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A Footnote to Plato takes place in 2012 at a tiny liberal arts college in Vermont. Philosophy professor Dr. Isaac Fischelson finds himself embroiled in a student drama that leads to a false accusation of sexual harassment and an investigation intended to force him out. He faces a disgraceful end to his long career unless he retires immediately. But Dr. Fischelson refuses to be, as his students like to say, an epic failure. Zeb is a promising math student who has resorted to dealing coke to pay for college. He lives on a failed hippie commune with his toxic mother, who seems intent on bankrupting her son, both materially and spiritually. Zeb tries his best to escape her world, but what he really needs is a bit of luck. The two meet in the Maintenance Committee and soon form a Socrates–Plato bond. When Zeb offers to help the professor put together an online lecture series, Dr. Fischelson decides to take him and a small group of students to Greece to film it. It’s an opportunity of a lifetime for Zeb and Dr. Fischelson’s last chance to save his reputation—and maybe leave behind a legacy.
Acclaimed philosopher and novelist Rebecca Newberger Goldstein provides a dazzlingly original plunge into the drama of philosophy, revealing its hidden role in today's debates on religion, morality, politics, and science.
Process theology is considered a very complex and difficult to understand system. Is it possible to get a basic grasp of what it is and how it impacts our lives and service to others? In this brief, lively, and engaging book, Dr. Bruce Epperly untangles the difficult concepts of process theology and shows how we can envision a God who is in relation to us throughout our lives here and in the next world. He believes that “God is present at the moment of our conception, guides us through the adventures of this lifetime, urging us to rejoice in embodiment and bring healing to our world, and upon our final earthly breath receives us with open arms with visions of future adventures in communion with God and our fellow creatures.” Not only is this theology easy to understand, but it also challenges us to live out God’s adventure in with joy, sharing God’s life with all of God’s creatures. This book is an excellent introduction to process theology, useful for small groups or individual study, and includes a list of resources for further study.
Process thought is the foundation for studies in many areas of contemporary philosophy, theology, political theory, educational theory, and the religion-science dialogue. It is derived from Alfred North Whitehead's philosophy, known as process theology, which lays a groundwork for integrating evolutionary biology, physics, philosophy of mind, theology, environmental ethics, religious pluralism, education, economics, and more. In Process-Relational Philosophy, C. Robert Mesle breaks down Whitehead's complex writings, providing a simple but accurate introduction to the vision that underlies much of contemporary process philosophy and theology. In doing so, he points to a "way beyond both reductive materialism and the traps of Cartesian dualism by showing reality as a relational process in which minds arise from bodies, in which freedom and creativity are foundational to process, in which the relational power of persuasion is more basic than the unilateral power of coercion." Because process-relational philosophy addresses the deep intuitions of a relational world basic to environmental and global thinking, it is being incorporated into undergraduate and graduate courses in philosophy, educational theory and practice, environmental ethics, and science and values, among others. Process-Relational Philosophy: A Basic Introduction makes Whitehead's creative vision accessible to all students and general readers.
J. B. Kennedy argues that Plato's dialogues have an unsuspected musical structure and use symbols to encode Pythagorean doctrines. The followers of Pythagoras famously thought that the cosmos had a hidden musical structure and that wise philosophers would be able to hear this harmony of the spheres. Kennedy shows that Plato gave his dialogues a similar, hidden musical structure. He divided each dialogue into twelve parts and inserted symbols at each twelfth to mark a musical note. These passages are relatively harmonious or dissonant, and so traverse the ups and downs of a known musical scale. Many of Plato's ancient followers insisted that Plato used symbols to conceal his own views within the dialogues, but modern scholars have denied this. Kennedy, an expert in Pythagorean mathematics and music theory, now shows that Plato's dialogues do contain a system of symbols. Scholars in the humanities, without knowledge of obsolete Greek mathematics, would not have been able to detect these musical patterns. This book begins with a concise and accessible introduction to Plato's symbolic schemes and the role of allegory in ancient times. The following chapters then annotate the musical symbols in two of Plato's most popular dialogues, the Symposium and Euthyphro, and show that Plato used the musical scale as an outline for structuring his narratives.
