In the history of Europe, the Middle Ages lasted from the 5th to the 15th century. It began with the fall of the Western Roman Empire and merged into the Renaissance and the Age of Discovery; the Middle Ages is the middle period of the three traditional divisions of Western history: classical antiquity, the medieval period, the modern period. The medieval period is itself subdivided into the Early and Late Middle Ages. Population decline, counterurbanisation, collapse of centralized authority and mass migrations of tribes, which had begun in Late Antiquity, continued in the Early Middle Ages; the large-scale movements of the Migration Period, including various Germanic peoples, formed new kingdoms in what remained of the Western Roman Empire. In the 7th century, North Africa and the Middle East—once part of the Byzantine Empire—came under the rule of the Umayyad Caliphate, an Islamic empire, after conquest by Muhammad's successors. Although there were substantial changes in society and political structures, the break with classical antiquity was not complete.
The still-sizeable Byzantine Empire, Rome's direct continuation, survived in the Eastern Mediterranean and remained a major power. The empire's law code, the Corpus Juris Civilis or "Code of Justinian", was rediscovered in Northern Italy in 1070 and became admired in the Middle Ages. In the West, most kingdoms incorporated the few extant Roman institutions. Monasteries were founded; the Franks, under the Carolingian dynasty established the Carolingian Empire during the 8th and early 9th century. It covered much of Western Europe but succumbed to the pressures of internal civil wars combined with external invasions: Vikings from the north, Magyars from the east, Saracens from the south. During the High Middle Ages, which began after 1000, the population of Europe increased as technological and agricultural innovations allowed trade to flourish and the Medieval Warm Period climate change allowed crop yields to increase. Manorialism, the organisation of peasants into villages that owed rent and labour services to the nobles, feudalism, the political structure whereby knights and lower-status nobles owed military service to their overlords in return for the right to rent from lands and manors, were two of the ways society was organised in the High Middle Ages.
The Crusades, first preached in 1095, were military attempts by Western European Christians to regain control of the Holy Land from Muslims. Kings became the heads of centralised nation-states, reducing crime and violence but making the ideal of a unified Christendom more distant. Intellectual life was marked by scholasticism, a philosophy that emphasised joining faith to reason, by the founding of universities; the theology of Thomas Aquinas, the paintings of Giotto, the poetry of Dante and Chaucer, the travels of Marco Polo, the Gothic architecture of cathedrals such as Chartres are among the outstanding achievements toward the end of this period and into the Late Middle Ages. The Late Middle Ages was marked by difficulties and calamities including famine and war, which diminished the population of Europe. Controversy and the Western Schism within the Catholic Church paralleled the interstate conflict, civil strife, peasant revolts that occurred in the kingdoms. Cultural and technological developments transformed European society, concluding the Late Middle Ages and beginning the early modern period.
The Middle Ages is one of the three major periods in the most enduring scheme for analysing European history: classical civilisation, or Antiquity. The "Middle Ages" first appears in Latin in 1469 as media tempestas or "middle season". In early usage, there were many variants, including medium aevum, or "middle age", first recorded in 1604, media saecula, or "middle ages", first recorded in 1625; the alternative term "medieval" derives from medium aevum. Medieval writers divided history into periods such as the "Six Ages" or the "Four Empires", considered their time to be the last before the end of the world; when referring to their own times, they spoke of them as being "modern". In the 1330s, the humanist and poet Petrarch referred to pre-Christian times as antiqua and to the Christian period as nova. Leonardo Bruni was the first historian to use tripartite periodisation in his History of the Florentine People, with a middle period "between the fall of the Roman Empire and the revival of city life sometime in late eleventh and twelfth centuries".
