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[10] The English term "platonic" dates back to William Davenant 's The Platonick Lovers , performed in 1635, a critique of the philosophy of platonic love which was popular at Charles I 's court. The play was derived from the concept in Plato's Symposium of a person's love for the idea of good, which he considered to lie at the root of all ...
Miguel de Cervantes popularized the redirection to Plato in Don Quixote, Part II, Chapter 51. Leonardo Tarán has traced the antecedents of Cervantes' adage in an eponymous 1984 paper. [ 8 ] Logician Alfred Tarski excused his Platonism by amending the formula to Inimicus Plato sed magis inimica falsitas ("Plato is an enemy, but falsehood is a ...
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]
The word is used in early writings, sometimes in a bad sense; Plato's Republic uses philotimon (φιλότιμον) ironically: "covetous of honor"; [2] other writers use philotimeomai (φιλοτιμέομαι) in the sense of "lavish upon". [3]
[10] The pre-Socratic philosophers, starting with Thales, noted that appearances change, and began to ask what the thing that changes "really" is. The answer was substance, which stands under the changes and is the actually existing thing being seen. The status of appearances now came into question.
Georgios Gemistos Plethon was born in Constantinople in 1355/1360. [11] Raised in a family of well-educated Orthodox Christians, [12] he studied in Constantinople and Adrianople, before returning to Constantinople and establishing himself as a teacher of philosophy. [13]
Timaeus (/ t aɪ ˈ m iː ə s /; Ancient Greek: Τίμαιος, romanized: Timaios, pronounced [tǐːmai̯os]) is one of Plato's dialogues, mostly in the form of long monologues given by Critias and Timaeus, written c. 360 BC.
In his treatise The Republic, and also with the chariot allegory in Phaedrus, Plato asserted that the three parts of the psyche also correspond to the three classes of society (viz. the rulers, the military, and the ordinary citizens). [10] The function of the epithymetikon is to produce and seek pleasure.