Theaetetus and Sophist Edited by Christopher Rowe Frontmatter More Information
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John Stuart Mill’Sworksare by Title, Followed by Volume and Pagenumber of the Collected Works of John Stuart Mill (CW), Edited by J.M
Roots of Respect Roots of Respect A Historic-Philosophical Itinerary Edited by Giovanni Giorgini and Elena Irrera An electronic version of this book is freely available, thanks to the support of libra- ries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access. More information about the initiative can be found at www.knowledgeunlatched.org ISBN 978-3-11-021808-4 e-ISBN (PDF) 978-3-11-021809-1 e-ISBN (EPUB) 978-3-11-021806-2 ISBN 978-3-11-044813-9 ISSN 0179-0986 e-ISBN (PDF) 978-3-11-052628-8 e-ISSN 0179-3256 This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License. This work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 3.0 License, For details go to http://creativecommons.org/licenses/by-nc-nd/3.0/. as of February 23, 2017. For details go to http://creativecommons.org/licenses/by-nc-nd/3.0/. Library of Congress Cataloging-in-Publication Data Library of Congress Cataloging-in-Publication Data A CIP catalog record for this book has been applied for at the Library of Congress. A CIP catalog record for this book has been applied for at the Library of Congress. Bibliografic information published by the Deutsche Nationalbibliothek Bibliografische Information der Deutschen Nationalbibliothek The Deutsche Nationalbibliothek lists this publication in the Deutschen Nationalbibliografie; Die Deutsche Nationalbibliothek verzeichnet diese Publikation in der Deutschen Nationalbibliogra- detailed bibliografic data are available on the Internet at http://dnb.dnb.de. fie; detaillierte bibliografische Daten sind im Internet über http://dnb.dnb.de abrufbar. -
Chaos and Control: Reading Plato's Politicus1
Review Article Chaos and Control: Reading PlatoÕs Politicus1 MARY MARGARET M CCABE On rst reading, the Politicus appears a dismal dialogue (compared, for example, to the immediacy of both the philosophy and the drama of the Theaetetus). This conversation between the Eleatic Stranger and the hopelessly complaisant Young Socrates seems unlikely to capture our imagination; the lengthy discussion of col- lection and division may do little for our understanding of dialectic; and even the joke (at 266c, a pun on being a pig and coming last which is marginally more amusing in Greek) will leave us cold. It may be hardly surprising that Òthis weary dialogue,Ó as Gilbert Ryle called it, has been left alone by scholars. However a recent Symposium Platonicum has revived interest in the Politicus;2 this generated two volumes of papers given at the Symposium and, more impor- tantly, a new translation with commentary by Christopher Rowe. 3 The new OCT, moreover, gives a freshly edited text. 4 This material makes it immediately clear that the Politicus should not be dismissed out of hand – even although it stands revealed as an extremely complex composition, both from the literary and from the philosophical point of view. 1 Christopher Rowe, Bob Sharples and Tad Brennan were kind enough to read and criticise a draft of these comments; I am very grateful to them. 2 Old habits die hard; I prefer Politicus (Plt.) to Statesman, not least to avoid the dangers of archaism (and the impossibility of capturing an extinct species) in the English expression. In deference to Plato, however, I use the expression Òthe states- manÓ (rather than Òthe politicianÓ) to describe the person with political understanding. -
2011: Durham University
THE CLASSICAL ASSOCIATION ANNUAL CONFERENCE DURHAM UNIVERSITY FRIDAY 15TH APRIL - MONDAY 18TH APRIL 2011 CONFERENCE INFORMATION We are delighted to invite you to attend the 2011 Classical Association Annual Conference, which this year will be hosted by Durham University. Founded by Royal Charter in 1832, Durham University is among the contenders to the title of third oldest University of England; yet despite its ancient roots, Durham prides itself on combining tradition with innovation. The same is true of its Classics Department, one of the largest, youngest, and most international Classics Departments around. Two-thirds of staff in the department are non- British nationals: Germany, Italy, the Netherlands, Serbia, and the USA are all represented; current research postgraduates add Egypt, Greece, Hungary, Korea, and Japan to the list. All of this is testimony to our view that Classics not only continues to be relevant, but has become increasingly important as a shared cultural resource through which diverse contemporary cultures can communicate. In various ways, then, Durham Classics operates across boundaries of time and of space and stands for intellectual exchange across languages and cultures, and it is this spirit of open exchange and dialogue that we hope to enact and celebrate during the Classical Association Annual Conference as well. The Durham colleges allow us to return to the traditional format of the on-campus event, with both accommodation and academic sessions in the main conference venue, Collingwood College. It will however also be possible to book a room at the Business school, or at the Marriott; and Durham city offers a range of other possibilities. -
