Plato's Antipaideia: Perplexity for the Guided
ABSTRACT: ‘Paideia’ connotes the handing down and preservation of tradition and culture, even civilization, through education. Plato’s education of philosophers in the Academy is inimical to such an essentially conservative notion. His dialectical method is inherently dynamic and open-ended: not only are such conclusions as are reached in the dialogues subject to further criticism, so are the assumptions on which those conclusions are based. In these and other ways explored in this paper, Plato demonstrates that paideia has no harbor within philosophy.
Jaeger declares in his massive Paideia that civilization, culture, tradition, literature, and education are all merely aspects of what the Greeks meant by their term `paideia', and that these five "cannot take in the same field as the Greek concept unless we employ them all together." I will argue, pace Jaeger, that Plato's unique contribution was no perfection of sophistic humanism, no "reincarnation of the religious spirit of earlier Greek education, from Homer to the tragedians," but with its philosophical context properly restored an utter rejection of the authority of those institutions at the basis of what Greeks understood paideia to be. Without resorting to skepticism, Plato problematized the ordinary; without straining logic, he declared every premise and every conclusion radically open to further discussion and refutation and all this not only without dogmatism, but against dogma.
For Plato, education was more fundamental than tradition or literature or civilization or culture, for education determined how all the others were to be acquired, appreciated, and criticized. Indeed, education and philosophy were, as they are now, intimately linked. The practice of philosophy in Plato's time as in ours, the business of philosophy, was teaching far more than it was system-building. In fact, if Plato was the author of a system of philosophy, by which we are to understand a coherent set of interrelated axioms and their mutual implications, then Plato was a profoundly unsuccessful philosopher. For Plato makes such a variety of different and incompatible statements about so many topics that more than two thousand years of scholarship has thus far failed to produce anything like the consensus about his so-called system that one finds among Aristotelians, for example, or even Marxists.
It is for this reason that I shall turn from the content of the dialogues to the method or methods exhibited there. In those, I will argue, we have a better model for the contemporary conduct of philosophy than is usually suspected.
ABSTRACT: In this paper, I will show the deep roots of dialogue in Plato’s thought, in order to examine the validity of the so-called ‘esoteric Plato’. The confrontation between dialogicity and unwritten doctrines is the main theme of this article. These two views — Hermeneutics and Tübingen School — are not far away on concrete contents, with more or less variations. But it must be noticed that both conceptions of Platonic thinking are contradictory and that is reflected in their explanations of Plato’s own philosophical project.
With consolidation among hospital systems over the last few years there has been a trend toward ways to streamline processes. By having “shared services” such as laundry services, human resources and radiology and diagnostic services it’s possible to lower costs and have common processes. The advent of health care reform and the Affordable Care Act (ACA) with its Information Technology (IT) incentives has led to greater interest in risk management and IT solutions. While there was a decrease in 2012 on outsourcing IT services the finalization by the Supreme Court of the ACA and President Obama’s re-election cemented the need for an IT solution (Kutscher, 2012)
What do you think of when you hear the word “famine”? Do you think of natural disasters, of unpredictable tragedy, of innocent lives lost? Tragedy and death are inherent to the concept of starvation on a large scale, but the nature of some famines may have as much to do with politics as it does with the environment. What I expected to uncover as I began my research on the 1994-98 famine in North Korea was food shortages on a massive scale as a result of terrible growing conditions, extreme climates, unpredictable and unpreventable circumstances, for the most part. Admittedly, my knowledge of famine was limited to what I knew of the countryside of pre-communist China, where the most sustenance provided by the land the bare minimum was, and any number of external changes negatively effecting growth of or access to crops could equal devastation for entire regions. With that as my frame of reference, I was surprised by the uniquely political circumstances behind the famine in North Korea. The famine that killed 2-3 million in the 1990's was more closely tied to its independence from the southern half of the Korean peninsula it had once shared, to the fall of communism and the Soviet Union, than to any singular natural disaster. The millions that died did so as a result of their government prioritizing its independence over their survival, its budget over their sustenance. North Korea's famine was born of 1950's conflict, fueled by 1990's politics, and sustained by human error and hubris from within.
Socrates’ philosophical beliefs and life isn’t accurately represented in the modern world. Since there aren’t any writings from Socrates himself, his life, beliefs, and philosophy has to be depicted through the writings of Plato, Aristophanes, Aristotle and Xenophon, with Plato being the most informational and dependable source. These writers that do mention Socrates in their writings aren’t always accurate and are sometimes very contradicting and inconsistent. In Plato’s writing, it is difficult to distinguish the ideas and beliefs of Socrates from Plato’s. Some historians believe that the beliefs of Plato were based upon Socrates. Some believe that the beliefs of Socrates were interpreted by Plato in his writings. Others believe Socrates didn’t have any ideas of his own. This unclear representation of Socrates is known as the Socratic Problem. Due to the S...
The twentieth century has American dream has dramatically morphed from the pursuit of happiness the Framers of the Declaration of Independence intended. Ben Franklin sought happiness in the virtues morality, industry, and frugality, but others for others it was the pursuit of capitalism, climbing the social ladder, or filling your life with possessions. The complexity of the American Dream is that it has mean something different for each culture. Literature has been the vehicle for capturing the appraised dream for those in search of its security. The notion that there is opportunity for life to be richer and fuller for everyone has been replaced by the bitter reality of the American Dream, it is only a fantasy.
