Platon
Według Platona świat widzialny jest tylko kopią wiecznych, doskonałych Idei, które ujmuje jedynie rozum – a ich poznanie czyni ludzi i państwa sprawiedliwymi.
Umiejscowienie
Założyciel Akademii: świat widzialny jest kopią wiecznych Idei. Whitehead nazwał europejską filozofię „serią przypisów do Platona”.
Kluczowe idee
- Teoria Idei
- Alegoria jaskini
- Królowie-filozofowie
- Anamneza (uczenie się jako przypominanie)
Nauczyciele: Sokrates
Uczniowie: Arystoteles
Wpływ
Pod wpływem 4
Pitagoras
pod wpływem ✓
According to Aristotle, Plato followed the Pythagoreans in most things, recasting their imitation of numbers as participation in Forms; the Timaeus builds the cosmos from mathematical proportions. Aristotle, Metaphysics I.6, 987a29–b14; Plato, Timaeus 31b–36d; SEP “Pythagoreanism”
Pitagoras › według tradycji ok. 570–495 p.n.e.
Heraklit
pod wpływem ✓
According to Aristotle, Plato accepted from Heraclitus, through Cratylus, that sensible things are always in flux and cannot be known, and so posited unchanging Forms (Metaphysics I.6). Aristotle, Metaphysics I.6, 987a32–b7; Plato, Cratylus 402a; SEP “Heraclitus”
Heraklit › ok. 535–475 p.n.e.
Parmenides
pod wpływem ✓
Plato took over Parmenides’ contrast between unchanging being, grasped by thought, and opinion about what changes, and in the Sophist revised his ban on not-being (241d). Plato, Republic V, 476d–480a; Sophist 241d–259d; SEP “Parmenides”
Parmenides › ok. 515–450 p.n.e.
Sokrates nauczyciel(ka)
nauczyciel(ka) ✓
Attested by Plato himself (Apology 34a, 38b; Phaedo 59b) and by Xenophon (Memorabilia 3.6.1); Socrates himself denied being anyone’s teacher (Apology 33a). Plato, Apology 33a, 34a, 38b; Phaedo 59b; Xenophon, Memorabilia 3.6.1
Sokrates › 470–399 p.n.e.
Wpływ na 45
Augustyn z Hippony
wpływ na ✓
Augustine knew Plato mainly through the ‘books of the Platonists’ and ranked them closest to Christianity for their incorporeal God (Confessions VII; City of God VIII). Augustine, Confessions VII.9.13–10.16; City of God VIII.4–10; SEP “Augustine”
Augustyn z Hippony › 354–430
Gottfried Wilhelm Leibniz
wpływ na ✓
Leibniz paraphrased Plato’s Phaedo and Theaetetus (1676) and, defending innate ideas against Locke, called his own system closer to Plato’s (New Essays, written 1704). G. W. Leibniz, paraphrases of Phaedo and Theaetetus (Paris, 1676; Akademie-Ausgabe VI.3); Nouveaux essais sur l’entendement humain (written 1704, publ. 1765), preface
Gottfried Wilhelm Leibniz › 1646–1716
Georg Wilhelm Friedrich Hegel
wpływ na ✓
Hegel read Plato’s Parmenides and Sophist as the beginning of speculative dialectic and, in the Philosophy of Right (1820), the Republic as an interpretation of Greek ethical life. G. W. F. Hegel, Grundlinien der Philosophie des Rechts (1820), Preface; Vorlesungen über die Geschichte der Philosophie (1833); SEP “Hegel”
Źródło: także w Wikidanych · Wikidata
Georg Wilhelm Friedrich Hegel › 1770–1831
John Stuart Mill
wpływ na
Mill translated several of Plato’s dialogues (1834–35) and called the Socratic method of the dialogues unsurpassed as a discipline for correcting errors (Autobiography, 1873). J. S. Mill, Autobiography (1873), ch. 1; translations of Platonic dialogues in the Monthly Repository (1834–35)
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John Stuart Mill › 1806–1873
Søren Kierkegaard
wpływ na
Kierkegaard read Plato’s dialogues for Socrates’ irony (On the Concept of Irony, 1841) and set Platonic recollection against the Christian moment (Philosophical Fragments, 1844). S. Kierkegaard, Om Begrebet Ironi (1841); Philosophiske Smuler (1844)
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Søren Kierkegaard › 1813–1855
Bertrand Russell
wpływ na
Russell defended universals that subsist independently of minds, calling Plato’s theory of ideas one of the most successful attempts at the problem (The Problems of Philosophy, 1912). B. Russell, The Problems of Philosophy (1912), ch. 9 (“The World of Universals”)
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Bertrand Russell › 1872–1970
Pokaż wszystko (45)Pokaż mniej
Arkezylaos
wpływ na
Arcesilaus presented his scepticism as a return to the questioning Plato of the dialogues, arguing against every view so that equal reasons lead to suspending assent. Cicero, Academica I.44–46; De oratore III.67; SEP “Arcesilaus”
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Arkezylaos › ok. 316–241 p.n.e.
