By Jaakko Hintikka (auth.), J. M. E. Moravcsik (eds.)
ISBN-10: 9027702861
ISBN-13: 9789027702869
ISBN-10: 9401025452
ISBN-13: 9789401025454
In his teachings and during his selection of the dialogue-form as a method of conversation, Plato emphasised the communal element of highbrow paintings. the necessity for having a group interact is nowhere extra obvious then while the highbrow job set is that of examining the traditional philosophers. these people who have been lucky adequate to spend a few of our years as scholars at Oxford discovered that between our most galvanizing reports have been the conferences of the Oxford Aristotelian So ciety, in addition to the seminars during which B.PhiI. scholars mentioned Plato and Aristotle. Up till the earlier few years no such workforce existed at the West Coast. within the fall of 1970 a few of us acquired jointly to shape the West Coast Greek Philosophy convention, which was once inside a little while renamed through Prof. T. Rosenmeyer as 'the Aristotelians of the West, Unincorporated'. In our per 30 days conferences we translate and speak about Greek philosophic texts. For the previous years the gang has been engaged on Aristotle's 'Physics'.
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Extra info for Patterns in Plato’s Thought: Papers arising out of the 1971 West Coast Greek Philosophy Conference
Example text
He repeats the process with oikodomike (the art of building) which is episteme tou oikodomein and has as its ergon the producing of buildings. Socrates then goes on to ask Critias similarly about temperance considered as knowledge of oneself: being knowledge of oneself, what ergon does it perform? Critias replies that some epistemai, like arithmetic and geometry have no erga. Socrates conceedes this but points out that they still have SUbjects. Thus arithmetic has as its subject the odd and the even [i) AOytOOTJKi) Boon' 1tOU 'tou ap'tioo Kai 'to~ 1tEpnOU In all these passages Socrates seems to be distinguishing between the object and the ergon of the arts and science,s whether they be practical or theoretical.
The argument in the Republic merits, therefore, as Hintikka says, the closest possible attention. It is no exaggeration to say, I think, that despite all the attentions it has received, this argument has remained up to now a mystery to all of us. It appears to commit the double sin of arguing fallaciously for a false conclusion. Moreover, both the falsity and the fallacy appear gross. That whatever can be known cannot be believed and that whatever can be believed cannot be known seem to be obviously false propositions.
Moreover, this is for him all that he had to do. Plato's full and final answer to the crucial questions (Sophistes 262E-263D) has often been said to be crude, oversimplified, and ambiguous. For instance, Cornford says (Plato'S Theory of Knowledge, London, 1935, p. " This impression of oversimplification and vagueness is partly due to a failure to see what Plato is trying to accomplish. It was axiomatic to him that every statement had to be about something (cf. Sophistes 263C), and all that he wanted to do is show that even a false statement has its objects, the objects it was about.
Patterns in Plato’s Thought: Papers arising out of the 1971 West Coast Greek Philosophy Conference by Jaakko Hintikka (auth.), J. M. E. Moravcsik (eds.)
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