Tripartite periodisation became standard after the 17th-century German historian Christoph Cellarius divided history into three periods: ancient and modern. The most given starting point for the Middle Ages is around 500, with the date of 476 first used by Bruni. Starting dates are sometimes used in the outer parts of Europe. For Europe as a whole, 1500 is considered to be the end of the Middle Ages, but there is no universally agreed upon end date. Depending on the context, events such as the conquest of Constantinople by the Turks in 1453, Christopher Columbus's first voyage to the Americas in 1492, or the Protestant Reformation in 1517 are sometimes used. English historians use the Battle of Bosworth Field in 1485 to mark the end of the period. For Spain, dates used are the death of King Ferdinand II in 1516, the death of Queen Isabella I of Castile in 1504, or the conquest of Granada in 1492. Historians from Romance-speaking countries tend to divide the Middle Ages into two parts: an earlier "High" and late
Fall of Constantinople
The Fall of Constantinople was the capture of the capital of the Byzantine Empire by an invading Ottoman army on 29 May 1453. The attackers were commanded by the 21-year-old Sultan Mehmed II, who defeated an army commanded by Emperor Constantine XI Palaiologos and took control of the imperial capital, ending a 53-day siege that began on 6 April 1453. After conquering the city, Sultan Mehmed transferred the capital of the Ottoman State from Edirne to Constantinople and established his court there; the capture of the city marked the end of the Byzantine Empire, a continuation of the Roman Empire, an imperial state dating to 27 BC, which had lasted for nearly 1,500 years. The conquest of Constantinople dealt a massive blow to the defense of mainland Europe, as the Muslim Ottoman armies thereafter were left unchecked to advance into Europe without an adversary to their rear, it was a watershed moment in military history. Since ancient times, cities had used ramparts and city walls to protect themselves from invaders, Constantinople's substantial fortifications had been a model followed by cities throughout the Mediterranean region and Europe.
The Ottomans prevailed due to the use of gunpowder. The conquest of the city of Constantinople and the end of the Byzantine Empire was a key event in the Late Middle Ages which marks, for some historians, the end of the Medieval period. Constantinople had been an imperial capital since its consecration in 330 under Roman Emperor Constantine the Great. In the following eleven centuries, the city had been besieged many times but was captured only once: during the Fourth Crusade in 1204; the crusaders established an unstable Latin state in and around Constantinople while the remaining empire splintered into a number of Byzantine successor states, notably Nicaea and Trebizond. They fought as allies against the Latin establishments, but fought among themselves for the Byzantine throne; the Nicaeans reconquered Constantinople from the Latins in 1261. Thereafter, there was little peace for the much-weakened empire as it fended off successive attacks by the Latins, the Serbians, the Bulgarians, most the Ottoman Turks.
The Black Plague between 1346 and 1349 killed half of the inhabitants of Constantinople. The city was depopulated due to the general economic and territorial decline of the empire, by 1453 consisted of a series of walled villages separated by vast fields encircled by the fifth-century Theodosian walls. By 1450 the empire was exhausted and had shrunk to a few square miles outside the city of Constantinople itself, the Princes' Islands in the Sea of Marmara, the Peloponnese with its cultural center at Mystras; the Empire of Trebizond, an independent successor state that formed in the aftermath of the Fourth Crusade survived on the coast of the Black Sea. When Sultan Mehmed II succeeded his father in 1451, he was just nineteen years old. Many European courts assumed that the young Ottoman ruler would not challenge Christian hegemony in the Balkans and the Aegean; this calculation was boosted by Mehmed's friendly overtures to the European envoys at his new court. But Mehmed's mild words were not matched by actions.
By early 1452, work began on the construction of a second fortress on the Bosphorus, on the European side several miles north of Constantinople, set directly across the strait on the Asian side from the Anadolu Hisarı fortress, built by his great-grandfather Bayezid I. This pair of fortresses ensured complete control of sea traffic on the Bosphorus. In October 1452, Mehmed ordered Turakhan Beg to station a large garrison force in the Peloponnese to block Thomas and Demetrios from providing aid to their brother Constantine XI Palaiologos during the impending siege of Constantinople. Michael Critobulus says about the speech of Mehmed II to his soldiers: "My friends and men of my empire! You all know well that our forefathers secured this kingdom that we now hold at the cost of many struggles and great dangers and that, having passed it along in succession from their fathers, from father to son, they handed it down to me. For some of the oldest of you were sharers in many of the exploits carried through by them—those at least of you who are of maturer years—and the younger of you have heard of these deeds from your fathers.
