By A. G. Long
Plato's dialogues have been a part of a physique of fourth-century literature within which Socrates wondered (and often acquired the higher of) acquaintances, affiliates, and meant specialists. A. G. lengthy considers how Plato defined the conversational personality of Socratic philosophy, and the way Plato got here to credits first Socrates after which, extra regularly, the thinker with an alternative choice to conversation--internal discussion or self-questioning. Conversation and self-sufficiency in Plato starts off with a examine of the Platonic dialogues the place dialog and its benefits are mentioned, and the purpose of this learn is to spell out accurately why, and for what reasons, Plato treats dialog as useful or leading. The booklet then lines the emergence of inner discussion in its place to dialog. After his creation of inner discussion Plato makes use of discussion shape not just to discover the points of interest of dialog but in addition to teach what's attainable with out dialog, and particularly to teach how a idea may be subjected to a formal critique with no the direct involvement of its proponent. during the ebook lengthy explores Platonic discussions of dialog or unaccompanied idea relating to the dialogical exchanges within which they're came across.
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Extra resources for Conversation and Self-Sufficiency in Plato
I quote Grifﬁth’s lively translation (Schoﬁeld and Grifﬁth 2010); in his introduction Schoﬁeld rightly connects the doorkeeper’s reaction with Athenian perceptions of Socrates (xi–xii). 9 Protagoras mentions his seniority at 317c1–5. 8 SOCRATES THE SOPHIST 31 Take next the discussion of Simonides’ poem (342a–347a). Socrates’ behaviour here looks very suspicious. On the one hand, he produces a speculative account of Simonides’ intentions and an implausible but ingenious interpretation of the poem, delivering his exegesis through a long monologue in which the question-and-answer format is abandoned.
He is trying to show why our intellectual contact with other people should be made in as direct a manner as possible, not why we should look outside ourselves and consult other people in the ﬁrst place. We must turn to other dialogues if we are to understand Plato’s views about the use and advantages of conversation in philosophical inquiry. But the Phaedrus anticipates what we shall ﬁnd there in two ways. First, in the Phaedrus Socrates says that the dialectician will ﬁnd a ‘suitable soul’ for his teaching (276e6); this description of course connects powerfully with his advice for professional orators.
38 We need not take this to show Socrates to be a 37 Vlastos famously claimed that Socratic elenchus has ‘a double objective’, namely ‘to discover how every human being ought to live and to test that single human being that is doing the answering—to ﬁnd out if he is living as one ought to live’ (1983, 37, emphases original; compare Kahn 1983, 76). In the Protagoras, it seems, Socrates initially works with both objectives but then ﬁnds one objective overshadowing the other. The fact that Socrates’ objectives change within a single dialogue shows that elenchus is not as unitary or static as the generalizing surveys pioneered by Vlastos often assume it to be.
Conversation and Self-Sufficiency in Plato by A. G. Long