In his Republic we find just about the most influential early account of education. His interest in soul, dialogue and in continuing education continue to provide informal educators with rich insights. He founded what is said to be the first university — his Academy near Athens in around BC.
Preliminaries If ethics is widely regarded as the most accessible branch of philosophy, it is so because many of its presuppositions are self-evident or trivial truths: At least for secularists, the attainment of these overall aims is thought to be a condition or prerequisite for a good life.
What we regard as a life worth living depends on the notion we have of our own nature and of the conditions of its fulfillment. This, in turn, is determined, at least in part, by the values and standards of the society we live in.
The attainment of these ends can also depend at least in part on external factors, such as health, material prosperity, social status, and even on good looks or sheer luck.
|kaja-net.com | Plato on education||At a minimum, we would expect a rigorous examination of the following:|
|Plato's Republic Republic [Politeia], Plato - Essay - kaja-net.com||Myungjoon Lee, Marquette University Abstract Plato regards education as a means to achieve justice, both individual justice and social justice. According to Plato, individual justice can be obtained when each individual develops his or her ability to the fullest.|
|Author Corner||The whole function of education is not to put knowledge into the soul, button bring out the best things that are latent In the soul, and to do so by directing It to the right objects.|
|Navigate Guide||A philosophy of reason Plato was a Greek philosopher known and recognized for having allowed such a considerable philosophical work. At the top of Essences is the idea of Good, which surpasses in dignity and power:|
|Plato on Rhetoric and Poetry (Stanford Encyclopedia of Philosophy)||Myungjoon Lee, Marquette University Abstract Plato regards education as a means to achieve justice, both individual justice and social justice.|
Although these presuppositions may appear to be self-evident, most of the time, human beings are aware of them only implicitly, because many individuals simply lead their lives in accordance with pre-established standards and values that are, under normal circumstances, not objects of reflection.
The historical Socrates was, of course, not the first to question the Greek way of life. Nevertheless, Plato continued to present his investigations as dialogues between Socrates and some partner or partners. And Plato preserved the dialogical form even in those of his late works where Socrates is replaced by a stand-in and where the didactic nature of the presentations is hard to reconcile with the pretense of live discussion.
But these didactic discourses continue to combine questions of ethical, political, social, or psychological importance with metaphysical, methodological and epistemological considerations, and it can be just as hard to assess the extent to which Plato agrees with the pronouncements of his speakers, as it is when the speaker is Socrates.
Furthermore, the fact that a certain problem or its solution is not mentioned in a dialogue does not mean that Plato was unaware of it. There is, therefore, no certainty concerning the question: It stands to reason, however, that he started with the short dialogues that question traditional virtues — courage, justice, moderation, piety.
It also stands to reason that Plato gradually widened the scope of his investigations, by reflecting not only on the social and political conditions of morality, but also on the logical, epistemological, and metaphysical presuppositions of a successful moral theory.
These theoretical reflections often take on a life of their own. The Parmenides, the Theaetetus, and the Sophist deal primarily or exclusively with epistemological and metaphysical problems of a quite general nature.
Nevertheless, as witnessed by the Philebus, the Statesman, the Timaeus, and the Laws, Plato never lost interest in the question of what conditions are necessary for a good human life. Socrates explores the individual virtues through a discussion with persons who are either representatives of, or claim to be experts on, that virtue.
Xenophon Memorabilia I, 10; In the Laches, he discusses courage with two renowned generals of the Peloponnesian war, Laches and Nicias. Similarly, in the Charmides Socrates addresses—somewhat ironically—the nature of moderation with the two of the Thirty Tyrants, namely the then very young Charmides, an alleged model of modesty, and his guardian and intellectual mentor, Critias.
And in the Gorgias Socrates discusses the nature of rhetoric and its relation to virtue with the most prominent teacher of rhetoric among the sophists.
Finally, in the Meno the question how virtue is acquired is raised by Meno, a disciple of Gorgias, and an ambitious seeker of power, wealth, and fame. Nor is such confidence unreasonable. These flaws vary greatly in kind and gravity: Socrates shows that enumerations of examples are not sufficient to capture the nature of the thing in question.
Definitions that consist in the replacement of a given concept with a synonym are open to the same objections as the original definition.
Definitions may be hopelessly vague or miss the mark entirely, which is to say that they may be either too wide, and include unwanted characteristics or subsets, or too narrow, and exclude essential characteristics. Moreover, definitions may be incomplete because the object in question does not constitute a unitary phenomenon.
Given that the focus in the early dialogues is almost entirely on the exposure of flaws and inconsistencies, one cannot help wondering whether Plato himself knew the answers to his queries, and had some cards up his sleeve that he chose not to play for the time being.
This would presuppose that Plato had not only a clear notion of the nature of the different virtues, but also a positive conception of the good life as such.Plato’s Philosophy of Education and the Common Core debate Conference Paper Association for the Development of Philosophy Teaching (ADOPT) Spring .
Plato's discussions of rhetoric and poetry are both extensive and influential. As in so many other cases, he sets the agenda for the subsequent tradition.
The essay will start off with clarifying key concepts, for example what is a philosopher because it is much easier to understand the easy when one understands the key terms in it, terms that will appear throughout the essay itself.
These essays were written as a result a journey of research and experimentation in the Socratic method and Socratic philosophy that has been ongoing for over thirty years.
Dialogue, Dialectic, and Maieutic: Plato's Dialogues As Educational Models ABSTRACT: Plato’s Socrates exemplies the progress of the dialectical method of inquiry. Such a method is capable of actualizing an interlocutor’s latent potential for philosophizing dialectically. Socrates taught the masses and the elite alike that everyone was capable of reasoning and knowledge regardless of their social status, by questioning the nature of the religion and believing the Gods to be poetical license and if there was to be a.