Reason & Persuasion: Three Dialogues by Plato: Euthyphro, by John Holbo

By John Holbo

Politics and persuasion, cause and faith, technological know-how and good fortune, visual appeal and truth, trust and data, ethics and egoism. cause and Persuasion offers a brand new examine outdated matters during the lens of 3 vintage dialogues through Plato: Euthyphro, Meno and Republic, booklet I. those dialogues look the following in clean translations, by way of Belle Waring, with common creation, statement chapters and illustrations by means of John Holbo. The textual content is full of life, available, and meant to be used as an advent to philosophy, yet is major sufficient to be of curiosity to the extra complex scholars to boot. "Reason and Persuasion" asks the query philosophers and non- philosophers were asking one another, and themselves, from the beginning: why should still I hearken to you? half I 1. easy methods to learn This publication, half I: mask 2. Socrates: The Gadfly of Athens three. Plato: Out of the Cave four. the best way to learn This ebook half II: cause & Persuasion half II five. Euthyphro: pondering directly, pondering in Circles Plato's Euthyphro 6. Meno: cause, Persuasion & advantage Plato's Meno 7. Republic: Conflicts & Harmonies, pals & Enemies Plato's Republic, publication I

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Additional info for Reason & Persuasion: Three Dialogues by Plato: Euthyphro, Meno, Republic, Book 1

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The number 3 is not identical to the numeral 3, written on any page. You could burn all the math books, every scrap on which a 3 has ever been scratched, without burning the number itself. 3 itself is not identical with three apples, three oranges, three grapes. One might suggest that the number 3 is what all potential 44 Plato sets of three things have in common. But that is not obviously right, and, in any case, does not make the number 3 any less abstract. The number 3 is not identical with any ideas, in a psychological sense.

Something abstract. Something they all share. So: similarity is just a kind of identity. We need a sense of identity to understand similarity, so we can’t explain away identity as mere similarity. To sum up: Heraclitean thinking emphasizes difference, particularity and change. Parmenidean thinking emphasizes unity, sameness and constancy. Plato’s metaphysics—his theory of reality—would appear to be an attempt to combine the two. Starting to get the picture? The Myth of the Cave says: Heraclitus is right about the domain of appearances, the socalled Realm of Becoming; Parmenides was right about reality, the so-called Realm of Being.

Who’s down? Shrewd predictions are made. But a week from now, the burning issue of who was ahead in the polls last week will have burned out. Furthermore, even if the people had a deeper picture of political events, this would only amount to insight into things that are, in essence, hollow and artificial. Politics, as it stands, is a sorry, empty affair, because it is not truly directed at any good end. That which moves and shakes is a whole lot of nothing. What the people see, then, is just a shadow of nothing.

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