Heralding a New Enlightenment
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The Roles of Solon in Plato's Dialogues
The Roles of Solon in Plato’s Dialogues Dissertation Presented in partial fulfillment of the requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Samuel Ortencio Flores, M.A. Graduate Program in Greek and Latin The Ohio State University 2013 Dissertation Committee: Bruce Heiden, Advisor Anthony Kaldellis Richard Fletcher Greg Anderson Copyrighy by Samuel Ortencio Flores 2013 Abstract This dissertation is a study of Plato’s use and adaptation of an earlier model and tradition of wisdom based on the thought and legacy of the sixth-century archon, legislator, and poet Solon. Solon is cited and/or quoted thirty-four times in Plato’s dialogues, and alluded to many more times. My study shows that these references and allusions have deeper meaning when contextualized within the reception of Solon in the classical period. For Plato, Solon is a rhetorically powerful figure in advancing the relatively new practice of philosophy in Athens. While Solon himself did not adequately establish justice in the city, his legacy provided a model upon which Platonic philosophy could improve. Chapter One surveys the passing references to Solon in the dialogues as an introduction to my chapters on the dialogues in which Solon is a very prominent figure, Timaeus- Critias, Republic, and Laws. Chapter Two examines Critias’ use of his ancestor Solon to establish his own philosophic credentials. Chapter Three suggests that Socrates re- appropriates the aims and themes of Solon’s political poetry for Socratic philosophy. Chapter Four suggests that Solon provides a legislative model which Plato reconstructs in the Laws for the philosopher to supplant the role of legislator in Greek thought. -
Plato Apology of Socrates and Crito
COLLEGE SERIES OF GREEK AUTHORS EDITED UNDER THE SUPERVISION OF JOHN WILLIAMS WHITE, LEWIS R. PACKARD, a n d THOMAS D. SEYMOUR. PLATO A p o l o g y o f S o c r a t e s AND C r i t o EDITED ON THE BASIS OF CRON’S EDITION BY LOUIS DYER A s s i s t a n t ·Ρι;Οχ'ε&^ο^ ι ν ^University. BOSTON: PUBLISHED BY GINN & COMPANY. 1902. I P ■ C o p · 3 Entered, according to Act of Congress, in the year 1885, by J o h n W il l ia m s W h i t e a n d T h o m a s D. S e y m o u r , In the Office of the Librarian of Congress, at Washington. J . S. C u s h in g & Co., P r i n t e r s , B o s t o n . PREFACE. T his edition of the Apology of Socrates and the Crito is based upon Dr. Christian Cron’s eighth edition, Leipzig, 1882. The Notes and Introduction here given have in the main been con fined within the limits intelligently drawn by Dr. Cron, whose commentaries upon various dialogues of Plato have done and still do so much in Germany to make the study of our author more profitable as well as pleasanter. No scruple has been felt, how ever, in making changes. I trust there are few if any of these which Dr. Cron might not himself make if he were preparing his work for an English-thinking and English-speaking public. -
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. -
The Rationality of Plato's Theory of Good and Evil
Wilfrid Laurier University Scholars Commons @ Laurier Theses and Dissertations (Comprehensive) 1979 The Rationality of Plato’s Theory of Good and Evil Allan A. Davis Wilfrid Laurier University Follow this and additional works at: https://scholars.wlu.ca/etd Part of the Philosophy Commons Recommended Citation Davis, Allan A., "The Rationality of Plato’s Theory of Good and Evil" (1979). Theses and Dissertations (Comprehensive). 1508. https://scholars.wlu.ca/etd/1508 This Thesis is brought to you for free and open access by Scholars Commons @ Laurier. It has been accepted for inclusion in Theses and Dissertations (Comprehensive) by an authorized administrator of Scholars Commons @ Laurier. For more information, please contact [email protected]. ABSTRACT Plato has been called the "father of rational theology." This thesis is an attempt to examine in the light of contemporary Platonic scholarship five of Plato's essentially religious doctrines insofar as they support the idea that Plato's theory of good and evil is rational. Chapters 1 and 2 examine the plausibility of Plato's theory of knowledge. Chapter 3 states briefly his theory of Forms, while Chapter 4 attempts to give this doctrine credence by analysing those aspects of it which seem least convincing. Chapters 5 and 6 consider Plato's theory of soul and conclude that, although some of his beliefs in this area lack credibility, his interpretation of the nature and function of soul is basically plausible. Chapters 7 and 8 examine the rationality of Plato's Idea of the Good. Chapter 9 sketches his notion of balance and proportion and, in conclusion, Chapter 10 attempts to show how this theory provides an underlying credibility not only to all the theories discussed but also to Plato's theory of good and evil in its entirety. -
