Character Education

By : Drs. Agus Subandi, MBA

CHARACTER EDUCATION

CONTACT :: Tracey Greggs, Section Chief K-12 Social Studies, State Character Education Coordinator
MISSION :: Character Education is a national movement creating schools that foster ethical, responsible, and caring young people by modeling and teaching good character through an emphasis on universal values that we all share. It is the intentional, proactive effort by schools, districts, and states to instill in their students important core, ethical, and civic values such as respect, responsibility, integrity, perseverance, courage, justice, and self-discipline. Character education's long-term solutions address moral, ethical, and academic issues that are of growing concern about our society and the safety of our schools. Character Education is effectively integrated into the Social Studies Standard Course of Study and may be used as the underpinning for other critical issues such as discipline problems, gang violence, teen pregnancy, and poor academic achievement.Character education may address such critical issues as student absenteeism, discipline.
STUDENT CITIZEN ACT OF 2001
In the fall of 2001, the Student Citizen Act of 2001 (SL 2001-363) was passed into law by the North Carolina State Legislature. This Act requires every local board of education to develop and implement character education instruction with input from the local community. With the passage of this Act, the state of North Carolina has affirmed that the development of character in our children is the cornerstone of education. Additional information (link to legislative act)


NEWS & UPDATES
NOTE :: Various file formats are used on this page that may require download. If larger than 1mb, it will take longer to download. For instructions or more information, please visit our download page.

2011-2012 Character Education Initiative Grant
With the passage of the Student Citizen Act of 2001, the state of North Carolina has affirmed that the development of character in our children is the cornerstone of K-12 education. The K-12 Social Studies Section of the Curriculum and Instruction Division of the North Carolina Department of Public Instruction (NCDPI) is pleased to announce the availability of Character Education Initiative Grant opportunities for K-12 social studies teachers, cross-discipline content area teachers, and community organizations. The purpose of this initiative grant is to design and implement a character education project or program of study in support of social studies education. Mini-grants will be awarded ranging from $1,500 to $2,500. The goal is to have elementary, middle, high schools and community groups represented from each of the state’s eight education regions.

Access the following links for Character Education Grant information:
• Character Education Initiative Grant Guidelines and Application
(pdf, 260kb)
• Character Education Initiative Grant Selection Selection Rubric
(pdf, 32kb)

Congratulations to Beverly Woods Elementary School located in Charlotte, North Carolina. This school has been honored as a National School of Character by the National Character Education Partnership. Principal Caroline Horne encourages the students to "Never look down on someone else unless you are helping them up."
More can be read about Beverly Woods Elementary School at www.character.org

The second edition of the Character Education Informational Handbook is now available on-line.
Click here to view or download the pdf file.

2011 NSOC Application Guidelines
(doc, 500kb)


Moral character
From Wikipedia, the free encyclopedia

This article's citation style may be unclear. The references used may be made clearer with a different or consistent style of citation, footnoting, or external linking.

Moral character or character is an evaluation of a particular individual's durable moral qualities. The concept of character can imply a variety of attributes including the existence or lack of virtues such as integrity, courage, fortitude, honesty, and loyalty, or of good behaviors orhabits. Moral character primarily refers to the assemblage of qualities that distinguish one individual from another - although on a cultural level, the set of moral behaviors to which a social group adheres can be said to unite and define it culturally as distinct from others. Psychologist Lawrence Pervin defines moral character as "a disposition to express behavior in consistent patterns of functions across a range of situations" (Pervin 1994, p. 108).
Contents
[hide]
• 1 Overview
• 2 History
• 3 Biblical definition
• 4 Scientific experiments disputing the existence of moral character
• 5 Criticism
• 6 References and further reading

[edit]Overview
The word "character" is derived from the Greek word charaktêr, which was originally used of a mark impressed upon a coin. Later and more generally, it came to mean a point by which one thing was told apart from others (Timpe 2007). There are two approaches when dealing with moral character: Normative ethics involve moral standards that exhibit right and wrong conduct. It is a test of proper behavior and determining what is right and wrong. Applied ethics involve specific and controversial issues along with a moral choice, and tend to involve situations where people are either for or against the issue (Timpe 2007).
In 1982, Campbell and Bond proposed the following as major factors in influencing character and moral development: heredity, early childhood experience, modeling by important adults and older youth, peer influence, the general physical and social environment, the communications media, what is taught in the schools and other institutions, and specific situations and roles that elicit corresponding behavior (Huitt 2004, §Impacting Moral and Character Development).
The field of business ethics examines moral controversies relating to the social responsibilities of capitalist business practices, the moral status of corporate entities, deceptive advertising, insider trading, basic employee rights, job discrimination, affirmative action and drug testing.
[edit]History
The Stanford Encyclopedia of Philosophy provides a historical account of some important developments in philosophical approaches to moral character. A lot of attention is given to Plato, Aristotle and Karl Marx's views, since they all follow the idea of moral character after the Greeks. Marx accepts Aristotle's insight that virtue and good character are based on a sense of self-esteem and self-confidence.
Plato believed that the soul is divided into three parts of desire: Rational, Appetitive, or Spirited. [1] In order to have moral character, we must understand what contributes to our overall good and have our spirited and appetitive desires educated properly, so that they can agree with the guidance provided by the rational part of the soul.
Aristotle tells us that there are two different kinds of human excellences, excellences of thought and excellences of character. His phrase for excellences of character -- êthikai aretai -- we usually translate as moral virtue or moral excellence. When we speak of a moral virtue or an excellence of character, the emphasis is on the combination of qualities that make an individual the sort of ethically admirable person that he is [2]. Aristotle defines virtuous character at the beginning of Book II in Nicomachean Ethics: “Excellence of character, then, is a state concerned with choice, lying in a mean relative to us, this being determined by reason and in the way in which the man of practical wisdom would determine it. Now it is a mean between two vices, that which depends on excess and that which depends on defect”. On Aristotle's view, good character is based on two naturally occurring psychological responses which most people experience without difficulty: our tendency to take pleasure from self-realizing activity and our tendency to form friendly feelings toward others under specific circumstances. Based on his view, virtually everyone is capable of becoming better and they are the ones responsible for actions that express (or could express) their character. [3]
Abraham Lincoln once said, "Character is like a tree and reputation like its shadow. The shadow is what we think of it; the tree is the real thing." [4]
[edit]Biblical definition
The Bible defines character as any behavior or activity that reflects the character of God. The Book of Genesis says that God created man in his own image. Modern Christian Theology states that this means that humans are created to act in accordance to the will of their creator. In general, Christians believe that this means that the morally correct thing to do is reflect the character of the creator.
[edit]Scientific experiments disputing the existence of moral character
The Milgram experiment was a study done in the early 1960’s that helped measure a person’s moral character. Subjects from different socioeconomic groups were tested on their willingness to press a buzzer that caused the subject in another room to experience great pain and distress for giving a wrong answer to a test question. When the subjects raised questions about what they are being asked to do, the experimenter applied mild pressure in the form of appealing to the need to complete the experiment. The Milgram experiment caused a huge amount of criticism among individuals.In post-experiment interviews with subjects Milgram noted that many were completely convinced of the wrongness of what they were doing. Although the subjects may have had moral values, many were criticized on whether they were a truly moral character. [5]
In one experiment that was done, the moral character of a person was based on whether or not a person had found a dime in a public phone booth. The findings were that 87% of subjects who found a dime in a phone booth helped somebody in need, while only 4% of those who did not find a dime helped. It is very troubling that people would be influenced by such morally trivial factors in their choice whether to provide low-cost assistance to others. Doris raises the issue of ecological validity—do experimental findings reflect phenomena found in natural contexts. He recognizes that these results are counterintuitive to the way most of us think about morally relevant behavior.[6]
Another experiment that was done that asked college students at Cornell to predict how they would behave when faced with one of several moral dilemmas, and to make the same predictions for their peers. Again and again, people predicted that they would be more generous and kind than others. Yet when the time came to put their money where their mouths were, most kept their wallet in their pockets. In psychological terms, the experimental subjects were successfully anticipating the base rate of moral behavior and accurately predicting how often others, in general, would be self-sacrificing.[7]
[edit]Criticism
Recently, a number of philosophers and social scientists have begun to question the very presuppositions that theories of moral character and moral character traits are based on. Due to the importance of moral character to issues in philosophy, it is unlikely that the debates over the nature of moral character will disappear anytime soon.[8]
Situationism can be understood as composed of three central claims [9]:
Non-robustness Claim: moral character traits are not consistent across a wide spectrum of trait-relevant situations. Whatever moral character traits an individual has are situation specific. Consistency Claim: while a person’s moral character traits are relatively stable over time, this should be understood as consistency of situation specific traits, rather than robust traits. Fragmentation Claim: a person’s moral character traits do not have the evaluative integrity suggested by the Integrity Claim. There may be considerable disunity in a person’s moral character among her situation-specific character traits.
According to Situationists, the empirical evidence favors their view of moral character over the Traditional View. Hugh Hartshorne and M. A. May’s study of the trait of honesty among school children found no cross-situational correlation. A child may be consistently honest with his friends, but not with his parents or teachers. From this and other studies, Hartshorne and May concluded that character traits are not robust but rather “specific functions of life situations” [10]
A second challenge to the traditional view can be found in the idea of moral luck. This idea is that moral luck occurs when the moral judgment of an agent depends on factors beyond the agent’s control. There are number of ways that moral luck can motivate criticisms of moral character. It is similar to “the kind of problems and situations one faces” [Nagel, Thomas (1993). "Moral Luck," in Moral Luck, ed. Daniel Statman (State University of New York Press): 57-61].If all of an agent’s moral character traits are situation-specific rather than robust, what traits an agent manifests will depend on the situation that she finds herself in. But what situations an agent finds herself in is often beyond her control and thus a matter of situational luck. Whether moral character traits are robust or situation-specific, some have suggested that what character traits one has is itself a matter of luck. If our having certain traits is itself a matter of luck, this would seem to undermine one’s moral responsibility for one’s moral character, and thus the concept of moral character altogether. As Owen Flanagan and Amélie Oksenberg Rorty write [11]: It [the morality and meaning of an individual’s life] will depend on luck in an individual’s upbringing, the values she is taught, the self-controlling and self-constructing capacities her social environment enables and encourages her to develop, the moral challenges she faces or avoids. If all her character, not just temperamental traits and dispositions but also the reflexive capacities for self-control and self-construction, are matters of luck, then the very ideas of character and agency are in danger of evaporation
A moral character trait is a character trait for which the agent is morally responsible. If moral responsibility is impossible, however, then agents cannot be held responsible for their character traits or for the behaviors that they do as a result of those character traits.
A similar argument has also recently been advocated by Bruce Waller According to Waller, no one is "morally responsible for her character or deliberative powers, or for the results that flow from them.… Given the fact that she was shaped to have such characteristics by environmental (or evolutionary) forces far beyond her control, she deserves no blame [nor praise]"[12].
[edit]References and further reading
 Blum, Lawrence (2003). "Review of Doris's Lack of Character" Notre Dame Philosophical Reviews. link
 Homiak, Marcia (2008). "Moral Character", The Stanford Encyclopedia of Philosophy (Fall Edition), Edward N. Zalta (ed.). link
 Huitt, W. (2004). "Moral and character development", Educational Psychology Interactive, Valdosta, GA: Valdosta State University. Retrieved 10 Oct. 2008. link
 Pervin, Lawrence (1994). "A Critical Analysis of Current Trait Theory", Psychological Inquiry 5, pp. 103-113.
 Timpe, Kevin (2007). "Moral Character", The Internet Encyclopedia of Philosophy, J. Fieser & B. Dowden (eds.). link