They are not such ancient events nor of such a sort as to be forgotten through the lapse of time. Still, the eyewitness of those who have seen testifies better than does the hearing of deeds that happened but yesterday or the day before." Byzantine Emperor Constantine XI swiftly understood Mehmed's true intentions and turned to Western Europe for help. Since the mutual excommunications of 1054, the Pope in Rome was committed to establishing authority over the eastern church. Nominal union had been negotiated in 1274, at the Second Council of Lyon, indeed, some Palaiologoi emperors had since been received into the Latin church. Emperor John VIII Palaiologos had recently negotiated union with Pope Eugene IV, with the Council of Florence of 1439 proclaiming a Bull of Union; these events, stimulated a propaganda initiative by anti-unionist Orthodox partisans in Consta
The Byzantine Empire referred to as the Eastern Roman Empire or Byzantium, was the continuation of the Roman Empire in its eastern provinces during Late Antiquity and the Middle Ages, when its capital city was Constantinople. It survived the fragmentation and fall of the Western Roman Empire in the 5th century AD and continued to exist for an additional thousand years until it fell to the Ottoman Turks in 1453. During most of its existence, the empire was the most powerful economic and military force in Europe. Both the terms "Byzantine Empire" and "Eastern Roman Empire" are historiographical terms created after the end of the realm. Several signal events from the 4th to 6th centuries mark the period of transition during which the Roman Empire's Greek East and Latin West diverged. Constantine I reorganised the empire, made Constantinople the new capital, legalised Christianity. Under Theodosius I, Christianity became the Empire's official state religion and other religious practices were proscribed.
Under the reign of Heraclius, the Empire's military and administration were restructured and adopted Greek for official use in place of Latin. Thus, although the Roman state continued and its traditions were maintained, modern historians distinguish Byzantium from ancient Rome insofar as it was centred on Constantinople, oriented towards Greek rather than Latin culture, characterised by Eastern Orthodox Christianity; the borders of the empire evolved over its existence, as it went through several cycles of decline and recovery. During the reign of Justinian I, the empire reached its greatest extent after reconquering much of the Roman western Mediterranean coast, including North Africa and Rome itself, which it held for two more centuries; the Byzantine–Sasanian War of 602–628 exhausted the empire's resources and contributed to major territorial losses during the Early Muslim conquests of the 7th century, when it lost its richest provinces and Syria, to the Arab caliphate. During the Macedonian dynasty, the empire expanded again and experienced the two-century long Macedonian Renaissance, which came to an end with the loss of much of Asia Minor to the Seljuk Turks after the Battle of Manzikert in 1071.
This battle opened the way for the Turks to settle in Anatolia. The empire recovered during the Komnenian restoration, by the 12th century Constantinople was the largest and wealthiest European city. However, it was delivered a mortal blow during the Fourth Crusade, when Constantinople was sacked in 1204 and the territories that the empire governed were divided into competing Byzantine Greek and Latin realms. Despite the eventual recovery of Constantinople in 1261, the Byzantine Empire remained only one of several small rival states in the area for the final two centuries of its existence, its remaining territories were progressively annexed by the Ottomans over the 15th century. The Fall of Constantinople to the Ottoman Empire in 1453 ended the Byzantine Empire; the last of the imperial Byzantine successor states, the Empire of Trebizond, would be conquered by the Ottomans eight years in the 1461 Siege of Trebizond. The first use of the term "Byzantine" to label the years of the Roman Empire was in 1557, when the German historian Hieronymus Wolf published his work Corpus Historiæ Byzantinæ, a collection of historical sources.
The term comes from "Byzantium", the name of the city of Constantinople before it became Constantine's capital. This older name of the city would be used from this point onward except in historical or poetic contexts; the publication in 1648 of the Byzantine du Louvre, in 1680 of Du Cange's Historia Byzantina further popularised the use of "Byzantine" among French authors, such as Montesquieu. However, it was not until the mid-19th century that the term came into general use in the Western world; the Byzantine Empire was known to its inhabitants as the "Roman Empire", the "Empire of the Romans", "Romania", the "Roman Republic", as "Rhōmais". The inhabitants called themselves Romaioi and as late as the 19th century Greeks referred to Modern Greek as Romaiika "Romaic." After 1204 when the Byzantine Empire was confined to its purely Greek provinces the term'Hellenes' was used instead. While the Byzantine Empire had a multi-ethnic character during most of its history and preserved Romano-Hellenistic traditions, it became identified by its western and northern contemporaries with its predominant Greek element.
