered to derive directly from Roman republicans such as Sallust. Republics were not equated with classical democracies such as Athens, but had a democratic aspect, Republics became more common in the Western world starting in the late 18th century, eventually displacing absolute monarchy as the most common form of government in Europe. In modern republics, the executive is legitimized both by a constitution and by popular suffrage, for instance, Article IV of the United States Constitution guarantee to every State in this Union a Republican form of Government. The term originates as the Latin translation of Greek word politeia, cicero, among other Latin writers, translated politeia as res publica and it was in turn translated by Renaissance scholars as republic. The term politeia can be translated as form of government, polity, or regime, and is therefore not always a word for a specific type of regime as the modern word republic is. And also amongst classical Latin, the term republic can be used in a way to refer to any regime. In medieval Northern Italy, a number of city states had commune or signoria based governments, in the late Middle Ages, writers, such as Giovanni Villani, began writing about the nature of these states and the differences from other types of regime. They used terms such as libertas populi, a free people, the terminology changed in the 15th century as the renewed interest in the writings of Ancient Rome caused writers to prefer using classical terminology. To describe non-monarchical states writers, most importantly Leonardo Bruni, adopted the Latin phrase res publica. While Bruni and Machiavelli used the term to describe the states of Northern Italy, which were not monarchies, the term can quite literally be translated as public matter. It was most often used by Roman writers to refer to the state and government, in subsequent centuries, the English word commonwealth came to be used as a translation of res publica, and its use in English was comparable to how the Romans used the term res publica. Notably, during The Protectorate of Oliver Cromwell the word commonwealth was the most common term to call the new monarchless state, likewise, in Polish, the term was translated as rzeczpospolita, although the translation is now only used with respect to Poland. Presently, the term republic commonly means a system of government which derives its power from the rather than from another basis. After the classical period, during the Middle Ages, many cities developed again. The modern type of itself is different from any type of state found in the classical world. Nevertheless, there are a number of states of the era that are today still called republics
7.
Social contract
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The question of the relation between natural and legal rights, therefore, is often an aspect of social contract theory. The term takes its name from The Social Contract, a 1762 book by Jean-Jacques Rousseau that discussed this concept, the starting point for most social contract theories is an examination of the human condition absent any political order that Thomas Hobbes termed the state of nature. In this condition, individuals actions are only by their personal power. Each solved the problem of authority in a different way. Grotius posited that human beings had natural rights. Thomas Hobbes famously said that in a state of nature, human life would be solitary, poor, nasty, brutish, though the sovereigns edicts may well be arbitrary and tyrannical, Hobbes saw absolute government as the only alternative to the terrifying anarchy of a state of nature. Hobbes asserted that humans consent to abdicate their rights in favor of the authority of government. Pufendorf disputed Hobbess equation of a state of nature with war, the central assertion of social contract approaches is that law and political order are not natural, but are instead human creations. According to Hobbes citizens are not obligated to submit to the government when it is too weak to act effectively to suppress factionalism, the Lockean concept of the social contract was invoked in the United States Declaration of Independence. The concept of the contract is posed by Glaucon, as described by Plato in The Republic. They say that to do injustice is, by nature, good, to suffer injustice, evil, for no man who is worthy to be called a man would ever submit to such an agreement if he were able to resist, he would be mad if he did. Such is the account, Socrates, of the nature. The social contract theory also appears in Crito, another dialogue from Plato, Social contract formulations are preserved in many of the worlds oldest records. The Buddhist text of the second century BCE, Mahāvastu, recounts the legend of Mahasammata, then gradually the process of cosmic decay began its work, and mankind became earthbound, and felt the need of food and shelter. As men lost their glory, distinctions of class arose, and they entered into agreements with one another, accepting the institution of private property. He was called the Great Chosen One, and he received the title of raja because he pleased the people, in his rock edicts, the Buddhist king Asoka was said to have argued for a broad and far-reaching social contract. Natural justice is a pledge of reciprocal benefit, to prevent one man from harming or being harmed by another. There never was such a thing as justice, but only agreements made in mutual dealings among men in whatever places at various times providing against the infliction or suffering of harm
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