Plato
From Wikipedia, the free encyclopedia
For other uses, see Plato (disambiguation) and Platon (disambiguation).
Plato (Πλάτων)

Plato: copy of portrait bust by Silanion

Full name Plato (Πλάτων)
Born c. 428–427 BC[1]
Athens

Died c. 348–347 BC (age approx 80)
Athens
Era Ancient philosophy

Region Western Philosophy
School
Platonism

Main interests Rhetoric, Art, Literature,Epistemology, Justice, Virtue,Politics, Education, Family, Militarism

Notable ideas Platonic realism

Influenced by[show]

Influenced[show]




Part of a series on

Plato (English pronunciation: /ˈpleɪtoʊ/; Greek: Πλάτων, Plátōn, "broad";[2] 428/427 BC[a] – 348/347 BC), was a Classical Greek philosopher, mathematician, student of Socrates, writer of philosophical dialogues, and founder of the Academy in Athens, the first institution of higher learning in the Western world. Along with his mentor, Socrates, and his student, Aristotle, Plato helped to lay the foundations of Western philosophy and science.[3] In the famous words of A.N. Whitehead:
The safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato. I do not mean the systematic scheme of thought which scholars have doubtfully extracted from his writings. I allude to the wealth of general ideas scattered through them.[4]
Plato's sophistication as a writer is evident in his Socratic dialogues; thirty-six dialogues and thirteen letters have been ascribed to him. Plato's writings have been published in several fashions; this has led to several conventions regarding the naming and referencing of Plato's texts.
Plato's dialogues have been used to teach a range of subjects, including philosophy, logic,ethics, rhetoric, and mathematics.
Biography
Early life
Main article: Early life of Plato
Birth and family
The definite place and time of Plato's birth are not known, but what is certain is that he belonged to an aristocratic and influential family. Based on ancient sources, most modern scholars believe that he was born in Athens or Aegina[b] between 429 and 423 BC.[a] His father was Ariston. According to a disputed tradition, reported by Diogenes Laertius, Ariston traced his descent from the king of Athens, Codrus, and the king of Messenia, Melanthus.[5]Plato's mother was Perictione, whose family boasted of a relationship with the famous Athenian lawmaker and lyric poet Solon.[6] Perictione was sister of Charmides and niece of Critias, both prominent figures of the Thirty Tyrants, the brief oligarchic regime, which followed on the collapse of Athens at the end of the Peloponnesian War (404-403 BC).[7] Besides Plato himself, Ariston and Perictione had three other children; these were two sons, Adeimantus and Glaucon, and a daughter Potone, the mother of Speusippus (the nephew and successor of Plato as head of his philosophical Academy).[7] According to the Republic, Adeimantus and Glaucon were older than Plato.[8] Nevertheless, in his Memorabilia, Xenophon presents Glaucon as younger than Plato.[9]
Ariston tried to force his attentions on Perictione, but failed in his purpose; then the ancient Greek god Apollo appeared to him in a vision, and, as a result of it, Ariston left Perictione unmolested.[10] Another legend related that, while he was sleeping as an infant, bees had settled on the lips of Plato; an augury of the sweetness of style in which he would discourse philosophy.[11]
Ariston appears to have died in Plato's childhood, although the precise dating of his death is difficult.[12] Perictione then married Pyrilampes, her mother's brother,[13] who had served many times as an ambassador to the Persian court and was a friend of Pericles, the leader of the democratic faction in Athens.[14] Pyrilampes had a son from a previous marriage, Demus, who was famous for his beauty.[15] Perictione gave birth to Pyrilampes' second son, Antiphon, the half-brother of Plato, who appears in Parmenides.[16]
In contrast to his reticence about himself, Plato used to introduce his distinguished relatives into his dialogues, or to mention them with some precision: Charmides has one named after him; Critias speaks in both Charmides and Protagoras; Adeimantus and Glaucon take prominent parts in the Republic.[17] From these and other references one can reconstruct his family tree, and this suggests a considerable amount of family pride. According to Burnet, "the opening scene of the Charmides is a glorification of the whole [family] connection ... Plato's dialogues are not only a memorial to Socrates, but also the happier days of his own family".[18]
Name
According to Diogenes Laërtius, the philosopher was named Aristocles after his grandfather, but his wrestling coach, Ariston of Argos, dubbed him "Platon", meaning "broad," on account of his robust figure.[19] According to the sources mentioned by Diogenes (all dating from the Alexandrian period), Plato derived his name from the breadth (platytês) of his eloquence, or else because he was very wide (platýs) across the forehead.[20] In the 21st century some scholars[citation needed] disputed Diogenes, and argued that the legend about his name being Aristocles originated in the Hellenistic age.[c]
Education
Apuleius informs us that Speusippus praised Plato's quickness of mind and modesty as a boy, and the "first fruits of his youth infused with hard work and love of study".[21] Plato must have been instructed in grammar, music, and gymnastics by the most distinguished teachers of his time.[22] Dicaearchus went so far as to say that Plato wrestled at the Isthmian games.[23] Plato had also attended courses of philosophy; before meeting Socrates, he first became acquainted with Cratylus (a disciple of Heraclitus, a prominent pre-Socratic Greek philosopher) and the Heraclitean doctrines.[24]
Later life
Plato may have traveled in Italy, Sicily, Egypt and Cyrene.[25] Said to have returned to Athens at the age of forty, Plato founded one of the earliest known organized schools in Western Civilization on a plot of land in the Grove of Hecademus or Academus.[26] The Academy was "a large enclosure of ground that was once the property of a citizen at Athens named Academus... some, however, say that it received its name from an ancient hero",[27] and it operated until AD 529, when it was closed by Justinian I of Byzantium, who saw it as a threat to the propagation of Christianity. Many intellectuals were schooled in the Academy, the most prominent one being Aristotle.[28]
Throughout his later life, Plato became entangled with the politics of the city of Syracuse. According to Diogenes Laertius, Plato initially visited Syracuse while it was under the rule of Dionysus. During this first trip Dionysus's brother-in-law, Dion of Syracuse, became one of Plato's disciples, but the tyrant himself turned against Plato. Plato was sold into slavery and almost faced death in Cyrene, a city at war with Athens, before an admirer bought Plato's freedom and sent him home. After Dionysius's death, according to Plato's Seventh Letter, Dion requested Plato return to Syracuse to tutor Dionysus II and guide him to become a philosopher king. Dionysius II seemed to accept Plato's teachings, but he became suspicious of Dion, his uncle. Dionysus expelled Dion and kept Plato against his will. Eventually Plato left Syracuse. Dion would return to overthrow Dionysus and ruled Syracuse for a short time before being usurped by Calippus, a fellow disciple of Plato.
Plato and Socrates


