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Given the conception of philosophy held by continental thinkers, and in particular their greater sensitivity to the kinship of philosophy and literature, Drew A. Hyland argues that they should be much more attentive to the literary dimension of Plato's thinking than they have been. He believes they would find in the dialogues not the various forms of "Platonism" that they wish to reject, but instead a thinking much more congenial and challenging to their own predilections. By carefully examining the works of Heidegger, Derrida, Irigaray, and Cavarero, Hyland points to the tendency of continental thinkers to view Plato's dialogues through the lens of Platonism, thus finding Platonic metaphysics, Platonic ethics, and Platonic epistemology, while overlooking the literary dimension of the dialogues, and failing to recognize the extent to which the form undercuts anything like the Platonism they find. The striking exception, Hyland claims, is Hans-Georg Gadamer who also demonstrates the compatibility of the Platonic dialogues with the directions of continental thinking.
This book explains how to read Plato, emphasizing the philosophic importance of the dramatic aspects of the dialogues, and showing that Plato is an ironic thinker and that his irony is deeply rooted in his philosophy.
This collection of essays surveys a wide range of methods of Platonic interpretation, ranging from the dialogues themselves, to Middle and Neoplatonic interpretations of Plato's writings, to modern uses of Platonism. As a philosophical movement, Platonism is broadly conceived, covering schools and philosophers beginning with Plato and his immediate followers and extending through contemporary philosophers. The history of Platonism begins, of course, with Plato himself. But his adoption of the dialogue style and his active engagement with students in his Academy, where he certainly used dialectic techniques, led almost immediately to questioning what Plato's doctrines actually were. His student Aristotle raised questions of interpretations and invoked esoteric teachings not present in the written works. The earliest heads of the Academy struggled with Plato's texts as well, creating rival interpretations. These early discussions gave rise to later ones, and Platonism became simultaneously a dogmatic philosophy and a source of sometimes-heated debate of what the master intended. From its inception, Platonism was a dynamic philosophy, open to varied interpretations on different fronts while also maintaining a common core of beliefs. Platonism gave rise to methods of interpretation that centered on historical, ethical, political, or metaphysical questions engendered by Plato's writings. The ancient commentators reflected the teachings of their predecessors, and with only a few schools in the Greco-Roman world, many of their students studying under the same teachers, meant a heightened continuity in the tradition of interpretation. This volume honors the seventy-fifth birthday of John Dillon, the great scholar of Platonism whose scholarship had a pivotal role in defining Platonism as a philosophical movement in contemporary academia.
In a critique of Heidegger that respects his path of thinking, Francisco Gonzalez looks at the ways in which Heidegger engaged with Plato’s thought over the course of his career and concludes that, owing to intrinsic requirements of Heidegger’s own philosophy, he missed an opportunity to conduct a real dialogue with Plato that would have been philosophically fruitful for us all. Examining in detail early texts of Heidegger’s reading of Plato that have only recently come to light, Gonzalez, in parts 1 and 2, shows there to be certain affinities between Heidegger’s and Plato’s thought that were obscured in his 1942 essay “Plato’s Doctrine of Truth,” on which scholars have exclusively relied in interpreting what Heidegger had to say about Plato. This more nuanced reading, in turn, helps Gonzalez provide in part 3 an account of Heidegger’s later writings that highlights the ways in which Heidegger, in repudiating the kind of metaphysics he associated with Plato, took a direction away from dialectic and dialogue that left him unable to pursue those affinities that could have enriched Heidegger’s own philosophy as well as Plato’s. “A genuine dialogue with Plato,” Gonzalez argues, “would have forced [Heidegger] to go in certain directions where he did not want to go and could not go without his own thinking undergoing a radical transformation.”
Drew A. Hyland, one of Continental philosophy's keenest interpreters of Plato, takes up the question of beauty in three Platonic dialogues, the Hippias Major, Symposium, and Phaedrus. What Plato meant by beauty is not easily characterized, and Hyland's close readings show that Plato ultimately gives up on the possibility of a definition. Plato's failure, however, tells us something important about beauty—that it cannot be reduced to logos. Exploring questions surrounding love, memory, and ideal form, Hyland draws out the connections between beauty, the possibility of philosophy, and philosophical living. This new reading of Plato provides a serious investigation into the meaning of beauty and places it at the very heart of philosophy.
