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(/ˈpleɪtoʊ/ PLAY-toe;[2] Greek: Πλάτων Plátōn, pronounced [plá.tɔːn] in Classical Attic;
428/427 or 424/423 – 348/347 BC) was an Athenian philosopher during the Classical
period in Ancient Greece, founder of the Platonist school of thought, and the Academy, the first
institution of higher learning in the Western world.
He is widely considered the pivotal figure in the history of Ancient Greek and Western
philosophy, along with his teacher, Socrates, and his most famous student, Aristotle.[a] Plato has
also often been cited as one of the founders of Western religion and spirituality.[4] The so-
called Neoplatonism of philosophers like Plotinus and Porphyry greatly
influenced Christianity through Church Fathers such as Augustine. Alfred North Whitehead once
noted: "the safest general characterization of the European philosophical tradition is that it
consists of a series of footnotes to Plato."[5]
Plato was the innovator of the written dialogue and dialectic forms in philosophy. Plato is also
considered the founder of Western political philosophy. His most famous contribution is
the theory of Forms known by pure reason, in which Plato presents a solution to the problem of
universals known as Platonism (also ambiguously called either Platonic realism or Platonic
idealism). He is also the namesake of Platonic love and the Platonic solids.
His own most decisive philosophical influences are usually thought to have been along with
Socrates, the pre-Socratics Pythagoras, Heraclitus and Parmenides, although few of his
predecessors' works remain extant and much of what we know about these figures today derives
from Plato himself.[b] Unlike the work of nearly all of his contemporaries, Plato's entire body of
work is believed to have survived intact for over 2,400 years.[7] Although their popularity has
fluctuated over the years, Plato's works have never been without readers since the time they
were written.[8]
Contents
1Biography
o 1.1Early life
1.1.1Birth and family
1.1.2Name
1.1.3Education
o 1.2Later life and death
2Influences
o 2.1Pythagoras
2.1.1Plato and mathematics
o 2.2Heraclitus and Parmenides
o 2.3Socrates
3Philosophy
o 3.1Metaphysics
3.1.1The Forms
3.1.2The soul
o 3.2Epistemology
3.2.1Recollection
3.2.2Justified true belief
o 3.3Ethics
3.3.1Justice
o 3.4Politics
o 3.5Art and poetry
o 3.6Unwritten doctrines
4Themes of Plato's dialogues
o 4.1Trial of Socrates
4.1.1The trial in other dialogues
o 4.2Allegories
4.2.1The Cave
4.2.2Ring of Gyges
4.2.3Chariot
o 4.3Dialectic
o 4.4Family
o 4.5Narration
5History of Plato's dialogues
o 5.1Chronology
5.1.1Writings of doubted authenticity
5.1.2Spurious writings
o 5.2Textual sources and history
5.2.1Modern editions
6Criticism
7Legacy
o 7.1In the arts
o 7.2In philosophy
8See also
o 8.1Philosophy
o 8.2Ancient scholarship
o 8.3Medieval scholarship
o 8.4Modern scholarship
o 8.5Other
9Notes
10References
o 10.1Works cited
11Further reading
12External links
Biography
Early life
Main article: Early life of Plato
Birth and family
Diogenes Laertius is a principal source for the history of ancient Greek philosophy.
Due to a lack of surviving accounts, little is known about Plato's early life and education. Plato
belonged to an aristocratic and influential family. According to a disputed tradition, reported
by doxographer Diogenes Laërtius, Plato's father Ariston traced his descent from the king of
Athens, Codrus, and the king of Messenia, Melanthus.[9] According to the ancient Hellenic
tradition, Codrus was said to have been descended from the mythological deity Poseidon.[10][11]
1. The platonic Republic might be related to the idea of "a tightly organized
community of like-minded thinkers", like the one established by Pythagoras in
Croton.
2. The idea that mathematics and, generally speaking, abstract thinking is a secure
basis for philosophical thinking as well as "for substantial theses
in science and morals".
3. They shared a "mystical approach to the soul and its place in the material world".
[68][69]
Socrates
See also: Socratic problem
Epistemology
Socrates, such as wisdom also discuss several aspects of epistemology. More than one dialogue
contrasts knowledge and opinion. Plato's epistemology involves Socrates arguing that
knowledge is not empirical, and that it comes from divine insight. The Forms are also responsible
for both knowledge or certainty, and are grasped by pure reason.
