Search results
Results from the WOW.Com Content Network
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]
Halcyon (Ancient Greek: Ἀλκυών) is a short dialogue attributed in the manuscripts to both Plato and Lucian, but the work is not by either writer. [1] Favorinus , writing in the early second century, attributes it to a certain Leon, [ 2 ] as did Nicias of Nicaea .
Meno (/ ˈ m iː n oʊ /; Ancient Greek: Μένων, Ménōn) is a Socratic dialogue written by Plato around 385 BC., but set at an earlier date around 402 BC. [1] Meno begins the dialogue by asking Socrates whether virtue is taught, acquired by practice, or comes by nature. [2]
Plato's argument is supposed to be an early example of a so-called genetic fallacy since his conclusion arises from his famous lodestone (magnet) analogy. [attribution needed] Ion, the rhapsode "dangles like a lodestone at the end of a chain of lodestones. The muse inspires the poet (Homer in Ion’s case) and the poet inspires the rhapsode."
In Plato's dialogues, the soul plays many disparate roles. Among other things, Plato believes that the soul is what gives life to the body (which was articulated most of all in the Laws and Phaedrus ) in terms of self-motion: to be alive is to be capable of moving oneself; the soul is a self-mover.
A chariot is a type of cart driven by a charioteer, usually using horses [note 1] to provide rapid motive power. The oldest known chariots have been found in burials of the Sintashta culture in modern-day Chelyabinsk Oblast, Russia, dated to c. 1950–1880 BC [1] [2] and are depicted on cylinder seals from Central Anatolia in Kültepe dated to ...
Gorgias (/ ˈ ɡ ɔːr ɡ i ə s /; [1] Greek: Γοργίας [ɡorɡíaːs]) is a Socratic dialogue written by Plato around 380 BC. The dialogue depicts a conversation between Socrates and a small group at a dinner gathering.
The evidence for the existence of Diotima as a real person is sparse; Plato's Symposium is the only independent reference to her existence: all later references to her are derived from Plato. [4] Based on this scarcity of evidence, scholars from the Renaissance through modern times have debated whether she was a real historical person who ...