Reference no: EM133150282

Question 1: In What is the Third Estate? Emmanuel Joseph Sieyès answers his question "What is a nation?" (47) as follows: "a body of associates living under common laws and represented by the same representative assembly" (47). Given this definition of the nation, explain why Sieyès thinks that the nobility cannot be part of the nation. Sieyès writes: "Do not ask what is the appropriate place for a privileged class in the social order. It is like deciding on the appropriate place in the body of a sick man for a malignant tumor that torments him and drains his strength. It must be neutralized" (117). For Sieyès, what is a privileged class (or a privileged corporation or order)? Explain why a member of a privileged class cannot be a citizen or be represented in the National Assembly.According to Sieyès, why would constituting France as a nation guarantee that every member of the third estate is a somebody, rather than a nobody (49)? (In the France not yet constituted as a nation, what makes a member of the third estate subject to "contempt, insult, and humiliation" (49) and lacking in "human dignity" (49)? In what sense would France as a nation respect and realize the human dignity of the third estate?)

In The Virtue of Nationalism Yoram Hazony writes: "the free state, which is likewise constituted and able to endure only due to the bonds of mutual loyalty among its members, is in this respect a collective of the same kind as the family, albeit on a larger scale" (90). According to Hazony, why is the free state a collective of the kind of a family rather than of the kind of a business? What distinguishes the purposes of a family or a free state from the purposes of a business? Why does Hazony think that the bonds (31) and obligations (32) that hold together a family and a frees state do not derive from consent? Why must the free state be a national state?