The Highest Good for Plato Goodness Is an Abstract Concept That Is Very
The Highest Good for Plato Goodness is an abstract concept that is very difficult to define, and saying what counts as the highest good is perhaps even more so. In Republic, Plato attempts to say something about what makes things good, but his answer is very vague in the end. Still, we can get some clarity on what he would have answered if asked what the highest good is, from what he says in this text. What counts as the highest good for Plato can be said to be knowledge of the Form of the Good, because it is necessary for knowing and using the other Forms well. The nature of the Forms is not clear in Republic; Plato writes about them as if his audience already knows what they are. Still, we can get some sense of what forms are like from the text. In several places he says that when two or more things share the same name, then they share a form. For example, in Book IV Socrates and Glaucon talk about the form of justice: “…are things called by the same name, whether they are bigger or smaller than one another, like or unlike with respect to that to which the name applies? Alike. Then a just man won’t differ at all from a just city in respect to the form of justice; rather he’ll be like the city” (435 a-b). But what is a Form, exactly? We can start to get a sense of what Plato means by a Form by looking back at Euthyphro. -
Theory of Forms 1 Theory of Forms
Theory of Forms 1 Theory of Forms Plato's theory of Forms or theory of Ideas[1] [2] [3] asserts that non-material abstract (but substantial) forms (or ideas), and not the material world of change known to us through sensation, possess the highest and most fundamental kind of reality.[4] When used in this sense, the word form is often capitalized.[5] Plato speaks of these entities only through the characters (primarily Socrates) of his dialogues who sometimes suggest that these Forms are the only true objects of study that can provide us with genuine knowledge; thus even apart from the very controversial status of the theory, Plato's own views are much in doubt.[6] Plato spoke of Forms in formulating a possible solution to the problem of universals. Forms Terminology: the Forms and the forms The English word "form" may be used to translate two distinct concepts that concerned Plato—the outward "form" or appearance of something, and "Form" in a new, technical nature, that never ...assumes a form like that of any of the things which enter into her; ... But the forms which enter into and go out of her are the likenesses of real existences modelled after their patterns in a wonderful and inexplicable manner.... The objects that are seen, according to Plato, are not real, but literally mimic the real Forms. In the allegory of the cave expressed in Republic, the things that are ordinarily perceived in the world are characterized as shadows of the real things, which are not perceived directly. That which the observer understands when he views the world mimics the archetypes of the many types and properties (that is, of universals) of things observed. -
On the Arrangement of the Platonic Dialogues
Ryan C. Fowler 25th Hour On the Arrangement of the Platonic Dialogues I. Thrasyllus a. Diogenes Laertius (D.L.), Lives and Opinions of Eminent Philosophers 3.56: “But, just as long ago in tragedy the chorus was the only actor, and afterwards, in order to give the chorus breathing space, Thespis devised a single actor, Aeschylus a second, Sophocles a third, and thus tragedy was completed, so too with philosophy: in early times it discoursed on one subject only, namely physics, then Socrates added the second subject, ethics, and Plato the third, dialectics, and so brought philosophy to perfection. Thrasyllus says that he [Plato] published his dialogues in tetralogies, like those of the tragic poets. Thus they contended with four plays at the Dionysia, the Lenaea, the Panathenaea and the festival of Chytri. Of the four plays the last was a satiric drama; and the four together were called a tetralogy.” b. Characters or types of dialogues (D.L. 3.49): 1. instructive (ὑφηγητικός) A. theoretical (θεωρηµατικόν) a. physical (φυσικόν) b. logical (λογικόν) B. practical (πρακτικόν) a. ethical (ἠθικόν) b. political (πολιτικόν) 2. investigative (ζητητικός) A. training the mind (γυµναστικός) a. obstetrical (µαιευτικός) b. tentative (πειραστικός) B. victory in controversy (ἀγωνιστικός) a. critical (ἐνδεικτικός) b. subversive (ἀνατρεπτικός) c. Thrasyllan categories of the dialogues (D.L. 3.50-1): Physics: Timaeus Logic: Statesman, Cratylus, Parmenides, and Sophist Ethics: Apology, Crito, Phaedo, Phaedrus, Symposium, Menexenus, Clitophon, the Letters, Philebus, Hipparchus, Rivals Politics: Republic, the Laws, Minos, Epinomis, Atlantis Obstetrics: Alcibiades 1 and 2, Theages, Lysis, Laches Tentative: Euthyphro, Meno, Io, Charmides and Theaetetus Critical: Protagoras Subversive: Euthydemus, Gorgias, and Hippias 1 and 2 :1 d. -