In several dialogues, Socrates inverts the common man's intuition about what is knowable and
what is real. Reality is unavailable to those who use their senses. Socrates says that he who
sees with his eyes is blind. While most people take the objects of their senses to be real if
anything is, Socrates is contemptuous of people who think that something has to be graspable in
the hands to be real. In the Theaetetus, he says such people are eu amousoi (εὖ ἄμουσοι), an
expression that means literally, "happily without the muses".[81] In other words, such people are
willingly ignorant, living without divine inspiration and access to higher insights about reality.
In Plato's dialogues, Socrates always insists on his ignorance and humility, that he knows
nothing, so called Socratic irony. Several dialogues refute a series of viewpoints, but offer no
positive position of its own, ending in aporia.
Recollection
In several of Plato's dialogues, Socrates promulgates the idea that knowledge is a matter
of recollection of the state before one is born, and not of observation or study.[82] Keeping with the
theme of admitting his own ignorance, Socrates regularly complains of his forgetfulness. In
the Meno, Socrates uses a geometrical example to expound Plato's view that knowledge in this
latter sense is acquired by recollection. Socrates elicits a fact concerning a geometrical
construction from a slave boy, who could not have otherwise known the fact (due to the slave
boy's lack of education). The knowledge must be present, Socrates concludes, in an eternal,
non-experiential form.
In other dialogues, the Sophist, Statesman, Republic, and the Parmenides, Plato himself
associates knowledge with the apprehension of unchanging Forms and their relationships to one
another (which he calls "expertise" in Dialectic), including through the processes
of collection and division.[83] More explicitly, Plato himself argues in the Timaeus that knowledge is
always proportionate to the realm from which it is gained. In other words, if one derives one's
account of something experientially, because the world of sense is in flux, the views therein
attained will be mere opinions. And opinions are characterized by a lack of necessity and
stability. On the other hand, if one derives one's account of something by way of the non-
sensible forms, because these forms are unchanging, so too is the account derived from them.
That apprehension of forms is required for knowledge may be taken to cohere with Plato's theory
in the Theaetetus and Meno.[84] Indeed, the apprehension of Forms may be at the base of the
"account" required for justification, in that it offers foundational knowledge which itself needs no
account, thereby avoiding an infinite regression.[85]
Justified true belief
Ethics
Several dialogues discuss ethics including virtue and vice, pleasure and pain, crime and
punishment, and justice and medicine. Plato views "The Good" as the supreme Form, somehow
existing even "beyond being".
Socrates propounded a moral intellectualism which claimed nobody does bad on purpose, and to
know what is good results in doing what is good; that knowledge is virtue. In
the Protagoras dialogue it is argued that virtue is innate and cannot be learned.
Socrates presents the famous Euthyphro dilemma in the dialogue of the same name: "Is
the pious (τὸ ὅσιον) loved by the gods because it is pious, or is it pious because it is loved by the
gods?" (10a)
Justice
As above, in the Republic, Plato asks the question, “What is justice?” By means of the Greek
term dikaiosune – a term for “justice” that captures both individual justice and the justice that
informs societies, Plato is able not only to inform metaphysics, but also ethics and politics with
the question: “What is the basis of moral and social obligation?”
Plato's well-known answer rests upon the fundamental responsibility to seek wisdom, wisdom
which leads to an understanding of the Form of the Good. Plato further argues that such
understanding of forms produces and ensures the good communal life when ideally structured
under a philosopher king in a society with three classes (philosophers kings, guardians and
workers) that neatly mirror his triadic view of the individual soul (reason, spirit and appetite). In
this manner, justice is obtained when knowledge of how to fulfill one's moral and political function
in society is put into practice.[93]
Politics
Unwritten doctrines
Allegories
Main article: Allegorical interpretations of Plato
Mythos and logos are terms that evolved along classical Greek history. In the times
of Homer and Hesiod (8th century BC) they were essentially synonyms, and contained the
meaning of 'tale' or 'history'. Later came historians like Herodotus and Thucydides, as well as
philosophers like Heraclitus and Parmenides and other Presocratics who introduced a
distinction between both terms; mythos became more a nonverifiable account, and logos
a rational account.[126] It may seem that Plato, being a disciple of Socrates and a strong
partisan of philosophy based on logos, should have avoided the use of myth-telling. Instead
he made an abundant use of it. This fact has produced analytical and interpretative work, in
order to clarify the reasons and purposes for that use.