Plato and Socrates in a medieval depiction
The precise relationship between Plato and Socrates remains an area of contention among scholars. Plato makes it clear, especially in his Apology of Socrates, that he was Socrates' most devoted young follower. In that dialogue, Socrates is presented as mentioning Plato by name as one of those youths close enough to him to have been corrupted, if he were in fact guilty of corrupting the youth, and questioning why their fathers and brothers did not step forward to testify against him if he was indeed guilty of such a crime (33d-34a). Later, Plato is mentioned along with Crito, Critobolus, and Apollodorus as offering to pay a fine of 30 minas on Socrates' behalf, in lieu of the death penalty proposed by Meletus (38b). In the Phaedo, the title character lists those who were in attendance at the prison on Socrates' last day, explaining Plato's absence by saying, "Plato was ill" (Phaedo 59b).
Plato never speaks in his own voice in his dialogues. In the Second Letter, it says, "no writing of Plato exists or ever will exist, but those now said to be his are those of a Socrates become beautiful and new" (341c); if the Letter is Plato's, the final qualification seems to call into question the dialogues' historical fidelity. In any case, Xenophon and Aristophanes seem to present a somewhat different portrait of Socrates than Plato paints. Some have called attention to the problem of taking Plato's Socrates to be his mouthpiece, given Socrates' reputation for irony.[29]
Aristotle attributes a different doctrine with respect to the ideas to Plato and Socrates (Metaphysics987b1–11). Putting it in a nutshell, Aristotle merely suggests that his idea of forms can be discovered through investigation of the natural world, unlike Plato's Forms that exist beyond and outside the ordinary range of human understanding.
Philosophy
Recurrent themes


Plato (left) and Aristotle (right), a detail of The School of Athens, a fresco by Raphael. Aristotle gestures to the earth, representing his belief in knowledge through empirical observation and experience, while holding a copy of hisNicomachean Ethics in his hand. Plato holds his Timaeus and gestures to the heavens, representing his belief in The Forms
Plato often discusses the father-son relationship and the "question" of whether a father's interest in his sons has much to do with how well his sons turn out. A boy in ancient Athens was socially located by his family identity, and Plato often refers to his characters in terms of their paternal and fraternal relationships. Socrates was not a family man, and saw himself as the son of his mother, who was apparently a midwife. A divine fatalist, Socrates mocks men who spent exorbitant fees on tutors and trainers for their sons, and repeatedly ventures the idea that good character is a gift from the gods. Crito reminds Socrates that orphans are at the mercy of chance, but Socrates is unconcerned. In the Theaetetus, he is found recruiting as a disciple a young man whose inheritance has been squandered. Socrates twice compares the relationship of the older man and his boy lover to the father-son relationship (Lysis 213a, Republic 3.403b), and in the Phaedo, Socrates' disciples, towards whom he displays more concern than his biological sons, say they will feel "fatherless" when he is gone.
In several dialogues, Socrates floats the idea that knowledge is a matter of recollection, and not of learning, observation, or study.[30] He maintains this view somewhat at his own expense, because in many dialogues, Socrates complains of his forgetfulness. Socrates is often found arguing that knowledge is not empirical, and that it comes from divine insight. In many middle period dialogues, such as the Phaedo,Republic and Phaedrus Plato advocates a belief in the immortality of the soul, and several dialogues end with long speeches imagining the afterlife. More than one dialogue contrasts knowledge and opinion, perception and reality, nature and custom, and body and soul.
Several dialogues tackle questions about art: Socrates says that poetry is inspired by the muses, and is not rational. He speaks approvingly of this, and other forms of divine madness (drunkenness, eroticism, and dreaming) in the Phaedrus (265a–c), and yet in the Republic wants to outlaw Homer's great poetry, and laughter as well. In Ion, Socrates gives no hint of the disapproval of Homer that he expresses in theRepublic. The dialogue Ion suggests that Homer's Iliad functioned in the ancient Greek world as the Bible does today in the modern Christian world: as divinely inspired literature that can provide moral guidance, if only it can be properly interpreted.
On politics and art, religion and science, justice and medicine, virtue and vice, crime and punishment, pleasure and pain, rhetoric and rhapsody, human nature and sexuality, love and wisdom, Socrates and his company of disputants had something to say.
Metaphysics
Main article: Platonic realism
"Platonism" is a term coined by scholars to refer to the intellectual consequences of denying, as Socrates often does, the reality of the material world. In several dialogues, most notably the Republic, Socrates inverts the common man's intuition about what is knowable and what is real. While most people take the objects of their senses to be real if anything is, Socrates is contemptuous of people who think that something has to be graspable in the hands to be real. In the Theaetetus, he says such people are "eu a-mousoi", an expression that means literally, "happily without the muses" (Theaetetus 156a). In other words, such people live without the divine inspiration that gives him, and people like him, access to higher insights about reality.
Socrates's idea that reality is unavailable to those who use their senses is what puts him at odds with the common man, and with common sense. Socrates says that he who sees with his eyes is blind, and this idea is most famously captured in his allegory of the cave, and more explicitly in his description of the divided line. The allegory of the cave (begins Republic 7.514a) is a paradoxical analogy wherein Socrates argues that the invisible world is the most intelligible ("noeton") and that the visible world ("(h)oraton") is the least knowable, and the most obscure.
Socrates says in the Republic that people who take the sun-lit world of the senses to be good and real are living pitifully in a den of evil and ignorance. Socrates admits that few climb out of the den, or cave of ignorance, and those who do, not only have a terrible struggle to attain the heights, but when they go back down for a visit or to help other people up, they find themselves objects of scorn and ridicule.
According to Socrates, physical objects and physical events are "shadows" of their ideal or perfect forms, and exist only to the extent that they instantiate the perfect versions of themselves. Just as shadows are temporary, inconsequential epiphenomena produced by physical objects, physical objects are themselves fleeting phenomena caused by more substantial causes, the ideals of which they are mere instances. For example, Socrates thinks that perfect justice exists (although it is not clear where) and his own trial would be a cheap copy of it.
The allegory of the cave (often said by scholars to represent Plato's own epistemology and metaphysics) is intimately connected to his political ideology (often said to also be Plato's own), that only people who have climbed out of the cave and cast their eyes on a vision of goodness are fit to rule. Socrates claims that the enlightened men of society must be forced from their divine contemplations and be compelled to run the city according to their lofty insights. Thus is born the idea of the "philosopher-king", the wise person who accepts the power thrust upon him by the people who are wise enough to choose a good master. This is the main thesis of Socrates in the Republic, that the most wisdom the masses can muster is the wise choice of a ruler.
The word metaphysics derives from the fact that Aristotle's musings about divine reality came after ("meta") his lecture notes on his treatise on nature ("physics"). The term is in fact applied to Aristotle's own teacher, and Plato's "metaphysics" is understood as Socrates' division of reality into the warring and irreconcilable domains of the material and the spiritual. The theory has been of incalculable influence in the history of Western philosophy and religion.
Theory of Forms
Main article: Theory of Forms
The Theory of Forms (Greek: ιδέες) typically refers to the belief expressed by Socrates in some of Plato's dialogues, that the material world as it seems to us is not the real world, but only an image or copy of the real world. Socrates spoke of forms in formulating a solution to theproblem of universals. The forms, according to Socrates, are roughly speaking archetypes or abstract representations of the many types of things, and properties we feel and see around us, that can only be perceived by reason (Greek: λογική); (that is, they are universals). In other words, Socrates sometimes seems to recognise two worlds: the apparent world, which constantly changes, and an unchanging and unseen world of forms, which may be a cause of what is apparent.
Epistemology
Main article: Platonic epistemology
Many have interpreted Plato as stating that knowledge is justified true belief, an influential view that informed future developments in modern analytic epistemology. This interpretation is based on a reading of the Theaetetus wherein Plato argues that belief is to be distinguished from knowledge on account of justification. Many years later, Edmund Gettier famously demonstrated the problems of the justified true belief account of knowledge. This interpretation, however, imports modern analytic and empiricist categories onto Plato himself and is better read on its own terms than as Plato's view.
Really, in the Sophist, Statesman, Republic, and the Parmenides Plato himself associates knowledge with the apprehension of unchanging Forms and their relationships to one another (which he calls "expertise" in Dialectic). More explicitly, Plato himself argues in the Timaeusthat knowledge is always proportionate to the realm from which it is gained. In other words, if one derives one's account of something experientially, because the world of sense is in flux, the views therein attained will be mere opinions. And opinions are characterized by a lack of necessity and stability. On the other hand, if one derives one's account of something by way of the non-sensible forms, because these forms are unchanging, so too is the account derived from them. It is only in this sense that Plato uses the term "knowledge".
In the Meno, Socrates uses a geometrical example to expound Plato's view that knowledge in this latter sense is acquired by recollection. Socrates elicits a fact concerning a geometrical construction from a slave boy, who could not have otherwise known the fact (due to the slave boy's lack of education). The knowledge must be present, Socrates concludes, in an eternal, non-experiential form.
The state
Main article: The Republic (Plato)