Plato's Third Man Argument
Greek Philosophy (Essays) Theo Todman Does the Third Man Argument refute the theory of forms? Fine [1993] recognises four versions of the Third Man Argument (TMA). However, she argues persuasively that these are similar arguments with similar tacit premises, though with different emphases. Consequently, we will consider only that in Parmenides 132a1- b2. Fine’s translation runs as follows, with Parmenides speaking to Socrates: I suppose it is because of the following sort of thing that you think that (1) each form is one: (2) Whenever many things seem large to you, there perhaps seems to you to be, when you have looked at them all, some one and the same idea. Hence you think (3) the large is one. …. (4) What, then, if in the same way you look in your soul at all these – at the large itself and the other large things? (5) Will not some one large appear again, by which all these will appear large? …. So another form of largeness will appear besides the large itself and its participants. (6) And in addition to these, yet another, by which all these will be large. (7) And so each of the forms will no longer be one for you, but infinitely many. There are two things we need to address in this essay. Firstly, we need to understand the TMA itself, determining its premises, logical structure and validity. Secondly, we need to determine what Plato wants us to learn from it, and what its consequences are for his theory of Forms. The Argument Vlastos [1954] generalises Fine’s steps (2) and (5) as: (V2) If a number of things a, b, c, are all F, there must be a single Form F-ness, in virtue of which we apprehend a, b, c as all F. -
Can God's Goodness Save the Divine Command Theory
CAN GOD’S GOODNESS SAVE THE DIVINE COMMAND THEORY FROM EUTHYPHRO? JEREMY KOONS Georgetown University School of Foreign Service in Qatar Abstract. Recent defenders of the divine command theory like Adams and Alston have confronted the Euthyphro dilemma by arguing that although God’s commands make right actions right, God is morally perfect and hence would never issue unjust or immoral commandments. On their view, God’s nature is the standard of moral goodness, and God’s commands are the source of all obligation. I argue that this view of divine goodness fails because it strips God’s nature of any features that would make His goodness intelligible. An adequate solution to the Euthyphro dilemma may require that God be constrained by a standard of goodness that is external to Himself – itself a problematic proposal for many theists. The Euthyphro dilemma is often thought to present a fatal problem for the divine command theory (aka theological voluntarism). Are right acts commanded by God because they are right, or are they right because they are commanded by God? If the former, then there is a standard of right and wrong independent of God’s commands; God’s commands are not relevant in determining the content of morality. This option seems to compromise God’s sovereignty in an important way. But the second horn of the dilemma presents seemingly insurmountable problems, as well. First, if God’s commands make right actions right, and there is no standard of morality independent of God’s commands, then that seems to make morality arbitrary. Thus, murder is not wrong because it harms someone unjustly, but merely because God forbids it; there is (it seems) no good connection between reason and the wrongness of murder. -
The Form of Soul in the Phaedo »
PRINCE, Brian D., « The Form of Soul in the Phaedo » THE FORM OF SOUL IN THE PHAEDO Brian D. PRINCE The Phaedo’s two most prominent philosophical topics are the theory of Forms and the immortality of souls.1 So the intersection of these should also be of central importance, and in particular, the question whether there is a Form of Soul in which individual souls participate. This question is salient for two reasons: first, souls receive specially focused attention in Plato’s texts, and second, if the fact that a thing is a soul were not to be explained by participation in a Form, this would make souls highly unusual among the non-Form items in Plato’s universe.2 That is, the Form of Soul occupies — or fails to occupy — a special slot in the metaphysics of the Phaedo: either it exists, and therefore souls have the same metaphysical explanation as visible items, or the Form of Soul does not exist, and therefore there is some quite different explanation of why something is a soul. As I shall argue, there is a Form of Soul, and it plays a central role in the Phaedo’s final argument for immortality. If this is correct, this Form will have other consequences for the relations between individual souls and Forms, and between individual souls and visible items. For example, if there is a Form of Soul, it seems clear that individual souls will follow the same pattern as visible items in their participation in eponymous Forms. The Form of Soul would raise other questions, including why it is never mentioned directly by Plato. -
