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Plato’s Ideas (or Forms) are part and parcel of this legacy. (By the way, the observation in chapter 15 that an equation of ‘idea’ (at least in the case of the primary idea to which one is led by the idea of God) with Plato’s Idea is unwarranted (p. 304, note 43) does not alleviate the difficulties for
on 73c–75c, Ders.: Essays on Plato and Aristotle, Oxford, 13–32 R. D. Archer-Hind 1894: The Phaedo of Plato. Edited with introduction, notes and appendices, London 33–45 J. T. Bedu-Addo 1991: Sense-Experience and the Argument for Recollection in Plato’s Phaedo, Phronesis 36, 27–60 N. Blößner 2001
purpose and usefulness of the work to be commented on: the study of first philosophy promotes the perfection of human life ( In Met. 2.23–28). 23 Alexander adds an interesting reference to Plato’s Timaeus to support the point that sight provides us with cognition most of all, because it was
affection. And he wants to reserve the term ‘aisthanesthai’, or ‘to perceive’, for this passive element in our beliefs. (M. Frede (1987: 5) In the first part of Plato’s “Theaetetus” (151d–187a) Socrates examines the def- inition “knowledge is perception”. The long and arduous discussion begins with the
1993, 121) This passage calls for four observations: a) It has long been noticed that the rules described by the Topics and the SE can be illustrated by examples taken from Plato’s early dialogues (cf., inter alios , Hambruch 1904; Brunschwig 1967, XCII–XCVI; Ostenfeld 1996). Yet this cannot be
. Instead of adding that the aporetic condition is also a distressing one, Aristotle prefers to speak of thauma in this context. The wording of the Metaphysics passage has its ancestry in Plato’s Theaetetus . At a given juncture, when Socrates exposes Theaetetus to puzzles concerning change, the
Protagoras in Plato’s Theaetetus . Two Protagoreans and the Pyrrhonist Protagoras claimed that ‘man is the measure: of the things that are that [or, how] they are and of the things that are not that [or, how] they are not’ (Plato, Tht 152a2–4; cf. PH I.216). And Plato describes this as the claim that ‘as
Platonism. Plato’s particularistic conception of (mathematical) ideas is compared with the nowadays customary mathematical practice of studying types of structures by examining canonical representatives. The case is illustrated by considering the shift from a universalistic conception of natural numbers, in
. He doesn’t answer prayers, condemn people to hell, or send his son down to Earth to save humanity—not even close. Plato’s is a rational, philosophical panentheism. Importantly, Plato seems to add a subtle form of panpsychism to his panentheistic ontology. Scattered throughout his late works are
. He doesn’t answer prayers, condemn people to hell, or send his son down to Earth to save humanity—not even close. Plato’s is a rational, philosophical panentheism. Importantly, Plato seems to add a subtle form of panpsychism to his panentheistic ontology. Scattered throughout his late works are