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There are 51 Byzantine manuscripts in Greek minuscule that constitute the main basis for the text of Plato's works. [2] Codex Oxoniensis Clarkianus 39 — 895 AD; first six tetralogies, designated B. [3] Codex Parisinus graecus 1807 — circa 900 AD; last two tetralogies and the apocrypha, designated A
Plato's allegory of the cave by Jan Saenredam, according to Cornelis van Haarlem, 1604, Albertina, Vienna. Plato's allegory of the cave is an allegory presented by the Greek philosopher Plato in his work Republic (514a–520a, Book VII) to compare "the effect of education (παιδεία) and the lack of it on our nature".
The term doxa is an ancient Greek noun related to the verb dokein (δοκεῖν), meaning 'to appear, to seem, to think, to accept'. [1]Between the 3rd and 1st centuries BC, the term picked up an additional meaning when the Septuagint used doxa to translate the Biblical Hebrew word for "glory" (כבוד, kavod).
Plato's most self-critical dialogue is the Parmenides, which features Parmenides and his student Zeno, which criticizes Plato's own metaphysical theories. Plato's Sophist dialogue includes an Eleatic stranger. These ideas about change and permanence, or becoming and Being, influenced Plato in formulating his theory of Forms. [54]
In The Republic (509d–510a), Socrates describes the divided line to Glaucon this way: . Now take a line which has been cut into two unequal parts, and divide each of them again in the same proportion, [1] and suppose the two main divisions to answer, one to the visible and the other to the intelligible, and then compare the subdivisions in respect of their clearness and want of clearness ...
Like the Neo-Platonists, however, Tennemann argued at length that Plato did have a 'secret' or 'esoteric philosophy.' [64] Drawing on the criticism of writing in Plato's Phaedrus and the Seventh Letter attributed to Plato, Tennemann asserted Plato had both practical and philosophical reasons for withholding his 'unwritten doctrines.' [65 ...
The Theaetetus is one of the few works of Plato that gives contextual clues on the timeline of its authorship: The dialogue is framed by a brief scene in which Euclid of Megara and his friend Terpsion witness a wounded Theataetus returning on his way home after from fighting in an Athenian battle at Corinth, from which he apparently died of his wounds.
The paraphrased saying, though widely attributed to Plato's Socrates in both ancient and modern times, actually occurs nowhere in Plato's works in precisely the form "I know I know nothing." [ 7 ] Two prominent Plato scholars have recently argued that the claim should not be attributed to Plato's Socrates.