Plato - Introduction
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The document discusses how the ancient Greeks addressed questions about how to live and the purpose of life. It explores how the Greeks developed new institutions like democracy, drama, academies, and forms of communication including rhetoric, poetry, and philosophy. The Greeks aimed to cultivate the good, the beautiful, and the true. The text then examines Plato's view that we should live justly, and that justice represents the harmonious union of the true and the good. It questions why Plato preferred philosophical discourse over rhetoric and poetry.
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Plato
The document provides background information on Plato and his philosophical ideas:
- Plato was a student of Socrates and founded the Academy in Athens, where he taught Aristotle. He is known for his dialogues which discuss concepts like truth, goodness, and beauty.
- In his dialogues, Plato used myths and allegories to convey his philosophical views, such as the Allegory of the Cave and the theory of Forms.
- Plato's theory of Forms proposes that perfect, eternal ideas or forms of things exist independently of the material world, which is just an imperfect reflection of these forms.
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Plato was a Greek philosopher who lived from 427-347 BC. He was a student of Socrates and founded the Academy, one of the first institutions of higher learning. His most famous work is The Republic. In it, he discusses his ideal state and conception of justice. Plato believes the ideal state functions like an extended family, with different classes performing specialized roles for the good of the whole. Individual justice is achieved through self-control and rational thought dominating over desires. The just state and just individual both have different parts working harmoniously together.
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Plato was highly critical of the arts in ancient Greece, attacking epic poets and dramatists in The Republic. He believed that 1) the arts produced false stories that had bad effects, 2) created a fear of death, and 3) should be censored. Plato saw art as imitation rather than depicting reality, making it a copy removed from true forms and risking deception.
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The document summarizes Aristotle's contributions to logic, including his establishment of the three basic laws of logic: the law of identity, the law of non-contradiction, and the law of the excluded middle. It also describes Aristotle's invention of the syllogism as a tool for logical reasoning and his categorization of syllogisms based on whether premises affirm or deny something universally or particularly.
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O documento fornece orientações para a realização de uma pesquisa bibliográfica sobre inclusão na escola como produção textual interdisciplinar em grupo para alunos do 1o semestre de licenciatura. As instruções incluem como escolher um tema, estruturar a pesquisa em introdução, desenvolvimento e conclusão, e citar fontes conforme normas ABNT.
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The document discusses how the ancient Greeks addressed questions about how to live and the purpose of life. It introduces how the Greeks developed new forms of life like democracy, drama, and the Academy, as well as new forms of communication such as rhetoric, poetry, and philosophy. For Plato, living justly was the ultimate purpose and gave life meaning. Plato believed justice resulted from the harmonious union of the true, good, and beautiful. The document asks why Plato preferred philosophical discourse over rhetoric or poetry for bringing about justice.
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Plato
The document provides background information on Plato and his philosophical ideas:
- Plato was a student of Socrates and founded the Academy in Athens, where he taught Aristotle. He is known for his dialogues which discuss concepts like truth, goodness, and beauty.
- In his dialogues, Plato used myths and allegories to convey his philosophical views, such as the Allegory of the Cave and the theory of Forms.
- Plato's theory of Forms proposes that perfect, eternal ideas or forms of things exist independently of the material world, which is just an imperfect reflection of these forms.
Political philosophy of plato
Plato was a Greek philosopher who lived from 427-347 BC. He was a student of Socrates and founded the Academy, one of the first institutions of higher learning. His most famous work is The Republic. In it, he discusses his ideal state and conception of justice. Plato believes the ideal state functions like an extended family, with different classes performing specialized roles for the good of the whole. Individual justice is achieved through self-control and rational thought dominating over desires. The just state and just individual both have different parts working harmoniously together.
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Plato was highly critical of the arts in ancient Greece, attacking epic poets and dramatists in The Republic. He believed that 1) the arts produced false stories that had bad effects, 2) created a fear of death, and 3) should be censored. Plato saw art as imitation rather than depicting reality, making it a copy removed from true forms and risking deception.
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O documento fornece orientações para a realização de uma pesquisa bibliográfica sobre inclusão na escola como produção textual interdisciplinar em grupo para alunos do 1o semestre de licenciatura. As instruções incluem como escolher um tema, estruturar a pesquisa em introdução, desenvolvimento e conclusão, e citar fontes conforme normas ABNT.