Plato, in general, distinguished between three types of myth.[l] First there were the false
myths, like those based on stories of gods subject to passions and sufferings, because
reason teaches that God is perfect. Then came the myths based on true reasoning, and
therefore also true. Finally there were those non verifiable because beyond of human
reason, but containing some truth in them. Regarding the subjects of Plato's myths they are
of two types, those dealing with the origin of the universe, and those about morals and the
origin and fate of the soul.[127]
It is generally agreed that the main purpose for Plato in using myths was didactic. He
considered that only a few people were capable or interested in following a reasoned
philosophical discourse, but men in general are attracted by stories and tales. Consequently,
then, he used the myth to convey the conclusions of the philosophical reasoning. Some of
Plato's myths were based in traditional ones, others were modifications of them, and finally
he also invented altogether new myths.[128] Notable examples include the story of Atlantis,
the Myth of Er, and the Allegory of the Cave.
The Cave
Plato's Allegory of the Cave by Jan Saenredam, according to Cornelis van Haarlem,
1604, Albertina, Vienna
The theory of Forms is most famously captured in his Allegory of the Cave, and more
explicitly in his analogy of the sun and the divided line. The Allegory of the Cave is a
paradoxical analogy wherein Socrates argues that the invisible world is the most intelligible
('noeton') and that the visible world ((h)oraton) is the least knowable, and the most obscure.
Socrates says in the Republic that people who take the sun-lit world of the senses to be
good and real are living pitifully in a den of evil and ignorance. Socrates admits that few
climb out of the den, or cave of ignorance, and those who do, not only have a terrible
struggle to attain the heights, but when they go back down for a visit or to help other people
up, they find themselves objects of scorn and ridicule.
According to Socrates, physical objects and physical events are "shadows" of their ideal or
perfect forms, and exist only to the extent that they instantiate the perfect versions of
themselves. Just as shadows are temporary, inconsequential epiphenomena produced by
physical objects, physical objects are themselves fleeting phenomena caused by more
substantial causes, the ideals of which they are mere instances. For example, Socrates
thinks that perfect justice exists (although it is not clear where) and his own trial would be a
cheap copy of it.
The Allegory of the Cave is intimately connected to his political ideology, that only people
who have climbed out of the cave and cast their eyes on a vision of goodness are fit to rule.
Socrates claims that the enlightened men of society must be forced from their divine
contemplation and be compelled to run the city according to their lofty insights. Thus is born
the idea of the "philosopher-king", the wise person who accepts the power thrust upon him
by the people who are wise enough to choose a good master. This is the main thesis of
Socrates in the Republic, that the most wisdom the masses can muster is the wise choice of
a ruler.[129]
Ring of Gyges
A ring which could make one invisible, the Ring of Gyges is proposed in the Republic by the
character of Glaucon, and considered by the rest of characters for its ethical consequences,
whether an individual possessing it would be most happy abstaining or doing injustice.
Chariot
He also compares the soul (psyche) to a chariot. In this allegory he introduces a triple
soul which composed of a charioteer and two horses. The charioteer is a symbol of
intellectual and logical part of the soul (logistikon), and two horses represents the moral
virtues (thymoeides) and passionate instincts (epithymetikon), respectively, to illustrate the
conflict between them.
