Socrates wrote nothing himself. What we know of him comes from the writings of two of his closest friends, Xenophon and Plato. Although Xenophon (c.430-c.354 B.C.) did write four short portraits of Socrates, it is almost to Plato alone that we know anything of Socrates. Plato (c.427-347 B.C.) came from a family of aristoi, served in the Peloponnesian War, and was perhaps Socrates’ most famous student. He was twenty-eight years old when Socrates was put to death. At the age of forty, Plato established a school at Athens for the education of Athenian youth.
The Academy, as it was called, remained in existence from 387 B.C. to A.D. 529, when it was closed by Justinian, the Byzantine emperor. Our knowledge of Socrates comes to us from numerous dialogues which Plato wrote after 399. In nearly every dialogue and there are more than thirty that we know about Socrates is the main speaker. The style of the Plato’s dialogue is important it is the Socratic style that he employs throughout.
A Socratic dialogue takes the form of question-answer, question-answer, question-answer. It is a dialectical style as well. Socrates would argue both sides of a question in order to arrive at a conclusion. Then that conclusion is argued against another assumption and so on. Perhaps it is not that difficult to understand why Socrates was considered a gadfly! There is a reason why Socrates employed this style, as well as why Plato recorded his experience with Socrates in the form of a dialogue. Socrates taught Plato a great many things, but one of the things Plato more or less discovered on his own was that mankind is born with knowledge.
The Term Paper on Plato&Socrates Excellence in Virtue
“Socrates’ positive influence touches us even today” (May 6) and we can learn a great deal about him from one of his students, Plato. It is in Plato’s report of Socrates’ trial a work entitled, Apology, and a friend’s visit to his jail cell while he is awaiting his death in Crito, that we discover a man like no other. Socrates was a man following a path he felt that the gods had wanted him to ...
That is, knowledge is present in the human mind at birth. It is not so much that we “learn” things in our daily experience, but that we “recollect” them. In other words, this knowledge is already there. This may explain why Socrates did not give his students answers, but only questions. His job was not to teach truth but to show his students how they could “pull” truth out of their own minds (it is for this reason that Socrates often considered himself a midwife in the labor of knowledge).
And this is the point of the dialogues.
For only in conversation, only in dialogue, can truth and wisdom come to the surface. Plato’s greatest and most enduring work was his lengthy dialogue, The Republic. This dialogue has often been regarded as Plato’s blueprint for a future society of perfection. I do not accept this opinion. Instead, I would like to suggest that The Republic is not a blueprint for a future society, but rather, is a dialogue which discusses the education necessary to produce such a society. It is an education of a strange sort he called it paideia.
Nearly impossible to translate into modern idiom, paideia refers to the process whereby the physical, mental and spiritual development of the individual is of paramount importance. It is the education of the total individual. The Republic discusses a number of topics including the nature of justice, statesmanship, ethics and the nature of politics. It is in The Republic that Plato suggests that democracy was little more than a “charming form of government.” And this he is writing less than one hundred years after the brilliant age of Periclean democracy. So much for democracy. After all, it was Athenian democracy that convicted Socrates. For Plato, the citizens are the least desirable participants in government. Instead, a philosopher-king or guardian should hold the reigns of power.
An aristocracy if you will an aristocracy of the very best the best of the aristoi. Plato’s Republic also embodies one of the clearest expressions of his theory of knowledge. In The Republic, Plato asks what is knowledge? what is illusion? what is reality? how do we know? what makes a thing, a thing? what can we know? These are epistemological questions that is, they are questions about knowledge itself. He distinguishes between the reality presented to us by our senses sight, touch, taste, sound and smell and the essence or Form of that reality. In other words, reality is always changing knowledge of reality is individual, it is particular, it is knowledge only to the individual knower, it is not universal. Building upon the wisdom of Socrates and Parmenides, Plato argued that reality is known only through the mind. There is a higher world, independent of the world we may experience through our senses.
The Essay on Plato’s “Republic” and Organizational Relations
Plato’s republic has the ideal state in relation to people, to justice, to excellence and happiness. His ideas may have been written hundred of years ago, but there is no doubt of its relevance to the society today. In so many ways, it is still related to organizational relations and reflects on how a certain ‘state’ should work. If we put Plato’s republic and organizational relations side by ...
Because the senses may deceive us, it is necessary that this higher world exist, a world of Ideas or Forms — of what is unchanging, absolute and universal. In other words, although there may be something from the phenomenal world which we consider beautiful or good or just, Plato postulates that there is a higher unchanging reality of the beautiful, goodness or justice. To live in accordance with these universal standards is the good life — to grasp the Forms is to grasp ultimate truth..
