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Journal articles on the topic 'Platonic philosophe'
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1
Brander, Sandy. "Being, Appearing, and the Platonic Idea in Badiou and Plato." Open Philosophy 2, no. 1 (December 17, 2019): 599–613. http://dx.doi.org/10.1515/opphil-2019-0044.
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AbstractThis essay considers the ambiguous sense in which Badiou is a Platonist. It alleviates this ambiguity by considering how two characteristics of Platonism are treated in the metaphysics of Being and Event: (1) the split between being/appearing, and (2) Platonic Ideas. It considers how in Badiou and Plato’s metaphysics the treatment of both these characteristics of Platonism is comparable. Accordingly, it compares both such characteristics in relation to Being and Event and the Theaetetus and Phaedo, and, using concepts from each philosopher, explores three possible ways in which being/appearing and Platonic Ideas may be interrelated, thereby constituting a philosophy of experience. These explorations necessitate parallel consideration of how the sense in which Badiou is a Platonist is determinable by the interrelation of Platonic Ideas with being/appearing in his metaphysics. It is determined that how being/appearing and Platonic Ideas interrelate in Badiou is markedly different from how they do so in Plato, making it questionable whether Badiou is a Platonist in this sense. However, it is indicated that an esoteric sense in which Badiou is a Platonist (the dialectic of the One and the multiple) has been considered throughout this essay, and that more such senses deserve consideration.
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Pawłowski, Adam, and Artur Pacewicz. "Wincenty Lutosławski (1863–1954): Philosophe, helléniste ou fondateur sous-estimé de la stylométrie?" Historiographia Linguistica International Journal for the History of the Language Sciences 31, no. 2-3 (2004): 423–47. http://dx.doi.org/10.1075/hl.31.2-3.10paw.
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Stylometry is a branch of linguistics concerned with the quantitative description of stylistic proprieties of texts. In certain cases, it allows one to solve problems of authorship of disputed texts and to discover the probable chronology of works by a given author. An historical overview of stylometry demonstrates that there was no single scholar whose work could be considered decisive in its development. At the same time, perusal of studies devoted to the history of stylometry shows that their authors treat the available material selectively, preferring some scholars while wholly disregarding others. Wincenty Lutosławski (1863–1954) is a good example of a scholar forgotten (or underestimated) by contemporary researchers. However, it was he who coined the term ‘stylometry’ already at the end of the 19th century and defined the principles of this ‘new science’. This paper presents and discusses the following issues : the importance of chronology in the interpretation of Platonic philosophy, the definition and objectives of stylometry, the most important platonic chronologies, a description and evaluation of Lutosławski’s contribution to the development of stylometric methodology, and the origins of stylometry. Finally, we shall try to (re)determine Lutosławski’s position in the history of the language sciences.
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Mulieri, Alessandro. "The Political Thinker as a Civil Physician: Some Thoughts on Marsilius of Padua and Machiavelli beyond Leo Strauss’ al-Fârâbî." Early Science and Medicine 25, no. 1 (May 4, 2020): 22–45. http://dx.doi.org/10.1163/15733823-00251p03.
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Abstract While scholars have widely acknowledged a reliance on medical language in the political theories of Marsilius of Padua and Niccolò Machiavelli, they have rarely investigated the epistemological status of this appropriation. Questioning Leo Strauss’ claim that Jewish-Arabic Platonic ideas on the philosopher-king could have been a possible model for Marsilius and Machiavelli, this paper aims to show that the use of medical language by Marsilius of Padua and Machiavelli entails a form of political knowledge that is decidedly at odds with any kind of Platonic philosophical politics. This article makes the claim that, in their political theories, Marsilius and Machiavelli break with two key assumptions of Platonism: first, that philosophy as “absolute self-knowledge” is needed to rule; and, second, that philosophers must be lawgivers or legislators.
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Criddle, A. H. "The chronology of Nicomachus of Gerasa." Classical Quarterly 48, no. 1 (May 1998): 324–27. http://dx.doi.org/10.1093/cq/48.1.324.
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Mooney, T. Brian. "The Dialectical Interchange between Agathon and Socrates: Symposium 198b–201d." Antichthon 28 (1994): 16–24. http://dx.doi.org/10.1017/s0066477400000836.
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In recent years philosophers working within the field of Platonic studies have begun to stress the relationship between form and content in Plato’s works. This ‘revelation’ in its turn has led to a richer understanding of Platonic texts; no longer (or at least not so often) do we find a Socratic argument excised from its dramatic context and syllogistically and analytically examined. Analysis, of course, can never be divorced from philosophy but with respect to the corpus Platonicum philosophical analysis has been supplemented by a sensitivity to the denouement of an argument, in other words, the dramatic context.
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Ramelli, Ilaria. "Origen, Patristic Philosophy, and Christian Platonism Re-Thinking the Christianisation of Hellenism." Vigiliae Christianae 63, no. 3 (2009): 217–63. http://dx.doi.org/10.1163/157007208x377292.
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AbstractOrigen was a Christian Platonist, which his adversaries (both Christians who opposed Greek philosophy and pagan philosophers like Porphyry who saw Christianity as a non-culture) considered to be a contradictio in adiecto. His formation and teaching centred on philosophy, and his Περì αρχων in its structure was inspired not so much by earlier Christian works as by pagan philosophical works stemming from the selfsame authors as those appreciated at Ammonius' and Plotinus' schools. A close examination of all extant sources and a careful investigation of Origen's philosophical formation, readings, and works show that Origen the Neoplatonist is likely to be our Christian philosopher. The presupposition of the incompatibility between Christianity and philosophy (especially Platonism), which provoked charges against Origen as a Christian Platonist from his lifetime onward, is still at work in modern theorizations concerning the “Hellenisation of Christianity,” which are here analysed and brought into connection with the supposed necessity of distinguishing Origen the Platonist from Origen the Christian. It is not the case that a “pure” Christianity was subsequently Hellenised: the NT itself was already Hellenised to some extent, and the Christian κηρυγμα, intended for all nations and cultures, was a σκανδαλον for the Jews as well as μωρìα for the Greeks.
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Schlapbach, Karin. "The logoi of Philosophers in Lucian of Samosata." Classical Antiquity 29, no. 2 (October 1, 2010): 250–77. http://dx.doi.org/10.1525/ca.2010.29.2.250.
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This paper explores Lucian's presentation of the philosopher as a creator of discourse. In particular, the paper argues that the lack of control over the discourse, once it is passed on, is at the core of Lucian's treatment of philosophers. An analysis of this eminently Platonic problem allows the interpretation both to go beyond the simplistic view that Lucian has no real philosophical interest at all but merely follows the Second Sophistic trend of subordinating philosophy to rhetoric, and to qualify the idea that the dissolution of the authorial voice represents a sense of rupture experienced on the margins of the Roman empire. More importantly, this approach opens up new possibilities to understand two portraits of philosophers in Lucian's oeuvre that stand out for their positive character, Nigrinus and Demonax. While the latter work depicts a philosopher who uses words sparingly, but ideally enables a cognitive progress in the interlocutor, the former—a portrait of a “Platonist”—stages the breakdown of philosophical teaching by focusing on the impact of the philosopher's discourse on an underprepared student. The paper argues that Lucian, while posing as a reader of Plato in shaping his characters, raises the question of whether Plato himself succeeded as a philosophical writer, or whether in Lucian's eyes Plato's success as a writer was perhaps also his failure as a philosopher. But rather than shaping his own texts in opposition to philosophy, Lucian, like Plato, explores untrodden literary ways of addressing the most fundamental of philosophical problems, namely philosophy's expression in language.
