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    Alcibiades I
    Alcibiades I
    Alcibiades I
    Ebook79 pages1 hour

    Alcibiades I

    By Plato

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    It is a dialogue between Socrates and Alcibiades, in which Socrates discusses a number of political issues with the spiritual - and not the bodily - component of man. There are doubts about the authenticity of the dialogue.
    LanguageEnglish
    PublisheriBooks
    Release dateJul 12, 2019
    Author

    Plato

    Plato (aprox. 424-327 BC), a student of Socrates and the teacher of Aristotle, is commonly regarded as the centermost figure of Western philosophy. During the Classical period of Ancient Greece he was based in Athens where he founded his Academy and created the Platonist school of thought. His works are among the most influential in Western history, commanding interest and challenging readers of every era and background since they were composed.

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      Book preview

      Alcibiades I - Plato

      Copyright © 2019 iBooks.

      All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law. For permission requests, write to the publisher, addressed Attention: Permissions Coordinator, at the address below.

      ISBN: 9781696483230 (Paperback)

      Any references to historical events, real people, or real places are used fictitiously. Names, characters, and places are products of the author's imagination

      Front cover image by Dimo.

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      Contents

      WORLDVIEW AND STYLE OF PLATO

      ALCIBIADES I

      ANALYSIS

      WORLDVIEW AND STYLE OF PLATO

      1. Idealism

      In the struggle between idealism and materialism, Plato took the sharpest, most frank and unconditional position of idealism. With decisiveness unprecedented until then, Plato taught that not ideas are the essence of reflection of matter, but, on the contrary, matter is a reflection of ideas and is generated by them. So, the philosophy of Plato is absolute idealism, and Plato himself is its founder in Europe.

      2. Objective idealism

      However, in order for an idea to be stronger and more real than matter itself, it was necessary to understand ideas not only subjectively-human, but also as ideal reality objectively existing outside and independently of a person. Every thing, to be something, must be something different from everything else. The sum of all the differences of a given thing from all other things is its idea, or its meaning. Take the ideas of all existing things - in the past, present and future. All these ideas taken together, endless in number, form a special world of ideas, where each idea is the absolutized meaning of each and in general all things. According to Plato, the reflection of this world of ideas, its reproduction and implementation is precisely the whole sensual cosmos with nature and society enclosed in it. Consequently, the philosophy of Plato is not only idealism, but also objective idealism.

      3. The constructive and logical side of objective idealism

      Since the most profound, positive and, one might say, world-historical role of Platonism in the constructively logical sense has always remained the least studied, so far in the analysis of Platonism it is necessary to dwell especially on its constructively logical aspects.

      Platonic ideas are not only substantialized generic concepts that metaphysically oppose sensory reality. An analysis of Plato’s countless texts shows that Plato understood his idea of a thing primarily as the principle of a thing, as a method of constructing and cognizing it, as a semantic model of its infinite sensory manifestations, as its semantic premise (hypothesis), and finally, as such a general one, which constitutes the law for the whole corresponding unit. In this case, matter is a function of the idea. In this sense, the idea is the limit of infinitely small sensory formations, a kind of their integral.

      This led Plato to the fact that ideal entities no longer turned out to be motionless in some cases, as is evident in the dialogs Parmenides and Sophist. They were characterized by their own, purely categorical formation. Plato has brilliant pages about this. In this sense, ideas and essences in him turn out to be not so static at all, otherwise they would not be able to determine the eternally moving sensual world. The guarantee that Plato with his ideas, models could not fall into pure logicism, was the antique character of his worldview. After all, it was on ancient soil that the objective idealism of Plato grew with its structurally logical principles indicated now.

      4. Antique objective idealism

      Plato never ceased to be Greek, i.e. man of ancient culture. Antique culture, which arose on the basis of communal clan and slaveholding formations, valued in a man primarily his healthy, able-bodied, perfectly organized body, so that all problems of the spirit were solved here according to this basic worldview model. This led to the fact that Plato, formally opposing his ideal world to the sensual, in fact, could not stay with such dualism once and for all. Matter turned out to be ultimately a beautiful, perfectly organized sensual cosmos, and the ideal world turned out to be filled with things, people, natural and social phenomena, but only with data in the form of extremely accurately formed prototypes, eternally motionless, but also eternally pouring into material reality. The ideal world of Plato is inhabited, as it were, by the same motionless sculptural sculptures, by the same statues, which the Greek art of the classical period created in abundance. This world of Plato is very far from Earth and very high in the sky, but by no means infinitely far and high: the distance is quite finite, and not one Greek hero falls into Plato's ideal heaven in his living and bodily form. In this regard, Plato’s objective idealism is different from Hegel’s objective idealism, in which all being is only a one-dimensional system of the World Spirit category. Platonic idealism formally and structurally recognizes the unconditional ontological primacy of ideas over matter. But if we take it not structurally, constructively and logically, but according to its content, then in the center of it is the doctrine of the sensory cosmos; Plato attracts all ideas that dominate the cosmos only to justify this cosmos as the most ideal embodiment of the realm of ideas

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