Philosophy and Law: on the Gravest Question in Plato's Minos
CHAPTER 15 Philosophy and Law: On the Gravest Question in Plato’s Minos Robert Goldberg Strauss published articles, essays, or books (or substantial portions of them) treating at length only ten of Plato’s 35 dialogues. All the more striking, then, is the fact that he devoted an entire essay just to the Minos or On Law—one of Plato’s shortest, strangest, and most easily overlooked dialogues.1 A justifica- tion for his having done so appears in his interpretation’s introductory para- graph, where he emphasizes the gravity of the question that the Minos raises and answers—What is law? The question is not only grave; it is also, apparently, sensitive. For Strauss emphasizes in addition the merely preliminary charac- ter of the dialogue and the reluctance of both Plato and Xenophon to depict Socrates raising the question it treats. While Plato has Socrates do so only in a preliminary and therefore apparently minor dialogue, Xenophon avoids hav- ing Socrates do so at all. Instead, he has the young man Strauss calls “Socrates’ ambiguous companion Alcibiades” raise the question of law in a conversation with Pericles when Socrates is absent (#1).2 As for the dialogue’s preliminary character, it appears to be merely the introduction to Plato’s Laws (his longest and perhaps most substantive dialogue). “The Laws begins where the Minos ends,” Strauss notes, and is especially in need of an introduction since it is “the only Platonic dialogue in which Socrates is not mentioned or which is set far away from Athens, in Crete.”3 The Minos ends with a praise of the laws given to Crete by Minos—the son and pupil of Zeus; the Laws begins with an exami- nation of those laws, which are said to be of divine origin. -
Plato on Pleasure, Intelligence and the Human Good: an Interpretation of the Philebus
Plato on Pleasure, Intelligence and the Human Good: An Interpretation of the Philebus by Emily Fletcher A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Department of Classics University of Toronto © Copyright by Emily Fletcher 2012 Plato on Pleasure, Intelligence and the Human Good: An Interpretation of the Philebus Emily Fletcher Doctor of Philosophy Department of Philosophy University of Toronto 2012 Abstract The Philebus is devoted to the question what constitutes the good for a human being. Although Socrates initially favors a life of pure intelligence against the hedonist’s life of pure pleasure, he quickly concedes that some pleasures actually enhance the life of intelligence. In order to determine which pleasures deserve a place in the best life, Socrates undertakes a lengthy investigation into the nature of pleasure. Commentators have long been frustrated in their attempt to uncover a single, unified account that explains in a plausible way the extraordinary variety of pleasures analyzed in the dialogue. I argue that this search for a generic account of pleasure is misguided, because one of the main purposes of Socrates’ division of pleasure is to expose its essentially heterogeneous nature. Pleasures can be bodily or psychic, pure or mixed with pain, truth apt or not, healthy or diseased, and inherently measured or unmeasured, and there are no essential properties which all of these diverse phenomena share. The inclusion of some pleasures in the final ranking of the goods at the end of the Philebus represents a dramatic shift in Plato’s attitude towards certain pleasures, and so it is not surprising that many scholars misinterpret the force of this conclusion. -
The Wisdom of Noble Simplicity