Plato's Hypothetical Inquiry in the Meno Naoya Iwata
Plato’s Hypothetical Inquiry in the Meno Naoya Iwata At Meno 86e2–4 Socrates proposes to Meno that they should consider the question whether virtue is teachable on a hypothesis. Partly because its concrete procedure is illustrated by a baffling geometrical example, there has still been wide disagreement among scholars as to how he actually carries out this hypothetical inquiry into virtue. The basic structure of the argument at 87b2–89a5 appears very simple: Socrates converts the original question whether virtue is teachable to the question whether it is knowledge, and then examines the latter on the basis of his agreement with Meno that virtue is good. Apart however from that agreement being, as it is explicitly called, a ‘hypothesis’, opinion is divided on what other hypothesis Socrates posited. Some think of it as the conditional ‘if virtue is knowledge, it is teachable’ or as ‘knowledge is teachable’ (Bedu-Addo 1984, 7–9; Wolfsdorf 2008, 44–6 and 58–60),1 and others as the bi-conditional ‘if virtue is knowledge, it is teachable, but if not, not’ or as ‘knowledge alone is teachable’ (Grgić 1999, 34–6; Weiss 2001, 131; Zyskind and Sternfeld 1976, 132). 2 But most scholars, in contrast, identify it with the simple proposition ‘virtue is knowledge’ (Bedu-Addo 1984, 7–9; Benson 2003, 107–25; Bluck 1961, 17–19 and 85–91; Bostock 1986, 165–6; Canto-Sperber 1991, 98–102; Cherniss 1947, 140; Hackforth 1955, 140–1; Kahn 1996, 310; Robinson 1953, 116–18; Rose 1970, 3–7; Sayre 1969, 29 n. 40; Scott 2006, 137–40 and 221–4; Sharples 1985, 167).3 It is also suggested that Socrates’ new philosophical tool does not involve any process of positing a hypothesis but only aims to establish the equivalence between teachability and knowledge (Ebrey 2013, 76 and 83–4). -
The Form of the Good in Plato's Timaeus
THANASSIS GKATZARAS | 71 One of the many philosophical problems The Form of the Good in that we face in the Timaeus is raised by the Plato’s Timaeus claim that the God who created the world (from now on we shall call him ‘Demiurge’)1 is good (Tim. 29d7-30a2). A satisfying explanation of Demiurge’s goodness is far from easy, and dif- ferent approaches have been proposed. How- ever, in this paper I’ll try to show that a clear, sufficient and relatively simple interpretation is possible, if we are based on the hypothesis that Timaeus follows the theory of causation in the Phaedo (including the distinction between ‘safe’ and ‘elegant’ cause) and the concept of the Thanassis Gkatzaras Form of the Good in the Republic.2 University of Ioannina [email protected] To be more specific, I’ll try to show that the Form of the Good of the Republic is also presupposed in the Timaeus and it plays the same role, and we should consider it as a first principle of platonic cosmology, independ- ent from the existence of Demiurge or even the Divine Paradigm (i.e. the model accord- ing to which the Demiurge creates the world). On first impression, this interpretation looks barely possible, since there is no direct refer- ence in the text to this particular Form, with the possible exception of what is said at Tim. 46c7-d1.3 In my opinion, this absence has to do ABSTRACT with specific purposes Timaeus serves, and not with the abandonment of the Good as a cause. -
Plato's Meno: Knowledge Is Justified True Belief
Plato’s Meno: Knowledge is Justified True Belief: This Socratic dialogue introduces two dominate themes in Western philosophy: 402 BC What counts as virtue and what counts as knowledge. Part 1: 70-86c: Part 2: 86d-end: Can Virtue Be Taught? Knowledge Search for a definition of “arete.” MENO’S CHALLENGE: “Opinion” vs. “Knowledge” WHAT IS “ARETE”? 70-79b STRATEGY: : 80d-e 1. may be useful as knowledge, Socrates asks Meno for a formal definition of If you don’t know what “arete” is Socrates proposes that we first determine if virtue is a but often fails to stay in their “arete” for how can we know if arete can be already, you can’t even look for it, kind of knowledge. If it is, it can be taught. If virtue taught we don’t have a clear idea what it is. because if you don’t know what it place; must be tethered by All the examples of “arete” have something in is already, then even if you look, isn’t knowledge, then it can’t be taught (86d-e) anamnesis: certain common: The “essence” or “form” of “arete.” you will not know when you’ve [recognize that virtue is used interchangeably found it. Argument # 1: Virtue can be taught: (87-89c); knowledge is innate & recollected by the soul through with “the good”]. Argument # 2: Virtue is not knowledge (89c): KNOWLEDGE IS proper inquiry. RECOLLECTION: 70a: Can virtue be taught? 71b; Must know what virtue is before Everyone agrees that there are teachers for certain knowing its qualities. What is virtue? Meno responds: (71e-72a).