Platonic Myth and Urban Space Akkerman
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
The Theodicy of Plato's Timaeus
Georgia State University ScholarWorks @ Georgia State University Philosophy Theses Department of Philosophy 8-10-2021 Reincarnation and Rehabilitation: the Theodicy of Plato's Timaeus John Garrett Follow this and additional works at: https://scholarworks.gsu.edu/philosophy_theses Recommended Citation Garrett, John, "Reincarnation and Rehabilitation: the Theodicy of Plato's Timaeus." Thesis, Georgia State University, 2021. https://scholarworks.gsu.edu/philosophy_theses/298 This Thesis is brought to you for free and open access by the Department of Philosophy at ScholarWorks @ Georgia State University. It has been accepted for inclusion in Philosophy Theses by an authorized administrator of ScholarWorks @ Georgia State University. For more information, please contact [email protected]. REINCARNATION AND REHABILITATION: THE THEODICY OF PLATO’S TIMAEUS by JOHN GARRETT Under the Direction of Timothy O’Keefe, PhD A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts in the College of Arts and Sciences Georgia State University 2021 ABSTRACT Plato wonders why a good God might allow the existence of evil. This problem is especially pertinent to his dialogue Timaeus, in which Plato describes the creation of the cosmos by a benevolent divine craftsman called the Demiurge. A justification for why God allows evil to exist is called a theodicy. Readers of the Timaeus have interpreted the theodicy of this dialogue in many ways. After showing the shortcomings of some common interpretations, I offer a largely original interpretation of the theodicy of the Timaeus. I claim that in the Timaeus evil is caused by conflict between souls, and this conflict is something that the good (but not omnipotent) Demiurge could not avoid. -
Plutarch's Lives of Greek Heroes
V e p»>'e'.tt'"''''v-' -'sr.«'*:©?»e«4 gC'^S'*'^"''^"' joYin M. Kelly iWjnong Donated by William Klassen and Dona Hafioey The Uaiuefisity of St. MicbaeJ's College Toronto, Onton\o elrvv*^ DlacKie's Library of Famoxis DooKs Louisa M. Alcott. Good Wives. Little Women. abbey. Jane Austen. northanger R. M. Ballantyne. Coral Island. Martin Rattler. Ungava. the Wager, The Hon. John Byron. Wreck of Did. Susan Coolidge. What Katy What Katy Did at School. What Katy Did Next. Deerslayer. J. Fenimore Cooper. Ned Myers. The Pathfinder. Maria S. Cummins. The Lamplighter. R. H. Dana. Two Years Before the Mast. Daniel Defoe. Robinson Crusoe. Maria Edgeworth. The Good Governess. Moral Tales. Benjamin Franklin. Autobiography Oliver Goldsmith. The Vicar of Wakefield. Mrs. Gore. The Snowstorm. Captain Basil Hall. The Log-Book of a Midshipman. Charles Kingsley. The Heroes. W. H. G. Kingston. Peter the Whaler. Manco, the Peruvian^Qhief. Charles Lamb. Talbs from Sha^i?peaSe.U','^x Lord Macaulay. Essays on EngIkh Hiffr<»;Y.~ Ci^.' Captain Marryat. Children of., the New FoRE^.y-\ MaSTERMAN REAE^.^J ||5i3?OY ^ Poor Jack. Settlers in Catijada. Harriet Martineav'. Feats on the Fiord. Herman Melville. Typee, a Romance of the South Seas. Mary Russell Mitford. Selections from Our Village. Country Sketches. Peter Parley. Tales about Greece and Rome. Edgar Allan Poe. Tales of Romance and Fantasy. Mayne Reid. The Rifle Rangers. Cristoph von Schmid. The Basket of Flowers. Michael Scott. The Cruise of the Midge. Tom Cringle's Log. Sir Walter Scott. A Legend of Montrose. The Story of Prince Charlie. The Downfall of Napoleon. -
Freedom and Responsibility in the Myth of Er
Freedom and responsibility in the myth of Er Author: Marina McCoy Persistent link: http://hdl.handle.net/2345/3019 This work is posted on eScholarship@BC, Boston College University Libraries. Published in Ideas y valores: Revista Colombiana de Filosofia, vol. 61, no. 149, pp. 125-141, September 2012 These materials are made available for use in research, teaching and private study, pursuant to U.S. Copyright Law. The user must assume full responsibility for any use of the materials, including but not limited to, infringement of copyright and publication rights of reproduced materials. Any materials used for academic research or otherwise