Dialectic
Socrates employs a dialectic method which proceeds by questioning. The role of dialectic in
Plato's thought is contested but there are two main interpretations: a type of reasoning and a
method of intuition.[130] Simon Blackburn adopts the first, saying that Plato's dialectic is "the
process of eliciting the truth by means of questions aimed at opening out what is already
implicitly known, or at exposing the contradictions and muddles of an opponent's
position."[130] A similar interpretation has been put forth by Louis Hartz, who suggests that
elements of the dialectic are borrowed from Hegel.[131] According to this view, opposing
arguments improve upon each other, and prevailing opinion is shaped by the synthesis of
many conflicting ideas over time. Each new idea exposes a flaw in the accepted model, and
the epistemological substance of the debate continually approaches the truth. Hartz's is a
teleological interpretation at the core, in which philosophers will ultimately exhaust the
available body of knowledge and thus reach "the end of history." Karl Popper, on the other
hand, claims that dialectic is the art of intuition for "visualising the divine originals, the Forms
or Ideas, of unveiling the Great Mystery behind the common man's everyday world of
appearances."[132]
Family
Plato often discusses the father-son relationship and the question of whether a father's
interest in his sons has much to do with how well his sons turn out. In ancient Athens, a boy
was socially located by his family identity, and Plato often refers to his characters in terms of
their paternal and fraternal relationships. Socrates was not a family man, and saw himself as
the son of his mother, who was apparently a midwife. A divine fatalist, Socrates mocks men
who spent exorbitant fees on tutors and trainers for their sons, and repeatedly ventures the
idea that good character is a gift from the gods. Plato's dialogue Crito reminds Socrates
that orphans are at the mercy of chance, but Socrates is unconcerned. In the Theaetetus, he
is found recruiting as a disciple a young man whose inheritance has been squandered.
Socrates twice compares the relationship of the older man and his boy lover to the father-son
relationship,[133][134] and in the Phaedo, Socrates' disciples, towards whom he displays more
concern than his biological sons, say they will feel "fatherless" when he is gone.
Though Plato agreed with Aristotle that women were inferior to men, in the fourth book of
the Republic the character of Socrates says this was only because of nomos or custom and
not because of nature, and thus women needed paidia, rearing or education to be equal to
men. In the "merely probable tale" of the eponymous character in the Timaeus, unjust men
who live corrupted lives would be reincarnated as women or various animal kinds.
Narration
Plato never presents himself as a participant in any of the dialogues, and with the exception
of the Apology, there is no suggestion that he heard any of the dialogues firsthand. Some
dialogues have no narrator but have a pure "dramatic" form
(examples: Meno, Gorgias, Phaedrus, Crito, Euthyphro), some dialogues are narrated by
Socrates, wherein he speaks in first person (examples: Lysis, Charmides, Republic). One
dialogue, Protagoras, begins in dramatic form but quickly proceeds to Socrates' narration of
a conversation he had previously with the sophist for whom the dialogue is named; this
narration continues uninterrupted till the dialogue's end.
Painting of a scene from Plato's Symposium (Anselm Feuerbach, 1873)
Two dialogues Phaedo and Symposium also begin in dramatic form but then proceed to
virtually uninterrupted narration by followers of Socrates. Phaedo, an account of Socrates'
final conversation and hemlock drinking, is narrated by Phaedo to Echecrates in a foreign
city not long after the execution took place.[m] The Symposium is narrated by Apollodorus, a
Socratic disciple, apparently to Glaucon. Apollodorus assures his listener that he is
recounting the story, which took place when he himself was an infant, not from his own
memory, but as remembered by Aristodemus, who told him the story years ago.
The Theaetetus is a peculiar case: a dialogue in dramatic form embedded within another
dialogue in dramatic form. In the beginning of the Theaetetus,[136] Euclides says that he
compiled the conversation from notes he took based on what Socrates told him of his
conversation with the title character. The rest of the Theaetetus is presented as a "book"
written in dramatic form and read by one of Euclides' slaves.[137] Some scholars take this as
an indication that Plato had by this date wearied of the narrated form.[138] With the exception
of the Theaetetus, Plato gives no explicit indication as to how these orally transmitted
conversations came to be written down.
