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Recommended: Reflection on plato's ideas
Plato on the Existence of Negative Forms
The question of the origin and nature of evil in the world has preoccupied philosophers throughout history. The ancient philosopher Plato does not directly address this question in his writings, but it can be argued that the logic of his theory of forms demands the existence of forms that are negative in meaning, such as the evil and the bad. When discussing his theory of imitation, Plato alludes to the principle that whenever there are many things of the same nature, there is one form for that nature. In several passages, Plato makes mention of many negative things. It can be debated, however, whether or not the negative has a positive ontological character of its own for which there can be a form. The several senses in which an object can be considered negative must first be distinguished before the texts of Plato can be analyzed. It will be shown that, although Plato makes references in the Republic to a common nature amongst many negative things, the supposition of a negative form is not in harmony with the hierarchal structure of forms that depends on the good, which is also presented in the Republic. A solution to this problem will be presented and analyzed.
In order to understand why it is argued that negative forms must exist according to Plato's logic, one must first understand the meaning of form for Plato. Plato thinks that forms are separate and eternal entities that exist apart from the sensible world. Plato thinks that objects in the sensible world imitate a particular form and that form makes them what they are. Plato writes, "As you know, we customarily hypothesize a single form in connection with each of the many things to which w...
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...rendon Press), 167-9.
[4] Ross, 168.
[5] Ross, 168.
[6] Plato, Statesman, trans. Seth Benardete (Chicage: University of Chicago Press,
1986), 262 d.
[7] Plato, Republic, 491 d 3.
[8] Plato, Republic, 608 e 3.
[9] Plato, Republic, 609 a 4-7.
[10] Plato, Republic, 610 b 4-6.
[11] Plato, Republic, 382 b.
[12] Plato, Republic, 476 a.
[13] Plato, Republic, 507 b 10-11.
[14] Plato, Republic, 509 b 11-c.
[15] Plato, Republic, 508 c-e.
[16] Plato, Republic, 508 b ? 509 a 3.
[17] Plato, Republic, 509 b 7 - 7
[18] Plato, Republic, 379 a 6 - c.
[19] I.M. Crombie, An Examination of Plato?s Doctrines: Plato on Knowledge and Reality
(New York: The Humanities Press), 283.
[20] Crombie, 283.
[21] Crombie, 284.
[22] Plato, Statesman, 262 d.
[23] Ross, 169.
[24] Plato, Republic, 491 d 3.
[25] Crombie, 284.
Europe, in the late 1800’s, was starting for a land grab in the African continent. Around 1878, most of Africa was unexplored, but by 1914, most of Africa, with the lucky exception of Liberia and Ethiopia, was carved up between European powers. There were countless motivations that spurred the European powers to carve Africa, like economical, political, and socio–cultural, and there were countless attitudes towards this expansion into Africa, some of approval and some of condemnation.
This essay discusses and clarifies a concept that is central to Plato's argument in the Republic — an argument in favour of the transcendent value of justice as a human good; that justice informs and guides moral conduct. Plato's argument implies that justice and morality are intimately interconnected, because the excellence and goodness of human life — the best way for a person to live — is intimately dependent upon and closely interwoven with those 'things that we find desirable in themselves and for their consequences [1]. Hence, we acknowledge that Plato Is moral thesis cannot be interpreted either as a deontological or as a consequentialist argument — or as an act centred or agent centred moral concept. Plato's thesis is informative, in philosophical terms, precisely because it enables us to find new and more fruitful ways of looking at those basic questions concerning justice and morality, and the manner in which they are interrelated [2].