Papirus Oxyrhynchus, with fragment of Plato's Republic
Plato's philosophical views had many societal implications, especially on the idea of an ideal stateor government. There is some discrepancy between his early and later views. Some of the most famous doctrines are contained in the Republic during his middle period, as well as in the Lawsand the Statesman. However, because Plato wrote dialogues, it is assumed that Socrates is often speaking for Plato. This assumption may not be true in all cases.
Plato, through the words of Socrates, asserts that societies have a tripartite class structure corresponding to the appetite/spirit/reason structure of the individual soul. The appetite/spirit/reason stand for different parts of the body. The body parts symbolize the castes of society.[31]
 Productive, which represents the abdomen. (Workers) — the labourers, carpenters, plumbers, masons, merchants, farmers, ranchers, etc. These correspond to the "appetite" part of the soul.
 Protective, which represents the chest. (Warriors or Guardians) — those who are adventurous, strong and brave; in the armed forces. These correspond to the "spirit" part of the soul.
 Governing, which represents the head. (Rulers or Philosopher Kings) — those who are intelligent, rational, self-controlled, in love with wisdom, well suited to make decisions for the community. These correspond to the "reason" part of the soul and are very few.
According to this model, the principles of Athenian democracy (as it existed in his day) are rejected as only a few are fit to rule. Instead of rhetoric and persuasion, Plato says reason and wisdom should govern. As Plato puts it:
"Until philosophers rule as kings or those who are now called kings and leading men genuinely and adequately philosophise, that is, until political power and philosophy entirely coincide, while the many natures who at present pursue either one exclusively are forcibly prevented from doing so, cities will have no rest from evils,... nor, I think, will the human race." (Republic 473c-d)


Plato in his academy, drawing after a painting by Swedish painter Carl Johan Wahlbom
Plato describes these "philosopher kings" as "those who love the sight of truth" (Republic475c) and supports the idea with the analogy of a captain and his ship or a doctor and his medicine. According to him, sailing and health are not things that everyone is qualified to practice by nature. A large part of the Republic then addresses how the educational system should be set up to produce these philosopher kings.
However, it must be taken into account that the ideal city outlined in the Republic is qualified by Socrates as the ideal luxurious city, examined to determine how it is that injustice and justice grow in a city (Republic 372e). According to Socrates, the "true" and "healthy" city is instead the one first outlined in book II of the Republic, 369c–372d, containing farmers, craftsmen, merchants, and wage-earners, but lacking the guardian class of philosopher-kings as well as delicacies such as "perfumed oils, incense, prostitutes, and pastries", in addition to paintings, gold, ivory, couches, a multitude of occupations such as poets and hunters, and war.
In addition, the ideal city is used as an image to illuminate the state of one's soul, or thewill, reason, and desires combined in the human body. Socrates is attempting to make an image of a rightly ordered human, and then later goes on to describe the different kinds of humans that can be observed, from tyrants to lovers of money in various kinds of cities. The ideal city is not promoted, but only used to magnify the different kinds of individual humans and the state of their soul. However, the philosopher king image was used by many after Plato to justify their personal political beliefs. The philosophic soul according to Socrates has reason, will, and desires united in virtuous harmony. A philosopher has the moderate love forwisdom and the courage to act according to wisdom. Wisdom is knowledge about the Good or the right relations between all that exists.
Wherein it concerns states and rulers, Plato has made interesting arguments. For instance he asks which is better—a bad democracy or a country reigned by a tyrant. He argues that it is better to be ruled by a bad tyrant, than be a bad democracy (since here all the people are now responsible for such actions, rather than one individual committing many bad deeds.) This is emphasised within the Republic as Plato describes the event of mutiny onboard a ship.[32] Plato suggests the ships crew to be in line with the democratic rule of many and the captain, although inhibited through ailments, the tyrant. Plato's description of this event is parallel to that of democracy within the state and the inherent problems that arise.
According to Plato, a state made up of different kinds of souls will, overall, decline from an aristocracy (rule by the best) to a timocracy (rule by the honorable), then to an oligarchy (rule by the few), then to a democracy (rule by the people), and finally to tyranny (rule by one person, rule by a tyrant).[citation needed]
Unwritten doctrine
For a long time Plato's unwritten doctrine[33][34][35] had been considered unworthy of attention. Most of the books on Plato seem to diminish its importance. Nevertheless the first important witness who mentions its existence is Aristotle, who in his Physics (209 b) writes: "It is true, indeed, that the account he gives there [i.e. in Timaeus] of the participant is different from what he says in his so-called unwritten teaching(ἄγραφα δόγματα)." The term ἄγραφα δόγματα literally means unwritten doctrine and it stands for the most fundamental metaphysical teaching of Plato, which he disclosed only to his most trusted fellows and kept secret from the public.
The reason for not revealing it to everyone is partially discussed in Phaedrus (276 c) where Plato criticizes the written transmission of knowledge as faulty, favoring instead the spoken logos: "he who has knowledge of the just and the good and beautiful ... will not, when in earnest, write them in ink, sowing them through a pen with words, which cannot defend themselves by argument and cannot teach the truth effectually." The same argument is repeated in Plato's Seventh Letter (344 c): "every serious man in dealing with really serious subjects carefully avoids writing." In the same letter he writes (341 c): "I can certainly declare concerning all these writers who claim to know the subjects that I seriously study ... there does not exist, nor will there ever exist, any treatise of mine dealing therewith." Such secrecy is necessary in order not "to expose them to unseemly and degrading treatment" (344 d).
It is however said that Plato once disclosed this knowledge to the public in his lecture On the Good (Περὶ τἀγαθοῦ), in which the Good (τὸ ἀγαθόν) is identified with the One (the Unity, τὸ ἕν), the fundamental ontological principle. The content of this lecture has been transmitted by several witnesses, among others Aristoxenus who describes the event in the following words: "Each came expecting to learn something about the things that are generally considered good for men, such as wealth, good health, physical strength, and altogether a kind of wonderful happiness. But when the mathematical demonstrations came, including numbers, geometrical figures and astronomy, and finally the statement Good is One seemed to them, I imagine, utterly unexpected and strange; hence some belittled the matter, while others rejected it." Simplicius quotes Alexander of Aphrodisias who states that "according to Plato, the first principles of everything, including the Forms themselves are One and Indefinite Duality (ἡ ἀόριστος δυάς), which he called Large and Small (τὸ μέγα καὶ τὸ μικρόν) ... one might also learn this from Speusippus and Xenocrates and the others who were present at Plato's lecture on the Good"
Their account is in full agreement with Aristotle's description of Plato's metaphysical doctrine. In Metaphysics he writes: "Now since the Forms are the causes of everything else, he [i.e. Plato] supposed that their elements are the elements of all things. Accordingly the material principle is the Great and Small [i.e. the Dyad], and the essence is the One (τὸ ἕν), since the numbers are derived from the Great and Small by participation in the One" (987 b). "From this account it is clear that he only employed two causes: that of the essence, and the material cause; for the Forms are the cause of the essence in everything else, and the One is the cause of it in the Forms. He also tells us what the material substrate is of which the Forms are predicated in the case of sensible things, and the One in that of the Forms - that it is this the duality (the Dyad, ἡ δυάς), the Great and Small (τὸ μέγα καὶ τὸ μικρόν). Further, he assigned to these two elements respectively the causation of good and of evil" (988 a).
The most important aspect of this interpretation of Plato's metaphysics is the continuity between his teaching and the neoplatonic interpretation of Plotinus[36] or Ficino[37] which has been considered erroneous by many but may in fact have been directly influenced by oral transmission of Plato's doctrine. A modern scholar who recognized the importance of the unwritten doctrine of Plato was Heinrich Gomperzwho described it in his speech during the 7th International Congress of Philosophy in 1930.[38] All the sources related to the ἄγραφα δόγματα have been collected by Konrad Gaiser and published as Testimonia Platonica.[39] These sources have subsequently been interpreted by scholars from the German Tübingen School such as Hans Joachim Krämer or Thomas A. Szlezák.[40]
Dialectic
The role of dialectic in Plato's thought is contested but there are two main interpretations; a type of reasoning and a method of intuition.[41]Simon Blackburn adopts the first, saying that Plato's dialectic is “the process of eliciting the truth by means of questions aimed at opening out what is already implicitly known, or at exposing the contradictions and muddles of an opponent’s position.”[42] Karl Popper, on the other hand, claims that dialectic is the art of intuition for "visualising the divine originals, the Forms or Ideas, of unveiling the Great Mystery behind the common man's everyday world of appearances."[43]
Works
Thirty-six dialogues and thirteen letters have traditionally been ascribed to Plato, though modern scholarship doubts the authenticity of at least some of these. Plato's writings have been published in several fashions; this has led to several conventions regarding the naming and referencing of Plato's texts.
The usual system for making unique references to sections of the text by Plato derives from a 16th century edition of Plato's works by Henricus Stephanus. An overview of Plato's writings according to this system can be found in the Stephanus pagination article.
One tradition regarding the arrangement of Plato's texts is according to tetralogies. This scheme is ascribed by Diogenes Laertius to an ancient scholar and court astrologer to Tiberius named Thrasyllus.
In the list below, works by Plato are marked (1) if there is no consensus among scholars as to whether Plato is the author, and (2) if most scholars agree that Plato is not the author of the work. Unmarked works are assumed to have been written by Plato.[44]
 I. Euthyphro, (The) Apology (of Socrates), Crito, Phaedo
 II. Cratylus, Theaetetus, Sophist, Statesman
 III. Parmenides, Philebus, (The) Symposium, Phaedrus
 IV. First Alcibiades (1), Second Alcibiades (2), Hipparchus (2), (The) (Rival) Lovers (2)
 V. Theages (2), Charmides, Laches, Lysis
 VI. Euthydemus, Protagoras, Gorgias, Meno
 VII. (Greater) Hippias (major) (1), (Lesser) Hippias (minor), Ion, Menexenus
 VIII. Clitophon (1), (The) Republic, Timaeus, Critias
 IX. Minos (2), (The) Laws, Epinomis (2), Epistles (1).
The remaining works were transmitted under Plato's name, most of them already considered spurious in antiquity, and so were not included by Thrasyllus in his tetralogical arrangement. These works are labelled as Notheuomenoi ("spurious") or Apocrypha.
 Axiochus (2), Definitions (2), Demodocus (2), Epigrams (2), Eryxias (2), Halcyon (2), On Justice (2),On Virtue (2), Sisyphus (2).
Composition of the dialogues
No one knows the exact order Plato's dialogues were written in, nor the extent to which some might have been later revised and rewritten.
Lewis Campbell was the first[45] to make exhaustive use of stylometry to prove objectively that theCritias, Timaeus, Laws, Philebus, Sophist, and Statesman were all clustered together as a group, while the Parmenides, Phaedrus, Republic, and Theaetetus belong to a separate group, which must be earlier (given Aristotle's statement in his Politics[46] that the Laws was written after the Republic; cf. Diogenes Laertius Lives 3.37). What is remarkable about Campbell's conclusions is that, in spite of all the stylometric studies that have been conducted since his time, perhaps the only chronological fact about Plato's works that can now be said to be proven by stylometry is the fact that Critias, Timaeus, Laws, Philebus,Sophist, and Statesman are the latest of Plato's dialogues, the others earlier.[47]
Increasingly in the most recent Plato scholarship, writers are skeptical of the notion that the order of Plato's writings can be established with any precision,[48] though Plato's works are still often characterized as falling at least roughly into three groups.[49] The following represents one relatively common such division.[50] It should, however, be kept in mind that many of the positions in the ordering are still highly disputed, and also that the very notion that Plato's dialogues can or should be "ordered" is by no means universally accepted.
Among those who classify the dialogues into periods of composition, Socrates figures in all of the "early dialogues" and they are considered the most faithful representations of the historical Socrates.[citation needed] They include The Apology of Socrates, Charmides, Crito,Euthyphro, Ion, Laches, Less Hippias, Lysis, Menexenus, and Protagoras (often considered one of the last of the "early dialogues"). Three dialogues are often considered "transitional" or "pre-middle": Euthydemus, Gorgias, and Meno.[citation needed]
Whereas those classified as "early dialogues" often conclude in aporia, the so-called "middle dialogues" provide more clearly stated positive teachings that are often ascribed to Plato such as the theory of forms.[citation needed] These dialogues include Cratylus, Phaedo, Phaedrus,Republic, Symposium, Parmenides, and Theaetetus.[citation needed] Proponents of dividing the dialogues into periods often consider theParmenides and Theaetetus to come late in this period and be transitional to the next, as they seem to treat the theory of forms critically (Parmenides) or not at all (Theaetetus).[citation needed]
The remaining dialogues are classified as "late" and are generally agreed to be difficult and challenging pieces of philosophy.[citation needed]This grouping is the only one proven by stylometic analysis.[47] While looked to for Plato's "mature" answers to the questions posed by his earlier works, those answers are difficult to discern. Some scholars[who?] say that the theory of forms is absent from the late dialogues, its having been refuted in the Parmenides, but there isn't total consensus that the Parmenides actually refutes the theory of forms.[51] The so-called "late dialogues" include Critias, Laws, Philebus, Sophist, Statesman, and Timaeus.[citation needed]
Narration of the dialogues
Plato never presents himself as a participant in any of the dialogues, and with the exception of the Apology, there is no suggestion that he heard any of the dialogues firsthand. Some dialogues have no narrator but have a pure "dramatic" form (examples: Meno, Gorgias, Phaedrus,Crito, Euthyphro), some dialogues are narrated by Socrates, wherein he speaks in first person (examples: Lysis, Charmides, Republic). One dialogue, Protagoras, begins in dramatic form but quickly proceeds to Socrates' narration of a conversation he had previously with the sophist for whom the dialogue is named; this narration continues uninterrupted till the dialogue's end.