Cyceron
wpływ na
Cicero modelled On the Republic and On the Laws on Plato’s Republic and Laws, ending the first with the Dream of Scipio, and translated part of the Timaeus. Cicero, De re publica VI (Somnium Scipionis); De legibus; Timaeus (translation fragment); SEP “Cicero”
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Cyceron › 106–43 p.n.e.
Filon z Aleksandrii
wpływ na
Philo read Genesis through Plato’s Timaeus: God makes the world after an intelligible model, the ideas in the divine Logos (De opificio mundi). Philo, De opificio mundi 16–25; D. T. Runia, Philo of Alexandria and the Timaeus of Plato (1986); IEP “Philo of Alexandria”
Źródło: szkic AI
Filon z Aleksandrii › ok. 20 p.n.e. – 50 n.e.
Orygenes
wpływ na
Porphyry reports that Origen was always reading Plato; On First Principles takes up Platonic themes such as God’s incorporeality and the soul’s ascent (Eusebius, Church History VI.19). Eusebius, Church History VI.19 (Porphyry, Against the Christians); Origen, On First Principles I.1; IEP “Origen of Alexandria”
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Orygenes › ok. 185–253
Porfiriusz
wpływ na
Porphyry commented on Plato’s Timaeus and other dialogues and argued for the harmony of Plato and Aristotle, shaping how later Platonists and Boethius read Plato. Porphyry, In Timaeum (fragments, ed. A. R. Sodano, 1964); SEP “Porphyry”
Źródło: szkic AI
Porfiriusz › ok. 234–305
Hypatia z Aleksandrii
wpływ na ✓
Hypatia taught Plato and Aristotle in Alexandria; the church historian Socrates says she headed the Platonist school descending from Plotinus (Ecclesiastical History VII.15). Socrates Scholasticus, Ecclesiastical History VII.15; Synesius, Letters; E. J. Watts, Hypatia (2017)
Źródło: także w Wikidanych · Wikidata
Hypatia z Aleksandrii › ok. 355–415
Proklos
wpływ na ✓
Proclus systematised Plato as theology in the Platonic Theology and, as head of the Athenian school, commented on the Timaeus, Republic, Parmenides and First Alcibiades. Proclus, Platonic Theology; In Timaeum; In Rempublicam; In Parmenidem; In Alcibiadem; SEP “Proclus”
Źródło: także w Wikidanych · Wikidata
Proklos › 412–485
Boecjusz
wpływ na ✓
Boethius’ Consolation of Philosophy (c. 524) summarises Plato’s Timaeus in the hymn ‘O qui perpetua’ and takes up recollection and the ascent to the Good. Boethius, Consolatio philosophiae III m. 9, III m. 11; SEP “Anicius Manlius Severinus Boethius”
Boecjusz › ok. 477–524
Jan Filopon
wpływ na
In Against Proclus (529) Philoponus argued that the world has a beginning and claimed Plato’s Timaeus for this reading against the Neoplatonists’ eternal world. Philoponus, De aeternitate mundi contra Proclum (529); SEP “John Philoponus”
Źródło: szkic AI
Jan Filopon › ok. 490–570
Muhammad ibn Zakariya al-Razi
wpływ na
Al-Razi built his doctrine of five eternal principles – Creator, Soul, matter, absolute time and absolute place – largely on Plato’s Timaeus. P. Adamson, Al-Razi (2021)
Źródło: szkic AI
Muhammad ibn Zakariya al-Razi › ok. 865–925
Al-Farabi
wpływ na ✓
Al-Farabi modelled his virtuous city, ruled by a philosopher who is also prophet and lawgiver, on Plato’s Republic and summarised the dialogues in The Philosophy of Plato. al-Farabi, Mabadi ara ahl al-madina al-fadila, ed. R. Walzer (1985); The Philosophy of Plato, tr. M. Mahdi (1962); SEP “al-Farabi”
Al-Farabi › ok. 872–950
Awerroes
wpływ na ✓