The occasional use of the term "Empire of the Greeks" in the West to refer to the Eastern Roman Empire and of the Byzantine Emperor as Imperator Graecorum were used to separate it from the prestige of the Roman Empire within the new kingdoms of the West. No such distinction existed in the Islamic and Slavic worlds, where the Empire was more straightforwardly seen as the continuation of the Roman Empire. In the Islamic world, the Roman Empire was known as Rûm; the name millet-i Rûm, or "Roman nation," was used by the Ottomans through the 20th century to refer to the former subjects of the Byzantine Empire
Aristotelianism is a tradition of philosophy that takes its defining inspiration from the work of Aristotle. This school of thought, in the modern sense of philosophy, covers existence, ethics and related subjects. In Aristotle's time, philosophy included natural philosophy, which preceded the advent of modern science during the Scientific Revolution; the works of Aristotle were defended by the members of the Peripatetic school and on by the Neoplatonists, who produced many commentaries on Aristotle's writings. In the Islamic Golden Age and Averroes translated the works of Aristotle into Arabic and under them, along with philosophers such as Al-Kindi and Al-Farabi, Aristotelianism became a major part of early Islamic philosophy. Moses Maimonides adopted Aristotelianism from the Islamic scholars and based his famous Guide for the Perplexed on it and that became the basis of Jewish scholastic philosophy. Although some of Aristotle's logical works were known to western Europe, it was not until the Latin translations of the 12th century that the works of Aristotle and his Arabic commentators became available.
Scholars such as Albertus Magnus and Thomas Aquinas interpreted and systematized Aristotle's works in accordance with Christian theology. After retreating under criticism from modern natural philosophers, the distinctively Aristotelian idea of teleology was transmitted through Wolff and Kant to Hegel, who applied it to history as a totality. Although this project was criticized by Trendelenburg and Brentano as non-Aristotelian, Hegel's influence is now said to be responsible for an important Aristotelian influence upon Marx. Postmodernists, in contrast, reject Aristotelianism's claim to reveal important theoretical truths. In this, they follow Heidegger's critique of Aristotle as the greatest source of the entire tradition of Western philosophy. Recent Aristotelian ethical and "practical" philosophy, such as that of Gadamer and McDowell, is premissed upon a rejection of Aristotelianism's traditional metaphysical or theoretical philosophy. From this viewpoint, the early modern tradition of political republicanism, which views the res publica, public sphere or state as constituted by its citizens' virtuous activity, can appear Aristotelian.
The most famous contemporary Aristotelian philosopher is Alasdair MacIntyre. Famous for helping to revive virtue ethics in his book After Virtue, MacIntyre revises Aristotelianism with the argument that the highest temporal goods, which are internal to human beings, are actualized through participation in social practices, he juxtaposes Aristotelianism with the managerial institutions of capitalism and its state, with rival traditions — including the philosophies of Hume and Nietzsche — that reject Aristotle's idea of human goods and virtues and instead legitimate capitalism. Therefore, on MacIntyre's account, Aristotelianism is not identical with Western philosophy as a whole. Politically and it has been characterized as a newly "revolutionary Aristotelianism"; this may be contrasted with the more conventional and conservative uses of Aristotle by, for example, Gadamer and McDowell. Other important contemporary Aristotelian theorists include Fred D. Miller, Jr. in politics and Rosalind Hursthouse in ethics.
The original followers of Aristotle were the members of the Peripatetic school. The most prominent members of the school after Aristotle were Theophrastus and Strato of Lampsacus, who both continued Aristotle's researches. During the Roman era the school concentrated on defending his work; the most important figure in this regard was Alexander of Aphrodisias who commentated on Aristotle's writings. With the rise of Neoplatonism in the 3rd century, Peripateticism as an independent philosophy came to an end, but the Neoplatonists sought to incorporate Aristotle's philosophy within their own system, produced many commentaries on Aristotle. Byzantine Aristotelianism emerged in the Byzantine Empire in the form of Aristotelian paraphrase: adaptations in which Aristotle's text is rephrased and pruned, in order to make it more understood; this genre was invented by Themistius in the mid-4th century, revived by Michael Psellos in the mid-11th century, further developed by Sophonias in the late 13th to early 14th centuries.
Leo the Mathematician was appointed to the chair of philosophy at the Magnaura School in the mid-9th century to teach Aristotelian logic. The 11th and 12th centuries saw the emergence of twelfth-century Byzantine Aristotelianism. Before the 12th century, the whole Byzantine output of Aristotelian commentaries was focused on logic. However, the range of subjects covered by the Aristotelian commentaries produced in the two decades after 1118 is much greater due to the initiative of the princess Anna Comnena who commissioned a number of scholars to write commentaries on neglected works of Aristotle. In the Abbasid Empire, many foreign works were translated into Arabic, large libraries were constructed, scholars were welcomed. Under the caliphs Harun al-Rashid and his son Al-Ma'mun, the House of Wisdom in Baghdad flourished. Christian scholar Hunayn ibn Ishaq was placed in charge of the translation work by the caliph. In his lifetime, Ishaq translated 116 writings, including works by Plato and Aristotle, into Syriac and Arabic.
