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4 de oct. de 2019 · It discusses the reasons why a modern student of Plato might be interested in historical Platonism. Then, it investigates the origins and evolution of the Platonist movement; and sketches its shifting epistemological foundations and their relation to the Platonic dialogues.
- From Plato to Platonism | Cornell Scholarship Online | Oxford ...
Plato's Platonism is an attempt to construct the most...
- From Plato to Platonism | Cornell Scholarship Online | Oxford ...
- Overview
- Greek Platonism from Aristotle through Middle Platonism: its nature and history
Platonism, any philosophy that derives its ultimate inspiration from Plato. Though there was in antiquity a tradition about Plato’s “unwritten doctrines,” Platonism then and later was based primarily on a reading of the dialogues. But these can be read in many different ways, often very selectively, and it may be that all that the various kinds of ...
Since Plato refused to write his own metaphysics, knowledge of its final shape has to be derived from hints in the dialogues and statements by Aristotle and, to a far lesser extent, other ancient authorities. According to these, Plato’s doctrine of forms was, in its general character, highly mathematical, the forms being somehow identified with, or explained in terms of, numbers. Here may be seen the influence of the Pythagoreans, though, as Aristotle says, the details of Plato’s views on the mathematical constituents of being were not the same as theirs. In addition Aristotle states that Plato introduced a class of “mathematicals,” or “intermediates,” positioned between sensible objects and forms. These differ from sensible objects in being immaterial (e.g., the geometer’s triangles ABC and XYZ) and from the forms in being plural, unlike the Triangle itself. Aristotle himself had little use for this sort of mathematical metaphysics and rejected Plato’s doctrine of transcendent eternal forms altogether. Something of Platonism, nonetheless, survived in Aristotle’s system in his beliefs that the reality of anything lay in a changeless (though wholly immanent) form or essence comprehensible and definable by reason and that the highest realities were eternal, immaterial, changeless self-sufficient intellects which caused the ordered movement of the universe. It was the desire to give expression to their transcendent perfection that kept the heavenly spheres rotating. Human intellect at its highest was akin to them. This Aristotelian doctrine of Intellect (nous) was easily recombined with Platonism in later antiquity.
Aristotle, however, was not reacting only against Plato but also against Plato’s associates and immediate successors as head of the Academy, namely Plato’s nephew Speusippus (c. 410–339 bce) and Xenocrates (396–314 bce). Speusippus, in particular, accented the mathematical tendencies of the late Plato and abolished forms in favour of numbers. He also posited different principles for different sorts of entities and so was accused by Aristotle of breaking the connections in reality. Xenocrates identified forms and numbers and began the long process of finding firm doctrines in Plato by laying down that forms were only of those things that exist in nature. Xenocrates was also the first, as far as is known, to turn his attention to what continued to be a subject of controversy throughout the history of Platonism, namely whether the account of creation offered in the Timaeus was to be taken as chronological or merely expository. He took the latter view, which turned out to be the most favoured one in antiquity; Aristotle was on the other side. Whether Xenocrates’ three successors as head of the Academy (Polemon, Crates, and Crantor) developed Platonism is uncertain. Crantor (c. 330–270 bce) was allegedly the first to write commentaries on Plato, particularly on the Timaeus. After Crantor the Academy was preoccupied for about two centuries with the serious questioning of human claims to knowledge. This began with Arcesilaus (316/315–c. 241 bce), who is described as the founder of the Middle Academy. There was a genuine desire to recover the critical, questioning, and agnostic attitude of the Socrates of Plato’s early dialogues as well as philosophical exasperation with the dogmatism of some of the contemporary Hellenistic philosophers, especially the Stoics. It is likely that Arcesilaus was influenced to some extent by Pyrrhon (c. 360–c. 272 bce), founder of the tradition to which the name Skeptic was applied in antiquity. The Skeptical Academics denied that certainty on any subject was possible and worked out a sophisticated theory of probability as a guide to practical decision making. Their critical dialectic and probability theory were best expounded by Carneades (214/213–129/128 bce). Though he wrote nothing, he was regarded as the founder of the New Academy. A return to dogmatic and positive philosophical teaching was effected by Philo of Larissa (died c. 79 bce) and his pupil Antiochus of Ascalon, who was head of the school in 79–78 bce.
Platonism, any philosophy that derives its ultimate inspiration from Plato. Though there was in antiquity a tradition about Plato’s “unwritten doctrines,” Platonism then and later was based primarily on a reading of the dialogues. But these can be read in many different ways, often very
16 de sept. de 2003 · Plato’s Ethics: An Overview. First published Tue Sep 16, 2003; substantive revision Wed Feb 1, 2023. Like most other ancient philosophers, Plato maintains a virtue-based eudaemonistic conception of ethics.
Oxford Handbooks. Collection: Oxford Handbooks Online. 1. Introduction. The attempt to understand and develop Plato's philosophical views has a long history, starting with Aristotle and Plato's institutional successors in the Academy toward the end of the fourth century bc.
Platonism is the philosophy of Plato and philosophical systems closely derived from it, though contemporary Platonists do not necessarily accept all doctrines of Plato. Platonism had a profound effect on Western thought.