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Mickevičius, Tomas Nemunas. "HEIDEGGERIS IR PLATONAS: TIESOS SAMPRATA." Problemos 83 (January 1, 2013): 62–72. http://dx.doi.org/10.15388/problemos.2013.0.833.
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Šiuo straipsniu įsiterpiama į diskusiją Heideggerio ir Platono filosofijų santykio nustatymo klausimu. Straipsnyje trimis pagrindiniais argumentais parodoma, kad Platono dialogų korpuse galima aptikti tokią tiesos sampratą, kuri atitinka heidegeriškąją. Parodoma, pirma, kad tiek Platonas, tiek Heideggeris panašiai aptarė klaidingos kalbos genezę bei tokios kalbos reikšmę ne-tiesai; antra, kad tiek Platonas, tiek Heideggeris tiesą supranta kaip – Heideggerio terminu tariant – nepaslėptį su jai priklausančia paslėptimi; ir, trečia, kad Platono tekstuose galima aptikti vėlyvojo Heideggerio apmąstomų tiesos kaip nepaslėpties „galimybės sąlygų“ struktūrinius atitikmenis.Heidegger and Plato: The Concept of TruthTomas Nemunas Mickevičius SummaryThis article interferes into the discussion regarding the relationship between the philosophies of Heidegger and Plato. It argues for the thesis that in the corpus of Platonic dialogues it is possible to find a concept of truth which corresponds to the Heideggerian one. First, it is shown, that both Plato and Heidegger similarly describe the genesis of false language and it’s connectedness with un-truth. Secondly, it is shown that both Plato and Heidegger understand truth – to use a Heideggerian concept – as unconcealedness with concealednessbelonging to it. And finally, it is shown that in the works of Plato one can find structural equivalents of later Heidegger’s attempt to think over the “conditions of possibility” of truth as unconcealedness.
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Sizov, Sergey. "On the Influence of Platonism on Christian Theology." Ideas and Ideals 13, no. 2-2 (June 15, 2021): 418–30. http://dx.doi.org/10.17212/2075-0862-2021-13.2.2-418-430.
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This study is devoted to outlining the influence of Platonism on Orthodox theology. Platonism, understood in a broad sense, is traditionally associated with Orthodox theology, but this connection itself remains not described sufficiently, which creates a number of difficulties. The last is represented by a scientific tendency to build historical and philosophical concepts, which do not correspond to facts, but also create such perspectives that lead to further misconceptions. This includes the idea that Platonism is more expressed in Eastern theology, and Aristotelianism in Western (or vice versa), the idea of theological disputes as conflicts of philosophical traditions, etc. The influence of the Platonic tradition was expressed in the works of many famous authors, for example, Origen, Evagrius Ponticus and Pseudo-Dionysius, but this fact still did not receive proper analysis in the scientific community. So, although all these authors adopted some of platonic conceptions - they were condemned by the Orthodox Church, then their concepts were adopted and modernized, and only then they were written in Orthodox theology. Platonism is definitely connected with Orthodox theology, but primarily because of the philosophical language and in lesser degree due to Platonic concepts. In Russian religious thought Platonism is becoming more and more popular thanks to Soloviev’s sophiology and German idealism, however, this philosophical and theological conceptions were condemned by Russian orthodox councils, remaining mostly in writings of individual philosophers and researchers. Thus, we believe that reference to “Christian Platonism” in order to explain the whole system of orthodox theology is unjustified. But, on the other hand, philosophical and theological systems (such as, for example, the philosophy of S. N. Bulgakov or Gaius Marius Victorinus) may well have this name.
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Nicoli, Elena. "Ficino, Lucretius and Atomism." Early Science and Medicine 23, no. 4 (October 29, 2018): 330–61. http://dx.doi.org/10.1163/15733823-00234p02.
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Abstract In this article, I retrace the genesis of Marsilio Ficino’s engagement with the Roman poet and philosopher Titus Lucretius Caro. I show that one of the reasons for Ficino’s early interest in and positive assessment of Lucretius’ philosophy was his favourable attitude toward atomistic notions in the early stages of his intellectual life. Having become acquainted with atomistic ideas through Platonic sources, the young Ficino initially considered atomism – and especially Lucretius’ version of it – perfectly compatible with his own finalistic view of nature and a vitalistic conception of matter. Over time, however, Ficino reconsidered his position and recognized that finalism and vitalism were not compatible with Lucretius’ materialist view. Only then did he begin his fierce attacks on the Latin philosopher, most notably in his Theologia Platonica.
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Ross, Ronald. "A Doctor and a Scholar." Stance: an international undergraduate philosophy journal 2, no. 1 (September 9, 2019): 67–74. http://dx.doi.org/10.33043/s.2.1.67-74.
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Too often critics ignore the philosophic significance of Eryximachus, the physician from Plato’s Symposium, and mistakenly dismiss Eryximachus’ presence in the text. However, this paper argues that a review of the role of medicine in the Platonic dialogues, coupled with a close reading of the Symposium’s structure and language reveals how the physician’s emphasis on love as a harmonizing force is analogous to Socrates’ emphasis on balance and harmony throughout the dialogues. Also, the description of the good physician is reflective of the way a good philosopher operates. By employing the medical trope, Eryximachus’ speech allows the reader greater insight into Platonic philosophy.
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Wills, Bernard. "Pascal and the Persistence of Platonism in Early Modern Thought." International Journal of the Platonic Tradition 6, no. 2 (2012): 186–200. http://dx.doi.org/10.1163/18725473-12341236.
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Abstract The following paper argues that Blaise Pascal, in spite of his famous opposition between the God of the Philosophers and the God of “Abraham, Isaac and Jacob” has significant affinities with the tradition of Renaissance Platonism and is in fact a Platonist in his overall outlook. This is shown in three ways. Firstly, it is argued that Pascal’s skeptical fideism has roots in the notion of faith developed in post-Plotinian neo-Platonism. Secondly, it is argued that Pascal makes considerable use of the Platonic notion of an indefinite dyadic principle. Thirdly, it is argued that Pascal’s religious psychology gives a centrality to the body that brings it close to the theurgical standpoint of figures like Iamblichus. Pascal is then contrasted to figures like Cusanus and Pico in that a dyadic principle of opposition is more prominent in his work than a triadic logic of mediation.
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Guryanov, Ilya G. "Platonic tradition and Early Modern theory of epidemics." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 2 (2021): 745–71. http://dx.doi.org/10.25205/1995-4328-2021-15-2-745-771.
