Search results
Results from the WOW.Com Content Network
Platonic love [1] is a type of love in which sexual desire or romantic features are nonexistent or have been suppressed, sublimated, or purgated, but it means more than simple friendship.
Meanwhile, in the recollection and affinity arguments, the connection with life is not explicated or used at all. These two arguments present the soul as a knower (i.e., a mind). This is most clear in the affinity argument, where the soul is said to be immortal by virtue of its affinity with the Forms that we observe in acts of cognition.
They are non-physical, but they are not in the mind. Forms are extra-mental (i.e. real in the strictest sense of the word). [18] A Form is an objective "blueprint" of perfection. [19] The Forms are perfect and unchanging representations of objects and qualities. For example, the Form of beauty or the Form of a triangle.
Српски / srpski: Platon Atanacković (1788 -1867) je bio episkop budimski (1839-1851) i bački (1851-1867), pisac, politički radnik i veliki dobrotvor srpske prosvete. English: Platon Atanacković (1788 -1867) was the bishop of Buda (1839-1851) and Bačka (1851-1867), a writer, political worker and a great benefactor of Serbian education.
In semiotics, Khôra (also chora; Ancient Greek: χώρα) is the space that gives a place for being.The term has been used in philosophy by Plato to designate a receptacle (as a "third kind" [triton genos]; Timaeus 48e4), a space, a material substratum, or an interval.
The Clitophon (Ancient Greek: Κλειτοφῶν, also transliterated as Cleitophon; Latin: Clitopho) is a 4th-century BC dialogue traditionally ascribed to Plato, though the work's authenticity is debated.
Plato (Ancient Greek: Πλάτων, Plátōn; c. 428/427 – c. 348/347 BC) was an ancient Greek philosopher, the second of the trio of ancient Greeks including Socrates and Aristotle credited with laying the philosophical foundations of Western culture.
The heart of the dialogue opens with a challenge by Socrates to the elder and revered Parmenides and Zeno. Employing his customary method of attack, the reductio ad absurdum, Zeno has argued that if as the pluralists say things are many, then they will be both like and unlike; but this is an impossible situation, for unlike things cannot be like, nor like things unlike.