Daniel Russell examines Plato's subtle and insightful analysis of pleasure and explores its intimate connections with his discussions of value and human psychology. Russell offers a fresh perspective on how good things bear on happiness in Plato's ethics, and shows that, for Plato, pleasure cannot determine happiness because pleasure lacks a direction of its own. Plato presents wisdom as a skill of living that determines happiness by directing one's life as a whole, bringing aboutgoodness in all areas of one's life, as a skill brings about order in its materials. The 'materials' of the skill of living are, in the first instance, not things like money or health, but one's attitudes, emotions, and desires where things like money and health are concerned. Plato recognizes thatthese 'materials' of the psyche are inchoate, ethically speaking, and in need of direction from wisdom. Among them is pleasure, which Plato treats not as a sensation but as an attitude with which one ascribes value to its object. However, Plato also views pleasure, once shaped and directed by wisdom, as a crucial part of a virtuous character as a whole. Consequently, Plato rejects all forms of hedonism, which allows happiness to be determined by a part of the psyche that does not direct one'slife but is among the materials to be directed. At the same time, Plato is also able to hold both that virtue is sufficient for happiness, and that pleasure is necessary for happiness, not as an addition to one's virtue, but as a constituent of one's whole virtuous character itself. Plato thereforeoffers an illuminating role for pleasure in ethics and psychology, one to which we may be unaccustomed: pleasure emerges not as a sensation or even a mode of activity, but as an attitude - one of the ways in which we construe our world - and as such, a central part of every character.
While scholars typically view Plato's engagement with medicine as uniform and largely positive, Susan B. Levin argues that from the Gorgias through the Laws, his handling of medicine unfolds in several key phases. Further, she shows that Plato views medicine as an important rival for authority on phusis (nature) and eudaimonia (flourishing). Levin's arguments rest on careful attention both to Plato and to the Hippocratic Corpus. Levin shows that an evident but unexpressed tension involving medicine's status emerges in the Gorgias and is explored in Plato's critiques of medicine in the Symposium and Republic. In the Laws, however, this rivalry and tension dissolve. Levin addresses the question of why Plato's rivalry with medicine is put to rest while those with rhetoric and poetry continue. On her account, developments in his views of human nature, with their resulting impact on his political thought, drive Plato's striking adjustments involving medicine in the Laws. Levin's investigation of Plato is timely: for the first time in the history of bioethics, the value of ancient philosophy is receiving notable attention. Most discussions focus on Aristotle's concept of phron sis (practical wisdom); here, Levin argues that Plato has much to offer bioethics as it works to address pressing concerns about the doctor-patient tie, medical professionalism, and medicine's relationship to society.
Offers an alternative interpretation and defends a radically new view of Plato's method of argument in the early dialogues.
Plato's frontal attack on poetry has always been a problem for sympathetic students, who have often minimized or avoided it. Beginning with the premise that the attack must be taken seriously, Eric Havelock shows that Plato's hostility is explained by the continued domination of the poetic tradition in contemporary Greek thought. The reason for the dominance of this tradition was technological. In a nonliterate culture, stored experience necessary to cultural stability had to be preserved as poetry in order to be memorized. Plato attacks poets, particularly Homer, as the sole source of Greek moral and technical instruction-Mr. Havelock shows how the Iliad acted as an oral encyclopedia. Under the label of mimesis, Plato condemns the poetic process of emotional identification and the necessity of presenting content as a series of specific images in a continued narrative. The second part of the book discusses the Platonic Forms as an aspect of an increasingly rational culture. Literate Greece demanded, instead of poetic discourse, a vocabulary and a sentence structure both abstract and explicit in which experience could be described normatively and analytically: in short a language of ethics and science.