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As a young man, Plato encountered debates in the circles around Anaxagoras and Socrates over whether Homer's poems contained allegories. [8] Plato refers to these debates and made allegories and the nature of allegory a prominent theme in his dialogues. [9] He uses many allegorical devices and explicitly calls attention to them.
The Rhetoric of Morality and Philosophy: Plato's Gorgias and Phaedrus. University of Chicago Press. Blyth, Dougal. 1997. “The Ever-Moving Soul in Plato’s Phaedrus.” The American Journal of Philology 118: 185–217. Campbell, Douglas R. "Self‐Motion and Cognition: Plato's Theory of the Soul" Southern Journal of Philosophy 59 (4): 523 ...
Commentaries on Plato refers to the great mass of literature produced, especially in the ancient and medieval world, to explain and clarify the works of Plato.Many Platonist philosophers in the centuries following Plato sought to clarify and summarise his thoughts, but it was during the Roman era, that the Neoplatonists, in particular, wrote many commentaries on individual dialogues of Plato ...
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 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. It is one of the shortest of Plato ...
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. He also thinks that the soul is the bearer of moral properties (i.e., when I am virtuous, it is my soul ...
From the time of Plato through the Middle Ages, the quadrivium (plural: quadrivia [2]) was a grouping of four subjects or arts—arithmetic, geometry, music, and astronomy—that formed a second curricular stage following preparatory work in the trivium, consisting of grammar, logic, and rhetoric.
This aspect of rhetoric is one reason why Plato attacked what he saw as empty rhetoric on the part of sophist philosophers such as Gorgias. Aristotle , in his works on rhetoric, answered Plato's charges by arguing that reason and rhetoric are intertwined ("Rhetoric is the counterpart of Dialectic " is the first sentence of his Rhetoric ).