Lacking Aristotle’s Politics, Averroes commented on Plato’s Republic (c. 1194), applying its account of degenerating regimes to the states of his own time. Averroes, Commentary on Plato’s Republic, tr. R. Lerner, Averroes on Plato’s Republic (1974); SEP “Ibn Rushd [Averroes]”
Źródło: także w Wikidanych · Wikidata
Awerroes › 1126–1198
Szihab ad-Din Jahji as-Suhrawardi
wpływ na
Suhrawardi called Plato the leader of wisdom and identified the Platonic Forms with the lights that govern each species (Philosophy of Illumination, 1186). Suhrawardi, Hikmat al-ishraq (1186), tr. J. Walbridge & H. Ziai (1999); SEP “Suhrawardi”
Źródło: szkic AI
Szihab ad-Din Jahji as-Suhrawardi › 1154–1191
Gersonides
wpływ na
Gersonides argued that the world was created from a formless body rather than from nothing, a view he aligned with Plato’s Timaeus (The Wars of the Lord, 1329). Gersonides, Milhamot ha-Shem (1329); SEP “Gersonides”
Źródło: szkic AI
Gersonides › 1288–1344
Jerzy Gemist-Pleton
wpływ na
In On the Differences (1439) Plethon defended Plato’s Forms and his God as creator against Aristotle, and named his Laws after Plato’s. G. Gemistos Plethon, De differentiis (1439); Nomoi; SEP “Byzantine Philosophy”
Źródło: szkic AI
Jerzy Gemist-Pleton › ok. 1355–1452
Mikołaj z Kuzy
wpływ na
Cusanus read Plato largely through Proclus’ commentary on the Parmenides and took up Platonic participation for the relation of the many to the One (De non aliud, 1462). Nicholas of Cusa, De beryllo (1458); De non aliud (1462); SEP “Nicholas of Cusa”
Źródło: szkic AI
Mikołaj z Kuzy › 1401–1464
Marsilio Ficino
wpływ na
Ficino made the first complete Latin translation of Plato (printed 1484) and joined Platonism with Christian doctrine in his Platonic Theology (1482). M. Ficino, Platonis opera omnia (Florence, 1484); Theologia Platonica (1482); SEP “Marsilio Ficino”
Źródło: szkic AI
Marsilio Ficino › 1433–1499
Giovanni Pico della Mirandola
wpływ na
Pico expounded Plato’s doctrine of love from the Symposium in his Commento (1486) and defended the concord of Plato and Aristotle in De ente et uno (1491). G. Pico della Mirandola, Commento sopra una canzone d’amore (1486); De ente et uno (1491); SEP “Giovanni Pico della Mirandola”
Źródło: szkic AI
Giovanni Pico della Mirandola › 1463–1494
Erazm z Rotterdamu
wpływ na
Erasmus took up the image of Socrates as a Silenus, ugly outside and divine within, from Plato’s Symposium for his adage ‘Sileni Alcibiadis’ (1515). Erasmus, Adagia III.iii.1 ‘Sileni Alcibiadis’ (1515); Plato, Symposium 215a–b; SEP “Desiderius Erasmus”
Źródło: szkic AI
Erazm z Rotterdamu › ok. 1466–1536
Galileusz
wpływ na
Galileo’s Dialogo (1632) alludes to Plato’s doctrine of recollection; Koyré read his mathematical physics as Platonism, a thesis many historians qualify (‘Galileo and Plato’, 1943). Galileo, Dialogo sopra i due massimi sistemi del mondo (1632); A. Koyré, “Galileo and Plato”, Journal of the History of Ideas 4 (1943); SEP “Galileo Galilei”
Źródło: szkic AI
Galileusz › 1564–1642
Tommaso Campanella
wpływ na
Campanella drew on Plato’s Republic for The City of the Sun (written 1602), a community without private property, and defended Platonic community of goods (1623). T. Campanella, La città del Sole (written 1602); Quaestiones … de optima republica (1623); SEP “Tommaso Campanella”
Źródło: szkic AI
Tommaso Campanella › 1568–1639
Anne Conway
wpływ na