The Εὐηθέστεροι Myth: the Wisdom of Noble Simplicity L. M. J. Coulson A Thesis Submitted in Fulfilment of the Requirements for the Degree of Doctor of Philosophy Department of Classics and Ancient History School of Philosophical and Historical Inquiry Faculty of Arts and Social Sciences The University of Sydney November 2016 Statement of Originality This is to certify that to the best of my knowledge, the content of this thesis is my own work. This thesis has not been submitted for any degree or other purposes. I certify that the intellectual content of this thesis is the product of my own work and that all the assistance received in preparing this thesis and sources have been acknowledged. L. M. J. Coulson November 2016 i Acknowledgements Throughout this undertaking it has been my great good fortune and privilege to have the gracious and generous support of my family, supervisors and colleagues. On November 5, 2012 Professor Eric Csapo and I met for the first time. At that meeting Eric suggested the apparently paradoxical use of εὐήθεια in Ancient Greece as a postgraduate research topic. This thesis is a direct consequence of his suggestion, encouragement and forbearance. Eric’s erudition in the Classics’ disciplines is extraordinary and gives constant cause for admiration. Professor Rick Benitez is officially designated as my auxiliary supervisor. However, he has been far more that that, especially in the last year of this project when the depth of his Platonic scholarship and generous support made an invaluable contribution to the completion of this thesis. I am grateful for the opportunity to have worked closely with these exceptional scholars. -
Notes and References
Notes and References 1 'The Great Educators' 1. A. N. Whitehead, Process and Reality: An Essay on Cosmology. 2 Plato 1. The Epinomis of Plato, trans. J. Harward, § 487. On the assumption that the Epinomis can be ascribed to Plato, see A. E. Taylor, Plato: The Man and His Work, pp. 497-8. All the succeeding quotations from Plato's writings are from Jowett's 1875 translation, and the references are to the marginal page numbers of that work. 2. For Greek education see Werner Jaeger, Paideia: The Ideals of Greek Culture, trans. G. Highet;H. I. Marrou,A History ofEducation in Antiquity, trans. G. Lamb; F. A. G. Beck, Greek Education, 450-350 B.C.; W. Barclay, Educational Ideals in the Ancient World. 3. § 313. 4. Protagoras, § 340. Cf. Euthydemus, § 277. 5. Protagoras, § 309. 6. Laches, § 186. 7. Protagoras was the first to accept payment (Protagoras, § 348): 'You proclaim in the face of Hellas that you are a Sophist or teacher of virtue or education and are the first that demanded pay in return.' His method of exacting payment - a form of payment by results - was as follows (Protagoras, § 328): 'When a man has been my pupil, if he likes he pays my price, but there is no compulsion; and if he does not like, he has only to go into a temple and take an oath of the value of the instructions, and he pays no more than he declares to be their value.' The result was, as reported by Socrates in the Meno, § 91: 'I know of a single man, Protagoras, who made more out of his craft than the illustrious Pheidias, who created such noble works, or any ten other statuaries. -
The Two Supreme Principles of Plato's Cosmos—The One and The
S S symmetry Article The Two Supreme Principles of Plato’s Cosmos—the One and the Indefinite Dyad—the Division of a Straight Line into Extreme and Mean Ratio, and Pingala’s Matr¯ ameru¯ Maria Antonietta Salamone Department of Philosophy and Society, Faculty of Philosophy, Complutense University of Madrid, 28040 Madrid, Spain; salamonema@filos.ucm.es Received: 6 December 2018; Accepted: 8 January 2019; Published: 16 January 2019 Abstract: The objective of this paper is to propose a mathematical interpretation of the continuous geometric proportion (Timaeus, 32a) with which Plato accomplishes the goal to unify, harmonically and symmetrically, the Two Opposite Elements of Timaeus Cosmos—Fire and Earth—through the Mean Ratio. As we know, from the algebraic point of view, it is possible to compose a continuous geometric proportion just starting from two different quantities a (Fire) and b (Earth); their sum would be the third term, so that we would obtain the continuous geometric proportion par excellence, which carries out the agreement of opposites most perfectly: (a + b)/a = a/b. This equal proportion, applied to linear geometry, corresponds to what Euclid called the Division into Extreme and Mean Ratio (DEMR) or The Golden Proportion. In fact, according to my mathematical interpretation, in the Timaeus 32b and in the Epinomis 991 a–b, Plato uses Pingala’s Matr¯ ameru¯ or The First Analogy of the Double to mould the body of the Cosmos as a whole, to the pint of identifying the two supreme principles of the Cosmos—the One (1) and the Indefinite Dyad (F and1/F)—with the DEMR. -
What Is Socratic About the Pseudo-Platonica?