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Most of the studies on the history of medicine, pay special attention to how the plague epidemics in 14th–16th centuries had changed the medical theory and practice. In the medical discourse, those epidemics helped to shape the “epistemology of particulars (particularia)” which contrast with the scholastic epistemology dealing with the search of universal causes. Marsilio Ficino, one of the most influential natural philosophers of the Renaissance, combines scholastic medicine and philosophy of ancient authors in order to develop his theory of epidemics in the treatises Consilio contra la pestilentia and De vita. He identifies the external and internal causes of plague and describes ways to combat the disease. The external cause is the constellations of planets which cause putrid exhalation in certain territories that is an example of conventional scholastic epistemology dealing with mass diseases. The internal cause is identified with the inability of the body to resist the disease “from within”. The main focus of my paper is the argument that, according to Ficino, philosophers have a special ability to resist disease “from within”. The figure of Socrates and his ability to withstand the Plague of Athens allows Ficino to formulate a new take on epidemics which falls within the scope of “epistemology of particulars”. From the historical point of view, the novelty of my approach comes from the fact that I trace the source of Ficino’s knowledge about Socrates’ disease resistance ability to Noct. Att. 2.1. of Aulus Gellius. Ficino’s natural philosophy suggests that a philosopher from their very birth is “by nature” predisposed to philosophical contemplation, therefore the realization of their vital destination through multiple sympathetic connections affects all levels of the universe. Ficino’s doctrine has a social and political dimension since a philosopher (i.e. a platonist), attracting positive astral influences, levels the effect of negative “heavenly” causes of mass diseases and thus benefits all people around him. Thus, the practice of philosophy (i.e. Platonism in Ficino’s interpretation) during epidemics is not simply a form of leisure time or private activity for a philosopher but a form of concern for public health. The paper also offers a commented Russian translation of chapters 1–2, with the Proem, of Ficino’s treatise Consilio contra la pestilentia.
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Bonazzi, Mauro. "The Commentary as Polemical Tool." Dossier 64, no. 3 (July 14, 2009): 597–605. http://dx.doi.org/10.7202/037693ar.
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Abstract Contrary to what is usually assumed, the Anonymous Commentator on the Theaetetus is philosophically stimulating, as the confrontation with Stoicism shows. The Anonymous Commentator displays a subtle strategy, aiming not so much to reject distinctively Stoic doctrines as to incorporate them into his own Platonist system, on the assumption that only the latter can secure adequate foundations to the doctrines. The Anonymous Commentator can thus appropriate Stoicism and definitely settle the ancient quarrel between Stoicism and Platonism. Besides, Stoicism is not a separate issue, but is part of a wider issue. For the comparison with Stoicism also helps the Anonymous Commentator to defend his unitary interpretation of the Platonic-Academic tradition. Commenting a text is not a neutral practice but one of the most important aspects of post-Hellenistic philosophy.
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Zmorzanka, Anna Z. "„Platoński” Marsanes i jego pitagorejski wątek." Vox Patrum 57 (June 15, 2012): 839–51. http://dx.doi.org/10.31743/vp.4177.
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The opening part of this paper presents the influences of Middle-Platonist philosophy discernible in the ontology presupposed in the Marsanes. These are particularly conspicuous in the hierarchical arrangement of reality. At the summit of the Universe there is Invisible God, second in the hierarchy comes Barbelo, the Mind, complete with the world of intellect (identified with Platonic ideas), then follows the Soul and the world of the sense perception, which is the reflection of ideas. The second part contains a discussion of the fragment NHC X 32, 12 - 33, 6. described in the literature as „Pythagorean”. The fragment contains reference to the two eternal principles: monas and dyas, as well as to the ten cosmogonical principles. In this context the question arises as to the relationship of the cosmogony assumed in this fragment and the one presupposed by the author of the Middle- Platonist exposition. Finally, it is concluded, that the Marsanes cosmogony is typical of its period in being a synthesis comprising themes drawn from ontology (and cosmology) of both: Neopythagoreanism and Middle-Platonism.
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Čiuldė, Edvardas. "Kosmologinė ir teologinė visuomenės samprata." Problemos 41 (September 29, 2014): 48–55. http://dx.doi.org/10.15388/problemos.1989.41.7121.
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Straipsnyje palyginamos Platono ir Aurelijaus Augustino visuomenės koncepcijos. Platonui valstybės idealas yra ne tik idealus reikalavimas, bet ir atvirkščias istorinei realybei ontologinis realumas. Ideali valstybė neturi istorinio laiko sampratos, nes suplakdamas socialinę problematiką su kosmologiniais motyvais, Platonas eliminuoja iš valstybės projekto bet kokią jo istorinę perspektyvą. Augustinas, kaip ir Platonas, iškėlė dviejų viena kitai priešingų – dieviškosios ir žemiškosios – valstybių pavyzdžius. Augustinas projektavo ne tik idealą, bet ir jo išsipildymo sąlygas istorinėje žmogaus būtyje. Idealas čia nėra atskirtas nuo visuomenės istorinės praktikos, bet istorijos prasmė yra traktuojama kaip to idealo išsipildymas. Idealo ir realybės santykio samprata grindžiama istorinio proceso ar progreso sąvokų išsikristalizavimu. Daroma išvada, kad socialiniai antikos ir viduramžių idealai išreiškė realų prieštaravimą tarp ribotos žmogaus socialinės padėties ir žmogaus socialinės prigimties universalizacijos poreikio. Istorija, realūs istorinės kūrybos produktai, kultūra yra tokio poreikio realizavimo procesas.
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Karfík, Filip. "Critique et appropriation." Studia Phaenomenologica 20 (2020): 223–38. http://dx.doi.org/10.5840/studphaen20202010.
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The paper deals with a series of writings on Plato and Platonism issued by Jan Patočka (1907–1977) in the immediate post-war period. In Eternity and Historicity (1947), he contrasts Platonism as metaphysics of being with Socratism as questioning the meaning of human existence, and criticizes modern forms of Platonism of ethical values interpreted as objectively valid norms. In lectures on Plato (1947–1948), he explains Plato’s theory of Forms in terms of Husserl’s theory of horizontal intentionality and Heidegger’s theory of ontological difference. Similarly, in Negative Platonism (1952) he interprets Plato’s theory of Forms in terms of a distinction he makes between between the eidetic contents (the intelligible Form) and the transcendental character (chōrismos) of the Platonic Idea. The latter is the necessary condition of the former but it does not constitute an intelligible object of its own. Patočka suggests retaining the Platonic notion of transcendence while dissociating it from the metaphysics of intelligible Forms. The paper puts these post-war writings on Plato and Platonism into the context of Patočka’s search for his own position as a phenomenologist.
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Alvis, John. "The Philosopher's Literary Critic." Review of Politics 78, no. 4 (2016): 681–84. http://dx.doi.org/10.1017/s0034670516000620.
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Leon Craig's five books are interrelated by a common approach: Craig writes of philosophic matters juxtaposing them with literary works, or one may reverse the order—whichever way, the exegesis proceeds in tandem. Moreover, he has intertwined the books in a sequential development. One can perceive Craig discovered his fountainhead in Plato. His first book, in 1993, The War Lover: A Study of Plato's “Republic,” has left its genetic pattern upon the next four, Of Philosophers and Kings: Political Philosophy in Shakespeare's “Macbeth” and “King Lear” (2001), The Platonian Leviathan (2010), Philosophy and the Puzzles of “Hamlet” (2014), and his latest, The Philosopher's English King: Shakespeare's “Henriad” as Political Philosophy (2015). In this latest effort, Shakespeare is the philosopher and Henry V the best of Shakespeare's English kings. But you will not appreciate the extent and intricacy of Craig's web unless you recognize that Plato's thought, especially as that thought has been conveyed in The Republic, runs through every filament. To be precise, taking such themes of that dialogue as Socrates's notion of a tripartite human soul, his taxonomy of defective regimes, his all but best regime of “Guardians,” and Socrates's ultimately best constitution, rule by a philosopher become king or king become philosopher, or only somewhat less improbably, a king become an understanding student of a counselor philosopher. Then, best self-government within the individual soul is likewise worked out in The Republic as Craig reads it. To my mind he has read Plato aright.