should be fully credited with the source. The publisher or original authors may retain copyright to the materials. Freedom and Responsibility in the Myth of Er Libertad y responsabilidad en el mito de Er Marina Berzins McCoy* Boston College - USA Abstract Plato uses the myth of Er in the Republic in order to carve out space for political freedom and responsibility for human freedom in the ordinary polis. While much of the Republic concentrates on the development of an ideal city in speech, that city is fundamentally a mythos presented in order for Socrates and his friends to learn something about political and individual virtue. The city in which Socrates and his friends exist is an imperfect city and myth of Er is intended for those audience members. Its emphasis on the necessity for personal responsibility in the midst of freedom can be understood as a political claim about the place of individual choice in a world that is constrained by both political and cosmic “necessity”. -
Alexandria 12.14.05E.Indd
Historical Analysis SITE OF ALEXANDRIA AND ORIGINS ALEXANDRIA The Massachusetts Institute of Technology Before Alexander the Great, the founder of Al- exandria, invaded Egypt it was under Persian control. The Egyptians were oppressed by the Persians and therefore welcomed Alexander as an ally. Alexander the Great, was the King of the Macedons (Greeks). He had conquered most of Asia up to India when he invaded Egypt. When Alexander was coronated, he did so in the same fashion as the ancient Pharaohs, taking the title “Son of Amun”. The Egyptians viewed Alexan- der with a sense of divinity. He was considered the founder of the new Pharnaonic dynasty. Alex- andria was intended to supersede Naucratis as a Greek centre in Egypt, and to be the link between Greece and the rich Nile Valley. Alexandria’s siting made it a favorable choice for Alexander. Egypt. Head bust of Alexander the Great The Mediterranean during Antiquity Nile during Alexandria’s Reign. Greek cities are underlined. 8 ALEXANDRIA SITE OF ALEXANDRIA AND ORIGINS The Massachusetts Institute of Technology Alexandria is located 129 miles northwest of Cai- ro and just 30km from the eastern edge of the Nile delta. The original site of the city housed a small village named Rhakotis. Alexandria is located on a unique stretch of coast sandwiched between Lake Mariut and the sea. There were many reasons that Alexander picked the site of Alexandria to be his capitol. Firstly, he was attracted to the fact that the Island of the Pharos already existed, which he had read about in Homer’s Odyssey. -
From Antiquity to Winckelmann
Bard College Bard Digital Commons Senior Projects Spring 2018 Bard Undergraduate Senior Projects Spring 2018 The Propagation and Proliferation of the Greek Ideal: From Antiquity to Winckelmann Halina Cecily Piasecki Bard College, [email protected] Follow this and additional works at: https://digitalcommons.bard.edu/senproj_s2018 Part of the Classical Archaeology and Art History Commons This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Recommended Citation Piasecki, Halina Cecily, "The Propagation and Proliferation of the Greek Ideal: From Antiquity to Winckelmann" (2018). Senior Projects Spring 2018. 164. https://digitalcommons.bard.edu/senproj_s2018/164 This Open Access work is protected by copyright and/or related rights. It has been provided to you by Bard College's Stevenson Library with permission from the rights-holder(s). You are free to use this work in any way that is permitted by the copyright and related rights. For other uses you need to obtain permission from the rights- holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/or on the work itself. For more information, please contact [email protected]. THE PROPAGATION AND PROLIFERATION OF THE GREEK IDEAL: FROM ANTIQUITY TO WINCKELMANN Senior Project Submitted to The Division of the Languages and Literature of Bard College by Halina Piasecki Annandale-on-Hudson, New York May 2018 PIASECKI 2 The Propagation and Proliferation of the Greek Ideal: From Antiquity to Winckelmann I. Introduction II. The Roman Idea of Greece III. The Renaissance Idea of Greece IV. The Neoclassical Idea of Greece V. -
