In addition, Plato has good reasons for leaving aside a discussion of the separation of the soul’s faculties in the Symposium , because he aims to show that love is an incentive, not only for all humans, but also for other living beings.
According to Plato, in each case it is the use or function that determines what it is to be good, (601d): “Aren’t the virtue or excellence, the beauty and correctness of each manufactured item, living creature, and action related to nothing but the use ( chreia) for which each is made or naturally adapted?”
The Socratic legacy prompted Plato to engage in a thorough examination of the nature of knowledge and reality, an examination that gradually took him far beyond the scope of the historical Socrates’ discussions. Nevertheless, Plato continued to present his investigations as dialogues between Socrates and some partner or partners.
If Plato does not assign unlimited power to a special class it is for two reasons: he recognizes that persons of super-human virtue are not easy to find and that scientific education and philosophy alone are no warranty of goodness. Plato no longer expects any human being to be immune to the temptations of power.
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The difficulties of assessing Plato’s ethical thought are compounded by the fact that the metaphysical underpinnings seem to have changed during his long life. In the Socratic dialogues, there are no indications that the search for virtue and the human good goes beyond the human realm.
Like most other ancient philosophers, Plato maintains a virtue-based eudaemonistic conception of ethics. That is to say, happiness or well-being ( eudaimonia) is the highest aim of moral thought and conduct, and the virtues ( aretê : ‘excellence’) are the requisite skills and dispositions needed to attain it. ...
If Plato went through a period of open-ended experimentation, this stage was definitely over when he wrote the Republic, the central work of his middle years. Because of the Republic ’s importance a more detailed account will be necessary, in order to explain the ethical principles set forth in that work, for the principles are closely intertwined with political, psychological, and metaphysical conceptions. That the work represents a major change in Plato’s thinking is indicated already by the dialogue’s setting. The aporetic controversy about justice in the first book is set off quite sharply against the cooperative discussion that is to follow in the remaining nine books. Like the Gorgias, the first book of the Republic presents three interlocutors who defend, with increasing vigor, their notion of justice against Socrates’ elenchos. Of these disputes, the altercation with the sophist Thrasymachus has received a lot of attention, because he defends the provocative thesis that natural justice is the right of the stronger, and that conventional justice is at best high-minded foolishness. The arguments employed by Socrates at the various turns of the discussion will not be presented here. Though they reduce Thrasymachus to angry silence, they are not above criticism. Socrates himself expresses dissatisfaction with the result of this discussion R. 354c: “As far as I am concerned, the result is that I know nothing, for when I don’t know what justice is, I’ll hardly know whether it is a kind of virtue or not, or whether a person who has it is happy or unhappy.” But for once, the confession of aporia is not the end of the discussion. Two members of the audience, Plato’s brothers Glaucon and Adeimantus, challenge Socrates: Perhaps Thrasymachus has defended his case badly, but if Socrates wants to convince his audience, he must do better than that. The brothers demand a positive account of what justice is, and of what it does to the soul of its possessor.
A reflection on the meaning of Socrates’ quest for definitions in the early dialogues suggests that Plato cannot have been blind to the sterility of a purely negative way of argument , or if he was blind at first, his blindness cannot have lasted long . For Socrates’ quest for definitions has important consequences. First and foremost, definitions presuppose that there is a definable object; that is to say, that it must have a stable nature. Nothing can be defined whose nature changes all the time. In addition, the object in question must be a unitary phenomenon, even if its unity may be complex. If definitions are to provide the basis of knowledge, they require some kind of essentialism. This presupposition is indeed made explicit in the Euthyphro, where Plato employs for the first time the terminology that will be characteristic of his full-fledged theory of the Forms. In response to Euthyphro’s enumeration of various examples of pious behavior, Socrates demands an account of the one feature ( Euthphr. 5d: idea; 6d: eidos; 6e: paradeigma) that is common to all cases of what is holy or pious. Despite this pregnant terminology, few scholars nowadays hold that the Euthyphro already presupposes transcendent Forms in a realm of their own– models that are incompletely represented by their imitations under material conditions. The terms eidos and idea preserved their original meaning of ‘look’ or ‘shape’ into the classical age; but they were also often used in the more abstract sense of ‘form’, ‘sort’, ‘type’, or ‘kind’. No more than piety or holiness in the abstract sense seems to be presupposed in the discussion of the Euthyphro. There is, at any rate, no mention here of any separation of a sensible and an intelligible realm, let alone of an existence of ‘the holy itself’, as an entity existing in splendid isolation from all particular cases of holiness.