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This document summarizes a master's thesis that examines the relationship between narcissism and organizational citizenship behavior (OCB). The thesis investigates whether narcissism is a multidimensional construct consisting of both adaptive dimensions (related to normal leadership behaviors) and maladaptive dimensions (related to unsocial, dominating, and manipulative behaviors). It also explores whether extraversion moderates the relationship between leader narcissism and employee OCB. Data was collected through an online/paper questionnaire from 322 respondents, including 161 leader-subordinate dyads. The results showed narcissism is multidimensional, with the adaptive leadership/authority facet positively related to OCB and the maladaptive exhibitionism/entitlement facet negatively related. No moderating
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The document discusses how the ancient Greeks addressed questions about how to live and the purpose of life. It introduces how the Greeks developed new forms of life like democracy, drama, and the Academy, as well as new forms of communication such as rhetoric, poetry, and philosophy. For Plato, living justly was the ultimate purpose and gave life meaning. Plato believed justice resulted from the harmonious union of the true, good, and beautiful. The document asks why Plato preferred philosophical discourse over rhetoric or poetry for bringing about justice.
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This document provides an overview of some key ancient Greek philosophers, including Socrates, Plato, and Aristotle. It discusses their lives, ideas, and influences. Socrates believed in questioning assumptions to arrive at truth and was sentenced to death for corrupting youth. Plato was his student and founded the Academy, promoting his theory of Forms. Aristotle was a student of Plato who emphasized observation and founded the Lyceum, making major contributions across many fields. Both Plato and Aristotle had significant impacts on Western thought.
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2. It explores questions about the relationship between mind and body, personhood, human nature, existential anxiety, freedom and responsibility. It also examines whether it is possible to prove God's existence and what it means for something to be good.
3. The main branches of philosophy are identified as logic, aesthetics, metaphysics, ethics, and epistemology and questions within each branch are provided.
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PHL 1010, Critical Thinking 1
Course Learning Outcomes for Unit VIII
Upon completion of this unit, students should be able to:
5. Develop strategies for self-assessment.
6. Evaluate decision-making patterns that result in problem solving.
7. Detect bias and fallacies in messages from mass media and other sources.
Reading Assignment
Chapter 13:
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Chapter 14:
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Unit Lesson
Ethical Life
Ethics is the study of the good life. There are two components of this study.
1. What does it mean to live a good life in the realm of human activity, thought, and action?
2. What does it mean to have a good life? What do I desire, and how can I bring that
ultimately good life about in my own life?
The responses to these aspects of life are numerous throughout the history of philosophy. Some philosophers
have focused on the actual aspects of life that relate to these questions and how you can attain a high level of
ethicality. Others have attempted to ground ethics in something universal that would make demands on all
humans. Finally, some hav e taken up a specific ethical viewpoint and then used that viewpoint to analyze the
goodness or badness of ethical issues in various fields of study and social life.
Most ethical philosophers believ e that there is, or are, universal ethical principles that make demands on all
humans. This is extremely important and it is where we will begin. It is common folk wisdom that there are no
universal ethical standards. It is puzzling for many philosophers to hear students claim that there are “no
universal truths” or that you cannot judge the practices of another culture because “what they do is right for
them.” Hopefully as you hav e engaged this course you have been exposed to the fallacious nature of this
thinking. If you were to consistently hold this position, it could lead to horrible outcomes for the individual. What
is more, it is often impossible for those students to avoid their own ethical universals when they feel they have
been treated unfairly or violently.
For example, if you were to be robbed at gunpoint, and you were an ethical relativist, you would not be able to
fundamentally justify calling the police for help. Of course, you might say that it was his ethical truth to rely on
the police when someone tries to rob another person. Howev er, the person doing the robbing would be making
the ethical claim that it is acceptable to steal from others using violent means. The pure relativist would have to
say that the ethical truth for the thief has just as much reality and import as the truth of the person being
robbed. Should the person being robbed then not call the police because robbery is truth for the robber?
