Is Plato a Dualist?
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Clitophon's Challenge and the Aporia of Socratic Protreptic* Teruo Mishima
Clitophon’s Challenge and the Aporia of Socratic Protreptic* Teruo Mishima Before I discuss the text in detail, I would like to briefly sketch the main line of arguments in the Clitophon which I am going to take up, just for the sake of anamnēsis of the readers : In the opening scene Socrates speaks to Clitophon in the third person and tells him that he heard from somebody else that Clitophon, in his conversation with Lysias, has criticised Socratic diatribai (pursuits), whereas he has lavishly praised his synousia (association) with Thrasymachus. Taking Socrates’ words as a sort of disguised criticism or complaint, Clitophon answers that the story was only half true, because although he did on the one hand criticise Socrates, he also on the other hand highly praised him. Then, he explains to Socrates why he must take such an ambiguous attitude towards him. In the first half of his speech he focuses on the aspect of Socratic teaching which he admires unreservedly, namely Socrates’ protreptic speech towards virtues. Here he refers to a lot of Socratic dicta which remind us of well known passages in the early dialogues of Plato. By contrast, in the latter half Clitophon explains where his deep frustration with Socrates lies. He says that, being already converted by Socratic protreptic and resolved to pursue virtues, what he expects now from Socrates is “what comes next”, that is a detailed account of the essence of virtues to be acquired and a piece of concrete advice on how to acquire them. But to these - Clitophon complains - neither Socrates’ company nor Socrates himself gives any convincing answer. -
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. -
Hellenistic Philosophies and the Preaching of the Resurrection (Acts 17:18, 32)
HELLENISTIC PHILOSOPHIES AND THE PREACHING OF THE RESURRECTION (ACTS 17:18, 32) by N. CLAYTON CROY Decatur, GA The Acts of the Apostles traces, somewhat sporadically, the advance of Christian missions from Jerusalem through Judea and Samaria, to Syria, Asia Minor, Greece, and ultimately to Rome, the political cen ter of the Mediterranean world. But long before the narrator reaches the great capital city, he describes the Gospel's encounter with certain pagan schools of thought in a Greek polis which in some respects could claim to be the cultural center of the Mediterranean world, Athens. This city's fame as the showpiece of Greek democracy had dimmed by the NT era, but Athens could still claim to be an important center of archi tecture, art, and philosophy. The dimension of philosophy is the chief concern of this paper. In Acts 17:16-34 Luke offers his account of Paul's brief missionary experience in Athens. The centerpiece of this passage is Paul's sermon before the Areopagus (vss. 22-31). This sermon's skilful composition starts with an acknowledgement of pagan piety, moves deftly through natural revelation, faint allusions to Jewish ideas and a quotation of Hellenistic poetry, and culminates with a message of eschatological judg ment highlighting the role of Christ and the significance of his resur rection.1 Such a combination of topoi and technique, along with the perception that Luke is here presenting a paradigm of Paul's mission ary preaching to Gentiles, has rightfully elevated this passage to one of celebrated status. With fame comes the attention of many expositors. -
The Routledge Handbook of Neoplatonism the Alexandrian
This article was downloaded by: 10.3.98.104 On: 25 Sep 2021 Access details: subscription number Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: 5 Howick Place, London SW1P 1WG, UK The Routledge Handbook of Neoplatonism Pauliina Remes, Svetla Slaveva-Griffin The Alexandrian classrooms excavated and sixth-century philosophy teaching Publication details https://www.routledgehandbooks.com/doi/10.4324/9781315744186.ch3 Richard Sorabji Published online on: 30 Apr 2014 How to cite :- Richard Sorabji. 30 Apr 2014, The Alexandrian classrooms excavated and sixth-century philosophy teaching from: The Routledge Handbook of Neoplatonism Routledge Accessed on: 25 Sep 2021 https://www.routledgehandbooks.com/doi/10.4324/9781315744186.ch3 PLEASE SCROLL DOWN FOR DOCUMENT Full terms and conditions of use: https://www.routledgehandbooks.com/legal-notices/terms This Document PDF may be used for research, teaching and private study purposes. Any substantial or systematic reproductions, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The publisher shall not be liable for an loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. 3 The Alexandrian classrooms excavated and sixth-century philosophy teaching Richard Sorabji It was announced in 2004 that the Polish archaeological team under Grzegorz Majcherek had identifi ed the surprisingly well-preserved lecture rooms of the sixth-century Alexandrian school.1 Th is was a major archaeological discovery.2 Although the fi rst few rooms had been excavated twenty-fi ve years earlier, identifi cation has only now become possible. -
Clitophon and Socrates in the Platonic Clitophon