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Krishan, Gopal, and Gurpreet Singh Uppal. "Greek Political Thought: An over- view of Platonic concepts of Philosopher Kings and Education." Think India 22, no. 3 (September 27, 2019): 1802–14. http://dx.doi.org/10.26643/think-india.v22i3.8571.
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This research paper analyses two very crucial aspects of Platonic philosophy of philosopher kings and education. Both these concepts are central to the political philosophy of Plato. Infact Plato’s philosopher kings are entirely based upon his concept of education because it is only through the scheme of education that philosopher kings are made .Thus this paper analyses about these two concepts of Plato in a very comprehensive way.
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Lewis, V. Bradley. "Eusebius of Caesarea’s Un-Platonic Platonic Political Theology." Polis: The Journal for Ancient Greek Political Thought 34, no. 1 (April 4, 2017): 94–114. http://dx.doi.org/10.1163/20512996-12340119.
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Eusebius of Caesarea drew heavily on pagan philosophy in developing the first Christian political theology. His quotations from Plato’s most political work, the Laws, are so extensive that they are treated as a manuscript authority by modern editors. Yet Eusebius’s actual use of the Laws is oddly detached from Plato’s own political intentions in that work, adapting it to a model of philosophical kingship closer to the Republic and applied to the emperor Constantine. For Eusebius the Laws mainly shows the agreement of Christian and pagan morality, while his political theory centers on the establishment and maintenance of a Christian empire under a Christian emperor who is a philosopher-king. His view represents one of the fundamental political options in ancient Christianity, one that influenced later Byzantine political theology, but was largely rejected in the west.
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Collette-Dučić, Bernard. "Platonic Stoicism—Stoic Platonism. The Dialogue between Platonism and Stoicism in Antiquity." International Journal of the Platonic Tradition 5, no. 1 (2011): 187–91. http://dx.doi.org/10.1163/187254711x555621.
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Krulak, Todd C. "ΘϒΣΙΑ AND THEURGY: SACRIFICIAL THEORY IN FOURTH- AND FIFTH-CENTURY PLATONISM." Classical Quarterly 64, no. 1 (April 16, 2014): 353–82. http://dx.doi.org/10.1017/s0009838813000530.
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The centrality of sacrifice in ancient life has elicited a steady stream of scholarship on the subject that continues unabated. Treatments of the ritual in the works of the philosophical authors of this period and, in particular, within Late Platonism are less prevalent. The occasional references to θυσία in modern studies tend to be chronologically front-loaded and to focus primarily on Porphyry of Tyre (c. 234c.e.–c. 305c.e.) and Iamblichus of Chalcis (third–fourth centuriesc.e.), two of the initial philosophers in the tradition. The official resurgence of the practice under the emperor Julian (reigned 360–3c.e.) in the wake of the limitations on and outright bans of the practice by Constantine and his sons, along with the brief explication of sacrifice by Julian's comrade, Sallustius, have also received some scholarly attention. The fortunes of the ritual in the Platonic Academy of fifth-century Athens have come under even less scrutiny. This essay seeks to make its own contribution to the study of sacrifice in Late Platonic philosophy.
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STEIRIS, Georgios. "Searching for the Routes of Philosophy: Marsilio Ficino on Heraclitus." Mediterranea. International Journal on the Transfer of Knowledge 4 (March 31, 2019): 57–74. http://dx.doi.org/10.21071/mijtk.v4i0.11331.
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Marsilio Ficino is well known for his efforts to expand the philosophical canon of his time. He exhibited great interest in Platonism and Neoplatonism, but also endeavoured to recover understudied philosophical traditions of the ancient world. In his Theologia platonica de immortalitate animorum, he commented on the Presocratics. Ficino thought of the Presocratics as authorities and possessors of undisputed wisdom. This article seeks to explore the way in which Ficino treated the philosophy of Heraclitus in the Theologia platonica in order to formulate his own philosophical ideas.
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Zadorojnyi, Alexei V. "The ethico-politics of writing in Plutarch's Life of Dion." Journal of Hellenic Studies 131 (November 2011): 147–63. http://dx.doi.org/10.1017/s0075426911000103.
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AbstractThe paper focuses on the representation of pedagogical and political communication between (and around) Plato, Dion and Dionysius II in Plutarch's Life of Dion. Plutarch's narrative invokes both the Platonic critique of writing as an inadequate medium for teaching philosophy, and the polarity between free oral speech and writing as a symptom of tyranny. It is argued that the Life espouses but also complicates and implicitly interrogates the opposition between writtenness and orality across the philosophical and the political domain, thus constituting a rich intertextual response, from an Imperial Platonist author, to the Platonic concerns about the written word.
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Botica, Aurelian. "Windows of the Soul in the Worldview of Philo of Alexandria." Perichoresis 15, no. 3 (October 1, 2017): 3–20. http://dx.doi.org/10.1515/perc-2017-0013.
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Abstract One of the most important paradigm shifts in the history of Greek philosophy was the ‘rediscovery’ of transcendence in the movement of Intermediate Platonism. Less than a century before the birth of Hellenism (late 4th century BC), Plato had advocated an intentional preoccupation with the life of the mind / soul, encouraging the individual to avoid being entrapped in the material limitations of life and instead discover its transcendental dimension. The conquest of Athens by the Macedonians, followed by the invasion of the Orient by Alexander the Great, set in motion sociological and cultural changes that challenged the relevance of Platonic philosophy. The transcendental vision of Platonism left the individual still struggling to find happiness in the world created by Alexander the Great. This was the context in which the schools the of Cynicism, Stoicism, Epicureanism and Skepticism challenged Platonism with their call to happiness in this world and by means of the Hellenistic dominance and the rise of Roman supremacy stirred a renewed spiritual and philosophical effort to rediscover the world beyond; that is, the transcendental world of Plato. This was Middle Platonism and the Jewish philosopher Philo of Alexandria was one of its most prolific writers. In this paper, we will examine the concept of the soul in the writings of Philo, with an emphasis on the role that the soul plays in the act of approaching God through the means of the external / material cult (Temple, sacrifices, priests, etc.). Philo offers a complex vision of the soul, one that remains critically relevant to understanding the Greek, Jewish, and Christian thought that emerged after Philo.
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Balay, Joe. "Heidegger on the Semblance of the Beautiful." Research in Phenomenology 47, no. 3 (September 6, 2017): 351–65. http://dx.doi.org/10.1163/15691640-12341374.