Taking Plato’s allegory of the cave as its starting-point, this book demonstrates how later European thinkers can be read as a reaction and a response to key aspects of this allegory and its discourse of enchainment and liberation. Focusing on key thinkers in the tradition of European (and specifically German) political thought including Kant, Marx, Hegel, Nietzsche, Heidegger, and the Frankfurt School, it relates them back to such foundational figures as Rousseau, Aristotle, and in particular Plato. All these thinkers are considered in relation to key passages from their major works, accompanied by an explanatory commentary which seeks to follow a conceptual and imagistic thread through the labyrinth of these complex, yet fascinating, texts. This book will appeal in particular to scholars of political theory, philosophy, and German language and culture.
This study addresses a central theme in current philosophy: Platonism vs Naturalism and provides accounts of both approaches to mathematics, crucially discussing Quine, Maddy, Kitcher, Lakoff, Colyvan, and many others. Beginning with accounts of both approaches, Brown defends Platonism by arguing that only a Platonistic approach can account for concept acquisition in a number of special cases in the sciences. He also argues for a particular view of applied mathematics, a view that supports Platonism against Naturalist alternatives. Not only does this engaging book present the Platonist-Naturalist debate over mathematics in a comprehensive fashion, but it also sheds considerable light on non-mathematical aspects of a dispute that is central to contemporary philosophy.
Was Plato a Platonist? While ancient disciples of Plato would have answered this question in the affirmative, modern scholars have generally denied that Plato’s own philosophy was in substantial agreement with that of the Platonists of succeeding centuries. In From Plato to Platonism, Lloyd P. Gerson argues that the ancients were correct in their assessment. He arrives at this conclusion in an especially ingenious manner, challenging fundamental assumptions about how Plato’s teachings have come to be understood. Through deft readings of the philosophical principles found in Plato's dialogues and in the Platonic tradition beginning with Aristotle, he shows that Platonism, broadly conceived, is the polar opposite of naturalism and that the history of philosophy from Plato until the seventeenth century was the history of various efforts to find the most consistent and complete version of "anti-naturalism."Gerson contends that the philosophical position of Plato—Plato’s own Platonism, so to speak—was produced out of a matrix he calls "Ur-Platonism." According to Gerson, Ur-Platonism is the conjunction of five "antis" that in total arrive at anti-naturalism: anti-nominalism, anti-mechanism, anti-materialism, anti-relativism, and anti-skepticism. Plato’s Platonism is an attempt to construct the most consistent and defensible positive system uniting the five "antis." It is also the system that all later Platonists throughout Antiquity attributed to Plato when countering attacks from critics including Peripatetics, Stoics, and Sceptics. In conclusion, Gerson shows that Late Antique philosophers such as Proclus were right in regarding Plotinus as "the great exegete of the Platonic revelation."
This book proposes to rethink the relationship between philosophy and literature through an engagement with Plato&’s dialogues. The dialogues have been seen as the source of a long tradition that subordinates poetry to philosophy, but they may also be approached as a medium for understanding how to overcome this opposition. Paradoxically, Plato then becomes an ally in the attempt &“to overturn Platonism,&” which Gilles Deleuze famously defined as the task of modern philosophy. Max Statkiewicz identifies a &“rhapsodic mode&” initiated by Plato in the dialogues and pursued by many of his modern European commentators, including Nietzsche, Heidegger, Irigaray, Derrida, and Nancy. The book articulates this rhapsodic mode as a way of entering into true dialogue (dia-logos), which splits any univocal meaning and opens up a serious play of signification both within and between texts. This mode, he asserts, employs a reading of Plato that is distinguished from interpretations emphasizing the dialogues as a form of dogmatic treatise, as well as from the dramatic interpretations that have been explored in recent Plato scholarship&—both of which take for granted the modern notion of the subject. Statkiewicz emphasizes the importance of the dialogic nature of the rhapsodic mode in the play of philosophy and poetry, of Platonic and modern thought&—and, indeed, of seriousness and play. This highly original study of Plato explores the inherent possibilities of Platonic thought to rebound upon itself and engender further dialogues.
Like Plato, Emmanuel Levinas believed that ethics was the most fundamental philosophical discipline. Levinas's approach to ethics begins in the encounter with the other as the most basic experience of responsibility. He acknowledges the necessity to move beyond this initial, dyadic encounter, but has problems extending his approach to a larger dimension, such as community. To shed light on this dilemma, Tanja Staehler examines broader dimensions which are linked to the political realm, and the problems they pose for ethics. Staehler demonstrates that both Plato and Levinas come to identify three realms as ambiguous: the erotic, the artistic, and the political. Staehler argues that these ambiguous dimensions can contribute to revealing the Other’s vulnerability without diminishing the fundamental role of unambiguous ethical responsibility.