With the founding of House of Wisdom, the entire corpus of Aristotelian works, preserved became available, along with its Greek commentators.
Alexandria is the second-largest city in Egypt and a major economic centre, extending about 32 km along the coast of the Mediterranean Sea in the north central part of the country. Its low elevation on the Nile delta makes it vulnerable to rising sea levels. Alexandria is an important industrial center because of its natural oil pipelines from Suez. Alexandria is a popular tourist destination. Alexandria was founded around a small, ancient Egyptian town c. 332 BC by Alexander the Great, king of Macedon and leader of the Greek League of Corinth, during his conquest of the Achaemenid Empire. Alexandria became an important center of Hellenistic civilization and remained the capital of Ptolemaic Egypt and Roman and Byzantine Egypt for 1,000 years, until the Muslim conquest of Egypt in AD 641, when a new capital was founded at Fustat. Hellenistic Alexandria was best known for the Lighthouse of Alexandria, one of the Seven Wonders of the Ancient World. Alexandria was at one time the second most powerful city of the ancient Mediterranean region, after Rome.
Ongoing maritime archaeology in the harbor of Alexandria, which began in 1994, is revealing details of Alexandria both before the arrival of Alexander, when a city named Rhacotis existed there, during the Ptolemaic dynasty. From the late 18th century, Alexandria became a major center of the international shipping industry and one of the most important trading centers in the world, both because it profited from the easy overland connection between the Mediterranean Sea and the Red Sea, the lucrative trade in Egyptian cotton. Alexandria is believed to have been founded by Alexander the Great in April 331 BC as Ἀλεξάνδρεια. Alexander's chief architect for the project was Dinocrates. Alexandria was intended to supersede Naucratis as a Hellenistic center in Egypt, to be the link between Greece and the rich Nile valley. Although it has long been believed only a small village there, recent radiocarbon dating of seashell fragments and lead contamination show significant human activity at the location for two millennia preceding Alexandria's founding.
Alexandria was the cultural center of the ancient world for some time. The city and its museum attracted many of the greatest scholars, including Greeks and Syrians; the city was plundered and lost its significance. In the early Christian Church, the city was the center of the Patriarchate of Alexandria, one of the major centers of early Christianity in the Eastern Roman Empire. In the modern world, the Coptic Orthodox Church and the Greek Orthodox Church of Alexandria both lay claim to this ancient heritage. Just east of Alexandria, there was in ancient times marshland and several islands; as early as the 7th century BC, there existed important port cities of Heracleion. The latter was rediscovered under water. An Egyptian city, Rhakotis existed on the shore and gave its name to Alexandria in the Egyptian language, it continued to exist as the Egyptian quarter of the city. A few months after the foundation, Alexander never returned to his city. After Alexander's departure, his viceroy, continued the expansion.
Following a struggle with the other successors of Alexander, his general Ptolemy Lagides succeeded in bringing Alexander's body to Alexandria, though it was lost after being separated from its burial site there. Although Cleomenes was in charge of overseeing Alexandria's continuous development, the Heptastadion and the mainland quarters seem to have been Ptolemaic work. Inheriting the trade of ruined Tyre and becoming the center of the new commerce between Europe and the Arabian and Indian East, the city grew in less than a generation to be larger than Carthage. In a century, Alexandria had become the largest city in the world and, for some centuries more, was second only to Rome, it became Egypt's main Greek city, with Greek people from diverse backgrounds. Alexandria was not only a center of Hellenism, but was home to the largest urban Jewish community in the world; the Septuagint, a Greek version of the Tanakh, was produced there. The early Ptolemies kept it in order and fostered the development of its museum into the leading Hellenistic center of learning, but were careful to maintain the distinction of its population's three largest ethnicities: Greek and Egyptian.
