Books with author plato

Crito is a conversation between Socrates and his wealthy friend Crito regarding justice, injustice, and the appropriate response to injustice. Socrates thinks that injustice may not be answered with injustice, and refuses Crito's offer to finance his escape from prison. This dialogue contains an ancient statement of the social contract theory of government.

Plato (428/427–348/347 BCE) was a Greek philosopher and mathematician of the Classic Age who founded the Academy of Athens. Noted as a student of Socrates, Plato has distinguished himself as one of the founders of Western philosophy by recording the teachings of his master and his own philosophies in 35 dialogues and 13 letters (some are disputed as spurious). However, this collection features only 25 authentic works from the reproduced source.Benjamin Jowett is credited for translating these works into English.

Plato (428/427–348/347 BCE) was a Greek philosopher and mathematician of the Classic Age who founded the Academy of Athens. Noted as a student of Socrates, Plato has distinguished himself as one of the founders of Western philosophy by recording the teachings of his master and his own philosophies in 35 dialogues and 13 letters (some are disputed as spurious). However, this collection features only 25 authentic works from the reproduced source.Benjamin Jowett is credited for translating these works into English.

The present edition of Plato's "Republic" is a reproduction of the translation completed by Thomas Taylor. Stephanus numbers have been added to the original text for easy reference. From the Foreword: The topic of discussion, throughout all ten books of the Republic, is Justice—justice in the polity of the city-state, and justice as a virtue of our soul. The key feature of this dialogue, the thread that binds it together from beginning to end, is the correspondence between these two. “The design of Plato, says Proclus, in this dialogue, is both concerning a polity and true justice, not as two distinct things, but as the same with each other. For what justice is in one soul, that such a polity as is delineated by Plato is in a well inhabited city.” (Taylor) The Republic opens with an exploration of what is best or most beneficial for man: to be just or to be unjust. While on the surface this may seem, morally at least, to be a simple question with a simple answer, strong arguments are made for the benefits of acting unjustly, especially if one is able to simultaneously act unjustly and gain the reputation of a just man: for in such a case, one will procure all that can be gained from unjust actions (increased wealth, position, power, etc.) while facing none or very few of the common disadvantages of being unjust (punishments, low public opinion, etc.). It is argued, one might say quite fairly based on common experience, that justice is rarely pursued for the sake of justice itself, but rather for the perceived benefit to the individual, i.e. the common man only seeks justice if they find there to be some personal advantage in doing so. Socrates addresses these fundamental questions and the several arguments levelled against justice in the opening book of the Republic, and demonstrates, with clear and detailed reasonings, several of the glaring deficiencies in these arguments. The question of whether justice is truly better than injustice is not left to such initial reasonings, however, as Socrates’s companions urge him into the greater depths of the subject. This naturally opens the dialogue to a fuller exploration of the nature of justice: what it is, what relation is has to our soul, to our city, and so on. The dialogue thus treads through much territory, centering initially around an ideal construction of a just city, while using the knowledge gained through its analysis to shed light on the role of justice in each individual. It passes on to a definition and unveiling of the nature of a true philosopher, and their proper role in such a just city, and from there to an exploration of the forms of polity and their correspondence with types of men (i.e. Timocratic, Oligarchic, Democratic, Tyrannic), relating the conditions and attitudes of each polity to the same conditions and attitudes within the corresponding man. Book 9 provides what may be viewed as a conclusion on what is better: justice or injustice, covering three major points of argument. The close of the dialogue (Book 10) presents us with something a little different: a view of the immortality of the soul and a vision of death and rebirth, complete with postmortem judgment and necessity, corresponding with the common “eastern” notions of karma and reincarnation. Here we see justice and injustice dealt with in direct relation to the immortal soul, beyond the realm of worldly utilitarianism.

The Apology of Socrates was written by Plato. In fact, it's a defensive speech of Socrates that he said in a court noted down by Plato.The main subject of the speech is a problem of the evil. Socrates insists that neither death nor death sentence is evil. We shouldn't be afraid of the death because we don't know anything about it. Socrates proved that the death shouldn't be taken as the evil with the following dilemma: the death is either a peace or a transit from this life to the next. Both can't be called evil. Consequently, the death shouldn't be treated as evil.

The dialogue takes place the day after Socrates described his ideal state. In Plato's works such a discussion occurs in the Republic. Socrates feels that his description of the ideal state wasn't sufficient for the purposes of entertainment and that "I would be glad to hear some account of it engaging in transactions with other states". Hermocrates wishes to oblige Socrates and mentions that Critias knows just the account to do so. Critias proceeds to tell the story of Solon's journey to Egypt where he hears the story of Atlantis, and how Athens used to be an ideal state that subsequently waged war against Atlantis. Critias believes that he is getting ahead of himself, and mentions that Timaeus will tell part of the account from the origin of the universe to man. The history of Atlantis is postponed to Critias. The main content of the dialogue, the exposition by Timaeus, follows.

Plato (428/427–348/347 BCE) was a Greek philosopher and mathematician of the Classic Age who founded the Academy of Athens. Noted as a student of Socrates, Plato has distinguished himself as one of the founders of Western philosophy by recording the teachings of his master and his own philosophies in 35 dialogues and 13 letters (some are disputed as spurious). However, this collection features only 25 authentic works from the reproduced source.Benjamin Jowett is credited for translating these works into English.

Plato (428/427–348/347 BCE) was a Greek philosopher and mathematician of the Classic Age who founded the Academy of Athens. Noted as a student of Socrates, Plato has distinguished himself as one of the founders of Western philosophy by recording the teachings of his master and his own philosophies in 35 dialogues and 13 letters (some are disputed as spurious). However, this collection features only 25 authentic works from the reproduced source.Benjamin Jowett is credited for translating these works into English.

The Theaetetus is one of Plato's dialogues concerning the nature of knowledge, written circa 369 BC. In this dialogue, Socrates and Theaetetus discuss three definitions of knowledge: knowledge as nothing but perception, knowledge as true judgement, and, finally, knowledge as a true judgement with an account. Each of these definitions is shown to be unsatisfactory.

The Theaetetus is one of Plato's dialogues concerning the nature of knowledge, written circa 369 BC. In this dialogue, Socrates and Theaetetus discuss three definitions of knowledge: knowledge as nothing but perception, knowledge as true judgement, and, finally, knowledge as a true judgement with an account. Each of these definitions is shown to be unsatisfactory.

The Theaetetus is one of Plato's dialogues concerning the nature of knowledge, written circa 369 BC. In this dialogue, Socrates and Theaetetus discuss three definitions of knowledge: knowledge as nothing but perception, knowledge as true judgement, and, finally, knowledge as a true judgement with an account. Each of these definitions is shown to be unsatisfactory.