Ancient Philosophy 32 (2012) ©Mathesis Publications 1 Clitophon and Socrates in the Platonic Clitophon Christopher Moore The Clitophon shows us a man similar to Socrates in analytic skill, social ease, frankness, and avowed interest in justice. He praises Socrates for bringing people to desire to be just, but criticizes Socrates for not helping them be just, the object of their desire. H gives his experience as an example: having listened to Socrates he desires justice, but does not know how to be just. Readers have often accepted both the cogency of and warrant for Clitophon’s criticism. But details of the dia - logue undermine both. Its characterization of Socrates shows that desiring to be just, considered robustly—recognizing one’s ignorance, listening to other views, and trying to learn about the good—is much the same as being just, and so Socrates cannot be faulted for merely inculcating the desire. And though Cli - tophon has heard Scorates speak and is interested in justice—especially in find - ing some apt formula—he has not listened closely to Socrates, and therefore has not allowed himself to be brought fully into desiring to be just. Therefore, he fails, both theoretically and personally, to understand Socrates’ efforts, and so his criticism fails too. The dialogue begins with Socrates reporting a rumor. He heard that Clitophon disparaged their time together but raved about his time with Thrasymachus. Cli - tophon calls this rumor mistaken. Far from disparaging their time together, Cli - tophon says, he lauded much about Socrates. He asks leave to speak frankly. He wants to give a fuller report about what he actually said to Lysias, the source of the rumor. -
Definition and Essence in the Platonic Dialogues
Methexis XIX (2006) p. 21-39 Articulos DEFINITION AND ESSENCE IN THE PLATONIC DIALOGUES LLOYD P. GERSON I. What are variously called "Socratic definitions", answers to the "what is F?" question, "real definitions" A.6yOl of Forms, etc., have been subjected to extraor dinary scrutiny, especially within the English-speaking scholarly world. There is not a great deal of common ground among the scholars beyond the generally agreed upon view that the definitions Socrates seeks in Plato's dialogues are sup posed to be definitions not of words or concepts but of "things" that are real or, let us say, extramental.! I do not wish to controvert this view. But as Richard Ro binson complained some fifty years ago, the question "what is F?" where "F" is supposed to represent a Form is almost impossibly vague? It is not just vague; it is deeply puzzling. What after all is piety but piety? What is virtue but virtue? What other sort of answer could the "what is F?" question be expecting? The thesis I am going to defend in regard to these sorts of definition is this. A A.6yoS" of an ouuea is an expression of an understanding of the material identity of an instance of that ouuea (the dejiniendum) and some property or properties of that instance and all other instances of the identical ouuea (the dejiniens). The term "material identity" as used here refers, generally, to a case in which it is asserted that A = B, as opposed to formal identity, where it is asserted that A = A. -
The Tübingen School
chapter 14 The Tübingen School Vittorio Hösle Among so many interpretative approaches to Plato, as far as I can see, only one has been named after the town where it was developed: the Tübingen School.1 On the one hand, this is certainly due to the fact that the approach did not convince the whole community of Plato scholars; in fact, it has remained rela- tively isolated and was met, particularly in the Anglo-American world, mainly with skepticism if not outright hostility. On the other hand, the toponymic designation is an honor: unlike, say, the analytic approach to Plato, the new approach did not spread diffusely among many people but was the achieve- ment of a handful of scholars who worked as colleagues in the same small German university town, a town the importance of which for the development of early German Idealism and historical-critical theology is known across the world. The originality of the approach is thus comparatively much higher; and although originality is no warrant of truth, bold new conceptions deserve admiration even from those who do not accept them. At the end of his long critical review of the work of Krämer that inaugurated the school—a review to which I will return—Gregory Vlastos called attention to those entirely admirable qualities which make this book a remark- able performance: vigor of argument, boldness of conception, breadth 1 It is sometimes called the “Tübingen-Milan School”, since Giovanni Reale (1931–2014), who taught at the Università Cattolica in Milan, further developed the ideas of Krämer and Gaiser; his book Per una nuova interpretazione di Platone (Reale 1984) is the most exhaustive pre- sentation of Plato’s philosophy taking into account the unwritten doctrines. -
Plato's Introduction of Forms
This page intentionally left blank PLATO’S INTRODUCTION OF FORMS Scholars of Plato are divided between those who emphasize the liter- ature of the dialogues and those who emphasize the argument of the dialogues, and between those who see a development in the thought of the dialogues and those who do not. In this important book, Russell Dancy focuses on the arguments and defends a developmental pic- ture. He explains the Theory of Forms of the Phaedo and Symposium as an outgrowth of the quest for definitions canvased in the Socratic dialogues, by constructing a Theory of Definition for the Socratic dialogues based on the refutations of definitions in those dialogues, and showing how that theory is mirrored in the Theory of Forms. His discussion, notable for both its clarity and its meticulous schol- arship, ranges in detail over a number of Plato’s early and middle dialogues, and will be of interest to readers in Plato studies and in ancient philosophy more generally. r. m. dancy is Professor of Philosophy at Florida State University. He is the author of Sense and Contradiction: A Study in Aristotle (1975) and TwoStudies in the Early Academy (1991), and editor of Kant and Critique (1993). PLATO’S INTRODUCTION OF FORMS R. M. DANCY Florida State University, Tallahassee Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore, São Paulo Cambridge University Press The Edinburgh Building, Cambridge , UK Published in the United States of America by Cambridge University Press, New York www.cambridge.org Information on this title: www.cambridge.org/9780521838016 © R. M. Dancy 2004 This publication is in copyright. -