By the time of Augustus, the city walls encompassed an area of 5.34 km2, the total population in Roman times was around 500-600,000. According to Philo of Alexandria, in the year 38 of the Common era, disturbances erupted between Jews and Greek citizens of Alexandria during a visit paid by the Jewish king Agrippa I to Alexandria, principally over the respect paid by the Jewish nation to the Roman emperor, which escalated to open affronts and violence between the two ethnic groups and the desecration of Alexandrian synagogues; the violence was quelled after Caligula intervened and had the Roman governor, removed from the city. In AD 115, large parts of Alexandria were destroyed during the Kitos War, which gave Hadrian and his architect, Decriannus, an opportunity to rebuild it. In 215, the emperor Caracalla visited the city and, because of some insulting satires that the inhabitants had directed at him, abruptly commanded his troops to put to death all youths capable of bearing arms. On 21 July
A corporation is an organization a group of people or a company, authorized to act as a single entity and recognized as such in law. Early incorporated entities were established by charter. Most jurisdictions now allow the creation of new corporations through registration. Corporations come in many different types but are divided by the law of the jurisdiction where they are chartered into two kinds: by whether they can issue stock or not, or by whether they are formed to make a profit or not. Corporations can be divided by the number of owners: corporation corporation sole; the subject of this article is a corporation aggregate. A corporation sole is a legal entity consisting of a single incorporated office, occupied by a single natural person. Where local law distinguishes corporations by the ability to issue stock, corporations allowed to do so are referred to as "stock corporations", ownership of the corporation is through stock, owners of stock are referred to as "stockholders" or "shareholders".
Corporations not allowed to issue stock are referred to as "non-stock" corporations. Corporations chartered in regions where they are distinguished by whether they are allowed to be for profit or not are referred to as "for profit" and "not-for-profit" corporations, respectively. There is some overlap between stock/non-stock and for-profit/not-for-profit in that not-for-profit corporations are always non-stock as well. A for-profit corporation is always a stock corporation, but some for-profit corporations may choose to be non-stock. To simplify the explanation, whenever "Stockholder" or "shareholder" is used in the rest of this article to refer to a stock corporation, it is presumed to mean the same as "member" for a non-profit corporation or for a profit, non-stock corporation. Registered corporations have legal personality and their shares are owned by shareholders whose liability is limited to their investment. Shareholders do not actively manage a corporation. In most circumstances, a shareholder may serve as a director or officer of a corporation.
In American English, the word corporation is most used to describe large business corporations. In British English and in the Commonwealth countries, the term company is more used to describe the same sort of entity while the word corporation encompasses all incorporated entities. In American English, the word company can include entities such as partnerships that would not be referred to as companies in British English as they are not a separate legal entity. Late in the 19th century, a new form of company having the limited liability protections of a corporation, the more favorable tax treatment of either a sole proprietorship or partnership was developed. While not a corporation, this new type of entity became attractive as an alternative for corporations not needing to issue stock. In Germany, the organization was referred to as Gesellschaft mit beschränkter Haftung or GmbH. In the last quarter of the 20th Century this new form of non-corporate organization became available in the United States and other countries, was known as the limited liability company or LLC.
Since the GmbH and LLC forms of organization are technically not corporations, they will not be discussed in this article. The word "corporation" derives from corpus, the Latin word for body, or a "body of people". By the time of Justinian, Roman law recognized a range of corporate entities under the names universitas, corpus or collegium; these included the state itself and such private associations as sponsors of a religious cult, burial clubs, political groups, guilds of craftsmen or traders. Such bodies had the right to own property and make contracts, to receive gifts and legacies, to sue and be sued, and, in general, to perform legal acts through representatives. Private associations were granted designated liberties by the emperor. Entities which carried on business and were the subjects of legal rights were found in ancient Rome, the Maurya Empire in ancient India. In medieval Europe, churches became incorporated, as did local governments, such as the Pope and the City of London Corporation.
