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Bridging the gap between interpretations of "Third Way" Platonic scholarship and "phenomenological-ontological" scholarship, this book argues for a unique ontological-hermeneutic interpretation of Plato and Plato’s Socrates. Reconceptualizing Plato’s Socrates at the Limit of Education offers a re-reading of Plato and Plato’s Socrates in terms of interpreting the practice of education as care for the soul through the conceptual lenses of phenomenology, philosophical hermeneutics, and ontological inquiry. Magrini contrasts his re-reading with the views of Plato and Plato’s Socrates that dominate contemporary education, which, for the most part, emerge through the rigid and reductive categorization of Plato as both a "realist" and "idealist" in philosophical foundations texts (teacher education programs). This view also presents what he terms the questionable "Socrates-as-teacher" model, which grounds such contemporary educational movements as the Paideia Project, which claims to incorporate, through a "scripted-curriculum" with "Socratic lesson plans," the so-called "Socratic Method" into the Common Core State Standards Curriculum as a "technical" skill that can be taught and learned as part of the students’ "critical thinking" skills. After a careful reading incorporating what might be termed a "Third Way" of reading Plato and Plato’s Socrates, following scholars from the Continental tradition, Magrini concludes that a so-called "Socratic education" would be nearly impossible to achieve and enact in the current educational milieu of standardization or neo-Taylorism (Social Efficiency). However, despite this, he argues in the affirmative that there is much educators can and must learn from this "non-doctrinal" re-reading and re-characterization of Plato and Plato’s Socrates.
The Republic is a Socratic dialogue, written by Plato around 380 BCE, concerning the definition of justice, the order and character of the just city-state and the just man. The dramatic date of the dialogue has been much debated and though it must take place some time during the Peloponnesian War, "there would be jarring anachronisms if any of the candidate specific dates between 432 and 404 were assigned". It is Plato's best-known work and has proven to be one of the most intellectually and historically influential works of philosophy and political theory. In it, Socrates along with various Athenians and foreigners discuss the meaning of justice and examine whether or not the just man is happier than the unjust man by considering a series of different cities coming into existence "in speech", culminating in a city (Kallipolis) ruled by philosopher-kings; and by examining the nature of existing regimes. The participants also discuss the theory of forms, the immortality of the soul, and the roles of the philosopher and of poetry in society.
This volume, the fourth in the Edinburgh Leventis Studies series, comprises a selection of papers from the conference held in Edinburgh March 2005 in conjunction with Professor Terry Penner's tenure of the A. G. Leventis Visiting Research Chair in Greek. It brings together contributions from leading Plato scholars from Britain, Europe and North America on a closely defined topic central to Plato's thought and to Ancient Philosophy--Plato's Form of the Good. The importance of the collection lies in the combination and presentation in one place of a range of different approaches to the good in Plato's Republic, and different solutions to the problems posed and proposed by these approaches. The two central issues, which form an underlying thread throughout the collection, are: first whether Plato's Republic is centred on what is good for individual humans, or on some quasi-moral good; and secondly, what the Form of the Good is. Pursuing the Good goes beyond recent studies in the field, and will appeal to classicists and philosophers alike. To the advanced student, it represents a wide-ranging introduction to central issues of Plato's philosophy; for the academic it will provide stimulus through antithetical and controversial solutions to questions old and new.
Plato isn’t exactly thought of as a champion of democracy, and perhaps even less as an important rhetorical theorist. In this book, James L. Kastely recasts Plato in just these lights, offering a vivid new reading of one of Plato’s most important works: the Republic. At heart, Kastely demonstrates, the Republic is a democratic epic poem and pioneering work in rhetorical theory. Examining issues of justice, communication, persuasion, and audience, he uncovers a seedbed of theoretical ideas that resonate all the way up to our contemporary democratic practices. As Kastely shows, the Republic begins with two interrelated crises: one rhetorical, one philosophical. In the first, democracy is defended by a discourse of justice, but no one can take this discourse seriously because no one can see—in a world where the powerful dominate the weak—how justice is a value in itself. That value must be found philosophically, but philosophy, as Plato and Socrates understand it, can reach only the very few. In order to reach its larger political audience, it must become rhetoric; it must become a persuasive part of the larger culture—which, at that time, meant epic poetry. Tracing how Plato and Socrates formulate this transformation in the Republic, Kastely isolates a crucial theory of persuasion that is central to how we talk together about justice and organize ourselves according to democratic principles.
An exercise in the careful reading of the dialogues in their originary character. “Being and Logos is . . . a philosophical adventure of rare inspiration . . . Its power to illuminate the text . . . its ecumenicity of inspiration, its methodological rigor, its originality, and its philosophical profundity—all together make it one of the few philosophical interpretations that the philosopher will want to re-read along with the dialogues themselves. A superadded gift is the author’s prose, which is a model of lucidity and grace.” —International Philosophical Quarterly “Being and Logos is highly recommended for those who wish to learn how a thoughtful scholar approaches Platonic dialogues as well as for those who wish to consider a serious discussion of some basic themes in the dialogues.” —The Academic Reviewer
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The Allegory of the Cave, or Plato's Cave, was presented by the Greek philosopher Plato in his work Republic (514a–520a) to compare "the effect of education (παιδεία) and the lack of it on our nature". It is written as a dialogue between Plato's brother Glaucon and his mentor Socrates, narrated by the latter. The allegory is presented after the analogy of the sun (508b–509c) and the analogy of the divided line (509d–511e). All three are characterized in relation to dialectic at the end of Books VII and VIII (531d–534e). Plato has Socrates describe a group of people who have lived chained to the wall of a cave all of their lives, facing a blank wall. The people watch shadows projected on the wall from objects passing in front of a fire behind them, and give names to these shadows. The shadows are the prisoners' reality.
"Here in the Just City you will become your best selves. You will learn and grow and strive to be excellent." Created as an experiment by the time-traveling goddess Pallas Athene, the Just City is a planned community, populated by over ten thousand children and a few hundred adult teachers from all eras of history, along with some handy robots from the far human future—all set down together on a Mediterranean island in the distant past. The student Simmea, born an Egyptian farmer's daughter sometime between 500 and 1000 A.D, is a brilliant child, eager for knowledge, ready to strive to be her best self. The teacher Maia was once Ethel, a young Victorian lady of much learning and few prospects, who prayed to Pallas Athene in an unguarded moment during a trip to Rome—and, in an instant, found herself in the Just City with grey-eyed Athene standing unmistakably before her. Meanwhile, Apollo—stunned by the realization that there are things mortals understand better than he does—has arranged to live a human life, and has come to the City as one of the children. He knows his true identity, and conceals it from his peers. For this lifetime, he is prone to all the troubles of being human. Then, a few years in, Sokrates arrives—the same Sokrates recorded by Plato himself—to ask all the troublesome questions you would expect. What happens next is a tale only the brilliant Jo Walton could tell. At the Publisher's request, this title is being sold without Digital Rights Management Software (DRM) applied.
Three lines of argument are central to this book: that Plato's views as expounded in the Republic indicate that he was a utilitarian; that utilitarianism is the only acceptable ethical theory; that these conclusions have significant repercussions for education. Throughout the book the exposition of utilitarianism and the interpretation of the Republic are closely linked. The author assesses the nature of recent Platonic criticism and provides a critical summary of the Republic. He expounds and defends utilitarianismn and examines in greater depth the consequences for education of accepting a utilitarian position, showing how, for example, from this standpoint such key terms in educational debate as 'autonomy' and 'self-development' must be reassessed as educational objectives.