chapter 7 What Is Socratic about the Pseudo-Platonica? Mark Joyal The Socrates of the pseudo-Platonic dialogues is, we find, on the whole Socratic rather than Platonic, both in characterization and in content of thought…. [These dialogues] tend to perpetuate the ear- lier and simpler portrait; and the pseudo-Platonic field gives little or no ground for superseding the old tradition, or for enhancing the personality and expanding the doctrine of Socrates to the scale of Plato’s own achievement. Tarrant 1938, 172–3 ∵ So Dorothy Tarrant’s conclusion to her examination of the works that form the subject of this chapter. It is a confident and seductively simple conclusion, but her confidence is at least partly justified. As we shall see, the Socrates of the pseudo-Platonica shows no interest in or adherence to those doctrines which are generally considered most distinctively Platonic, in particular the Forms and Recollection (anamnesis). But against what standard did Tarrant judge the pseudo-Platonic Socrates to be “Socratic”? She does not say explicitly, but we can assume she is thinking of the character who emerges mainly from Plato’s Apology and his early, aporetic dialogues.1 Most scholars today would be much more reluctant to disengage the Socrates thus constructed from the source of evidence on which that construction is based. Yet whatever else may be said of Tarrant’s study and conclusion, she deserves credit for taking a 1 Tarrant opens her paper (1938, 167) by observing that “discussion on the Platonic Socrates in relation to the historic Socrates has to some extent subsided in recent years,” and refers to G.C. -
The Unity of the Philebus: Continuity in Plato’S Philosophy
Distribution Agreement In presenting this thesis or dissertation as a partial fulfillment of the requirements for an advanced degree from Emory University, I hereby grant to Emory University and its agents the non-exclusive license to archive, make accessible, and display my thesis or dissertation in whole or in part in all forms of media, now or hereafter known, including display on the world wide web. I understand that I may select some access restrictions as part of the online submission of the thesis or dissertation. I retain all ownership rights to the copyright of the thesis or dissertation. I also retain the right to use in future works (such as articles or books) all or part of this thesis or dissertation. Signature: _________________________ ___________________ Jong Hwan Lee Date The Unity of the Philebus: Continuity in Plato’s Philosophy By Jong Hwan Lee Doctor of Philosophy Philosophy ___________________________________ Dr. Richard Patterson Advisor ___________________________________ Dr. Ann Hartle Committee Member ___________________________________ Dr. Richard D. Parry Committee Member Accepted: ___________________________________ Lisa A. Tedesco, Ph. D. Dean of the James T. Laney School of Graduate Studies ______________ Date The Unity of the Philebus: Continuity in Plato’s Philosophy By Jong Hwan Lee B.A., Seoul National University, 2002 M.A., Seoul National University, 2005 M.A., Emory University, 2010 Advisor: Dr. Richard Patterson, Ph.D. An abstract of A dissertation submitted to the Faculty of the James T. Laney School of Graduate Studies of Emory University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Philosophy 2013 Abstract The Unity of the Philebus: Continuity in Plato’s Philosophy By Jong Hwan Lee The Philebus is Plato’s answer to the question what the human good is. -
A Note on Chronology
A Note on Chronology We have been working within the generally accepted tripartite framework based on stylometric and linguistic considerations. Some dialogues are of disputed relative date (Sym., Crat., Phdr., Tim.). The order of the relevant dialogues that makes most sense, as far as con tent (relating to the three topics discussed) and method are concerned, seems to be the following: Early dialogues; Gorgias, Meno, Phaedo, Symposium, Republic; Parmenides, Cratylus, Theaitetus, Phaedrus, Sophist, Politicus, Philebus, Timaeus, Laws, Epinomis, Seventh Letter. We have not been able to decide what is the relative dating of the early dialogues. But it seems that the Protagoras, the Hippias Major (if genuine) and the Lysis in choice and treatment of their topics belong to the end of that period (cf. Part One). The Gorgias has been grouped as "early" in its treatment of Forms and Matter, but as "middle" in its psychology. There seems to be nothing odd in this if, as assumed, the dialogue is a transitional work. As far as the Cratylus is concerned, it seems transitional in method: there is a discussion of hypothesis (436cd) that may reveal disappoint ment. At any rate Plato appears concerned about the starting point to a degree that fits badly with the carelessness of the Meno (86e ff.) and the Phaedo (lOIde) or the optimism of the Republic (511bc). It is much more in line with the Parmenides (135d ff.). If we add to this the explicit mention and use of division (424b7-d4), it seems natural to place the Cratylus after the Parmenides. One might also mention the semantic interest which would group it with the Sophist.