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Lysis (/ ˈ l aɪ s ɪ s /; Ancient Greek: Λύσις, genitive case Λύσιδος, showing the stem Λύσιδ-, from which the infrequent translation Lysides), is a dialogue of Plato which discusses the nature of philia (), often translated as friendship, while the word's original content was of a much larger and more intimate bond. [1]
27. “Ignorance, the root and stem of all evil.” 28. “Be kind, for everyone you meet is fighting a harder battle.” 29. “For a man to conquer himself is the first and noblest of all ...
Timaeus suggests that since nothing "becomes or changes" without cause, then the cause of the universe must be a demiurge or a god, a figure Timaeus refers to as the father and maker of the universe. And since the universe is fair, the demiurge must have looked to the eternal model to make it, and not to the perishable one (29a).
In the Republic, Plato's Socrates raises a number of criticisms of democracy.He claims that democracy is a danger due to excessive freedom. He also argues that, in a system in which everyone has a right to rule, all sorts of selfish people who care nothing for the people but are only motivated by their own personal desires are able to attain power.
Plato relies, further, on the view that the soul is a mind in order to explain how its motions are possible: Plato combines the view that the soul is a self-mover with the view that the soul is a mind in order to explain how the soul can move things in the first place (e.g., how it can move the body to which it is attached in life). [10]
12. “The law is reason, free from passion.” 13. “The aim of the wise is not to secure pleasure, but to avoid pain.” 14. “We can do noble acts without ruling the earth and sea.”
More-recent scholarship has overturned this accusation arguing that part of the novelty of Plato's theory of the soul is that it was the first to unite the different features and powers of the soul that became commonplace in later ancient and medieval philosophy. [11] For Plato, the soul moves things by means of its thoughts, as one scholar ...
In Plato's Ion (/ ˈ aɪ ɒ n /; Ancient Greek: Ἴων) Socrates discusses with the titular character, a professional rhapsode who also lectures on Homer, the question of whether the rhapsode, a performer of poetry, gives his performance on account of his skill and knowledge or by virtue of divine possession.