Almost all humans feel a deep sense of violation and injustice when they undergo a traumatic robbery. They
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Handout--Plato's Gorgias
Plato-Gorgias
In the Gorgias, Plato brings three primary charges against rhetoric:
1) Rhetoric can’t be called an art because it has no object. Socrates’ argument takes three forms: (a) since all arts use discourse there is no need to call rhetoric an art in and of itself. And, (b) if, like Gorgias, we define rhetoric as public speaking in assemblies and courts with the purpose of persuading people as to what is right or wrong, then rhetoric is subservient to philosophy (which is the only art that can tell us what is right or wrong). Finally (c), if we do say that the object of rhetoric is speech itself, then we must explain why do not give speeches about speech itself. That is, no one argues that rhetoric, and knowledge/mastery of it is good itself. Rather we give speeches about other subjects [the “disciplinarity problem”], which will bring us back to (b). The real aim of rhetoric is persuasion of the human soul, which means that its domain should be knowledge of the human soul. But the dilemma is that this can’t be acknowledged in public, because if the audience finds out the rhetor has taken stock of their nature and designed her or his message to appeal to it, they will reject the rhetor, ensuring that her attempts at persuasion will fail. Socrates will use this to show that the rhetor does not really aim at knowing the soul nor wants to improve it, rather rhetoric is intrinsically marred by the real aim of the speaker to win at any cost. In fact Gorgias confirms this by his boast that he can prevail over any so called expert, such as the doctor, in either persuading an audience or being acclaimed by the masses. This reveals that for Gorgias the real purpose of rhetoric is to gain power over others [Socrates will argue that power over other requires power over oneself, in other words moderation, self-control, and a willingness for self-examination] and it is this appeal he uses to attract students.
2) Rhetoric is really a technique or knack that panders to base impulses of the masses. Socrates argues that since rhetoric cannot be used to ascertain truth and justice its aim must be to get people to assent to what appears to be true and just. But there is no reason to suppose that the rhetor knows what is true or just, and, more importantly, no reason to assume that the rhetor’s aim is to instill knowledge of what is true or just. Rather the only goal of rhetoric is to win. If the audience has knowledge of what is true and just, they will not be persuaded by the rhetor, they simply would follow the course of action they came to through reflection and reasoned conversation. Rhetoric, therefore, according to Socrates, can only induce belief in those who are ignorant of what is true or are afraid to do what is just, but are desperate to act in line with the “appearance” of justice (propriety).” Socrates argues that rhetoric is akin to cooking which appeals to the taste, the pleasure in eating. Of course we know that ...
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Upon completion of this unit, students should be able to:
5. Develop strategies for self-assessment.
6. Evaluate decision-making patterns that result in problem solving.
7. Detect bias and fallacies in messages from mass media and other sources.
Reading Assignment
Chapter 13:
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Ethical Life
Ethics is the study of the good life. There are two components of this study.
1. What does it mean to live a good life in the realm of human activity, thought, and action?
2. What does it mean to have a good life? What do I desire, and how can I bring that
ultimately good life about in my own life?
The responses to these aspects of life are numerous throughout the history of philosophy. Some philosophers
have focused on the actual aspects of life that relate to these questions and how you can attain a high level of
ethicality. Others have attempted to ground ethics in something universal that would make demands on all
humans. Finally, some hav e taken up a specific ethical viewpoint and then used that viewpoint to analyze the
goodness or badness of ethical issues in various fields of study and social life.
Most ethical philosophers believ e that there is, or are, universal ethical principles that make demands on all
humans. This is extremely important and it is where we will begin. It is common folk wisdom that there are no
universal ethical standards. It is puzzling for many philosophers to hear students claim that there are “no
universal truths” or that you cannot judge the practices of another culture because “what they do is right for
them.” Hopefully as you hav e engaged this course you have been exposed to the fallacious nature of this
thinking. If you were to consistently hold this position, it could lead to horrible outcomes for the individual. What
is more, it is often impossible for those students to avoid their own ethical universals when they feel they have
been treated unfairly or violently.
For example, if you were to be robbed at gunpoint, and you were an ethical relativist, you would not be able to
fundamentally justify calling the police for help. Of course, you might say that it was his ethical truth to rely on
the police when someone tries to rob another person. Howev er, the person doing the robbing would be making
the ethical claim that it is acceptable to steal from others using violent means. The pure relativist would have to
say that the ethical truth for the thief has just as much reality and import as the truth of the person being
robbed. Should the person being robbed then not call the police because robbery is truth for the robber?