Chronology
No one knows the exact order Plato's dialogues were written in, nor the extent to which
some might have been later revised and rewritten. The works are usually grouped
into Early (sometimes by some into Transitional), Middle, and Late period.[139][140] This choice to
group chronologically is thought worthy of criticism by some (Cooper et al),[141] given that it is
recognized that there is no absolute agreement as to the true chronology, since the facts of
the temporal order of writing are not confidently ascertained.[142] Chronology was not a
consideration in ancient times, in that groupings of this nature are virtually absent (Tarrant) in
the extant writings of ancient Platonists.[143]
Whereas those classified as "early dialogues" often conclude in aporia, the so-called "middle
dialogues" provide more clearly stated positive teachings that are often ascribed to Plato
such as the theory of Forms. The remaining dialogues are classified as "late" and are
generally agreed to be difficult and challenging pieces of philosophy. This grouping is the
only one proven by stylometric analysis.[144] Among those who classify the dialogues into
periods of composition, Socrates figures in all of the "early dialogues" and they are
considered the most faithful representations of the historical Socrates.[145]
The following represents one relatively common division.[146] It should, however, be kept in
mind that many of the positions in the ordering are still highly disputed, and also that the very
notion that Plato's dialogues can or should be "ordered" is by no means universally
accepted. Increasingly in the most recent Plato scholarship, writers are sceptical of the
notion that the order of Plato's writings can be established with any precision,[147] though
Plato's works are still often characterized as falling at least roughly into three groups.[6]
Early: Apology, Charmides, Crito, Euthyphro, Gorgias, (Lesser) Hippias (minor), (Greater)
Hippias (major), Ion, Laches, Lysis, Protagoras
Middle: Cratylus, Euthydemus, Meno, Parmenides, Phaedo, Phaedrus, Republic, Symposiu
m, Theaetetus
Late: Critias, Sophist, Statesman / Politicus, Timaeus, Philebus, Laws.[145]
A significant distinction of the early Plato and the later Plato has been offered by scholars
such as E.R. Dodds and has been summarized by Harold Bloom in his book titled Agon:
"E.R. Dodds is the classical scholar whose writings most illuminated the Hellenic descent
(in) The Greeks and the Irrational ... In his chapter on Plato and the Irrational Soul ... Dodds
traces Plato's spiritual evolution from the pure rationalist of the Protagoras to the
transcendental psychologist, influenced by the Pythagoreans and Orphics, of the later works
culminating in the Laws."[148]
Lewis Campbell was the first[149] to make exhaustive use of stylometry to prove the great
probability that the Critias, Timaeus, Laws, Philebus, Sophist, and Statesman were all
clustered together as a group, while the Parmenides, Phaedrus, Republic,
and Theaetetus belong to a separate group, which must be earlier (given Aristotle's
statement in his Politics[150] that the Laws was written after the Republic; cf. Diogenes
Laërtius Lives 3.37). What is remarkable about Campbell's conclusions is that, in spite of all
the stylometric studies that have been conducted since his time, perhaps the only
chronological fact about Plato's works that can now be said to be proven by stylometry is the
fact that Critias, Timaeus, Laws, Philebus, Sophist, and Statesman are the latest of Plato's
dialogues, the others earlier.[144]
Protagoras is often considered one of the last of the "early dialogues". Three dialogues are
often considered "transitional" or "pre-middle": Euthydemus, Gorgias, and Meno. Proponents
of dividing the dialogues into periods often consider the Parmenides and Theaetetus to come
late in the middle period and be transitional to the next, as they seem to treat the theory of
Forms critically (Parmenides) or only indirectly (Theaetetus).[151] Ritter's stylometric analysis
places Phaedrus as probably after Theaetetus and Parmenides,[152] although it does not relate
to the theory of Forms in the same way. The first book of the Republic is often thought to
have been written significantly earlier than the rest of the work, although possibly having
undergone revisions when the later books were attached to it.[151]
While looked to for Plato's "mature" answers to the questions posed by his earlier works,
those answers are difficult to discern. Some scholars[145] indicate that the theory of Forms is
absent from the late dialogues, its having been refuted in the Parmenides, but there isn't total
consensus that the Parmenides actually refutes the theory of Forms.[153]
Writings of doubted authenticity
Jowett mentions in his Appendix to Menexenus, that works which bore the character of a
writer were attributed to that writer even when the actual author was unknown.[154]
For below:
(*) if there is no consensus among scholars as to whether Plato is the author, and (‡) if most
scholars agree that Plato is not the author of the work.[155]
First Alcibiades (*), Second
Alcibiades (‡), Clitophon (*), Epinomis (‡), Epistles (*), Hipparchus (‡), Menexenus (*), Mino
s (‡), (Rival) Lovers (‡), Theages (‡)
Spurious writings
The following works were transmitted under Plato's name, most of them already considered
spurious in antiquity, and so were not included by Thrasyllus in his tetralogical arrangement.
These works are labelled as Notheuomenoi ("spurious") or Apocrypha.
Axiochus, Definitions, Demodocus, Epigrams, Eryxias, Halcyon, On Justice, On
Virtue, Sisyphus.