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Abstract In his Nietzsche lectures, Heidegger states that there is a concealed discordance between beauty, semblance, and truth in Platonism. This paper explores this claim in detail to show how such a discordance haunts not only Platonism, but the beginnings and ends of Western philosophy. This commences with Plato’s claim that beauty’s radiance is both the reminder of the non-sensible εἴδη and a semblance belonging to the sensible world. This discordance is not overcome in the ensuing Western tradition, however, but made more dreadful. This is because in Nietzsche’s anti-platonic retrieval of sensible beauty over non-sensible truth, the platonic reminder of the εἴδη is transformed into the dangerous production of new forms of power. In both cases, however, Heidegger proposes that this metaphysical thinking of Being-as-form conceals the early Greek insight that beauty’s tragic radiance lets Being appear as both truth and semblance.
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Schroeder, Brian. "Breaking the Closed Circle." Dialogue and Universalism 8, no. 10 (1998): 97–106. http://dx.doi.org/10.5840/du199881028.
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Levinas' philosophy is in part predicated on a retrieval or recasting of select Platonic motifs, yet his relationship to such thinking is frequently, and necessarily, ambiguous. While refraining from the often hyperbolic language of Nietzsche's reversal or inversion of "Platonism," Levinas' more sober approach effects both a radical tum away from and toward, Plato's teaching on paideia. Echoing Nietzsche's injunction that the teacher is sometimes a "necessary evil," and calling into question the visual luminescence of the so-called Platonist "doctrine" of forms (eide) and the closed interiority of the subject in which they are instilled, I propose a Levinasian-oriented metapaideiac model based on the primacy of the exteriority of hearing, and thus of dialogue, as that which comes from a height, from a nondominating "mastery." I reconsider Plato's image of paideia, the essence of which is "tuming around" and Levinas' rejection of the Socratic maieutic method of elenchus in an effort to advance the question of whether a universal conception of ethics can be taught, and if so, how teaching produces ethics.
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Jankauskas, Skirmantas. "Faidras: logografijos spindesys ir skurdas." Problemos 72 (January 1, 2007): 178–200. http://dx.doi.org/10.15388/problemos.2007.0.2030.
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Platono dialoge „Faidras“ galima išskirti dvi santykiškai autonomiškas dalis – tris kalbas apie meilę, apimančią pirmąją, ir iškalbos meną, aptariančią antrąją. Straipsnyje nagrinėjama antroji dialogo dalis, kurioje Platonas mėgina pasiaiškinti kalbėjimo ir rašymo problemas. Tos problemos kyla ne vien dėl pačia dialogo struktūra provokuojamo poreikio pagrįsti jame užrašytų kalbų pranašumus ir trūkumus. Plačiau žvelgiant, filosofavimas skleidžiasi kaip rašte realizuojama veikla, taigi anksčiau ar vėliau turi iškilti filosofavimo ir rašymo santykio problema. Straipsnyje parodoma, kad bene daugiausia susiejant filosofavimą ir rašymą nuveikia sofistai, kurie, kurdami savąją retoriką, iš dalies autonomizuoja iškalbos meną (τεχνη). Platonas naudojasi sofistikos vaisiais ir pajungia tą meną filosofiją apibrėžiančioms vertybėms. Nusavinant iškalbos meną filosofijos reikmėms, jis virsta dialektiškai specifikuotu teorinio mąstymo įnagiu. Dialektinis mąstymas realizuojasi rašte, kuris apnuogina to mąstymo autonomiškumą. Mąstymo autonomiškumas atskleidžia jo konstruktyvumo galimybes, tačiau kartu ir ribotumą asimiliuojant (įkeliant į raštą) filosofijai rūpimus etiškuosius turinius. Raštas Platonui kelia dviprasmiškus jausmus: jis smerkia raštą dėl jo kurtumo gyvam filosofavimui, tačiau jau nebegali juo nesinaudoti kaip filosofavimo įrankiu. Todėl raštą jis ir vadina narkotiku.
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Mroz, Tomasz. "PLATONO POLITINIŲ IDĖJŲ RECEPCIJA XX A. PIRMOSIOS PUSĖS LENKIJOS FILOSOFIJOJE." Problemos 81 (January 1, 2012): 124–30. http://dx.doi.org/10.15388/problemos.2012.0.1286.
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Straipsniu siekiama parodyti, kad Lenkijos mokslininkų požiūris į Platono politines idėjas priklausė nuo politinės situacijos Lenkijoje ir Europoje. Apžvelgiami trijų laikotarpių tekstai. Prieš Pirmąjį pasaulinį karą vyravo entuziazmas Platono politinių idėjų atžvilgiu. Tarpukariu entuziazmas išblėso ir utopinis Valstybės projektas buvo laikomas neįgyvendinamu. Po Antrojo pasaulinio karo Platono projektą neigiamai vertino tiek totalitarizmo ir komunizmo kritikai, tiek marksistai. Pirmieji komunizmą manė esant Platono idėjų realizaciją, o antrieji Platoną laikė demokratinės sitemos priešu.Pagrindiniai žodžiai: Platonas, Valstybė, Platono recepcija, Lenkijos filosofija.On the Reception of Plato’s Political Ideas in Polish Philosophy of the First Half of the Twentieth CenturyTomasz Mroz SummaryThe main purpose of this paper is to prove that the attitude towards Plato’s political ideas among Polish scholars depended on political situation of Poland and Europe. Selected works of three periods are under examination. Before the World War I the enthusiasm towards Plato’s political ideas prevailed. In the interwar period the enthusiasm waned and the utopian project of the Republic was considered as impossible to be carried out. After the World War II Plato’s project was negatively evaluated by the opponents of the totalitarianism and communism as well as by the Marxist philosophers. The former considered communism to be a fulfillment of Plato’s ideas, the latter thought of Plato as an enemy of the democratic system.Key words: Plato, Politeia, Plato reception, Polish philosophy.
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Fletcher, Richard. "Plato Re-Read Too Late: Citation and Platonism in Apuleius' Apologia." Ramus 38, no. 1 (2009): 43–74. http://dx.doi.org/10.1017/s0048671x00000631.
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This paper rereads Apuleius'Apologiathrough its Platonic readings. I claim that the recent focus on the ‘literarisation’ of the speech based in the speaker's learned use of literary citations needs to be contextualised within the Apuleian corpus as a whole and that one way of doing this is to emphasise the role of Platonic citation in the speech. I argue that Apuleius' strategy of literary citation as juridical defence in the first half of the speech (4-65) undergoes a process of ‘Platonisation’ that relies upon the direct quotation of Plato's Greek. I show how this ‘Platonisation’ chimes with two related themes in Apuleius' brand of Platonism that is manifest across his multifarious corpus: firstly, the role of the philosopher's biography as a heuristic device for encouraging an induction into philosophy and, secondly, the uniting of Platonic philosophical theory with Apuleius' particular literary (dramatic and rhetorical) concerns. From this basis, I show that in the second half of the speech (66-103), in spite of the absence of literary and Platonic citation, the general ideas of citation and Platonism developed in the first half are still very much at work in the contested place of Apuleius' wife Pudentilla's Greek letter as evidence for both the prosecution and the defence. While the citation of the letter by both sides raises some troubling questions for the role of literary citation in the first half of the speech, it operates as a powerful argument for the dissemination of Apuleius' Platonic message beyond the event of the trial.