The Myth of Er As a Rationalizing Recording Device Michael Weinman Bard College Berlin, Germany [email protected]
Volume 12, No 2, Fall 2017 ISSN 1932-1066 The Myth of Er as a Rationalizing Recording Device Michael Weinman Bard College Berlin, Germany [email protected] Abstract: This essay introduces the idea of a rationalizing recording device, a mechanism by which the thoughts and actions of one or more persons are both preserved and made more accessible to reason. Plato's Myth of Er is depicted as being such a device, since its story is cinematic in the contemporary sense. Just as films can affect viewers by making one aware of thoughts that cannot be carried in the medium of the moving image itself, so too does Plato express his thoughts about the telos of the cosmos and the moral judgment one must make when confronted with choosing how to live through the external medium of a moving image. Keywords: Plato; Er; myth; dialectic; poetry; narrative; film-philosophy; representation. Poetry, Myth, and Philosophy moments of Er's tale show how a soul's salvation can be achieved through the recording and reproduction Plato's Myth of Er is best understood as a rationalizing of lives and show what makes this experience recording device, by which I mean a form of recording cinematic in a contemporary sense of the term that is technology that both preserves some person, place, not anachronistic and not metaphorical. The argument or activity and does so in such a way that makes that here rests on an understanding of the cinematic as an person, place, or activity accessible to reason.1 The affection of the soul that is integral to understanding essential character of this kind of recording technology Er's story as expressive of Plato's commitment to the resembles cinematic imagery in the contemporary independent resourcefulness of myth as a form of sense; which does not mean that its formal features poetic, productive discourse that is irreducible to logical are like film but that the experience of the myth is expression, and for this reason carries the distinctive like the experience of film. -
Our Young Folks' Plutarch
Conditions and Terms of Use PREFACE Copyright © Heritage History 2009 The lives which we here present in a condensed, simple Some rights reserved form are prepared from those of Plutarch, of whom it will perhaps be interesting to young readers to have a short account. Plutarch This text was produced and distributed by Heritage History, an organization was born in Chæronea, a town of Bœotia, about the middle of the dedicated to the preservation of classical juvenile history books, and to the promotion first century. He belonged to a good family, and was brought up of the works of traditional history authors. with every encouragement to study, literary pursuits, and virtuous The books which Heritage History republishes are in the public domain and actions. When very young he visited Rome, as did all the are no longer protected by the original copyright. They may therefore be reproduced intelligent Greeks of his day, and it is supposed that while there he within the United States without paying a royalty to the author. gave public lectures in philosophy and eloquence. He was a great admirer of Plato, and, like that philosopher, believed in the The text and pictures used to produce this version of the work, however, are the property of Heritage History and are licensed to individual users with some immortality of the soul. This doctrine he preached to his hearers, restrictions. These restrictions are imposed for the purpose of protecting the integrity and taught them many valuable truths about justice and morality, of the work itself, for preventing plagiarism, and for helping to assure that of which they had previously been ignorant. -
Acanthus, 212–213, 215, 218, 224, 288 Achilles, Shield Of, 148