Conway knew Plato’s legacy chiefly through Henry More and the Cambridge Platonists; her Principles (1690) take up a Platonist scale of beings through which creatures rise toward perfection. A. Conway, Principia philosophiae antiquissimae et recentissimae (1690; English 1692); S. Hutton, Anne Conway: A Woman Philosopher (2004); SEP “Anne Conway”
Źródło: szkic AI
Anne Conway › 1631–1679
Giambattista Vico
wpływ na
Vico’s autobiography (1725–28) names Plato among his ‘four authors’: Plato contemplates man as he should be, Tacitus as he is, and Vico sought to join both. G. Vico, Vita di Giambattista Vico scritta da se medesimo (1725–28); SEP “Giambattista Vico”
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Giambattista Vico › 1668–1744
Anthony Ashley-Cooper
wpływ na
Shaftesbury’s The Moralists (1709), a philosophical rhapsody in dialogue form, renewed Plato’s identification of beauty and goodness and the ascent from beautiful forms to their source. Shaftesbury, The Moralists, a Philosophical Rhapsody (1709), in Characteristicks (1711); SEP “Lord Shaftesbury”
Źródło: szkic AI
Anthony Ashley-Cooper › 1671–1713
Jean-Jacques Rousseau
wpływ na
In Emile (1762) Rousseau sent readers seeking an idea of public education to Plato’s Republic, ‘not a political work’ but ‘the finest treatise on education ever written’. J.-J. Rousseau, Émile ou De l’éducation (1762), Book I; SEP “Jean Jacques Rousseau”
Źródło: szkic AI
Jean-Jacques Rousseau › 1712–1778
Hryhorij Skoworoda
wpływ na ✓
Skovoroda wrote Socratic dialogues on self-knowledge, such as Narcissus (c. 1770), and drew on Plato for his contrast of visible and invisible nature. H. Skovoroda, Narkiss (c. 1770); D. Chyzhevsky, Narys istorii filosofii na Ukraini (1931); IEP “Hryhorii Skovoroda”
Źródło: także w Wikidanych · Wikidata
Hryhorij Skoworoda › 1722–1794
Moses Mendelssohn
wpływ na
Mendelssohn’s Phaedon (1767) recast Plato’s dialogue on the immortality of the soul, keeping its setting but replacing its arguments with proofs from modern metaphysics. M. Mendelssohn, Phädon oder über die Unsterblichkeit der Seele (1767); SEP “Moses Mendelssohn”
Źródło: szkic AI
Moses Mendelssohn › 1729–1786
Friedrich Daniel Ernst Schleiermacher
wpływ na
Schleiermacher translated Plato into German (1804–28) and argued in his introductions that the dialogue form belongs to the content of Plato’s philosophy. F. Schleiermacher, Platons Werke (1804–28), General Introduction; SEP “Friedrich Daniel Ernst Schleiermacher”
Źródło: szkic AI
Friedrich Daniel Ernst Schleiermacher › 1768–1834
Friedrich Hölderlin
wpływ na
In Hyperion (1797–99) Hölderlin named the beloved after Diotima in Plato’s Symposium and, in a Platonic vein, made beauty the visible sign of the unity of all being. F. Hölderlin, Hyperion oder der Eremit in Griechenland (1797–99); Plato, Symposium
Źródło: szkic AI
Friedrich Hölderlin › 1770–1843
Friedrich Wilhelm Joseph von Schelling
wpływ na ✓
As a Tübingen student Schelling wrote a commentary on Plato’s Timaeus (1794, published 1994) that anticipates the world-soul of his philosophy of nature (On the World-Soul, 1798). F. W. J. Schelling, “Timaeus” (1794), ed. H. Buchner (1994); Von der Weltseele (1798)
Friedrich Wilhelm Joseph von Schelling › 1775–1854
Arthur Schopenhauer
wpływ na ✓
