Explain and evaluate socrates' claim in the apology that "the unexamined life is not worth living for a human being," and briefly analyze and discuss the particular method he uses to discover the truth (i. e., dialectics or the socratic method), using at least two examples from plato's euthyphro and/or apology. do you agree that a human being cannot live a fully satisfying life if he or she remains ignorant, like the slavish prisoners in plato's cave? why or why not?

The answer and the explanation are below.

Explanation:

In "The Apology" Plato relates what Socrates said in the trial in which he is charged for corrupting the youth and for not recognizing the gods. Apology does not mean that he is apologizing for what he is being charged for, but apology means defense. He is defending himself. The oracle told Socrates that he was the wisest of all men. As the god Apollo cannot be wrong, he is the wisest because he knows that he knows nothing. And he thinks that his mission is to make other human beings realize the little they know. So, for Socrates "the unexamined life is not worth living for a human being" because every human being has to examine his life to pursue his happiness being the best version of himself, and knowing the good and evil of his acts. For him, it is necessary to examine the virtue in our lives. Virtue, not as we see it today, but seen as acquiring knowledge. As we said he thinks his mission is to make other human beings realize how little they know. He used what we call the Socratic Method. This is a conversation between Socrates and a pupil. Socrates constantly makes his interlocutor question what he hold as truths. Trying to arrive at a deeper understanding of the issue at hand.

One example in Euthyphro is when Socrates asks Euthuphro what piety and impiety mean.

SOCRATES: And what is piety, and what is impiety?

EUTHYPHRO: Piety is doing as I am doing; that is to say, prosecuting

any one who is guilty of murder, sacrilege, or of any similar crime —

whether he be your father or mother, or whoever he may be — that

makes no difference; and not to prosecute them is impiety.

After this answer, Socrates keeps asking questions to Euthyphro to make him think about what he holds as true acts of piety. But, Socrates continues to question his interlocutor about piety as the general idea that makes things to be pious, not as acts of piety.

The example from The Apology is his dialogue with Meletus where Meletus accuses Socrates of not believing in the gods.

MELETUS] This is what I say, that you do not believe in gods at all.[SOCRATES] Wondrous Meletus, why do you say this? Do I not even believe, then, that sun and moon are gods, as other human beings do?[MELETUS] No, by Zeus, judges, since he declares that the sun is stone and the moon is earth.

I agree with the fact that a human being cannot live a fully satisfying life if he or she remains ignorant. I think we have to scrutinize what we do and be fully aware of the consequences of our actions. I don't know if this applies to the slavish prisoners in Plato's cave because they can only see the shadows on the wall, and that is what they consider reality or knowledge. As they are prisoners they only see what they are allowed to see.

the first lok sabha in 1951 had 22 women mps. the current lok sabha has 66. in the span of 54 years and 16 lok sabha elections it amounts to a three- fold increase in the number of women mps that made their way to the lower house of the parliament. from 5% in 1951, women mps constitute 12.2% of the lok sabha today. the rise in numbers has been steady through the years, both in absolute numbers and percentages. the notable exceptions have been the dip in numbers during the 6th lok sabha in 1977, the 9th lok sabha in 1989 and most recently the 14th lok sabha in 2004. the trends show a marked and steady increase from 1991 onwards to the present lok sabha. the 1991 figures show a jump from 5% in the previous lok sabha to 7% and the steady increase from thereon (except for 2004). it would be interesting to understand the factors for this watershed year and continuous rise and also the fall in numbers during 2004.

s no year number of women mps percentage of women mps

1 1951 22 4.50%

2 1957 22 4.45%

3 1962 31 6.28%

4 1967 29 5.58%

5 1971 28 5.41%

6 1977 19 3.51%

7 1980 28 5.29%

8 1984 43 7.95%

9 1989 29 5.48%

10 1991 39 7.30%

11 1996 40 7.37%

12 1998 43 7.92%

13 1999 49 9.02%

14 2004 45 8.29%

15 2009 59 10.87%

16 2014 66 12.15%

the average representation of women mps( 12.15%) is higher than the national average of women mlas in state assemblies, which stands at a dismal 9%. while the numbers have increased over the years, the percentage of women that make up the lok sabha even today is not a figure to be proud of, especially when the ideal number should be at 33% at least. we still have a long way to go.

percentage of women mps in various lok sabhaswomen contestants in elections to the lok sabha

central to the question of women’s representation in lok sabha is the appetite for women to take the political plunge and jump into the fray along with and against male candidates, getting tickets from their respective parties to contest elections and finally winning the seats that they contest. while popular perception might be that few women are willing to or have taken the political plunge, number of women contestants tells an interesting story. between 1957(the earliest data available) and 2015, the total number of women contestants has increased from 45 to 668. that is a whopping 15 fold increase in the number of women contesting. if we looked at the data for male contestants for the same years, the number has increased from 1474 to 7583, a five- fold increase. the 15 fold increase in women contestants indicates towards the growing appetite for women to enter the political fray and willingness to be part of political decision-making.

number of female contenstants in various lok sabha elections

explanation:

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