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Investigates what Nietzsche called the "problem of Socrates," as that problem manifests itself in Plato's work. In particular, the book demonstrates how Socrates' own confrontation with this problem is the key to understanding the distinctively mimetic, dialogic, and reflexive character of Socratic philosophy.
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.
The Phaedrus, written by Plato, is a dialogue between Plato's protagonist, Socrates, and Phaedrus, an interlocutor in several dialogues. The Phaedrus was presumably composed around 370 BC, about the same time as Plato's Republic and Symposium.
In Plato's Apology, Socrates says he spent his life examining and questioning people on how best to live, while avowing that he himself knows nothing important. Elsewhere, however, for example in Plato's Republic, Plato's Socrates presents radical and grandiose theses. In this book Sandra Peterson offers a hypothesis which explains the puzzle of Socrates' two contrasting manners. She argues that the apparently confident doctrinal Socrates is in fact conducting the first step of an examination: by eliciting his interlocutors' reactions, his apparently doctrinal lectures reveal what his interlocutors believe is the best way to live. She tests her hypothesis by close reading of passages in the Theaetetus, Republic and Phaedo. Her provocative conclusion, that there is a single Socrates whose conception and practice of philosophy remain the same throughout the dialogues, will be of interest to a wide range of readers in ancient philosophy and classics.
Plato is well known both for the harsh condemnations of images and image-making poets that appear in his dialogues and for the vivid and intense imagery that he himself uses in his matchless prose. Through their resemblance to true reality, images have the power to move their viewers to action and to change themselves, but because of their distance from true reality, that power always remains problematic. Two recurrent problems addressed here are how an image resembles what it represents and how to avoid mistaking that image for what it represents. Plato and the Power of Images comprises twelve chapters on the ways Plato has used images, and the ways we could, or should, understand their status as images.
Examines the role of myth in Plato's Phaedrus, arguing that it leads readers to participate in Plato's dialogues and to engage in self-examination.
Frisbee Sheffield argues that the Symposium has been unduly marginalized by philosophers. Although the topic - eros - and the setting at a symposium have seemed anomalous, she demonstrates that both are intimately related to Plato's preoccupation with the nature of the good life, with virtue, and how it is acquired and transmitted. For Plato, analysing our desires is a way of reflecting on the kind of people we will turn out to be and on our chances of leading a worthwhile and happy life. In its focus on the question why he considered desires to be amenable to this type of reflection, this book explores Plato's ethics of desire.
This edition offers a full and up-to-date commentary on the last book of the Republic, and explores in particular detail the two main subjects of the book: Plato's most famous and uncompromising condemnation of poetry and art, as vehicles of falsehood and purveyors of dangerous emotions, and the Myth of Er, which concludes the whole work with ...
‘The Art of Speech offers to the English language a systematic, in-depth and thoroughly readable exploration of Rudolf Steiner’s original exercises. Langman’s contribution, developed over decades of research, performance and teaching, is filled with relevance for today’s speech artists. The powerful spiritual inspirations that stand behind the spoken word are infused throughout, giving this book its wings.’ – Dr Diane Caracciolo, Associate Professor of Educational Theatre, Adelphi University ‘Langman’s seminal work leads the artist through a portal to an experience of the heart and the genius of speech as “the activity of divine creative beings”.’ – Dr Jane Gilmer, Assistant Professor of Drama, VPA, National Institute of Education, Singapore ‘A prodigious work, intriguing, enlightening and passionate – and the co-ordination with Chekhov invaluable… Those fortunate enough to see Dawn’s solo performances of King Lear and Kaspar Hauser know that this book is the fruit of living and loving experience.’ – Sophia Walsh, pioneer teacher and artist of Speech Formation in the English language, Dornach, Switzerland The Art of Speech presents a dynamic path of practice leading to an experience of the Word as a living, healing and creative power. Helping to deliver Western intellectual speech from what Artaud described as ‘shrivelled throats’ and ‘monstrous talking abstractions’, Langman brings to life the spiritual realities out of which a true Art of Speech arises. Inspired by Rudolf Steiner and pioneered initially in the German language by Marie Steiner, this artform is illuminated here through the genius of the English language. Langman builds a bridge between mainstream research into the intrinsic nature of Speech, and the levels of spiritual cognition that led to Rudolf Steiner’s insights. Speech and language can no longer be reduced to an arbitrary collection of abstract symbols, she asserts. This book will inspire those working with these disciplines as practitioners (both artistic and therapeutic) as well as those who wish to understand their significance in human evolution, both past and future. Following her first book The Art of Acting, this volume completes a foundation of understanding for an exploration – in the conclusion of Langman’s trilogy – of an integrated art of speech and acting. Grounded in the spiritual reality of the human being, Langman presents a systematic methodology with which to explore Rudolf Steiner’s Speech and Drama Course.
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.