Alcoholism is an increasing problem, which has many objectionable consequences. "Excessive drinking involved in 70 percent of deaths from falls, 69 percent of drownings, 83 percent of fatal fire accidents, 40 percent of accidental deaths in the job, 50 percent of highway fatalities, 52 percent of spouse beatings, and 38 percent of child abuse." (Allan Luks, 13) So alcoholism causes many troubles. It can destroy a person's life: relationship with family and relatives, and even one's attitude toward life.
Plato’s Republic introduces a multitude of important and interesting concepts, of topics ranging from music, to gender equality, to political regime. For this reason, many philosophers and scholars still look back to The Republic in spite of its age. Yet one part that stands out in particular is Plato’s discussion of the soul in the fourth book of the Republic. Not only is this section interesting, but it was also extremely important for all proceeding moral philosophy, as Plato’s definition has been used ever since as a standard since then. Plato’s confabulation on the soul contains three main portions: defining each of the three parts and explanation of their functions, description of the interaction of the parts, and then how the the parts and their interaction motivate action. This essay will investigate each segment, and seek to explain their importance.
...immigrants lived their lives were in hopes of raising children to carry on their German traditions.
"Plato." Literature of the Western World, Volume 1. 5th edition by Brian Wilkie and James Hurt. Upper Saddle River, NJ: Prentice-Hall, Inc., 2001. 1197-1219.
Alcohol consumption is prevalent in our society; people drink while at parties, sporting events, and at dinner. Drinking is socially acceptable and legal, so there is no surprised that many drink. However, individuals can be deemed deviant if they exceed a certain level of drinking. The deviant receives the label of an alcoholic; to distinguish their behavior is outside the normal values of our society. “Nearly one-third of the US population will meet criteria for alcohol abuse or dependence within their lifetime” (Young, 2011). Alcoholism is considered deviant because the person drinks excessively and frequently disregarding the safety of themselves and others. Society stigmatizes these individual as clinically ill; their behavior is a result of disease which needs to be addressed and treated, in order to provide safety for the public. Alcoholism not only affects the public’s safety however it influences how the individual interacts with others, their ability to perform on the job, and has considerable health related risk. These behaviors and attitudes fuel the drive to treat alcoholics; in hopes that their behavior will go into remission since once an alcoholic always an alcoholic.
North Korea’s extremist actions cannot be excused as simply maintaining homeland security. Instead, North Korea has gone and created a dictatorship where citizens are ruthlessly controlled and isolated to avoid the inward or outward spread of facts contrary to the claims of the imperial Kim family. The brainwashing, restrictions on freedom and communication, and exile from the outside world have created a society in which North Korea’s citizens have lost their basic human rights.
Coplestone, Frederick. A History of Philosophy- Greece and Rome. New York: Image Books,1962. (pgs 64-70).
The concept of written laws and their place in government is one of the key points of discussion in the Platonic dialog the Statesman. In this philosophical work, a dialog on the nature of the statesmanship is discussed in order to determine what it is that defines the true statesman from all of those who may lay claim to this title. This dialog employs different methods of dialectic as Plato begins to depart from the Socratic method of argumentation. In this dialog Socrates is replaced as the leader of the discussion by the stranger who engages the young Socrates in a discussion about the statesman. Among the different argumentative methods that are used by Plato in this dialog division and myth play a central role in the development of the arguments put forth by the stranger as he leads the young Socrates along the dialectic path toward the nature of the statesman. The statesman is compared to a shepherd or caretaker of the human “flock.” The conclusion that comes from division says that the statesman is one who: Issues commands (with a science) of his own intellect over the human race. This is the first conclusion that the dialog arrives at via the method of division. The dialog, however, does not end here as the stranger suggests that their definition is still wanting of clarity because there are still some (physicians, farmers, merchants, etc…) who would lay claim to the title of shepherds of humanity. For this reason a new approach to the argument must be undertaken: “then we must begin by a new starting-point and travel by a different road” (Statesman 268 D.)
Early thought processes concerning education laid the groundwork for the modern philosophy of education, including university structures and frameworks. What our ancients have advocated is said to be the cause of every century’s success in continually gaining knowledge. But Plato and Aristotle had very different opinions when it came to the education branch of life.
He wrote many dialogues, and one of them includes his famous dialogue called “Allegory of the Cave.” This dialogue explained how we were born into being very naïve people about our surroundings and taking things for granted, but eventually with the right education we grow to be philosophers that know the Form of Good. Society closes our eyes and whispers things to us in our ears and we believe it, in order to break free we need to educate ourselves into being more knowledgeable about our surroundings. We need to analyze even the smallest things, nothing is to be taken for granted because everything is more complex than what it seems (Plato, p. 26). Plato also states in his idea of self, the soul, that the soul is composed of three parts, our desires, the conscious awareness of reason and the spirited part which gets angry at injustice (Plato, p.40). His allegory and this idea about the parts of the soul connect with each other and might as well lead us to understanding what his idea truly means. Like the first argument, we could say that because our souls is what makes us alive, we are aware of the life we live, therefore we become philosophers only when we do not forget where we came from. This though, sounds contradicting to itself if we take the second argument in hand. If our soul is our life and our body is what carries it, than our ability to become philosophers depends solely on our ability to remove our soul from the body in