Other editions of book Theaetetus

What exactly is knowledge?' The Theaetetus is a seminal text in the philosophy of knowledge, and is acknowledged as one of Plato's finest works. Cast as a conversation between Socrates and a clever but modest student, Theaetetus, it explores one of the key issues in philosophy: what is knowledge? Though no definite answer is reached, the discussion is penetrating and wide-ranging, covering the claims of perception to be knowledge, the theory that all is in motion, and the perennially tempting idea that knowledge and truth are relative to different individuals or states. The inquirers go on to explore the connection between knowledge and true judgement, and the famous threefold definition of knowledge as justified true belief. Packed with subtle arguments, the dialogue is also a work of literary genius, with an unforgettable portrait of Socrates as a midwife of wisdom. This new edition uses the acclaimed translation by John McDowell. It includes a valuable introduction that locates the work in Plato's oeuvre, and explains some of the competing interpretations of its overall meaning. The notes elucidate Plato's arguments and draw connections within the work and with other philosophical discussions. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

'What exactly is knowledge?' The Theaetetus is a seminal text in the philosophy of knowledge, and is acknowledged as one of Plato's finest works. Cast as a conversation between Socrates and a clever but modest student, Theaetetus, it explores one of the key issues in philosophy: what is knowledge? Though no definite answer is reached, the discussion is penetrating and wide-ranging, covering the claims of perception to be knowledge, the theory that all is in motion, and the perennially tempting idea that knowledge and truth are relative to different individuals or states. The inquirers go on to explore the connection between knowledge and true judgement, and the famous threefold definition of knowledge as justified true belief. Packed with subtle arguments, the dialogue is also a work of literary genius, with an unforgettable portrait of Socrates as a midwife of wisdom. This new edition uses the acclaimed translation by John McDowell. It includes a valuable introduction that locates the work in Plato's oeuvre, and explains some of the competing interpretations of its overall meaning. The notes elucidate Plato's arguments and draw connections within the work and with other philosophical discussions. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more.

What is knowledge? A systematic treatment of this question takes the form of a dialogue between the great philosopher Socrates and his student, Theaetetus. They explore a variety of answers, including knowledge as perception; knowledge as true belief; knowledge as true belief plus an account (i.e., a justified true belief); as well as variations on each of these possibilities. Like most Socratic dialogues, it ends without a definitive answer, leaving the subject open for the reader's further consideration. One of Plato's later masterpieces, the Theaetetus poses eternal questions that keep the dialogue relevant not only for students of philosophy but also for every serious reader and thinker. This edition, translated by the noted classical scholar Francis M. Cornford, features extensive commentaries by the interpreter that provide helpful background information and valuable insights.

What is knowledge? A systematic treatment of this question takes the form of a dialogue between the great philosopher Socrates and his student, Theaetetus. They explore a variety of answers, including knowledge as perception; knowledge as true belief; knowledge as true belief plus an account (i.e., a justified true belief); as well as variations on each of these possibilities. Like most Socratic dialogues, it ends without a definitive answer, leaving the subject open for the reader's further consideration. One of Plato's later masterpieces, the Theaetetus poses eternal questions that keep the dialogue relevant not only for students of philosophy but also for every serious reader and thinker. This edition, translated by the noted classical scholar Francis M. Cornford, features extensive commentaries by the interpreter that provide helpful background information and valuable insights.

— A Classic — Includes Active Table of Contents — Includes Religious IllustrationsSOME dialogues of Plato are of so various a character that their relation to the other dialogues cannot be determined with any degree of certainty. The Theaetetus, like the Parmenides, has points of similarity both with his earlier and his later writings. The perfection of style, the humour, the dramatic interest, the complexity of structure, the fertility of illustration, the shifting of the points of view, are characteristic of his best period of authorship. The vain search, the negative conclusion, the figure of the midwives, the constant profession of ignorance on the part of Socrates, also bear the stamp of the early dialogues, in which the original Socrates is not yet Platonized. Had we no other indications, we should be disposed to range the Theaetetus with the Apology and the Phaedrus, and perhaps even with the Protagoras and the Laches.Aeterna Press

In this dialogue, Socrates and Theaetetus discuss the nature of knowledge. Specifically, three definitions of knowledge: knowledge as merely perception, knowledge as pure judgment, and, knowledge as a true judgment with an account. Ultimately the question is raised as to how we differentiate between the pieces of ignorance and knowledge floating around in our brains.

