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Around 90 BC, Antiochus of Ascalon rejected skepticism, making way for the period known as Middle Platonism, in which Platonism was fused with certain Peripatetic and many Stoic dogmas. In Middle Platonism, the Platonic Forms were not transcendent but immanent to rational minds, and the physical world was a living, ensouled being, the World-Soul.
In her view, love drives the individual to seek beauty, first earthly beauty, or beautiful bodies. Then as a lover grows in wisdom, the beauty that is sought is spiritual, or beautiful souls. For Diotima, the most correct use of love of other human beings is to direct one's mind to love of wisdom, or philosophy. [1]
Following Platonic tradition, he distanced himself from rhetoric, in which he saw a deviation from the actual problems of philosophy. He especially disliked the lack of philosophical interest of those who sought to be tutored by him, holding as an example of superficiality a prospective student whose only reason to be interested in Plato was to ...
Alexander (Ancient Greek: Ἀλέξανδρος), nicknamed Pēloplátōn (Πηλοπλάτων "Clay-Plato"), also known as Alexander of Seleucia and Alexander the Platonic, was a Greek rhetorician and Platonist philosopher of the age of the Antonines [1] and the Second Sophistic.
The Rhetoric of Morality and Philosophy: Plato's Gorgias and Phaedrus. University of Chicago Press. Blyth, Dougal. 1997. “The Ever-Moving Soul in Plato’s Phaedrus.” The American Journal of Philology 118: 185–217. Campbell, Douglas R. "Self‐Motion and Cognition: Plato's Theory of the Soul" Southern Journal of Philosophy 59 (4): 523 ...
Plato's thought is often compared with that of his most famous student, Aristotle, whose reputation during the Western Middle Ages so completely eclipsed that of Plato that the Scholastic philosophers referred to Aristotle as "the Philosopher". The only Platonic work known to western scholarship was Timaeus, until translations were made after ...
Lysis (/ ˈ l aɪ s ɪ s /; Ancient Greek: Λύσις, genitive case Λύσιδος, showing the stem Λύσιδ-, from which the infrequent translation Lysides), is a dialogue of Plato which discusses the nature of philia (), often translated as friendship, while the word's original content was of a much larger and more intimate bond. [1]
Beauty then is the perennial philosopher, the "lover of wisdom" (the Greek word "philia" being one of the four words for love). After describing Love's origins, that provide clues to its nature, Diotima asks Socrates why is it, as he had previously agreed, that love is always that "of beautiful things" (204b).