Plato’s Republic focuses on one particular question: is it better to be just or unjust? Thrasymachus introduces this question in book I by suggesting that justice is established as an advantage to the stronger, who may act unjustly, so that the weak will “act justly” by serving in their interests. Therefore, he claims that justice is “stronger, freer, and more masterly than justice” (Plato, Republic 344c). Plato begins to argue that injustice is never more profitable to a person than justice and Thrasymachus withdraws from the argument, granting Plato’s response. Glaucon, however, is not satisfied and proposes a challenge to Plato to prove that justice is intrinsically valuable and that living a just life is always superior. This paper will explain Glaucon’s challenge to Plato regarding the value of justice, followed by Plato’s response in which he argues that his theory of justice, explained by three parts of the soul, proves the intrinsic value of justice and that a just life is preeminent. Finally, it will be shown that Plato’s response succeeds in answering Glaucon’s challenge.
Plato’s view on existence can be understood by discussing his theory of Forms. The theory of Forms or Ideas is about the existence of ideas in higher form of reality, the existence of a reality inhabited by forms of all things and concepts. Plato used example of objects such as table and rock and concepts like Beauty and Justice to illustrate the notion of Forms. Plato further describes Forms as a being possessed by concepts. For example, Virtue has different characters; but they all have a common nature which makes them virtuous.
For many, good is much easier to explain than evil. Good can be seen as the right or desirable quality, and evil is the opposite. If a person does something that is seen as good, or desirable, it must be the right action for either themselves or others. If it is the right action for themselves, then each person, according to Plato, is doing a good act. A person will do what is right for them, or else it was not the right action for them. For Plato, evil is the ignorance of the right action. By being ignorant, and not consciously doing harmfu...
It became a known to most people in the 15th century that outside forces rarely conquered the “old states of Africa”. Some writers of the Colonial period c...
Bennett, Norman. Africa and Europe: From Roman Times to National Independence. New York: Africana Publishing Co, 1984.
tied down so that they may not move or look backwards. All they see is
After the Italian second defeat, Haile Selassie led Ethiopia by the vision of modernization and advancement of his people live. Emperor Haile Selassie established modern schools, universities, and military, naval, air force and police academies. He even donated one of his palaces to the first university in th...
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.
According to Plato, his Theory of Forms states perfection only lives in the realm of thought. There only exists one of every ideal and the rest is just a copy. This one creation is called a form, the most flawless representation of an idea. In the physical world everything is a copy of these forms and all copies are imperfect. Plato believed in two worlds; the intelligible world and the illusionistic world. The intelligible world is where everything is unchanging and eternal. We can only grasp the intelligible world with our mind. It is the world of ideas and not senses. A place where there are perfect forms of the things we know on Earth. According to Plato everything in the world we live in is an illusion. All objects are only shadows of their true forms. His theory further states every group of objects that have the same defying properties must have an ideal form. For example, in the class of wine glasses there must be one in particular that is the ideal wine glass. All others would fall under this ideal form.
The Republic is an examination of the "Good Life"; the harmony reached by applying pure reason and justice. The ideas and arguments of Plato center on the social settings of an ideal republic - those that lead each person to the most perfect possible life for him. Socrates was Plato's early mentor in real life. As a tribute to his teacher, Plato uses Socrates in several of his works and dialogues. Socrates moderates the discussion throughout, as Plato's mouthpiece. Through Socrates' powerful and brilliant questions and explanations on a series of topics, the reader comes to understand what Plato's model society would look like. The basic plan of the Republic is to draw an analogy between the operation of society as a whole and the life of any individual human being. In this paper I will present Plato’s argument that the soul is divides into three parts. I will examine what these parts are, and I will also explain his arguments behind this conclusion. Finally, I will describe how Plato relates the three parts of the soul to a city the different social classes within that city.
Davidson, Basil. Modern Africa A Social and Political History. Ney York: Longman Group UK Limited, 1983.
Scarnati, J. T. (2001). Cooperative learning: make groupwork work. New Directions for Teaching and Learning, 67(Fall), 71-82.
The aim of this paper is to detail the teaching strategies for collaborative learning adopted for a selected group of Nanyang Technological University (NTU), 3rd year undergraduate learners. The challenges in implementing instructional scaffolding for collaborative learning and its possible remedies are also discussed.