The point was that the incorporation would survive longer than the lives of any particular member, existing in perpetuity. The alleged oldest commercial corporation in the world, the Stora Kopparberg mining community in Falun, obtained a charter from King Magnus Eriksson in 1347. In medieval times, traders would do business through common law constructs, such as partnerships. Whenever people acted together with a view to profit, the law deemed. Early guilds and livery companies were often involved in the regulation of competition between traders. Dutch and English chartered companies, such as the Dutch East India Company and the Hudson's Bay Company, were created to lead the colonial ventures of European nations in the 17th century. Acting under a charter sanctioned by the Dutch government, the Dutch East India Company defeated Portuguese forces and established itself in the Moluccan Islands in order to profit from the European demand for spices. Investors in the VOC were issued paper certificates as proof of share ownership, were able to trade their shares on the original Amsterdam
Platonism, rendered as a proper noun, is the philosophy of Plato or the name of other philosophical systems considered derived from it. In narrower usage, rendered as a common noun, refers to the philosophy that affirms the existence of abstract objects, which are asserted to "exist" in a "third realm" distinct both from the sensible external world and from the internal world of consciousness, is the opposite of nominalism. Lower case "platonists" need not accept any of the doctrines of Plato. In a narrower sense, the term might indicate the doctrine of Platonic realism; the central concept of Platonism, a distinction essential to the Theory of Forms, is the distinction between the reality, perceptible but unintelligible, the reality, imperceptible but intelligible. The forms are described in dialogues such as the Phaedo and Republic as transcendent perfect archetypes of which objects in the everyday world are imperfect copies. In the Republic the highest form is identified as the Form of the Good, the source of all other forms, which could be known by reason.
In the Sophist, a work, the forms being and difference are listed among the primordial "Great Kinds". In the 3rd century BC, Arcesilaus adopted skepticism, which became a central tenet of the school until 90 BC when Antiochus added Stoic elements, rejected skepticism, began a period known as Middle Platonism. In the 3rd century AD, Plotinus added mystical elements, establishing Neoplatonism, in which the summit of existence was the One or the Good, the source of all things. Platonism had a profound effect on Western thought, many Platonic notions were adopted by the Christian church which understood Plato's forms as God's thoughts, while Neoplatonism became a major influence on Christian mysticism, in the West through St Augustine, Doctor of the Catholic Church whose Christian writings were influenced by Plotinus' Enneads, in turn were foundations for the whole of Western Christian thought; the primary concept is the Theory of Forms. The only true being is founded upon the forms, the eternal, perfect types, of which particular objects of moral and responsible sense are imperfect copies.
The multitude of objects of sense, being involved in perpetual change, are thereby deprived of all genuine existence. The number of the forms is defined by the number of universal concepts which can be derived from the particular objects of sense; the following excerpt may be representative of Plato's middle period metaphysics and epistemology: "Since the beautiful is opposite of the ugly, they are two." "Of course." "And since they are two, each is one?" "I grant that also." "And the same account is true of the just and unjust, the good and the bad, all the forms. Each of them is itself one, but because they manifest themselves everywhere in association with actions and one another, each of them appears to be many." "That's right." "So, I draw this distinction: On one side are those you just now called lovers of sights, lovers of crafts, practical people. "How do you mean?" "The lovers of sights and sounds like beautiful sounds, colors and everything fashioned out of them, but their thought is unable to see and embrace the nature of the beautiful itself."
"That's for sure." "In fact, there are few people who would be able to reach the beautiful itself and see it by itself. Isn't that so?" "Certainly." "What about someone who believes in beautiful things, but doesn't believe in the beautiful itself and isn't able to follow anyone who could lead him to the knowledge of it? Don't you think he is living in a dream rather than a wakened state? Isn't this dreaming: whether asleep or awake, to think that a likeness is not a likeness but rather the thing itself that it is like?" "I think that someone who does, dreaming." "But someone who, to take the opposite case, believes in the beautiful itself, can see both it and the things that participate in it and doesn't believe that the participants are it or that it itself is the participants--is he living in a dream or is he awake? "He's much awake." Book VI of the Republic identifies the highest form as the Form of the Good, the cause of all other Ideas, that on which the being and knowing of all other Forms is contingent.
Conceptions derived from the impressions of sense can never give us the knowledge of true being. It can only be obtained by the soul's activity within itself, apart from the troubles and disturbances of sense. Dialectic, as the instrument in this process, leading us to knowledge of the forms, to the highest form of the Good, is the first of sciences. Neoplatonism, beginning with Plotinus, identified the Good of the Republic with the so-called transcendent, absolute One of the first hypothesis of the Parmenides. Platonist ethics is based on the Form of the Good. Virtue is the recognition of the supreme form of the good. And, since in this cognition, the three parts of the soul, which are reason and appetite, all have their share, we get the three virtues, Wisdom and Moderation; the bond which unites the other virtues is the virtue of Justice, by which each part of the soul is confined to the performance of its proper function. Platonism had a profound effect on Western thought. In many interpretations of the Timaeus Platonism, like Aristotelianism, poses an eternal universe, as opposed to the nearby Judaic tradition that the universe had bee