By Terry Penner, Christopher Rowe
The Lysis is certainly one of Plato's most tasty but additionally confusing dialogues; it has frequently been appeared, within the glossy interval, as a philosophical failure. the total philosophical and literary exploration of the discussion illustrates the way it actually offers a scientific and coherent, if incomplete, account of a unique conception approximately, and targeted clarification of, human hope and motion. additionally, it exhibits how that thought and clarification are primary to a complete diversity of alternative Platonic dialogues and certainly to the knowledge of the corpus as an entire. half One deals an research of, or operating observation on, the discussion. partly Professors Penner and Rowe study the philosophical and methodological implications of the argument exposed through the research. the entire is rounded off by means of an epilogue of the relation among the Lysis and a few different Platonic (and Aristotelian) texts.
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Additional info for Plato’s Lysis
Example text
3 2 09c7–2 10d 8 To return now to the way the argument develops, what we have up to this point is that insofar as Lysis’ parents don’t allow him to do what he wants, they don’t love him, though when he has knowledge, they do allow him to do what he wants and so do love him. e. anyone capable of ‘adult’ thinking (in case we should be thought to be accepting that wisdom is an automatic accompaniment of age). But see Ctesippus’ scathing comments on Hippothales’ childish (boy-like) compositions at 205b–c.
My friend Lysis: with respect to the things about which we become good thinkers, everyone will hand them over to us . ’ – the successive examples appear at first sight to make it less plausible. There is also surely far more than would be needed, even given the particular route chosen, for taking Lysis down a peg: why should that require so extended, and varied, a list of examples? In other words, it already seems that there had better be something more, something philosophically meatier, behind it all.
24 25 26 27 28 29 30 Or ‘household’ (oikia). There is no word for ‘affairs’ in the Greek; the phrase (ta haut¯on) is identical to the one translated ‘(their) personal possessions’ (ta hautou) at 208c7–8. A rather more plausible sounding proposal in an Athenian context, where even the democracy tended to be governed by the e´lite. e. the Great King of Persia, (by ordinary standards) the most powerful individual in the world. We agree with Bordt 1998 in finding no convincing reason for accepting Burnet’s proposal to suppress emballein in the Greek text at 209d8.