Plato Revealed: Alexander of Aphrodisias and His Philosophical Historiography
Philosophy Study, March 2020, Vol. 10, No. 3, 177-186 doi: 10.17265/2159-5313/2020.03.001 D DAVID PUBLISHING Plato Revealed: Alexander of Aphrodisias and His Philosophical Historiography Raffaella Santi University of Urbino Carlo Bo, Urbino, Italy Alexander of Aphrodisias’s Commentary on Aristotle’s Metaphysics is an important testimony to understand Plato’s philosophy. In fact, Alexander uses some lost Aristotelian books, especially a work On the Good, from which we learn that Plato’s metaphysics is adialectical metaphysics, founded on an original opposition of two principles that shapes the whole reality—these principles being the One and the indefinite Dyad. Sensible things participate in ideas (they receive their being from ideas) and the intermediate mathematical entities lie between these two realities. However, ideas can be traced back to ideal numbers and the principles of ideal numbers are the One and the indefinite Dyad. Thus, these principles constitute their metaphysical foundation of ideas and, through the ideas, of the whole reality. Keywords: Alexander of Aphrodisias, Aristotle, Plato, Platonic unwritten doctrines, metaphysics, dialectic Introduction Alexander of Aphrodisias (on whom see Frede, 2017) dedicates to Plato half of his Commentary on Aristotle’s first book of Metaphysics (Annas, 1976; Aristotle, 1984; Alexander of Aphrodisias, 1989, 2007; Brandis, 2005; Kotwick, 2016). What makes his testimony particularly interesting is that, to comment on Aristotle’s statements about Plato, he resorts to three works written by Aristotle when he was still a member of the Platonic Academy, which, however, were later on lost: On the Good, On ideas and On Philosophy (see the few extant fragments in Aristotle, 1987, pp. -
V— the Theory of Forms
Page 143 V— The Theory of Forms T.H. Irwin (1.)— Socratic Method and Platonic Metaphysics Throughout the Platonic dialogues the character Socrates assumes the existence of 'forms' (eide * Euthphr. 6d9e1; Men. 72c6d1), but most students of Plato believe that the Theory of Forms1is a distinctively Platonic theory, not accepted by the historical Socrates. Students who recognize a group of early 'Socrates' dialogues and a later group of 'middle' dialogues take the Theory of Forms to be introduced in the middle dialogues. Those who accept this division between Socratic forms and Platonic Forms appeal to Aristotle's comments (Metaph. 987a32b10, 1078b121079a4, 1086a37b11). According to Aristotle, Plato developed his theory of nonsensible, separated Forms in response to Socrates' search for definitions in ethics, because he believed that Socratic definitions could not apply to sensible things, since sensible things are subject to change. Plato's views about change resulted (Aristotle tells us) from his early association with Cratylus the Heracleitean. Aristotle leads us to expect, then, that when Plato argues that sensibles are deficient or imperfect, he will refer especially to change. We ought not to assume that Aristotle must be right, but it is only reasonable to examine the dialogues to see whether his claims are true, or plausible, or illuminating. To see whether he is right, we must find out what he means and how far his claim can be defended from Plato's dialogues. The most relevant passages in the dialogues are those—if there are any—in which Plato argues for nonsensible Forms. -
An Introduction to the Philebus
An Introduction to the Philebus Stauiley Rosen "I'hc I'/)i/c'/urs is one of Plato's most difficult dialogues. I know of no full- Ient;tlt comurnentary (as opposed to nu)nowraphs or annotated translations) and even n1 On graphs on sonic particular topic in the dialogue are rela- tiyely few. "I'he three topics that have attracted the nu)st attention are those of cidctir ainatl^sis, rateorial separation and mixture, and }Measure. espe- cially false pleasure. In my opinion, it is a mistake to attempt to study these topics ais though they are'intelli(1ihle apart from the context of the dialogue is a vyhole. unfortunately, the dialogue is almost as ohscure from a dra- n)atic standpoint as from that of its most famous themes. In this lecture, I ill try to indicate two or three general characteristics of the dialogue, and I shall do so by eliciting them from a discussion of the opening pages. I)c- spite the peculiarly spare nature of the dramatic form, the l'hih'bies is no exception to the general principle that Plato prefigures the subsequent dis- cussion of a dialogue in his initial scene. lily intention is not to add to the technical analyses of the discussions of eidetic and ontological structure. but rather to cast sonic light on their peculiar status in a discussion of the good life for ordinary mortals rather than philosophers, and in particular. in a discussion vyith two quite ordinary interlocutors like Philebus and I'rotar- elms. What follovys is therefore in no sense intended as ai sun)m iry of the dialogue as a ^^ hole.