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Appendix Platonica
Those works which have been falsely attributed to Plato, whether through error or forgery, are collectively known as Pseudo-Platonica. There are two main groups of such works. The first is those Greek works which were attributed to Plato in antiquity and circulated alongside his authentic writings. These can be subdivided into two groups: the ''spuria'', which were considered spurious already in antiquity, and the ''dubia'', the authenticity of which has been doubted only since the rise of modern scholarship. While there is broad agreement regarding some ''dubia'', others are more disputed. The second major group is the Arabic Pseudo-Platonica of the Middle Ages. These range from false quotations of Plato in the wisdom literature and works of theology based on Plotinus and Proclus to whole works attributed to Plato on morality, economics and occult science. The last category—works on the occult, magic, alchemy, etc.—is the most remote from the historical Plato. Ancient pseude ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Eryxias Beginning
''Eryxias'' (; ) is a Socratic dialogue attributed to Plato, but which is considered spurious. It is set in the Stoa of Zeus, Stoa of Zeus Eleutherios, and features Socrates in conversation with Critias, Eryxias of Stiria, Eryxias, and Erasistratus of Athens, Erasistratus (nephew of Phaeax (orator), Phaeax).A. E. Taylor, (2001), ''Plato: the man and his work'', page 548. Dover The dialogue concerns the topic of wealth and virtue. The position of Eryxias that it is good to be materially prosperous is defeated when Critias argues that having money is not always a good thing. Socrates then shows that money has only a conventional value.John Madison Cooper, D. S. Hutchinson, (1997), ''Plato, Complete works'', page 1718. Hackett Publishing In an argument addressed to Critias, Socrates concludes that money can never be considered useful, even when it is used to buy something useful. The final conclusion of the ''Eryxias'' is that the most wealthy are the most wretched because they have ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
On Justice
''On Justice'' (; ) is a Socratic dialogue that was once thought to be the work of Plato. The attribution to Plato is now considered spurious In the short dialogue, Socrates Socrates (; ; – 399 BC) was a Ancient Greek philosophy, Greek philosopher from Classical Athens, Athens who is credited as the founder of Western philosophy and as among the first moral philosophers of the Ethics, ethical tradition ... discusses with a friend questions about what is just and unjust.John Madison Cooper, D. S. Hutchinson, (1997), ''Plato, Complete works'', p. 1687. Hackett Publishing. This work is not to be confused with Plato's Republic, whose alternate title in ancient times was also ''On Justice''. References External links ''On Justice''translated by George BurgesFree public domain audiobook version of ''On Justice''translated by George Burges * . Collection includes On Justice. George Burges, translator (1855). Dialogues of Plato Appendix Platonica {{phil ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
First Alcibiades
The ''First Alcibiades'', also referred to as ''Alcibiades Major'' and abbreviated as ''Alcibiades I'' (), is a dialogue ascribed to Plato, depicting Socrates in conversation with Alcibiades. Content In the preface Alcibiades is described as an ambitious young man who is eager to enter public life. He is extremely proud of his good looks, noble birth, many friends, possessions and his connection to Pericles, the leader of the Athenian state. Alcibiades has many admirers and had many lovers but they have all run away, afraid of his coldness. Socrates was the first of his lovers but he has not spoken to him for many years. Now the older man tries to help the youth with his questions before Alcibiades presents himself in front of the Athenian assembly. For the rest of the dialogue Socrates explains the many reasons why Alcibiades needs him. By the end of ''Alcibiades I'', the youth is much persuaded by Socrates' reasoning, and accepts him as his mentor. The first topic they enter ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Minos (dialogue)
