Title: Stanford Encyclopedia of Philosophy
Author: Edward N. Zalta et al, Stanford University
Full Text & Source: http://plato.stanford.edu/contents.html
The Internet, Online, 28/4/2015
First published Sat Mar 20, 2004; substantive revision Wed Sep 11, 2013
Plato (429?–347 B.C.E.) is, by any reckoning, one of the most dazzling writers in the Western literary tradition and one of the most penetrating, wide-ranging, and influential authors in the history of philosophy. An Athenian citizen of high status, he displays in his works his absorption in the political events and intellectual movements of his time, but the questions he raises are so profound and the strategies he uses for tackling them so richly suggestive and provocative that educated readers of nearly every period have in some way been influenced by him, and in practically every age there have been philosophers who count themselves Platonists in some important respects. He was not the first thinker or writer to whom the word “philosopher” should be applied. But he was so self-conscious about how philosophy should be conceived, and what its scope and ambitions properly are, and he so transformed the intellectual currents with which he grappled, that the subject of philosophy, as it is often conceived—a rigorous and systematic examination of ethical, political, metaphysical, and epistemological issues, armed with a distinctive method—can be called his invention. Few other authors in the history of Western philosophy approximate him in depth and range: perhaps only Aristotle (who studied with him), Aquinas, and Kant would be generally agreed to be of the same rank.
1. Plato’s central doctrines
2. Plato’s puzzles
3. Dialogue, setting, character
5. Plato’s indirectness
6. Can we know Plato’s mind?
7. Socrates as the dominant speaker
8. Links between the dialogues
9. Does Plato change his mind about forms?
10. Does Plato change his mind about politics?
11. The historical Socrates: early, middle, and late dialogues
12. Why dialogues?
Bibliography Translations into English
Chronology of the Dialogues
1. Plato’s central doctrines
Many people associate Plato with a few central doctrines that are advocated in his writings: The world that appears to our senses is in some way defective and filled with error, but there is a more real and perfect realm, populated by entities (called “forms” or “ideas”) that are eternal, changeless, and in some sense paradigmatic for the structure and character of the world presented to our senses. Among the most important of these abstract objects (as they are now called, because they are not located in space or time) are goodness, beauty, equality, bigness, likeness, unity, being, sameness, difference, change, and changelessness. (These terms—“goodness”, “beauty”, and so on—are often capitalized by those who write about Plato, in order to call attention to their exalted status; similarly for “Forms” and “Ideas.”) The most fundamental distinction in Plato’s philosophy is between the many observable objects that appear beautiful (good, just, unified, equal, big) and the one object that is what beauty (goodness, justice, unity) really is, from which those many beautiful (good, just, unified, equal, big) things receive their names and their corresponding characteristics. Nearly every major work of Plato is, in some way, devoted to or dependent on this distinction. Many of them explore the ethical and practical consequences of conceiving of reality in this bifurcated way. We are urged to transform our values by taking to heart the greater reality of the forms and the defectiveness of the corporeal world. We must recognize that the soul is a different sort of object from the body—so much so that it does not depend on the existence of the body for its functioning, and can in fact grasp the nature of the forms far more easily when it is not encumbered by its attachment to anything corporeal. In a few of Plato’s works, we are told that the soul always retains the ability to recollect what it once grasped of the forms, when it was disembodied prior to its possessor’s birth (see especially Meno), and that the lives we lead are to some extent a punishment or reward for choices we made in a previous existence (see especially the final pages of Republic). But in many of Plato’s writings, it is asserted or assumed that true philosophers—those who recognize how important it is to distinguish the one (the one thing that goodness is, or virtue is, or courage is) from the many (the many things that are called good or virtuous or courageous )—are in a position to become ethically superior to unenlightened human beings, because of the greater degree of insight they can acquire. To understand which things are good and why they are good (and if we are not interested in such questions, how can we become good?), we must investigate the form of good……..
3. Dialogue, setting, character
There is another feature of Plato’s writings that makes him distinctive among the great philosophers and colors our experience of him as an author. Nearly everything he wrote takes the form of a dialogue. (There is one striking exception: his Apology, which purports to be the speech that Socrates gave in his defense—the Greek word apologia means “defense”—when, in 399, he was legally charged and convicted of the crime of impiety. However, even there, Socrates is presented at one point addressing questions of a philosophical character to his accuser, Meletus, and responding to them. In addition, since antiquity, a collection of 13 letters has been included among his collected works, but their authenticity as compositions of Plato is not universally accepted among scholars, and many or most of them are almost certainly not his. Most of them purport to be the outcome of his involvement in the politics of Syracuse, a heavily populated Greek city located in Sicily and ruled by tyrants.)
We are of course familiar with the dialogue form through our acquaintance with the literary genre of drama. But Plato’s dialogues do not try to create a fictional world for the purposes of telling a story, as many literary dramas do; nor do they invoke an earlier mythical realm, like the creations of the great Greek tragedians Aeschylus, Sophocles, and Euripides. Nor are they all presented in the form of a drama: in many of them, a single speaker narrates events in which he participated. They are philosophical discussions—“debates” would, in some cases, also be an appropriate word—among a small number of interlocutors, many of whom can be identified as real historical figures; and often they begin with a depiction of the setting of the discussion—a visit to a prison, a wealthy man’s house, a celebration over drinks, a religious festival, a visit to the gymnasium, a stroll outside the city’s wall, a long walk on a hot day. As a group, they form vivid portraits of a social world, and are not purely intellectual exchanges between characterless and socially unmarked speakers. (At any rate, that is true of a large number of Plato’s interlocutors. However, it must be added that in some of his works the speakers display little or no character. See, for example, Sophist and Statesman—dialogues in which a visitor from the town of Elea in Southern Italy leads the discussion; and Laws, a discussion between an unnamed Athenian and two named fictional characters, one from Crete and the other from Sparta.) In many of his dialogues (though not all), Plato is not only attempting to draw his readers into a discussion, but is also commenting on the social milieu that he is depicting, and criticizing the character and ways of life of his interlocutors. Some of the dialogues that most evidently fall into this category are Protagoras, Gorgias, Hippias Major, Euthydemus, and Symposium…….
read full article online