Plato's Symposium (Anselm Feuerbach, 1873)
Two dialogues Phaedo and Symposium also begin in dramatic form but then proceed to virtually uninterrupted narration by followers of Socrates. Phaedo, an account of Socrates' final conversation and hemlock drinking, is narrated by Phaedo to Echecrates in a foreign city not long after the execution took place.[52] The Symposium is narrated by Apollodorus, a Socratic disciple, apparently to Glaucon. Apollodorus assures his listener that he is recounting the story, which took place when he himself was an infant, not from his own memory, but as remembered by Aristodemus, who told him the story years ago.
The Theaetetus is a peculiar case: a dialogue in dramatic form imbedded within another dialogue in dramatic form. In the beginning of the Theaetetus (142c-143b), Euclides says that he compiled the conversation from notes he took based on what Socrates told him of his conversation with the title character. The rest of the Theaetetus is presented as a "book" written in dramatic form and read by one of Euclides' slaves (143c). Some scholars take this as an indication that Plato had by this date wearied of the narrated form.[53] With the exception of the Theaetetus, Plato gives no explicit indication as to how these orally transmitted conversations came to be written down.
Trial of Socrates
Main article: Trial of Socrates
The trial of Socrates is the central, unifying event of the great Platonic dialogues. Because of this, Plato's Apology is perhaps the most often read of the dialogues. In the Apology, Socrates tries to dismiss rumors that he is a sophist and defends himself against charges of disbelief in the gods and corruption of the young. Socrates insists that long-standing slander will be the real cause of his demise, and says the legal charges are essentially false. Socrates famously denies being wise, and explains how his life as a philosopher was launched by the Oracle at Delphi. He says that his quest to resolve the riddle of the oracle put him at odds with his fellow man, and that this is the reason he has been mistaken for a menace to the city-state of Athens.
If Plato's important dialogues do not refer to Socrates' execution explicitly, they allude to it, or use characters or themes that play a part in it. Five dialogues foreshadow the trial: In the Theaetetus (210d) and the Euthyphro (2a–b) Socrates tells people that he is about to face corruption charges. In the Meno (94e–95a), one of the men who brings legal charges against Socrates, Anytus, warns him about the trouble he may get into if he does not stop criticizing important people. In the Gorgias, Socrates says that his trial will be like a doctor prosecuted by a cook who asks a jury of children to choose between the doctor's bitter medicine and the cook's tasty treats (521e–522a). In the Republic(7.517e), Socrates explains why an enlightened man (presumably himself) will stumble in a courtroom situation. The Apology is Socrates' defense speech, and the Crito and Phaedo take place in prison after the conviction. In the Protagoras, Socrates is a guest at the home ofCallias, son of Hipponicus, a man whom Socrates disparages in the Apology as having wasted a great amount of money on sophists' fees.
Unity and diversity of the dialogues
Two other important dialogues, the Symposium and the Phaedrus, are linked to the main storyline by characters. In the Apology (19b, c), Socrates says Aristophanes slandered him in a comic play, and blames him for causing his bad reputation, and ultimately, his death. In theSymposium, the two of them are drinking together with other friends. The character Phaedrus is linked to the main story line by character (Phaedrus is also a participant in the Symposium and the Protagoras) and by theme (the philosopher as divine emissary, etc.) TheProtagoras is also strongly linked to the Symposium by characters: all of the formal speakers at the Symposium (with the exception of Aristophanes) are present at the home of Callias in that dialogue. Charmides and his guardian Critias are present for the discussion in theProtagoras. Examples of characters crossing between dialogues can be further multiplied. The Protagoras contains the largest gathering of Socratic associates.
In the dialogues Plato is most celebrated and admired for, Socrates is concerned with human and political virtue, has a distinctive personality, and friends and enemies who "travel" with him from dialogue to dialogue. This is not to say that Socrates is consistent: a man who is his friend in one dialogue may be an adversary or subject of his mockery in another. For example, Socrates praises the wisdom of Euthyphro many times in the Cratylus, but makes him look like a fool in the Euthyphro. He disparages sophists generally, and Prodicusspecifically in the Apology, whom he also slyly jabs in the Cratylus for charging the hefty fee of fifty drachmas for a course on language and grammar. However, Socrates tells Theaetetus in his namesake dialogue that he admires Prodicus and has directed many pupils to him. Socrates' ideas are also not consistent within or between or among dialogues.
Platonic scholarship


