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The Platonic tradition affords extraordinary resources for thinking about the meaning and value of work. In this historical survey of the tradition, Jeffrey Hanson draws on the work of its major thinkers to explain why our contemporary vocabulary for appraising labor and its rewards is too narrow and cramped. By tracing out the Platonic lineage of work Hanson is able to argue why we should be explaining its value for appraising it as an element of a happy and flourishing human life, quite apart from its financial rewards. Beginning with Plato's extensive thinking about work's relationship to wisdom, Hanson covers the singularly powerful arguments of Augustine, who wrote the ancient world's only treatise dedicated to the topic of manual labor. He discusses Bernard of Clairvaux, introduces the priest-craftsman Theophilus Presbyter, and provides a study of work and leisure in the writings of Petrarch. Alongside Martin Luther, Hanson discusses John Ruskin and Simone Weil: two thinkers profoundly disturbed by the conditions of the working class in the rapidly industrializing economies of Europe. This original study of Plato and his inheritors' ideas provides practical suggestions for how to approach work in a socially responsible manner in the 21st century and reveals the benefits of linking work and morality.
The Platonic tradition affords extraordinary resources for thinking about the meaning and value of work. In this historical survey of the tradition, Jeffrey Hanson draws on the work of its major thinkers to explain why our contemporary vocabulary for appraising labor and its rewards is too narrow and cramped. By tracing out the Platonic lineage of work Hanson is able to argue why we should be explaining its value for appraising it as an element of a happy and flourishing human life, quite apart from its financial rewards. Beginning with Plato's extensive thinking about work's relationship to wisdom, Hanson covers the singularly powerful arguments of Augustine, who wrote the ancient world's only treatise dedicated to the topic of manual labor. He discusses Bernard of Clairvaux, introduces the priest-craftsman Theophilus Presbyter, and provides a study of work and leisure in the writings of Petrarch. Alongside Martin Luther, Hanson discusses John Ruskin and Simone Weil: two thinkers profoundly disturbed by the conditions of the working class in the rapidly industrializing economies of Europe. This original study of Plato and his inheritors' ideas provides practical suggestions for how to approach work in a socially responsible manner in the 21st century and reveals the benefits of linking work and morality.
This book argues against the common view that there are no essential differences between Plato and the Neoplatonist philosopher, Plotinus, on the issues of mysticism, epistemology, and ethics. Beginning by examining the ways in which Plato and Plotinus claim that it is possible to have an ultimate experience that answers the most significant philosophical questions, David J. Yount provides an extended analysis of why we should interpret both philosophers as mystics. The book then moves on to demonstrate that both philosophers share a belief in non-discursive knowledge and the methods to attain it, including dialectic and recollection, and shows that they do not essentially differ on any significant views on ethics. Making extensive use of primary and secondary sources, Plato and Plotinus on Mysticism, Epistemology and Ethics shows the similarities between the thought of these two philosophers on a variety of philosophical questions, such as meditation, divination, wisdom, knowledge, truth, happiness and love.
This lively and accessible introduction to Plato focuses on the philosophy and argument of his writings, drawing the reader into Plato's way of doing philosophy, and the general themes of his thinking. This is not a book to leave the reader standing in the outer court of introduction and background information, but leads directly into Plato's argument. It looks at Plato as a thinker grappling with philosophical problems in a variety of ways, rather than a philosopher with a fully worked-out system. It includes a brief account of Plato's life and the various interpretations that have been drawn from the sparse remains of information. It stresses the importance of the founding of the Academy and the conception of philosophy as a subject. Julia Annas discusses Plato's style of writing: his use of the dialogue form, his use of what we today call fiction, and his philosophical transformation of myths. She also looks at his discussions of love and philosophy, his attitude to women, and to homosexual love, explores Plato's claim that virtue is sufficient for happiness, and touches on his arguments for the immortality of the soul and his ideas about the nature of the universe. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.
For six centuries, Plato has held German philosophy in his grip. Brill’s Companion to German Platonism examines how German thinkers have interpreted Plato and how in turn he has decisively influenced their thought. Under the editorship of Alan Kim, this companion gathers the work of scholars from four continents, writing on figures from Cusanus and Leibniz to Husserl and Heidegger. Taken together, their contributions reveal a characteristic pattern of “transcendental” interpretations of the mind’s relation to the Platonic Forms. In addition, the volume examines the importance that the dialogue form itself has assumed since the nineteenth century, with essays on Schleiermacher, the Tübingen School, and Gadamer. Brill’s Companion to German Platonism presents both Plato and his German interpreters in a fascinating new light.
George Karamanolis breaks new ground in the study of later ancient philosophy by examining the interplay of the two main schools of thought, Platonism and Aristotelianism, from the first century BC to the third century AD. Arguing against prevailing scholarly assumption, he argues that the Platonists turned to Aristotle only in order to elucidate Plato's doctrines and to reconstruct Plato's philosophy, and that they did not hesitate to criticize Aristotle when judging him to be at odds with Plato. Karamanolis offers much food for thought to ancient philosophers and classicists.
The Laws is Plato's last, longest, and perhaps, most famous work. It presents a conversation on political philosophy between three elderly men: an unnamed Athenian, a Spartan named Megillus, and a Cretan named Clinias. They worked to create a constitution for Magnesia, a new Cretan colony that would make all of its citizens happy and virtuous. In this work, Plato combines political philosophy with applied legislation, going into great detail concerning what laws and procedures should be in the state. For example, they consider whether drunkenness should be allowed in the city, how citizens should hunt, and how to punish suicide. The principles of this book have entered the legislation of many modern countries and provoke a great interest of philosophers even in the 21st century.
Using a series of case-studies from across European philosophical traditions, this book traces the influence of Neoplatonism over the centuries.
This title was first published in 2000. This work identifies the differences between the Russian intellectual approach to reading Plato and that of other European countries. This study offers a complex perspective on Russian philosophical learnings up to 1930. The book contains five chapters with the first aiming to provide the general institutional context in which Russian 19th century Plato scholarship developed, caught as it were, between the rise of the historical sciences and the heavy hand of state interference in standardizing the educational system in the name of nation building and modernization. The second chapter attempts to illustrate how Plato served as a reference in Russian philosophical culture and the third deals with aspects of Russian philosophy of law. In the fourth chapter, the author shifts his approach to compare and contrast a number of reactions to a single dialogue, the "Republic" and in the final concluding chapter, addresses the question of whether it is legitimate to speak of a Russian Platonism.
In this insightful new book David J. Yount argues, against received wisdom, that there are no essential differences between the metaphysics of Plato and Plotinus. Yount covers the core principles of Plotinian thought: The One or Good, Intellect, and All-Soul (the Three Hypostases), Beauty, God(s), Forms, Emanation, Matter, and Evil. After addressing the interpretive issues that surround the authenticity of Plato's works, Plotinus: The Platonist deftly argues against the commonly held view that Plotinus is best interpreted as a Neo-Platonist, proposing he should be thought of as a Platonist proper. Yount presents thorough explanations and quotations from the works of each classical philosopher to demonstrate his thesis, concluding comprehensively that Plato and Plotinus do not essentially differ on their metaphysical conceptions. This is an ideal text for Plato and Plotinus scholars and academics, and excellent supplementary reading for upper-level undergraduates students and postgraduate students of ancient philosophy.