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Hand, Michael. "Mathematical Structuralism and the Third Man." Canadian Journal of Philosophy 23, no. 2 (June 1993): 179–92. http://dx.doi.org/10.1080/00455091.1993.10717316.
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Plato himself would be pleased at the recent emergence of a certain highly Platonic variety of platonism concerning mathematics, viz., the structuralism of Michael Resnik and Stewart Shapiro. In fact, this species of platonism is so Platonic that it is susceptible to an objection closely related to one raised against Plato by Parmenides in the dialogue of that name. This is the Third Man Argument (TMA) against a view about the relation of Forms to particulars. My objection is not a TMA against structuralism; the position avoids that objection, but is vulnerable to a different one precisely at the point where it avoids the TMA. The way structuralism avoids the TMA has in fact been considered, as one of Plato’s options, by at least one commentator on the Parmenides, Colin Strang, who explicitly rejects it on logical grounds. In the course of the discussion, I shall clarify the reason that I believe led Strang to reject this option, and shall modify his own statement of that reason.
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Sissa, Giulia. "Familiaris reprehensio quasi errantis. Raphael Hythloday, between Plato and Epicurus." Moreana 49 (Number 187-, no. 1-2 (June 2012): 121–50. http://dx.doi.org/10.3366/more.2012.49.1-2.8.
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Utopia is supposed to implement Plato’s Republic, but it includes an Epicurean morality, centered upon voluptas as securitas, or the minimization of anxiety. This is profoundly anti-Platonic. The improbable combination of Plato and Epicurus compels us to question such an absurd philosophy. Perhaps, it is the parody of an absurd philosopher. Who then is Raphael Hythloday? The answer can only be: Desiderius Erasmus. It is he, not Thomas More, who mixes Epicureanism and Platonism; pleasure and commonality. Drawing on the connections between Erasmian principles and Utopian features, on the distance of Utopia from Thomas More’s other works, and on a number of textual allusions, this paper argues that, although Erasmus and Thomas More were close friends, they disagreed about politics, existential choices, and philosophical engagements. The amicable disagreement between the characters of Morus and Hythloday, matches their differences. Raphael Hythloday is a friendly parody of the author of the Encomium Moriae.
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Leung, King-Ho. "Ontology and Anti-Platonism: Reconsidering Colin Gunton’s Trinitarian Theology." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 4 (November 25, 2020): 419–40. http://dx.doi.org/10.1515/nzsth-2020-0022.
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SummaryThis article offers a reading of Colin Gunton’s trinitarian theology in light of recent theological attempts to develop accounts of ‘new trinitarian ontologies’ in a strongly Christian Neo-Platonic vein. In particular, this article seeks to situate Gunton’s work within the broader context of late twentieth-century European thought by comparing his ‘trinitarian ontology’ to the anti-Platonic ontologies of Martin Heidegger and Gilles Deleuze. By way of considering the ‘anti-Platonic’ aspects of Gunton’s trinitarian theology, this article presents his theological project as a testcase which highlights the stakes in constructing ‘new’ trinitarian ontologies as well as possible objections to the affirmative attitude towards Christian Neo-Platonism in contemporary theological metaphysics.
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Robert, Gastón. "Perception and Pluralism: Leibniz’s Theological Derivation of Perception in Connection with Platonism, Rationalism and Substance Monism." Archiv für Geschichte der Philosophie 102, no. 1 (March 1, 2020): 56–101. http://dx.doi.org/10.1515/agph-2020-1003.
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AbstractThis article discusses Leibniz’s claim that every substance is endowed with the property of perception in connection with Platonism, rationalism and the problem of substance monism. It is argued that Leibniz’s ascription of perception to every substance relies on his Platonic conception of finite things as imitations of God, in whom there is ‘infinite perception’. Leibniz’s Platonism, however, goes beyond the notion of imitation, including also the emanative causal relation and the logical (i.e. definitional) priority of the absolute over the limited. It is proposed that Leibniz’s endorsement of Platonism, in conjunction with some rationalist elements of his philosophy, implies a monistic conception of particulars as modifications of a single substance. Following some scholars and opposing others, the article offers evidence that Leibniz accepted this implication during the last years of his Paris period. However, it is further argued that it was precisely the idea of perception as a property of every substance that allowed Leibniz to find a way out of monism after that period. More specifically, the article defends the view that what made room for ontological pluralism within Leibniz’s rationalist and Platonic outlook was the idea that perception is the property which constitutes the very being of substances: substances are their perceptions.
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Jankauskas, Skirmantas. "ARISTOTELIS VS. PLATONAS: ΜΈΘΕΞΙΣ SĄVOKOS KRITIKA." Problemos 91, no. 91 (March 23, 2017): 99. http://dx.doi.org/10.15388/problemos.2017.91.10504.
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Straipsnyje mėginama aptarti Platono filosofijos aristoteliškos kritikos prielaidas ir prasmę. Tyrimas fokusuojamas ties Platonui ypač svarbia, tačiau Aristotelio visiškai nureikšminta dalyvavimo (μέθεξις) sąvoka. Tarus, kad radikaliai skirtingus iškiliųjų klasikų požiūrius turėjo lemti objektyvios aplinkybės, mėginama rekonstruoti tiek vieno, tiek kito mąstytojo ontognoseologinius samprotavimus. Analizuojant platoniškąją pažinimo kaip atsiminimo (anamnezės) sampratą, parodoma, kad dalyvavimo sąvoką Platonas pasitelkia siekdamas pagrįsti savosios pažinimo sampratos ontologines prielaidas. Pademonstravus, kad dalyvavimo sąvoka remiasi analitiškai nekorektiška prielaida apie jusliškai patiriamo daikto ir vien mąstomos idėjos loginį ryšį, nurodomos platoniškojo mąstymo egzistencinės intencijos, išprovokavusios šio mąstytojo nekorektiškus samprotavimus. Rekonstruojant Aristotelio filosofavimą, atkreipiamas dėmesys į tai, kad šio mąstytojo filosofavimo atspirties taškas yra tikro (mokslinio) žinojimo (ἐπιστήμη) samprata, kuri lemia jo ontologines išvadas. Parodoma, kad Aristotelis, nuosekliai analitiškai mąstydamas, atriboja jusliškai patiriamą esinį nuo mąstymui prieinamos priežasties – οὐσία’os, todėl jam platoniškoji dalyvavimo sąvoka netenka jokios prasmės. Straipsnio pabaigoje mėginama pademonstruoti, kad Platonui kur kas svarbesnę dalyvavimo sąvokos reikšmę lemia jo filosofavimo egzistencinės intencijos. Dalyvavimas čia interpretuojamas kaip žmogiškosios būtybės ryšio su jo egzistencinė terpe būdas. Galiausiai aptariama aristoteliškoji τέχνῃ sąvoka ir pateikiami argumentai, kad ji gali būti traktuojama kaip platoniškosios dalyvavimo sąvokos patikslinimas.
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Russell, Jesse. "Spenser’s Sprites: Platonic Daemons in The Faerie Queene." Renaissance and Reformation 43, no. 1 (April 30, 2020): 105–34. http://dx.doi.org/10.33137/rr.v43i1.34081.