"The safest general characterisation of the European philosophical tradition is that it consists of a series of footnotes to Plato." (Alfred North Whitehead, Process and Reality, 1929).
Plato's thought is often compared with that of his most famous student, Aristotle, whose reputation during the Western Middle Ages so completely eclipsed that of Plato that theScholastic philosophers referred to Aristotle as "the Philosopher". However, in the Byzantine Empire, the study of Plato continued.
The Medieval scholastic philosophers did not have access to the works of Plato, nor the knowledge of Greek needed to read them. Plato's original writings were essentially lost to Western civilization until they were brought from Constantinople in the century of its fall, by George Gemistos Plethon. It is believed that Plethon passed a copy of the Dialogues to Cosimo de' Medici when in 1438 the Council of Ferrara, called to unify the Greek and Latin Churches, was adjourned to Florence, where Plethon then lectured on the relation and differences of Plato and Aristotle, and fired Cosimo with his enthusiasm.[citation needed] Medieval scholars knew of Plato only through translations into Latin from the translations into Arabic by Persian and Arab scholars. These scholars not only translated the texts of the ancients, but expanded them by writing extensivecommentaries and interpretations on Plato's and Aristotle's works (see Al-Farabi, Avicenna,Averroes).
Only in the Renaissance, with the general resurgence of interest in classical civilization, did knowledge of Plato's philosophy become widespread again in the West. Many of the greatest early modern scientists and artists who broke with Scholasticism and fostered the flowering of the Renaissance, with the support of the Plato-inspired Lorenzo de Medici, saw Plato's philosophy as the basis for progress in the arts and sciences. By the 19th century, Plato's reputation was restored, and at least on par with Aristotle's.
Notable Western philosophers have continued to draw upon Plato's work since that time. Plato's influence has been especially strong in mathematics and the sciences. He helped to distinguish between pure and applied mathematics by widening the gap between "arithmetic", now callednumber theory and "logistic", now called arithmetic. He regarded logistic as appropriate for business men and men of war who "must learn the art of numbers or he will not know how to array his troops," while arithmetic was appropriate for philosophers "because he has to arise out of the sea of change and lay hold of true being."[54] Plato's resurgence further inspired some of the greatest advances in logic since Aristotle, primarily through Gottlob Frege and his followers Kurt Gödel, Alonzo Church, and Alfred Tarski; the last of these summarised his approach by reversing the customary paraphrase of Aristotle's famous declaration of sedition from the Academy (Nicomachean Ethics 1096a15), fromAmicus Plato sed magis amica veritas ("Plato is a friend, but truth is a greater friend") to Inimicus Plato sed magis inimica falsitas ("Plato is an enemy, but falsehood is a greater enemy"). Albert Einstein drew on Plato's understanding of an immutable reality that underlies the flux of appearances for his objections to the probabilistic picture of the physical universe propounded by Niels Bohr in his interpretation of quantum mechanics.[citation needed] Conversely, thinkers that diverged from ontological models and moral ideals in their own philosophy, have tended to disparage Platonism from more or less informed perspectives. Thus Friedrich Nietzsche attacked Plato's moral and political theories, Martin Heidegger argued against Plato's alleged obfuscation of Being, and Karl Popper argued in The Open Society and Its Enemies (1945) that Plato's alleged proposal for a government system in the Republic was prototypically totalitarian. Leo Strauss is considered by some as the prime thinker involved in the recovery of Platonic thought in its more political, and less metaphysical, form. Deeply influenced by Nietzsche and Heidegger, Strauss nonetheless rejects their condemnation of Plato and looks to the dialogues for a solution to what all three thinkers acknowledge as 'the crisis of the West.'
Text history
The oldest surviving manuscript for about half of Plato's dialogues is the Clarke Plato (MS. E. D. Clarke 39), which was written in Constantinople in 895 and acquired by Oxford University in 1809.[55]
Criticism
Carl Sagan said of Plato: "Science and mathematics were to be removed from the hands of the merchants and the artisans. This tendency found its most effective advocate in a follower of Pythagoras named Plato." and: "He (Plato) believed that ideas were far more real than the natural world. He advised the astronomers not to waste their time observing the stars and planets. It was better, he believed, just to think about them. Plato expressed hostility to observation and experiment. He taught contempt for the real world and disdain for the practical application of scientific knowledge. Plato's followers succeeded in extinguishing the light of science and experiment that had been kindled byDemocritus and the other Ionians."[56][57]
See also
 Cambridge Platonists
 List of speakers in Plato's dialogues
 Plato's tripartite theory of soul
 Platonic Academy
 Platonic love
 Platonic realism
 Proclus (The Platonic successor)
 Seventh Letter (Plato)
 Socrates