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In the Gorgias, Plato brings three primary charges against rhetoric:
1) Rhetoric can’t be called an art because it has no object. Socrates’ argument takes three forms: (a) since all arts use discourse there is no need to call rhetoric an art in and of itself. And, (b) if, like Gorgias, we define rhetoric as public speaking in assemblies and courts with the purpose of persuading people as to what is right or wrong, then rhetoric is subservient to philosophy (which is the only art that can tell us what is right or wrong). Finally (c), if we do say that the object of rhetoric is speech itself, then we must explain why do not give speeches about speech itself. That is, no one argues that rhetoric, and knowledge/mastery of it is good itself. Rather we give speeches about other subjects [the “disciplinarity problem”], which will bring us back to (b). The real aim of rhetoric is persuasion of the human soul, which means that its domain should be knowledge of the human soul. But the dilemma is that this can’t be acknowledged in public, because if the audience finds out the rhetor has taken stock of their nature and designed her or his message to appeal to it, they will reject the rhetor, ensuring that her attempts at persuasion will fail. Socrates will use this to show that the rhetor does not really aim at knowing the soul nor wants to improve it, rather rhetoric is intrinsically marred by the real aim of the speaker to win at any cost. In fact Gorgias confirms this by his boast that he can prevail over any so called expert, such as the doctor, in either persuading an audience or being acclaimed by the masses. This reveals that for Gorgias the real purpose of rhetoric is to gain power over others [Socrates will argue that power over other requires power over oneself, in other words moderation, self-control, and a willingness for self-examination] and it is this appeal he uses to attract students.
2) Rhetoric is really a technique or knack that panders to base impulses of the masses. Socrates argues that since rhetoric cannot be used to ascertain truth and justice its aim must be to get people to assent to what appears to be true and just. But there is no reason to suppose that the rhetor knows what is true or just, and, more importantly, no reason to assume that the rhetor’s aim is to instill knowledge of what is true or just. Rather the only goal of rhetoric is to win. If the audience has knowledge of what is true and just, they will not be persuaded by the rhetor, they simply would follow the course of action they came to through reflection and reasoned conversation. Rhetoric, therefore, according to Socrates, can only induce belief in those who are ignorant of what is true or are afraid to do what is just, but are desperate to act in line with the “appearance” of justice (propriety).” Socrates argues that rhetoric is akin to cooking which appeals to the taste, the pleasure in eating. Of course we know that ...
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Plato - Introduction
- 1. How ought we to live?
- 2. How ought we to live? A theoretical question: What is the purpose of life? What does it all mean?
- 3. How ought we to live? A theoretical question: What is the purpose of life? What does it all mean? Also a practical question: What institutions do we need, and how should they operate? What forms of thought, action, and communication should we adopt? What should we be doing on a day-to-day basis — as individuals and socially?
- 4. The Greek Reinvention: New Forms of Life Democracy
- 5. The Greek Reinvention: New Forms of Life Democracy Drama
- 6. The Greek Reinvention: New Forms of Life Democracy Drama The Academy
- 7. The Greek Reinvention: New Forms of Communication Democracy Drama Rhetoric: the language of action The Academy
- 8. Democracy Drama The Academy Rhetoric: the language of action Poetry: the language of emotion The Greek Reinvention: New Forms of Communication
- 9. Democracy Drama The Academy Rhetoric: the language of action Poetry: the language of emotion Philosophy: the language of reason The Greek Reinvention: New Forms of Communication
- 10. Democracy Drama The Academy Rhetoric: the language of action Poetry: the language of emotion Philosophy: the language of reason the GOOD the BEAUTIFUL the TRUE The Greek Reinvention: New Forms of Communication
- 11. How ought we to live? For Plato, the answer to the question “How ought we to live?” is “Justly.” Justice ought to be the ultimate purpose of all of our endeavors; it is justice that gives meaning to life.
- 12. How ought we to live? For Plato, the answer to the question “How ought we to live?” is “Justly.” Justice ought to be the ultimate purpose of all of our endeavors; it is justice that gives meaning to life. What is justice? The harmonious (hence beautiful ) union of the true and the good .
- 13. How ought we to live? For Plato, the answer to the question “How ought we to live?” is “Justly.” Justice ought to be the ultimate purpose of all of our endeavors; it is justice that gives meaning to life. What is justice? The harmonious (hence beautiful ) union of the true and the good. Why, then, does Plato prefer philosophical discourse to rhetoric (and also to poetry)? What, in Plato’s view, makes the discourse of philosophy more likely to bring about justice? What makes rhetorical discourse less likely to bring about justice?
- 14. How ought we to live? For Plato, the answer to the question “How ought we to live?” is “Justly.” Justice ought to be the ultimate purpose of all of our endeavors; it is justice that gives meaning to life. What is justice? The harmonious (hence beautiful ) union of the true and the good. Why, then, does Plato prefer philosophical discourse to rhetoric (and also to poetry)? What, in Plato’s view, makes the discourse of philosophy more likely to bring about justice? What makes rhetorical discourse less likely to bring about justice? Why do you suppose that Plato chooses to compose in this specific genre, i.e., the dialogue?