By Andrea Nightingale, David Sedley
Prime students discover the topic of human and divine rationality in historical cognitive and ethical psychology. conceal; Half-title; name; Copyright; commitment; Contents; participants; advent; bankruptcy 1 Plato on aporia and self-knowledge; bankruptcy 2 Cross-examining happiness: cause and group in Plato's Socratic dialogues; bankruptcy three concept, recollection, and mimsis in Plato's Phaedrus; bankruptcy four Plato's Theaetetus as a moral discussion; bankruptcy five considering divine brain; bankruptcy 6 Aristotle and the background of skepticism; bankruptcy 7 Stoic choice: items, activities, and brokers; bankruptcy eight attractiveness and its relation to goodness in Stoicism; bankruptcy nine How dialectical was once Stoic dialectic? bankruptcy 10 Socrates speaks in Seneca, De vita beata 24-28Chapter eleven Seneca's Platonism: The soul and its divine starting place; bankruptcy 12 The prestige of the person in Plotinus; A.A. lengthy: guides 1963-2009; Bibliography; Index
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Additional info for Ancient Models of Mind : Studies in Human and Divine Rationality
In contrast to the early, aporetic dialogues, Plato claims that the philosopher can, to some extent, attain the truth that evaded Socrates. The philosopher achieves this by engaging in dialectic and contemplating the Forms. To the extent that the philosopher’s inquiries have led to truth, he has exited from perplexity. The aporia that is left behind, we may infer, is purely cognitive and has no ethical or existential valence. It is an epistemic perplexity that is merely instrumental: it awakens desire and leads to knowledge.
Andrea nightingale Plato makes a similar move in the Allegory of the Cave. In this myth, as we have seen, the philosopher “journeys” out of the darkness of the cave into the bright region of reality. He thus exits from the constraints of society and culture and enters into the presence of true being. Although Plato’s use of the narrative mode has the effect of turning the rational part of the soul into a full-blown person – thus creating the famous “homunculus” problem – we must remember that it is reason alone (with its own erotic drive) that ascends to the Forms.
Here, the aporia is purely epistemic – it is an intellectual response to conflicting perceptions and ideas. According As Matthews : ch. rightly observes. Plato on aporia and self-knowledge to Plato, the philosopher can only settle this matter by moving from the sensible to the intelligible realm, from appearance to reality. The experience of aporia, then, redirects the rational part of the soul towards intelligible reality – it is a step along the soul’s journey towards the Forms. We find a similar explanation of “epistemic aporia” in Aristotle.