In Book Three of The World as Will and Representation (1819) Schopenhauer made Plato’s Ideas, as grades of the will’s objectification, the object of art and aesthetic contemplation. A. Schopenhauer, Die Welt als Wille und Vorstellung (1819), Book Three; SEP “Arthur Schopenhauer”
Arthur Schopenhauer › 1788–1860
Ralph Waldo Emerson
wpływ na ✓
Emerson made Plato the type of the philosopher in Representative Men (1850): ‘Out of Plato come all things that are still written and debated among men of thought.’ R. W. Emerson, Representative Men (1850), “Plato; or, the Philosopher”; SEP “Ralph Waldo Emerson”
Źródło: także w Wikidanych · Wikidata
Ralph Waldo Emerson › 1803–1882
Paul Natorp
wpływ na
Natorp’s Platos Ideenlehre (1903) reads Plato’s Ideas critically, as hypotheses of a scientific method, and finds in Plato an early idealism. SEP “Paul Natorp” (A. Kim), §1; SEP “Neo-Kantianism” (J. Heis), §2
Źródło: szkic AI
Paul Natorp › 1854–1924
John Dewey
wpływ na
Dewey urged a return to the ‘dramatic, restless, cooperatively inquiring Plato’ of the dialogues, rejecting the Platonic separation of knowing from doing (From Absolutism to Experimentalism, 1930). J. Dewey, “From Absolutism to Experimentalism” (1930); The Quest for Certainty (1929)
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John Dewey › 1859–1952
Alfred North Whitehead
wpływ na
Whitehead called the European philosophical tradition ‘a series of footnotes to Plato’ (Process and Reality, 1929) and drew on the Timaeus for his cosmology of creative process. A. N. Whitehead, Process and Reality (1929); Adventures of Ideas (1933); SEP “Alfred North Whitehead”
Źródło: szkic AI
Alfred North Whitehead › 1861–1947
Hans-Georg Gadamer
wpływ na ✓
From Platos dialektische Ethik (1931) on, Gadamer took the Platonic dialogue as model of understanding, making the logic of question and answer central to Truth and Method (1960). H.-G. Gadamer, Platos dialektische Ethik (1931); Wahrheit und Methode (1960); SEP “Hans-Georg Gadamer”
Hans-Georg Gadamer › 1900–2002
Simone Weil
wpływ na
Weil read Plato as a mystic whose Good and ascent from the cave prefigure grace (‘Dieu dans Platon’, in La Source grecque, 1953). S. Weil, “Dieu dans Platon”, in La Source grecque (1953); Intuitions pré-chrétiennes (1951)
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Simone Weil › 1909–1943
Iris Murdoch
wpływ na
Murdoch took Plato’s Good, pictured as the sun, as the indefinable focus of moral attention (1970) and examined his distrust of art (The Fire and the Sun, 1977). I. Murdoch, The Sovereignty of Good (1970); The Fire and the Sun: Why Plato Banished the Artists (1977); SEP “Iris Murdoch”
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Iris Murdoch › 1919–1999
Krytyka
Krytyka ze strony 12
Arystoteles uczeń/uczennica
uczeń/uczennica ✓
Attested by Aristotle himself, who counts himself among the Platonists (‘we’, Metaphysics I.9, 990b9–17; ‘friends of ours’, Nicomachean Ethics I.6, 1096a11–17); his twenty years in the Academy are reported by later biographers (Diogenes Laertius 5.9). Aristotle, Metaphysics I.9, 990b9–17; Nicomachean Ethics I.6, 1096a11–17; Diogenes Laertius 5.9
krytyka ze strony
Aristotle criticised Plato’s separate Forms for explaining neither change nor knowledge – ‘empty words and poetic metaphors’ – and rejected a single Form of the Good. Aristotle, Metaphysics I.9, 990b–991b; Nicomachean Ethics I.6, 1096a11–1097a14; SEP “Aristotle’s Metaphysics”
Źródło: szkic AI
Arystoteles › 384–322 p.n.e.