''Minos'' (; ) is purported to be one of the dialogues of Plato. It features Socrates and a companion who together attempt to find a definition of "law" (Greek: , ). Despite its authenticity having been doubted by many scholars, * * * * * it has often been regarded as a foundational document in the history of legal philosophy, * * * * * particularly in the theory of natural law. * * * * * * * * * * * * It has also conversely been interpreted as describing a largely procedural theory of law. Ancient commentators have traditionally considered the work as a preamble to Plato's final dialogue, ''Laws''. Content The dialogue is normally separated into two sections. In the first half, Socrates and a companion attempt to seek a definition of "law," while in the second half Socrates praises Minos, the mythical king of Crete. Definition of law The dialogue opens with Socrates asking his nameless companion, "What is law for us?" The companion asks from Socrates to clarify which law he ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Theages
''Theages'' (, also known as "On Wisdom: Obstetric" (H ΠΈΡΙ ΣΟΦΙΑΣ᾽ ΜΑΙΕΥΤΙΚΟΣ)) is a dialogue attributed to Plato, featuring Demodocus, Socrates and Theages. There is debate over its authenticity; W. R. M. Lamb draws this conclusion from his opinion that the work is inferior and un-Socratic, but acknowledges that it was universally regarded as authentic in antiquity. Background In the dialogue, Demodocus introduces Socrates with his son Theages, who wishes to study "how to become wise". In this dialogue, Socrates makes mention of his daemon, the inner voice he also mentions in the Apology and other works by Plato. Reference to Theages is made in Plato's ''Republic'' (496b): “there are some who are restrained by our friend Theages' bridle; for everything in the life of Theages conspired to divert him from philosophy”. ''Theages'' 125e8–126a4 is quoted by Nietzsche in '' Will to Power'' §958: "In Plato's ''Theages'' it is written: 'Each one of u ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Seventh Letter
The ''Seventh Letter of Plato'' is an epistle that tradition has ascribed to Plato. It is by far the longest of the epistles of Plato and gives an autobiographical account of his activities in Sicily as part of the intrigues between Dion and Dionysius of Syracuse for the tyranny of Syracuse. It also contains an extended philosophical interlude concerning the possibility of writing true philosophical works and the theory of forms.R. G. Bury, Prefatory note to "Epistle VII" in ''Plato IX'', Loeb Classical Library (Cambridge, MA: Harvard University Press, 1929): 463–75. Assuming that the letter is authentic, it was written after Dion was assassinated by Calippus in 353 BC and before the latter was in turn overthrown a year later. Authenticity Of all the letters attributed to Plato, the ''Seventh Letter'' is widely considered the only one that might be authentic. R. Ledger defends its authenticity on the basis of computer analysis.R. Ledger, ''Re-counting Plato: A Computer ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Amatores
The ''Lovers'' (; ) is a Socratic dialogue included in the traditional corpus of Plato's works, though its authenticity has been doubted. Title The Greek title ''Erastai'' is the plural form of the term ''erastēs'', which refers to the older partner in a pederastic relationship. Since in Classical Greek terms such a relationship consists of an ''erastēs'' and an ''erōmenos'', the title ''Lovers'', sometimes used for this dialogue, makes sense only if understood in the technical sense of "lover" versus "beloved" but is misleading if taken to refer to two people in a love relationship. Ancient manuscript marginalia suggest that the title might have been ''Anterastai'' (), which specifically means "Rival ''erastai''." This term, used in the dialogue itself (132c5, 133b3), is mentioned as the dialogue's title (together with a subtitle, ''On Philosophy'') in Diogenes Laërtius' listing of the Thrasyllan tetralogies (3.59). The Latin translations ''Amatores'' and ''Rivales'' ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Hipparchus (dialogue)
The ''Hipparchus'' (; ), or ''Hipparch'', is a dialogue attributed to the classical Greek philosopher and writer Plato. Like many of Plato's original works, Socrates is featured trying to define a single term, "love of gain" in this case, or philokerdēs''φιλοκερδές'' in the original text. There is some debate as to the work's authenticity. Stylistically, the dialogue bears many similarities to the ''Minos''. They are the only dialogues between Socrates and a single anonymous companion; they are the only dialogues where the titles bear the name of someone long-dead; and they are the only dialogues which begin with Socrates raising a "what is" question. Thomas L. Pangle, (1987), ''The roots of political philosophy: ten forgotten Socratic dialogues'', page 78. Cornell University Press, Thus, many scholars conclude that both were written by the same author, probably soon after the middle of the fourth century BC. John Madison Cooper, D. S. Hutchinson, eds., ''Plato, Comp ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Second Alcibiades