index Acanthus, 212–213, 215, 218, Antony, Mark (Marcus Antonius, 224, 288 triumvir), 67, 163, 296 Achilles, shield of, 148 Apelles, 127, 205, 209 Actium, 67, 163, 168, 246, 256, 280 Aphrodisias, 34 Aeneas, 31, 113, 120, 140, 201–202 Aphrodite, 201, 216. See also shield of, 146–148 Venus Agricola, Gnaeus Julius, 151 Apollo, 67, 165, 256 Agrippa, Marcus Vipsanius, 20– temples of, 125, 162–165, 22, 24–25, 227, 291, 296 168, 285 Alberti, Leon Battista, 2 Aquitania, 143, 146 Alêtheia and to alêthes (truth and Ara maxima, rite of, 113–115, 120 the true), 57–58, 97 Architectura. See also Architecture Alexander the Great, 12, 18, 20, as the agent of squaring, 246 52–53, 73, 92–97, 127–129, as the art of the geometrical foot- 142, 205 print, 226 and Augustus, 120–124 as knowledge of the architect, 58, and Hercules, 98–100 100, 148, 299 Alexandria, 84, 94–96, 122, 124, as proof of conquest, 151 127, 137, 139, 149, 241 as summation of humanitas, Altars, 173–174, 182, 291 145–146, 152–154 ara maxima (altar of Hercules), summum templum of, 28–30, Rome, 113–115, 120 145–148, 301 Ara Pacis Augustae (altar of Au- tripartite whole of, 25, 300, 302 gustan peace), Rome, 213, Architecture. See also Architectura; 244–246 De architectura; Vitruvius Ambracia, 115 body of, 6, 9, 12, 57, 129, 227– Ammianus Marcellinus, 96 229, 236, 250, 270, 274, Amor, son of Venus, 209, 270 300–302 Amplification, 83 Christian, 174 Analemma, 137–138, 235, 245 and empire, 145–149, 193–195, Analogia, 26, 71–72, 195 279–280 Angelos (messenger), 11 factuality of, 186, 192 Anomalia, -
Necessity and Form-Copies: Republic, Timaeus, and Laws [Abstract] Plato's Metaphysics Employs Three Distinct Ontological State
Necessity and Form-Copies: Republic, Timaeus, and Laws [Abstract] Plato’s metaphysics employs three distinct ontological states: Forms, particulars, and form-copies. Fundamentally, Forms are static beings; particulars are dynamic non-beings; form- copies are dynamic instances of being(s). Plato’s metaphysics is met with difficulty when we start to question how exactly form-copies, mixtures of two seemingly incompatible ontological states (Forms and particulars), come into existence. In this paper, I offer an analysis concerning the relationship between Plato’s two cosmological causes (i.e. Reason and Necessity) and form- copy generation. I am chiefly interested in what finalizes the union between particulars and Forms to generate form-copies. I refer to this finalizing agent as the “form-copy agent.” Plato puts forth two causes: Reason and Necessity. Both Reason and Necessity possess operative limits (authority) defined by causal capabilities. The abstract parts and machinery are subsumed under Reason, while Necessity is broadly associated with physical reality. The causal role of Reason is to define all being. Necessity’s causal role, on the other hand, remains somewhat obscure. If Reason defines being, what does Necessity accomplish as a cause? Plato’s metaphysics needs a catalyzing agent that can account for particulars’ transition into form- copies. Necessity, I argue, is this agent. 1 Introduction In Plato’s first real attempts to outline the theory of Forms (Phaedo), two principal modes of being are posited: being (οὐσία) and participation (μετέχειν). These two modes of being give rise to three definitive ontological states: Forms, particulars, and form-copies. Forms are defined by being (οὐσία). -
Representations of Alexandria in Classical Latin Literature Autor(Es
Representations of Alexandria in Classical Latin Literature Autor(es): Pimentel, Maria Cristina de Castro-Maia de Sousa Edições Afrontamento; CITCEM - Centro de Investigação Transdisciplinar «Cultura, Espaço e Memória»; Centro de Estudos Publicado por: Clássicos e Humanísticos; Alexandria University; Imprensa da Universidade de Coimbra URL persistente: URI:http://hdl.handle.net/10316.2/36157 DOI: DOI:http://dx.doi.org/10.14195/978-989-26-0966-9_3 Accessed : 5-Oct-2021 18:14:35 A navegação consulta e descarregamento dos títulos inseridos nas Bibliotecas Digitais UC Digitalis, UC Pombalina e UC Impactum, pressupõem a aceitação plena e sem reservas dos Termos e Condições de Uso destas Bibliotecas Digitais, disponíveis em https://digitalis.uc.pt/pt-pt/termos. Conforme exposto nos referidos Termos e Condições de Uso, o descarregamento de títulos de acesso restrito requer uma licença válida de autorização devendo o utilizador aceder ao(s) documento(s) a partir de um endereço de IP da instituição detentora da supramencionada licença. Ao