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Throughout the twentieth century, critics of the poet Edmund Spenser wrestled with the question of the presence of Plato as well as Platonic thought in Spenser’s works. Having recently established the profound presence of Platonism in Spenser via Marsilio Ficino and other sources, the field of Spenser studies is now open to a treatment of exactly what kind of Platonism is present in Spenser. Drawing from the work done by researchers in the field of magic and Platonism, in this article I hope to demonstrate the presence of Platonic daemons in Spenser’s Faerie Queene who are found under the name of “sprites” or “sprights” in the poem. An examination of daemons in The Faerie Queene will elucidate some questions on the role of Merlin in the poem as well as Spenser’s own self fashioning as a poet-magus.
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Warnek, Peter. "Reading Plato before Platonism (after Heidegger)." Research in Phenomenology 27, no. 1 (1997): 61–89. http://dx.doi.org/10.1163/156916497x00039.
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Abstract"Platonism" is not only an example of this movement, the first "in" the whole history of philosophy. It commands it, it commands this whole history. [But the "whole" of this history is conflictual, heterogenous; it gives place to only relatively stabilizable hegemonies. Thus, it is never totalized, never totalizes itself.] A philosophy as such (an effect of hegemony) would henceforth always be "Platonic." Hence the necessity to continue to try to think what takes place in Plato, with Plato, what is shown there, what is hidden, so as to win there or lose there.1
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Roux, Sylvain. "Is Levinas a Platonist?" Studia Phaenomenologica 20 (2020): 263–80. http://dx.doi.org/10.5840/studphaen20202012.
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Levinas’ relationship to Platonism is ambiguous. In Totality and Infinity, indeed, references to Plato’s writings are multiple and Levinas depicts Plato as following two diverging paths. On the one hand, Levinas considers Plato’s writings to be works that consecrate the primacy of identity over difference, of the Same over the Other. On the other hand, Platonism is presented as a philosophy of absolute transcendence due to its refusal to make the Good a simple ontological principle and to its attempt to free the Good from all forms of totality. The present study aims to show that, although Levinas criticizes the first path taken by Plato, he conceives of himself as partially in line with Plato’s philosophy of absolute transcendence, albeit in a paradoxical form. In this way, Levinas understands the meaning of the Platonic approach in an original way.
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Verde, Francesco. "Filone di Larissa e l’Assioco." Elenchos 42, no. 1 (August 1, 2021): 199–208. http://dx.doi.org/10.1515/elen-2021-0012.
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Abstract This short paper is a critical note of the recent volume on the pseudo-Platonic dialogue Axiochus edited by A. Beghini ([Platone], Assioco. Saggio introduttivo, edizione critica, traduzione e commento, Baden-Baden: Academia Verlag, 2020). This scholar assumes the possibility of attributing the dialogue to Philo of Larissa or his circle. This hypothesis, although well argued in the book, faces some exegetical difficulties concerning the content of the dialogue and the hardly reconstructible philosophy of Philo himself. In this note I will critically discuss the conclusions reached by Beghini in his prestigious book starting from the (alleged) sceptical vein which would be present in the pseudo-Platonic work, whose dating likely presupposes (also) the Epicurean conception of death.
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Dillon, John. "Xenocrates on Plato, Pythagoras and the Poets." Méthexis 31, no. 1 (April 12, 2019): 67–81. http://dx.doi.org/10.1163/24680974-03101004.
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This paper concerns three chief aspects of Xenocrates’ exegetical activity as head of the Platonic Academy, his interpretation of certain key passages of Plato, his appropriation of Pythagoras and the Pythagorean tradition, and his exegesis of the poets, notably Homer, Hesiod and the Orphic poems, thus setting the stage for later developments in Platonism.
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Slaveva-Griffin, Svetla. "Neoplatonism after Derrida. ParallelogramsSeries in Platonism, Neoplatonism, and the Platonic Tradition." International Journal of the Platonic Tradition 2, no. 2 (2008): 224–28. http://dx.doi.org/10.1163/187254708x358705.
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Schibli, Hermann S. "Xenocrates' Daemons and the Irrational Soul." Classical Quarterly 43, no. 1 (May 1993): 143–67. http://dx.doi.org/10.1017/s0009838800044232.
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In the second century of our era the Athenian Platonist, Atticus, claimed that it was clear not only to philosophers but perhaps even to ordinary people that the heritage left by Plato was the immortality of the soul. Plato had expounded the doctrine in various and manifold ways (ποικίλως καì παντοίως) and this was about (σχεδόν) the only thing holding together the Platonic school. Atticus is but one witness to the prominence accorded the soul in discussions and debates among later Platonists. But while questions concerning the origin, constitution, and destiny of the human soul are relatively well attested for Middle Platonism, not to mention Neoplatonism, we know much less about these topics among Plato's immediate successors in the Academy, Speusippus of Athens (c. 408–339) and Xenocrates of Chalcedon (396–314). Both wrote treatises on the soul (περì ψυχ⋯ς), but these have been lost along with their other, numerous writings. Because the least that can be said is that Speusippus and Xenocrates upheld the immortality of the soul (as would be expected), any snippet of information that might tell us more deserves close consideration.
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Robichaud, Denis J. J. "Tearing Plato to Pieces: Gianfrancesco Pico della Mirandola and Marsilio Ficino on the History of Platonism." Renaissance and Reformation 42, no. 4 (April 9, 2020): 103–33. http://dx.doi.org/10.7202/1068577ar.
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This article considers Gianfrancesco Pico della Mirandola’s understanding of the history of Platonism in his Examen vanitatis. It analyzes his sources and methods for understanding the history of philosophy—genealogical source criticism, historiographical analysis, and comparative history—and argues that his approach is shaped by anti-Platonic Christian apologetics. It documents how Gianfrancesco Pico closely studies Marsilio Ficino’s and his uncle Giovanni Pico’s understandings of Platonism and its history, and how his contextualization of their work within the broader history of Platonism is part of a larger endeavour to turn the page and even close the book on this chapter of the Quattrocento. Although neither Ficino nor Gianfrancesco finds universal agreement among ancient Platonists, Ficino explains their history as one of inquiry and interpretation, in which Platonism and Christianity are inexorably united, whereas Gianfrancesco characterizes it as a history of lies and disagreements that threaten Christianity. In trying to protect sacred history, Gianfrancesco Pico helped develop the tools that would eventually critique it.
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Sanzhenakov, A. A. "Deleuze’s History of Philosophy as Creativity." Siberian Journal of Philosophy 16, no. 3 (2018): 250–57. http://dx.doi.org/10.25205/2541-7517-2018-16-3-250-257.
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The article is devoted to the attempt to reveal the specific nature of Deleuze’s work on the history of philosophy. For this purpose the author analyzes the historical method of Deleuze from two angles. First, he explores the Deleuzean point of view on the history of philosophy. Second, he presents commentators’ account on the work of Deleuze on the history of philosophy. It is shown that, in the opinion of the French philosopher, the history of philosophy in the ordinary sense is a repressive discipline which needs to be overcome. On the other hand, it is shown that the Deleuzean negative attitude towards the history of philosophy and some philosophers of the past arises from his anti-Platonism and an attempt to build an alternative line of metaphysics. In general, the history, according to Deleuze, should not aim to preserve the past (to be a doxography), but, on the contrary, should provide the conditions for creativity.