The ''Second Alcibiades'' or ''Alcibiades II'' () is a dialogue traditionally ascribed to Plato. In it, Socrates attempts to persuade Alcibiades that it is unsafe for him to pray to the gods if he does not know whether what he prays for is actually good or bad for him. There is dispute amongst scholars about the text's authenticity, and it is generally considered apocryphal.Plato, ''Complete Works'', ed. John M. Cooper (Indianapolis: Hackett, 1997), v, 596–608. The main criticisms of its authenticity revolve around its defective arguments, lack of humor, and style; those who consider it inauthentic date its composition to the 3rd or 2nd centuries BC. Synopsis Socrates meets Alcibiades while the latter was on his way to pray, and warns him that one must be careful what he prays for, since the gods might actually grant his wishes. Alcibiades replies that one must be mad to pray for something harmful, but Socrates corrects him by saying that if ignorance was equated to madness ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Epinomis
''Epinomis'' (Greek: , or ''On the Laws'') is the final dialogue in the Platonic corpus, a follow-on conversation among the interlocutors of ''Laws'' – a twelve-book exploration of the best way to structure a ''polis''. The participants in the conversation were Clinias of Crete, Megillus of Sparta, and an unnamed Athenian. In ''Epinomis'' they reconvene to address an issue not covered in the earlier discussion: how one acquires wisdom. Synopsis Cleinias has reconvened with Megillus and the Athenian and poses the question, “What are the studies which will lead a mortal man to wisdom (σοφια)?” (973b). In answer, the Athenian begins by saying that “bliss and felicity” are impossible for most people because life for both young and old is too full of pain and discomfort, and so they have little time to devote to learning. The brief span of middle age, when these discomforts abate for a while, is insufficient – only a few are able to make the effort. Beyond ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Lucian
Lucian of Samosata (Λουκιανὸς ὁ Σαμοσατεύς, 125 – after 180) was a Hellenized Syrian satirist, rhetorician and pamphleteer who is best known for his characteristic tongue-in-cheek style, with which he frequently ridiculed superstition, religious practices, and belief in the paranormal. Although his native language was probably Syriac, all of his extant works are written entirely in ancient Greek (mostly in the Attic Greek dialect popular during the Second Sophistic period). Everything that is known about Lucian's life comes from his own writings, which are often difficult to interpret because of his extensive use of sarcasm. According to his oration ''The Dream'', he was the son of a lower middle class family from the city of Samosata along the banks of the Euphrates in the remote Roman province of Syria. As a young man, he was apprenticed to his uncle to become a sculptor, but, after a failed attempt at sculpting, he ran away to pursue an educati ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Halcyon (dialogue)
''Halcyon'' () is a short dialogue attributed in the manuscripts to both Plato and Lucian Lucian of Samosata (Λουκιανὸς ὁ Σαμοσατεύς, 125 – after 180) was a Hellenized Syrian satirist, rhetorician and pamphleteer who is best known for his characteristic tongue-in-cheek style, with which he frequently ridi ..., but the work is not by either writer. Favorinus, writing in the early second century, attributes it to a certain Leon, as did Nicias of Nicaea. Content In the dialogue, Socrates relates to Chaerephon the ancient myth of Alcyone, Halcyon, a woman who was transformed by the gods into a Halcyon (genus), bird to be able to search the seas for her husband Ceyx, who was lost at sea. Skeptical of the account, Chaerephon questions the possibility that humans can be transformed into birds. In response, Socrates cautions that there are many amazing things unknown or at least not fully understood by humans, and advocates epistemological humility for mo ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
