Monday, November 24, 2008
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When Plato was working on the preparation of further discussions, Politeia (Republic), was at that period of production that experts in his book called 'maturity'. This period is open to 42 and extends until age 57 (from 385 to 371 BC). To this period belong four more conclusive written: Phaedo dialogue in which the main theme is the immortality of the soul but in which other topics are touched on anthropological and knowledge; Phaedrus, dedicated to the themes of beauty, knowledge , reminiscence, and the nature and composition the soul, Banquet, dialogue that from the theme of human love presents philosophy as an erotic activity, and finally the voluminous writing of Plato, Politeia (Republic, or, as it is called 'The Republic') , which develops the political utopia that this philosopher, follower of Socrates, persist in presenting as feasible. In this dialogue, which is what interests us as the text to be analyzed comes from him, in Chapters VI and VII, and by the way the issue of general education (paideia) and 'education to be receive the ruling 'in particular (teaching courtly o política) se desarrollan con una claridad que en otros trabajos con una intencionalidad más gnoseológica no se encuentra los temas del conocimiento relativo al dominio de las Ideas (el topos eidético) y a la constitución de la realidad en dos extensos ámbitos sustanciales a los que hemos dedicado espacio en otra sección (el topos eidético, o ámbito de las ideas-objeto, al que tiende la Razón, y el topos aistethós, o ámbito de lo sensible, al que está en cierta forma ‘condenado’ el conocimiento sensible).
En este diálogo, como en la mayoría de los otros que componen el corpus platonicum, la figura principal vuelve a ser la de su maestro Sócrates cuya autoejecución in 399 BC meant for the still young Plato (who was then 29 years) a personal trauma, in the opinion of many of his biographers, was never overcome, thus constituting this traumatic event to explain the radical and Platonic utopianism: a kind of systemic denial of reality that would be based on the perception that Plato was the same as a 'degraded reality. " It is known that the process was initiated to Socrates that date did not have a criminal facet normal (it was not, much less to establish a penalty on a suspect). What is at issue was to identify a relevant character of Athens was defeated by Sparta in the Peloponnesian War with the aim of finding a collective catharsis (something like a box passing a social disease.) It is clear that these facts and its dramatic outcome profoundly influenced Plato, both philosophically and personally.
After this date, Plato made a series of trips and long stays in different places of Greece, including the Magna Grecia (Italy), Africa (Cyrene), and Egypt. Some biographers suggest the possibility that these trips and these long term answer to the need for exile after the execution of his teacher. In the year 388 embarks Plato on a political adventure in the court of Dionysius I of Syracuse (Sicily) from which emerges so badly that ends up being sold into slavery in Aegina. Rescued by a citizen of Cyrene, who recognized him, he returned to Athens in 387 and founded the Academy this year: the 'first European university', as has been recognized by many commentators on his work and for students of the school.
The practical nature of his political project is clear when two more times (in 366 and 361, while composing his works 'self-criticism', including Law) tried again in the same plaza Syracuse, a Dionisio's death I lay the foundations of his country, in the last of these occasions his life was a severe risk, then had 66. It does not seem quite right, then the production rate of Plato as their own policy of a 'utopian', especially if we understand that a utopian is that which provides a perfect society on the roles (in theory) but can not be the practice. In the case of Plato's political project, despite its radicalism, had a practical rather than theoretical justification: it was in Athens to promote the execution of his teacher could not take place.
En este diálogo, como en la mayoría de los otros que componen el corpus platonicum, la figura principal vuelve a ser la de su maestro Sócrates cuya autoejecución in 399 BC meant for the still young Plato (who was then 29 years) a personal trauma, in the opinion of many of his biographers, was never overcome, thus constituting this traumatic event to explain the radical and Platonic utopianism: a kind of systemic denial of reality that would be based on the perception that Plato was the same as a 'degraded reality. " It is known that the process was initiated to Socrates that date did not have a criminal facet normal (it was not, much less to establish a penalty on a suspect). What is at issue was to identify a relevant character of Athens was defeated by Sparta in the Peloponnesian War with the aim of finding a collective catharsis (something like a box passing a social disease.) It is clear that these facts and its dramatic outcome profoundly influenced Plato, both philosophically and personally.
After this date, Plato made a series of trips and long stays in different places of Greece, including the Magna Grecia (Italy), Africa (Cyrene), and Egypt. Some biographers suggest the possibility that these trips and these long term answer to the need for exile after the execution of his teacher. In the year 388 embarks Plato on a political adventure in the court of Dionysius I of Syracuse (Sicily) from which emerges so badly that ends up being sold into slavery in Aegina. Rescued by a citizen of Cyrene, who recognized him, he returned to Athens in 387 and founded the Academy this year: the 'first European university', as has been recognized by many commentators on his work and for students of the school.
The practical nature of his political project is clear when two more times (in 366 and 361, while composing his works 'self-criticism', including Law) tried again in the same plaza Syracuse, a Dionisio's death I lay the foundations of his country, in the last of these occasions his life was a severe risk, then had 66. It does not seem quite right, then the production rate of Plato as their own policy of a 'utopian', especially if we understand that a utopian is that which provides a perfect society on the roles (in theory) but can not be the practice. In the case of Plato's political project, despite its radicalism, had a practical rather than theoretical justification: it was in Athens to promote the execution of his teacher could not take place.
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