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Valevičius, Vytautas. "Žinojimo pagrindo problema Platono filosofijoje." Problemos 36 (January 1, 2015): 77–81. http://dx.doi.org/10.15388/problemos.1987.0.7212.
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Straipsnyje analizuojamas žinojimo pagrindimas Platono filosofijoje. Platonas remiasi Parmenido, Sokrato, Pitagoro ir kitų mąstytojų idėjomis ir teiginiais. Parmenidas pripažįsta idėjos ir minties sutapimą su būtimi: mintis visada yra mintis apie kažką, daiktą, minties objektą. Pažinimo procese visada egzistuoja pažinimo objektas, kuris, ankstyvųjų graikų filosofų nuomone, yra už žmogaus ir nuo jo nepriklausomas. Platonas idėjos terminą sieja ne su formos, o greičiau su rūšies, vaizdo, figūros žymėjimu. Demokrito teorijoje idėja nepažįstama jutimais dėl atomų mažumo, o Platono idėjos suvokiamos tik protu. Pažinimo problema formuluojama kaip nuomonės ir žinojimo priešprieša, o tai labai primena naujųjų amžių racionalizmo ir empirizmo ginčą. Teigiama, kad beveik visi Platono kūriniai vienaip ar kitaip sprendžia pažinimo problemą. Aptariamas sielų ir idėjų pasaulio santykis: sielos struktūra susieja realų žmogiškąjį pažinimą su mokymu apie idėjas. Platonas pateikia keturias sielų būsenas (mąstymas, nuovoka, tikėjimas, spėjimas), kurių pirmosios dvi sudaro mąstymą, o paskutiniosios – nuomonę. Žinojimas nukreiptas į tai, kas yra, o nežinojimas – į tai, ko nėra.
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Davies, Katherine. "Heidegger’s Reading(s) of the Phaedrus." Studia Phaenomenologica 20 (2020): 191–221. http://dx.doi.org/10.5840/studphaen2020209.
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In the 1920s and 30s, Heidegger developed three explicit readings of Plato’s Phaedrus. These readings emphasize different dimensions of Plato’s dialogue and, at times, seem even to contradict one another. Though Heidegger pursues quite different interpretations of the dialogue, he remains steadfast in praising this Platonic dialogue above all others. I argue that these explicit readings provide fertile ground for reconsidering Heidegger’s engagement with Plato and not just with Platonism. I further develop an argument that a fourth, implicit reading of Phaedrus can be found in Heidegger’s own dialogical text from the late 1940s, “das abendländische Gespräch”. I suggest that it is in this conversational text, where Plato’s name is never once mentioned, that Heidegger manages his most authentic engagement with the Platonic dialogue and with Plato himself.
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Balčius, Jonas. "Platono idėjų ir idealų etika." Problemos 52 (September 29, 2014): 113–27. http://dx.doi.org/10.15388/problemos.1998.52.6940.
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Straipsnyje nagrinėjamos Platono etinės idėjos. Teigiama, kad gėrį Platonas suskirstė į keturias sąvokas-dorybes: teisingumą, vyriškumą (narsumą), protingumą ir išmintingumą. Pagrindinė iš jų yra teisingumas, kuriuo grindžiamas visas Platono idealios visuomenės ir valstybės supratimas. Valstybė traktuojama kaip kolektyvinis individas. Platono edukacionistinė dorovinė nuostata grindžiama įsitikinimu, jog visus ir viską galima išauklėti, apšviesti ir taip padaryti išmintingus ir dorus. Blogis atsiranda iš materijos, kaip grynosios nebūties, santykio su grynąja būtimi, arba forma, idėja, o socialinėje srityje – iš žmonių neprotingumo ir nedorumo. Teigiama, jog Platonas yra pirmasis filosofas, pateikęs išbaigtą ontoetinę tikrovės koncepciją Vakarų filosofijoje. Jo etika yra įgavusi aiškų, konkretų, religiniam pasaulėvaizdžiui būdingą retribucionistinį turinį, t. y. glaudžiai susijusi su pomirtinio atpildo už blogus darbus žemėje idėja. Šia prasme Platoną galima laikyti religinės etikos pagrindėju.
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Sharples, Bob. "More on 'Aναμνησις in the Meno." Phronesis 44, no. 4 (1999): 353–57. http://dx.doi.org/10.1163/15685289960464647.
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AbstractJohn Glucker, "A Platonic Cento in Cicero", Phronesis 44 (1999) 30-44, argues that the account of the mind's experiences at Cicero, De divinatione 1.115 derives from an unknown Platonist's combination of Plato, Meno 81c5-d1 and Republic 10 614d3-615a5. G.'s connection of what is said by Cicero with these two passages of Plato is persuasive; but in concentrating on the surface references to souls' memory of their experiences in previous lives the Ciceronian account fails to do justice to the underlying significance of both passages. It is also questionable whether an unknown Platonist needs to be invoked as a source; the interpretation of the two Platonic passages could be Cicero's own.
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Scott, Dominic. "Platonic Anamnesis Revisited." Classical Quarterly 37, no. 2 (December 1987): 346–66. http://dx.doi.org/10.1017/s000983880003055x.
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The belief in innate knowledge has a history almost as long as that of philosophy itself. In our own century it has been propounded in a linguistic context by Chomsky, who sees himself as the heir to a tradition including such philosophers as Descartes, the Cambridge Platonists and Leibniz. But the ancestor of all these is, of course, Plato's theory of recollection or anamnesis. This stands out as unique among all other innatist theses not simply because it was the first, but also because it is in some respects the strangest: Plato proposed not just a theory of innate knowledge, but of forgotten knowledge, and this, of course, goes hand in hand with his interest in the pre-existence of the soul. But my concern here is with another difference that makes Plato's theory unique, though it is not as clear as the previous one: in fact it has been for the most part over-looked by commentators and scholars. I wish to argue that while other theories of innate knowledge or ideas hold that much of what is innate in us is realized automatically and with ease, be it knowledge of moral principles, the idea of cause and effect or linguistic competence, anamnesis is concerned only with the attainment of hard philosophical knowledge, which most of us never reach.
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Munkholt Christensen, Maria. "Meditatio mortis meditating on death, philosophy and gender in late antique hagioraphy." Filozofija i drustvo 32, no. 2 (2021): 177–93. http://dx.doi.org/10.2298/fid2102177m.
Full textAbstract:
According to Socrates, as he is described in Plato?s Phaedo, the definition of a true philosopher is a wise man who is continuously practicing dying and being dead. Already in this life, the philosopher tries to free his soul from the body in order to acquire true knowledge as the soul is progressively becoming detached from the body. Centuries after it was written, Plato?s Phaedo continued to play a role for some early Christian authors, and this article focuses on three instances where Christian women mirror Socrates and/or his definition of philosophy. We find these instances in hagiographical literature from the fourth and fifth centuries at different locations in the Roman Empire - in the Lives of Macrina, Marcella and Syncletica. These texts are all to varying degrees impacted by Platonic philosophy and by the ideal of the male philosopher Socrates. As women mastering philosophy, they widened common cultural expectations for women, revealing how Christian authors in certain contexts ascribed authority to female figures.