Friedrich Nietzsche
krytyka ze strony
Nietzsche called Plato’s invention of pure spirit and the good in itself the worst of errors, and Christianity ‘Platonism for the people’ (Beyond Good and Evil, 1886, Preface). F. Nietzsche, Jenseits von Gut und Böse (1886), Preface; Götzen-Dämmerung (1889), “How the True World Finally Became a Fable”
Źródło: szkic AI
Friedrich Nietzsche › 1844–1900
Martin Heidegger
krytyka ze strony
Heidegger argued that Plato’s allegory of the cave shifts truth from unconcealment to the correctness of seeing the Idea, beginning Western metaphysics (‘Platons Lehre von der Wahrheit’, 1942). M. Heidegger, “Platons Lehre von der Wahrheit” (1942; in Wegmarken, 1967); SEP “Martin Heidegger”
Źródło: szkic AI
Martin Heidegger › 1889–1976
Karl Popper
krytyka ze strony
Popper read Plato’s ideal state as a closed society and his historicism and holism as an intellectual source of modern totalitarianism (The Spell of Plato, 1945). K. Popper, The Open Society and Its Enemies, vol. 1: The Spell of Plato (1945); critique: R. B. Levinson, In Defense of Plato (1953)
Źródło: szkic AI
Karl Popper › 1902–1994
Hannah Arendt
krytyka ze strony
Arendt held that Plato’s philosopher-ruler replaced action among equals with the model of making, beginning the tradition’s escape from politics into rule (The Human Condition, 1958, § 31). H. Arendt, The Human Condition (1958), § 31 “The Traditional Substitution of Making for Acting”; “What Is Authority?”, in Between Past and Future (1961)
Źródło: szkic AI
Hannah Arendt › 1906–1975
Jacques Derrida
krytyka ze strony
In ‘Plato’s Pharmacy’ (1968) Derrida read the Phaedrus’ condemnation of writing as a pharmakon, remedy and poison, arguing that the privilege of speech depends on what it excludes. J. Derrida, “La pharmacie de Platon”, Tel Quel 32–33 (1968), repr. in La dissémination (1972); Plato, Phaedrus 274b–278b
Źródło: szkic AI
Jacques Derrida › 1930–2004
Pokaż wszystko (12)Pokaż mniej
Antystenes
krytyka ze strony
Antisthenes rejected Plato’s Forms – he saw a horse but not ‘horseness’ – and mocked Plato in a dialogue called Sathon. Simplicius, In Categorias 208.28–32; Diogenes Laertius 3.35
Źródło: szkic AI
Antystenes › ok. 445–365 p.n.e.
Diogenes z Synopy
krytyka ze strony
Diogenes mocked Plato’s definitions and Forms, presenting a plucked chicken as ‘Plato’s human being’ and seeing a table but no ‘tableness’ (Diogenes Laertius 6.40, 6.53). Diogenes Laertius, Lives VI.40, VI.53; IEP “Diogenes of Sinope”
Źródło: szkic AI
Diogenes z Synopy › ok. 412–323 p.n.e.