utilizador é apenas permitido o descarregamento para uso pessoal, pelo que o emprego do(s) título(s) descarregado(s) para outro fim, designadamente comercial, carece de autorização do respetivo autor ou editor da obra. Na medida em que todas as obras da UC Digitalis se encontram protegidas pelo Código do Direito de Autor e Direitos Conexos e demais legislação aplicável, toda a cópia, parcial ou total, deste documento, nos casos em que é legalmente admitida, deverá conter ou fazer-se acompanhar por este aviso. pombalina.uc.pt digitalis.uc.pt Alexandria endures in our imagination as the first model of cultural interaction – of cosmopolitanism, to use both classical and contemporary terminology – and as the cultural and intellectual capital of the ancient world. -
3.5 the Atlantis Myth. the Ideal, Fantasy and Critical Commentary – Timaeus and Critias
Myth and philosophy on stage in Platonic dialogues Tofighian, O. Citation Tofighian, O. (2010, January 19). Myth and philosophy on stage in Platonic dialogues. Faculty of Humanities, Leiden University. Retrieved from https://hdl.handle.net/1887/14566 Version: Corrected Publisher’s Version Licence agreement concerning inclusion of doctoral thesis in the License: Institutional Repository of the University of Leiden Downloaded from: https://hdl.handle.net/1887/14566 Note: To cite this publication please use the final published version (if applicable). 3.5 The Atlantis myth. The ideal, fantasy and critical commentary – Timaeus and Critias 3.5.1 Preface An analysis of the Atlantis myth, as it is presented in both the Timaeus and the Critias, using my proposed methodology raises doubts since the approach has so far depended on the interdependent co-existence of mythos and logos in the same text. The two texts do not provide any example of dialectic argument – in fact the two major parts of the Timaeus and all of the Critias are narrative monologues. Also, the history of Athens and Atlantis has no didactic counterpart but, in a prelude to the story, only alludes to a previous conversation which could be interpreted as implying some of the arguments constituting the first five books of the Republic. Plato‟s treatment of ancient Athens and Atlantis certainly does not contain any argument in the form we have become used to in previous dialogues. In this chapter I will be focusing on the Atlantis myth and critically approach it using the same methods I have used to study the other dialogues. -
A Study of Plato's Use of Myths and Its Relation to Philosophy and Moral
A Study of Plato’s Use of Myths and its Relation to Philosophy and Moral Education Yoshiaki Nakazawa Submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy under the Executive Committee of the Graduate School of Arts and Sciences COLUMBIA UNIVERSITY 2016 © 2015 Yoshiaki Nakazawa All rights reserved ABSTRACT A Study of Plato’s Use of Myths and its Relation to Philosophy and Moral Education Yoshiaki Nakazawa The way in which Plato’s uses of myth relate to his theory of moral education and his conception of philosophy is examined. Plato’s use and conception of myth (muthos) is notoriously difficult to determine, however, especially because it is difficult to determine whether and in what way Plato wishes to contrast muthos with logos. I argue that muthos plays an integral role in Plato’s philosophical investigation and dialectic, and therefore it is best understood as a “guise” of logos. Myth is not a suspension nor transcendence of logos, as scholars have suggested. Plato uses myth when he is concerned with moral education, that is, the moral transformation of the reader and the interlocutor. According to this line of interpretation, Plato’s myths play a heuristic role in service of his moral pedagogical goals. I outline Plato’s pedagogical goals in the context of his theory of moral education, and conclude with some suggestions about the integration of philosophical myths in educational settings today. Table of Contents Prologue ……………………………………………………………….….p. 1 Chapter 1: Introduction ………………………………………………......p. 10 Chapter 2: Muthos and Logos …………………………….………………p. 27 Chapter 3: Myth and Education in Protagoras, Gorgias, and Meno …….p.