Notes
a. ^ The grammarian Apollodorus argues in his Chronicles that Plato was born in the first year of the eighty-eighth Olympiad (427 BC), on the seventh day of the month Thargelion; according to this tradition the god Apollo was born this day.[58] According to another biographer of him,Neanthes, Plato was eighty-four years of age at his death.[58] If we accept Neanthes' version, Plato was younger than Isocrates by six years, and therefore he was born in the second year of the 87th Olympiad, the year Pericles died (429 BC).[59] According to the Suda, Plato was born in Aegina in the 88th Olympiad amid the preliminaries of the Peloponnesian war, and he lived 82 years.[60] Sir Thomas Browne also believes that Plato was born in the 88th Olympiad.[61] Renaissance Platonists celebrated Plato's birth on November 7.[62] Wilamowitz-Moellendorff estimates that Plato was born when Diotimos was archon eponymous, namely between July 29 428 BC and July 24 427 BC.[63]Greek philologist Ioannis Kalitsounakis believes that the philosopher was born on May 26 or 27 427 BC, while Jonathan Barnes regards 428 BC as year of Plato's birth.[64] For her part, Debra Nails asserts that the philosopher was born in 424/423 BC.[62]
b. ^ Diogenes Laertius mentions that Plato "was born, according to some writers, in Aegina in the house of Phidiades the son of Thales". Diogenes mentions as one of his sources the Universal History of Favorinus. According to Favorinus, Ariston, Plato's family, and his family were sent by Athens to settle as cleruchs (colonists retaining their Athenian citizenship), on the island of Aegina, from which they were expelled by the Spartans after Plato's birth there.[65] Nails points out, however, that there is no record of any Spartan expulsion of Athenians from Aegina between 431-411 BC.[66] On the other hand, at the Peace of Nicias, Aegina was silently left under Athens' control, and it was not until the summer of 411 that the Spartans overran the island.[67] Therefore, Nails concludes that "perhaps Ariston was a cleruch, perhaps he went to Aegina in 431, and perhaps Plato was born on Aegina, but none of this enables a precise dating of Ariston's death (or Plato's birth).[66] Aegina is regarded as Plato's place of birth by Suda as well.[60]
c. ^ Plato was a common name, of which 31 instances are known at Athens alone.[68]
Footnotes
1. ^ St-Andrews.ac.uk, St. Andrews University
2. ^ Diogenes Laertius 3.4; p. 21, David Sedley, Plato's Cratylus, Cambridge University Press 2003
3. ^ "Plato". Encyclopaedia Britannica. 2002.
4. ^ Process and Reality p. 39
5. ^ Diogenes Laertius, Life of Plato, III
* D. Nails, "Ariston", 53
* U. von Wilamowitz-Moellendorff, Plato, 46
6. ^ Diogenes Laertius, Life of Plato, I
7. ^ a b W. K. C. Guthrie, A History of Greek Philosophy', IV, 10
* A.E. Taylor, Plato, xiv
* U. von Wilamowitz-Moellendorff, Plato, 47
8. ^ Plato, Republic, 2.368a
* U. von Wilamowitz-Moellendorff, Plato, 47
9. ^ Xenophon, Memorabilia, 3.6.1
10. ^ Apuleius, De Dogmate Platonis, 1
* Diogenes Laertius, Life of Plato, I
"Plato". Suda.
11. ^ Cicero, De Divinatione, I, 36
12. ^ D. Nails, "Ariston", 53
* A.E. Taylor, Plato, xiv
13. ^ Plato, Charmides, 158a
* D. Nails, "Perictione", 53
14. ^ Plato, Charmides, 158a
* Plutarch, Pericles, IV
15. ^ Plato, Gorgias, 481d and 513b
* Aristophanes, Wasps, 97
16. ^ Plato, Parmenides, 126c
17. ^ W. K. C. Guthrie, A History of Greek Philosophy, IV, 11
18. ^ C.H. Kahn, Plato and the Socratic Dialogue, 186
19. ^ Diogenes Laertius, Life of Plato, IV
20. ^ Diogenes Laertius, Life of Plato, IV
* A. Notopoulos, The Name of Plato, 135
21. ^ Apuleius, De Dogmate Platonis, 2
22. ^ Diogenes Laertius, Life of Plato, IV
* W. Smith, Plato, 393
23. ^ Diogenes Laertius, Life of Plato, V
24. ^ Aristotle, Metaphysics, 1.987a
25. ^ McEvoy, James (1984). "Plato and The Wisdom of Egypt". Irish Philosophical Journal (Belfast: Dept. of Scholastic Philosophy, Queen's University of Belfast) 1 (2). ISSN 0266-9080. Retrieved 2007-12-03.
26. ^ Huntington Cairns, Introduction to Plato: The Collected Dialogues, p. xiii.
27. ^ Robinson, Arch. Graec. I i 16.
28. ^ "Biography of Aristotle". ClassicNote. GradeSaver LLC. Retrieved 2007-12-03.
29. ^ Leo Strauss, The City and Man (Chicago: University of Chicago Press, 1964), 50–1.
30. ^ Baird, Forrest E.; Walter Kaufmann (2008). From Plato to Derrida. Upper Saddle River, New Jersey: Pearson Prentice Hall. ISBN 0-13-158591-6.
31. ^ Gaarder, Jostein (1996). Sophie's World. New York City: Berkley. p. 91.
32. ^ The Republic; p282
33. ^ Rodriguez- Grandjean, Pablo. Philosophy and Dialogue: Plato's Unwritten Doctrines from a Hermeneutical Point of View, Twentieth World Congress of Philosophy, in Boston, Massachusetts from August 10–15, 1998.
34. ^ Reale, Giovanni, and Catan, John R., A History of Ancient Philosophy, SUNY Press, 1990. ISBN 0-7914-0516-8. Cf. p.14 and onwards.
35. ^ Krämer, Hans Joachim, and Catan, John R., Plato and the Foundations of Metaphysics: A Work on the Theory of the Principles and Unwritten Doctrines of Plato with a Collection of the Fundamental Documents, (Translated by John R. Catan), SUNY Press, 1990. ISBN 0-7914-0433-1, Cf. pp.38-47
36. ^ Plotinus describes this in the last part of his final Ennead (VI, 9) entitled On the Good, or the One (Περὶ τἀγαθοῦ ἢ τοῦ ἑνός). Jens Halfwassen states in Der Aufstieg zum Einen (2006) that "Plotinus' ontology—which should be called Plotinus' henology - is a rather accurate philosophical renewal and continuation of Plato's unwritten doctrine, i.e. the doctrine rediscovered by Krämer and Gaiser."
37. ^ In one of his letters (Epistolae 1612) Ficino writes: "The main goal of the divine Plato ... is to show one principle of things, which he called the One (τὸ ἕν)", cf. Marsilio Ficino, Briefe des Mediceerkreises, Berlin, 1926, p. 147.
38. ^ H. Gomperz, Plato's System of Philosophy, in: G. Ryle (ed.),Proceedings of the Seventh International Congress of Philosophy, London 1931, pp. 426-431. Reprinted in: H. Gomperz, Philosophical Studies, Boston, 1953, pp. 119-24.
39. ^ K. Gaiser, Testimonia Platonica. Le antiche testimonianze sulle dottrine non scritte di Platone, Milan, 1998. First published asTestimonia Platonica. Quellentexte zur Schule und mündlichen Lehre Platons as an appendix to Gaiser's Platons Ungeschriebene Lehre, Stuttgart, 1963.
40. ^ For a bried description of the problem see for example K. Gaiser,Plato's enigmatic lecture "On the Good", Phronesis 25 (1980), pp. 5-37. A detailed analysis is given by Krämer in his Plato and the Foundations of Metaphysics: A Work on the Theory of the Principles and Unwritten Doctrines of Plato With a Collection of the Fundamental Documents, Albany: SUNY Press, 1990. Another good description is by Giovanni Reale: Toward a New Interpretation of Plato, Washington, D.C.: CUA Press, 1997. Reale summarizes the results of his research in A History of Ancient Philosophy: Plato and Aristotle, Albany: SUNY Press, 1990. However the most complete analysis of the consequences of such an approach is given by Thomas A. Szlezak in his fundamental Reading Plato, New York: Routledge, 1999. Another supporter of this interpretation is the german philosopherKarl Albert, cf. Griechische Religion und platonische Philosophie, Hamburg, 1980 or Einführung in die philosophische Mystik, Darmstadt, 1996. Hans-Georg Gadameris also sympathetic towards it, cf. J. Grondin, Gadamer and the Tübingen School and Gadamer's 1968 article Plato's Unwritten Dialectic reprinted in his Dialogue and Dialectic. Gadamer's final position on the subject is stated in his introduction to La nuova interpretazione di Platone. Un dialogo tra Hans-Georg Gadamer e la scuola di Tubinga, Milano 1998.
41. ^ Blackburn, Simon. 1996. The Oxford Dictionary of Philosophy. Oxford: Oxford University Press, p. 104
42. ^ Blackburn, Oxford Dictionary of Philosophy, 104
43. ^ Popper, K. (1962) The Open Society and its Enemies, Volume 1, London, Routledge, p. 133.
44. ^ The extent to which scholars consider a dialogue to be authentic is noted in John M. Cooper, ed., Complete Works, by Plato (Indianapolis: Hackett, 1997), v–vi.
45. ^ p. 9, John Burnet, Platonism, University of California Press 1928.
46. ^ 1264b24-27
47. ^ a b p. xiv, J. Cooper (ed.), Plato: Complete Works, Hackett 1997.
48. ^ Richard Kraut, "Plato", Stanford Encyclopedia of Philosophy, accessed 24 June 2008; Malcolm Schofield (1998, 2002), "Plato", in E. Craig (Ed.), Routledge Encyclopedia of Philosophy,Routledge.com, accessed 24 June 2008; Christopher Rowe, "Interpreting Plato", in H. Benson (ed.), A Companion to Plato, Blackwell 2006.
49. ^ T. Brickhouse & N. Smith, "Plato", The Internet Encyclopedia of Philosophy, accessed 24 June 2008.
50. ^ See W. Guthrie, A History of Greek Philosophy, vol. 4, Cambridge University Press 1975; G. Vlastos, Socrates: Ironist and Moral Philosopher, Cambridge University Press 1991; T. Penner, "Socrates and the Early Dialogues", in R. Kraut (ed.), The Cambridge Companion to Plato, Cambridge University Press 1992; C. Kahn, Plato and the Socratic Dialogue, Cambridge University Press 1996; G. Fine, Plato 2: Ethics, Politics, Religion, and the Soul, Oxford University Press 1999.
51. ^ Constance Chu Meinwald, Plato's Parmenides (Oxford: Oxford University Press, 1991).
52. ^ "The time is not long after the death of Socrates; for the Pythagoreans [Echecrates & co.] have not heard any details yet" (J. Burnet, Plato's Phaedo, Oxford 1911, p. 1.
53. ^ sect. 177, J. Burnet, Greek Philosophy, MacMillan 1950.
54. ^ Boyer, Carl B. (1991). "The age of Plato and Aristotle". A History of Mathematics (Second ed.). John Wiley & Sons, Inc.. p. 86.ISBN 0471543977. "Plato is important in the history of mathematics largely for his role as inspirer and director of others, and perhaps to him is due the sharp distinction in ancient Greece between arithmetic (in the sense of the theory of numbers) and logistic (the technique of computation). Plato regarded logistic as appropriate for the businessman and for the man of war, who "must learn the art of numbers or he will not know how to array his troops." The philosopher, on the other hand, must be an arithmetician "because he has to arise out of the sea of change and lay hold of true being.""