If the Phaedrus goes beyond the Symposium, it does so in order to show how the enchantment of beauty can be combined with an element of Plato’s philosophy that seems quite alien to the notions of self-improvement and sublimation through the love of beauty.
The Socratic legacy prompted Plato to engage in a thorough examination of the nature of knowledge and reality, an examination that gradually took him far beyond the scope of the historical Socrates’ discussions.
The very fact that mathematics was already an established science with rigorous standards and unitary and invariant objects must have greatly enhanced Plato’s confidence in applying the same standards to moral philosophy. It led him to search for models of morality beyond the limits of everyday experience.
In the 17th century, French philosopher Blaise Pascal offered an account of the wound of our nature more in tune with secular sensibilities. He claimed that the source of our sins and vices lay in our inability to sit still, be alone with ourselves, and ponder the unknowable.
So powerful, in fact, that the gods were nervous for their dominion. Wanting to weaken the humans, Zeus, Greek king of Gods, decided to cut each in two, and commanded his son Apollo “to turn its face…towards the wound so that each person would see that he’d been cut and keep better order.”.
Aristophanes says his speech explains “the source of our desire to love each other.”. He says, “Love is born into every human being; it calls back the halves of our original nature together; it tries to make one out of two and heal the wound of human nature.
Apparently, he initially neglected to do so, and, Aristophanes explains, the severed humans had “cast seed and made children, not in one another, but in the ground, like cicadas.” (a family of insects) So goes Aristophanes’ contribution to the Symposium, where Plato’s characters take turns composing speeches about love – interspersed ...
So says Aristophanes in his fantastical account of the origins of love in Plato’s Symposium. Not only did early humans have both sets of sexual organs, Aristophanes reports, but they were outfitted with two faces, four hands, and four legs. These monstrosities were very fast – moving by way of cartwheels – and they were also quite powerful.
Plato was one of the founding figures of philosophy in the western world. Like his teacher Socrates and his student Aristotle, Plato was deeply concerned with what it meant to be a virtuous human being. And he believed that philosophy plays a central role in ordering our lives. Having seen his teacher executed, ...
His solution will be to argue that to be happy, one must have a balanced soul–one where the rational and just part rules over appetites and emotions. Those who, like the King of Lydia, give in to their appetites are destined to misery.
These goods can both be enjoyed on their own and tend to get you other goods you want. With this distinction in mind, then, Glaucon wants Socrates to give him an argument that justice is both instrumentally and intrinsically good.
Socrates is speaking here with Glaucon and Adeimantus–two of his pupils–about the nature and value of justice.
Typically, these philosophers think of themselves as offering an account of where political power (and such laws as such power puts in place) derives its authority.
If this argument sounds familiar, it may be because the notion of justice at its core is foundational for many of the social-contract theories favored by modern political philosophers like Locke, Hobbes, and Rousseau. From left to right: Jean-Jacques Rousseau, Thomas Hobbes, and John Locke.
Socrates: I myself put it among the finest goods, as something to be valued by anyone who is going to be blessed with happiness, both because of itself and because of what comes from it.
There are a number of reasons why college students should think twice before cheating in online courses: Namely, they cheapen their degree and, in some cases, they can even get caught. “When students cheat, they aren’t cheating us as much as they’re cheating themselves out of the education that they’re here to get.
Through the use of a webcam on the student's device, employees from the company can watch the test-taker's face and computer screen as he or she takes the exam. Before students start the exam, they have to show their driver's license or another proof of identity, such as a student ID.
Harding says that plagiarism is the most obvious form of academic dishonesty online – and one of the easiest to catch thanks to technology. Students may also get caught for improperly citing sources, which often is merely a matter of not understanding how to do so properly.
Sometimes cheating is more sophisticated than plagiarism or looking up answers during an online exam. One particular challenge for schools can be catching impostors – companies willing to complete classes – masquerading as students. Vendors have risen to the challenge by offering equally sophisticated tools.
Due to evolving technology, he believes cheating online will only become more difficult in the future.
Educators say punishment can vary based on how egregious the academic dishonesty is, but such behavior can ultimately lead to a suspension or even expulsion from a college. Still, warnings about academic dishonesty sometimes falls on deaf ears.
According to numbers from the International Center for Academic Integrity, 68% of undergraduate students admit to cheating on assignments. But research suggests that online students are no more likely to cheat than their on-campus peers. Research, however, is murky and inconclusive, with some studies suggesting that online students cheat more ...