Gilles Deleuze
krytyka ze strony
Deleuze called for ‘reversing Platonism’: instead of ranking copies by their likeness to the Ideas, he affirmed the simulacrum and difference (The Logic of Sense, 1969, appendix). G. Deleuze, Logique du sens (1969), appendix I.1 “Platon et le simulacre”; Différence et répétition (1968)
Źródło: szkic AI
Gilles Deleuze › 1925–1995
Luce Irigaray
krytyka ze strony
In Speculum (1974), ‘Plato’s Hystera’, Irigaray read the cave allegory as a womb, arguing that Platonic metaphysics turns the maternal origin into a realm of mere copies. L. Irigaray, Speculum de l’autre femme (1974), part III “L’hystéra de Platon”
Źródło: szkic AI
Luce Irigaray › ur. 1930
Adriana Cavarero
krytyka ze strony
Cavarero reclaimed female figures like Diotima from Plato’s patriarchal order, against a philosophy oriented to death and the abstract soul rather than birth (In Spite of Plato, 1990). A. Cavarero, Nonostante Platone (1990); Engl. In Spite of Plato (1995)
Źródło: szkic AI
Adriana Cavarero › ur. 1947
Luciano Floridi
krytyka ze strony
Floridi argued that the ‘user’s knowledge’ tradition inherited from Plato should be complemented, if not replaced, by constructionism: knowing as making and modelling (‘A Defence of Constructionism’, 2011). L. Floridi, “A Defence of Constructionism: Philosophy as Conceptual Engineering”, Metaphilosophy 42 (2011), 282–304; The Logic of Information (2019); Plato, Republic X, 601c–602a
Źródło: szkic AI
Luciano Floridi › ur. 1964
Krytykuje 1
Protagoras
krytykuje
In the Theaetetus Plato argued that Protagoras’ ‘the human being is the measure of all things’ refutes itself, since it must concede that its opponents are right. Plato, Theaetetus 152a, 170e–171c; IEP “Protagoras”
Źródło: szkic AI
Protagoras › ok. 490–420 p.n.e.
Dzieła
- ok. 399 p.n.e.Obrona Sokratesa
Mowa obronna Sokratesa: życie nieprzebadane nie jest warte życia.
- ok. 385 p.n.e.Uczta
Mowy o Erosie – wstępowanie od pięknego ciała do Idei Piękna.
- ok. 380 p.n.e.Fedon
Ostatni dzień Sokratesa: dowody nieśmiertelności duszy i teoria Idei.
- ok. 375 p.n.e.Państwo
Czym jest sprawiedliwość? Alegoria jaskini, królowie-filozofowie i wygnanie poetów.
- ok. 370 p.n.e.Parmenides
Młody Sokrates zostaje wciągnięty przez Parmenidesa w trudności teorii Idei.
- ok. 370 p.n.e.Fajdros
O miłości, retoryce – i o piśmie jako wątpliwym lekarstwie (pharmakon).
- ok. 360 p.n.e.Timajos
Demiurg kształtuje kosmos według wiecznych wzorów.
Stanowisko
Plato asked how stable knowledge and genuine goodness are possible in a world of change and mere opinion. His answer was the theory of Forms: beyond visible things stand eternal, unchanging Forms – the Just, the Beautiful, the Good itself – which the mind can grasp through reason. The allegory of the cave shows the soul’s ascent from shadows to the light of the Good. Learning is recollection of what the immortal soul once saw; the well-ordered soul mirrors the just state, in which philosophers rule.
Życie i kontekst
Plato came from an aristocratic Athenian family and was a devoted follower of Socrates, whose execution shook him deeply. After travels that took him to southern Italy and Sicily, he founded the Academy in Athens around 387 BCE, the model for all later schools. He wrote some thirty dialogues, most of them with Socrates as the main speaker.
Dalsze główne dzieła
- Apology (c. 399 BCE)
- Symposium (c. 385 BCE)
- Phaedo (c. 380 BCE)
- Republic (c. 375 BCE)
- Timaeus (c. 360 BCE)
Pojawia się w
- Podróż „Od mythosu do logosu” · Przystanek 7 z 8
- Podróż „Co jest sprawiedliwe?” · Przystanek 1 z 10
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