55. ^ Manuscripts - Philosophy Faculty Library
56. ^ Cosmos, "The Backbone of Night", episode 7
57. ^ http://www.youtube.com/watch?v=2NQg6W4SUaM&feature=player_embedded#!
58. ^ a b Diogenes Laertius, Life of Plato, II
59. ^ F.W. Nietzsche, Werke, 32
60. ^ a b "Plato". Suda.
61. ^ T. Browne, Pseudodoxia Epidemica, XII
62. ^ a b D. Nails, The Life of Plato of Athens, 1
63. ^ U. von Wilamowitz-Moellendorff, Plato, 46
64. ^ "Plato". Encyclopaedia Britannica. 2002. | birth_place = *"Plato".Encyclopaedic Dictionary The Helios Volume V (in Greek). 1952.
65. ^ Diogenes Laertius, Life of Plato, III
66. ^ a b D. Nails, "Ariston", 54
67. ^ Thucydides, 5.18 | birth_place = * Thucydides, 8.92
68. ^ W. K. C. Guthrie, A History of Greek Philosophy, IV, 10
* L. Tarán, Plato's Alleged Epitaph, 61
References
Primary sources (Greek and Roman)
 Apuleius, De Dogmate Platonis, I. See original text in Latin Library.
 Aristophanes, The Wasps. See original text in Perseus program.
 Aristotle, Metaphysics. See original text in Perseus program.
 Cicero, De Divinatione, I. See original text in Latin library.
 Diogenes Laërtius, Life of Plato, translated by Robert Drew Hicks (1925).
 Plato: Charmides on Wikisource. See original text in Perseus program.
 Plato: Gorgias on Wikisource. See original text in Perseus program.
 Plato, Parmenides. See original text in Perseus program.
 Plato: The Republic on Wikisource. See original text in Perseus program.
 Plutarch, Pericles. See original text in Perseus program.
 Thucydides: History of the Peloponnesian War on Wikisource, V, VIII. See original text in Perseus program.
 Xenophon, Memorabilia. See original text in Perseus program.
Secondary sources
 Browne, Sir Thomas (1646-1672). Pseudodoxia Epidemica.
 Guthrie, W.K.C. (1986). A History of Greek Philosophy: Volume 4, Plato: The Man and His Dialogues: Earlier Period. Cambridge University Press. ISBN 0-521-31101-2.
 Kahn, Charles H. (2004). "The Framework". Plato and the socratic dialogue: The Philosophical Use of a Literary Form. Cambridge University Press. ISBN 0-521-64830-0.
 Nails, Debra (2006). "The Life of Plato of Athens". A Companion to Plato edited by Hugh H. Benson. Blackwell Publishing. ISBN 1-405-11521-1.
 Nails, Debra (2002). "Ariston/Perictione". The People of Plato: A Prosopography of Plato and Other Socratics. Hackett Publishing.ISBN 0-872-20564-9.
 Nietzsche, Friedrich Wilhelm (1967). "Vorlesungsaufzeichnungen". Werke: Kritische Gesamtausgabe (in German). Walter de Gruyter.ISBN 3-110-13912-X.
 Notopoulos, A. (April 1939). "The Name of Plato". Classical Philology (The University of Chicago Press) 34 (2): 135–145.doi:10.1086/362227.
 "Plato". Encyclopaedia Britannica. 2002.
 "Plato". Encyclopaedic Dictionary The Helios Volume XVI (in Greek). 1952.
 "Plato". Suda. 10th century.
 Smith, William (1870). "Plato". Dictionary of Greek and Roman Biography and Mythology.
 Tarán, Leonardo (2001). Collected Papers 1962-1999. Brill Academic Publishers. ISBN 9-004-12304-0..
 Taylor, Alfred Edward (2001). Plato: The Man and his Work. Courier Dover Publications. ISBN 0-486-41605-4.
 Wilamowitz-Moellendorff, Ulrich von (2005 (first edition 1917)). Plato: his Life and Work (translated in Greek by Xenophon Armyros. Kaktos. ISBN 960-382-664-2.
Further reading
 Allen, R. E. (2006). Studies in Plato's Metaphysics II. Parmenides Publishing. ISBN 978-1-930972-18-6
 Ambuel, David (2006). Image and Paradigm in Plato's Sophist. Parmenides Publishing. ISBN 978-1-930972-004-9
 Bakalis, Nikolaos (2005). Handbook of Greek Philosophy: From Thales to the Stoics Analysis and Fragments, Trafford Publishing ISBN 1-4120-4843-5
 Barrow, Robin (2007). Plato: Continuum Library of Educational Thought. Continuum. ISBN 0-8264-8408-5.
 Cadame, Claude (1999). Indigenous and Modern Perspectives on Tribal Initiation Rites: Education According to Plato, pp. 278–312, in Padilla, Mark William (editor), "Rites of Passage in Ancient Greece: Literature, Religion, Society", Bucknell University Press, 1999.ISBN 0-8387-5418-X
 Cooper, John M. & Hutchinson, D. S. (Eds.) (1997). Plato: Complete Works. Hackett Publishing Company, Inc. ISBN 0-87220-349-2.
 Corlett, J. Angelo (2005). Interpreting Plato's Dialogues. Parmenides Publishing. ISBN 978-1-930972-02-5
 Durant, Will (1926). The Story of Philosophy. Simon & Schuster. ISBN 0-671-69500-2.
 Derrida, Jacques (1972). La dissémination, Paris: Seuil. (esp. cap.: La Pharmacie de Platon, 69-199) ISBN 2-02-001958-2
 Field, G.C. (Guy Cromwell) (1969). The Philosophy of Plato (2nd ed. with an appendix by R. C. Cross. ed.). London: Oxford University Press. ISBN 0198880405.
 Fine, Gail (2000). Plato 1: Metaphysics and Epistemology Oxford University Press, USA, ISBN 0-19-875206-7
 Garvey, James (2006,). Twenty Greatest Philosophy Books. Continuum. ISBN 0826490530.
 Guthrie, W. K. C. (1986). A History of Greek Philosophy (Plato - The Man & His Dialogues - Earlier Period), Cambridge University Press,ISBN 0-521-31101-2
 Guthrie, W. K. C. (1986). A History of Greek Philosophy (Later Plato & the Academy) Cambridge University Press, ISBN 0-521-31102-0
 Havelock, Eric (2005). Preface to Plato (History of the Greek Mind), Belknap Press, ISBN 0-674-69906-8
 Hamilton, Edith & Cairns, Huntington (Eds.) (1961). The Collected Dialogues of Plato, Including the Letters. Princeton Univ. Press.ISBN 0-691-09718-6.
 Irwin, Terence (1995). Plato's Ethics, Oxford University Press, USA, ISBN 0-19-508645-7
 Jackson, Roy (2001). Plato: A Beginner's Guide. London: Hoder & Stroughton. ISBN 0-340-80385-1.
 Kochin, Michael S. (2002). Gender and Rhetoric in Plato’s Political Thought. Cambridge Univ. Press. ISBN 0-521-80852-9.
 Kraut, Richard (Ed.) (1993). The Cambridge Companion to Plato. Cambridge University Press. ISBN 0-521-43610-9.
 Krämer, Hans Joachim (1990). Plato and the Foundations of Metaphysics. SUNY Press. ISBN 0-791-40433-1.
 Lilar, Suzanne (1954), Journal de l'analogiste, Paris, Éditions Julliard; Reedited 1979, Paris, Grasset. Foreword by Julien Gracq
 Lilar, Suzanne (1963), Le couple, Paris, Grasset. Translated as Aspects of Love in Western Society in 1965, with a foreword by Jonathan Griffin London, Thames and Hudson.
 Lilar, Suzanne (1967) A propos de Sartre et de l'amour , Paris, Grasset.
 Lundberg, Phillip (2005). Tallyho - The Hunt for Virtue: Beauty,Truth and Goodness Nine Dialogues by Plato: Pheadrus, Lysis, Protagoras, Charmides, Parmenides, Gorgias, Theaetetus, Meno & Sophist. Authorhouse. ISBN 1-4184-4977-6.
 Melchert, Norman (2002). The Great Conversation: A Historical Introduction to Philosophy. McGraw Hill. ISBN 0-19-517510-7.
 Meinwald, Constance Chu (1991). Plato's Parmenides. Oxford University Press. ISBN 0-19-506445-3.
 Miller, Mitchell (2004). The Philosopher in Plato's Statesman. Parmenides Publishing. ISBN 978-1-930972-16-2
 Mohr, Richard D. (2006). God and Forms in Plato - and other Essays in Plato's Metaphysics. Parmenides Publishing. ISBN 978-1-930972-01-8
 Moore, Edward (2007). Plato. Philosophy Insights Series. Tirril, Humanities-Ebooks. ISBN 978-1-84760-047-9
 Nightingale, Andrea Wilson. (1995). "Genres in Dialogue: Plato and the Construct of Philosophy", Cambridge University Press. ISBN 0-521-48264-X
 Reale, Giovanni (1990). A History of Ancient Philosophy: Plato and Aristotle. SUNY Press. ISBN 0-791-40516-8.
 Reale, Giovanni (1997). Toward a New Interpretation of Plato. CUA Press. ISBN 0-813-20847-5.
 Sallis, John (1996). Being and Logos: Reading the Platonic Dialogues. Indiana University Press. ISBN 0-253-21071-2.
 Sallis, John (1999). Chorology: On Beginning in Plato's "Timaeus". Indiana University Press. ISBN 0-253-21308-8.
 Sayre, Kenneth M. (2006). Plato's Late Ontology: A Riddle Resolved. Parmenides Publishing. ISBN 978-1-930972-09-4
 Seung, T. K. (1996). Plato Rediscovered: Human Value and Social Order. Rowman and Littlefield. ISBN 0-8476-8112-2
 Szlezak, Thomas A. (1999). Reading Plato. Routledge. ISBN 0-415-18984-5.
 Taylor, A. E. (2001). Plato: The Man and His Work, Dover Publications, ISBN 0-486-41605-4
 Vlastos, Gregory (1981). Platonic Studies, Princeton University Press, ISBN 0-691-10021-7
 Vlastos, Gregory (2006). Plato's Universe - with a new Introducution by Luc Brisson, Parmenides Publishing. ISBN 978-1-930972-13-1
 Zuckert, Catherine (2009). Plato's Philosophers: The Coherence of the Dialogues, The University of Chicago Press, ISBN 978-0-226-99335-5
 Oxford University Press publishes scholarly editions of Plato's Greek texts in the Oxford Classical Texts series, and some translations in the Clarendon Plato Series.
 Harvard University Press publishes the hardbound series Loeb Classical Library, containing Plato's works in Greek, with English translations on facing pages.
 Thomas Taylor has translated Plato's complete works.
 Smith, William. (1867 — original). Dictionary of Greek and Roman Biography and Mythology. University of Michigan/Online version.
 Aspects of antiquity: Discoveries and Controversies by M.I. Finley, issued 1969 by The Viking Press, Inc.
 Interpreting Plato: The Dialogues as Drama by James A. Arieti, Rowman & Littlefield Publishers, Inc. ISBN 0-8476-7662-5
External links
 Works available on-line:
 Works by Plato at Perseus Project - Greek & English hyperlinked text
 Works of Plato (Jowett, 1892)
 Works by Plato at Project Gutenberg
 Spurious and doubtful works at Project Gutenberg
 Plato complete works, annotated and searchable, at ELPENOR
 Euthyphro LibriVox recording
 Ion LibriVox recording
 The Apology of Socrates (Greek), LibriVox recording
 Quick Links to Plato's Dialogues (English, Greek, French, Spanish)
 The Dialogues of Plato -5 vols (mp3) tr. by B. Jowett at archive.org
 Stanford Encyclopedia of Philosophy:
 Plato
 Plato's Ethics
 Friendship and Eros
 Middle Period Metaphysics and Epistemology
 Plato on Utopia
 Rhetoric and Poetry
 Other Articles:
 Excerpt from W.K.C. Guthrie, A History of Greek Philosophy, vol. IV, Plato: the man and his dialogues, earlier period, Cambridge University Press, 1989, pp. 8-38
 Website on Plato and his works: Plato and his dialogues by Bernard Suzanne
 Reflections on Reality and its Reflection: comparison of Plato and Bergson; do forms exist?
 "Plato and Totalitarianism: A Documentary Study"