Some dialogues of Plato are of so various a character that their relation to the other dialogues cannot be determined with any degree of certainty. The Theaetetus, like the Parmenides, has points of similarity both with his earlier and his later writings. The perfection of style, the humour, the dramatic interest, the complexity of structure, the fertility of illustration, the shifting of the points of view, are characteristic of his best period of authorship.

Some dialogues of Plato are of so various a character that their relation to the other dialogues cannot be determined with any degree of certainty. The Theaetetus, like the Parmenides, has points of similarity both with his earlier and his later writings. The perfection of style, the humour, the dramatic interest, the complexity of structure, the fertility of illustration, the shifting of the points of view, are characteristic of his best period of authorship. The vain search, the negative conclusion, the figure of the midwives, the constant profession of ignorance on the part of Socrates, also bear the stamp of the early dialogues, in which the original Socrates is not yet Platonized. Had we no other indications, we should be disposed to range the Theaetetus with the Apology and the Phaedrus, and perhaps even with the Protagoras and the Laches.But when we pass from the style to an examination of the subject, we trace a connection with the later rather than with the earlier dialogues. In the first place there is the connexion, indicated by Plato himself at the end of the dialogue, with the Sophist, to which in many respects the Theaetetus is so little akin. (1) The same persons reappear, including the younger Socrates, whose name is just mentioned in the Theaetetus; (2) the theory of rest, which Socrates has declined to consider, is resumed by the Eleatic Stranger; (3) there is a similar allusion in both dialogues to the meeting of Parmenides and Socrates (Theaet., Soph.); and (4) the inquiry into not-being in the Sophist supplements the question of false opinion which is raised in the Theaetetus. (Compare also Theaet. and Soph. for parallel turns of thought.) Secondly, the later date of the dialogue is confirmed by the absence of the doctrine of recollection and of any doctrine of ideas except that which derives them from generalization and from reflection of the mind upon itself. The general character of the Theaetetus is dialectical, and there are traces of the same Megarian influences which appear in the Parmenides, and which later writers, in their matter of fact way, have explained by the residence of Plato at Megara. Socrates disclaims the character of a professional eristic, and also, with a sort of ironical admiration, expresses his inability to attain the Megarian precision in the use of terms. Yet he too employs a similar sophistical skill in overturning every conceivable theory of knowledge...

Plato's Theaetetus asks the question of what knowledge is, how human beings acquire it, and how knowledge relates to both perception and judgement. This dialogue is told as a frame story, whereby Euclid and a friend are read a dialogue from the time Theaetetus was a young man. In it Theaetetus, a teacher of geometry, is talking with Socrates. At first they discuss the students, but soon move on to the core subject of knowledge and what it is to know things. It is in this dialogue that Socrates famously compares himself to a midwife, which was his mother's profession. Whereas she showed expertise in bringing a newborn child into the world, Socrates' rather is skilled at bringing new knowledge forth from the minds of those on the cusp of birthing such thoughts. The dialogue progresses as the pair discuss the nature of knowledge, and whether knowing something is distinguishable from mentally perceiving it. They also talk of how philosophers find themselves mocked and thought slow by others, when they in fact have no concern of petty affairs and gossip. Socrates differentiates between the misery of living ignorantly, or happily in the manner of the philosopher with plentiful pursuit of knowledge. The later portions of the dialogue see knowledge compared against judgement; whether judgement itself constitutes knowledge, or whether an account - defined as speaking a true thought through words - is required first. A classic Platonic dialogue, this edition of Theaetetus is the translation of renowned classical scholar Benjamin Jowett. It includes Jowett's lengthy introductory notes, which analyse and discuss the various topics discussed between Socrates and Theaetetus.

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Theaetetus PERSONS OF THE DIALOGUE: Socrates, Theodorus, Theaetetus. Euclid and Terpsion meet in front of Euclid's house in Megara; they enter the house, and the dialogue is read to them by a servant. EUCLID: Have you only just arrived from the country, Terpsion? TERPSION: No, I came some time ago: and I have been in the Agora looking for you, and wondering that I could not find you. EUCLID: But I was not in the city. TERPSION: Where then? EUCLID: As I was going down to the harbour, I met Theaetetus--he was being carried up to Athens from the army at Corinth. TERPSION: Was he alive or dead? EUCLID: He was scarcely alive, for he has been badly wounded; but he was suffering even more from the sickness which has broken out in the army. TERPSION: The dysentery, you mean? EUCLID: Yes. TERPSION: Alas! what a loss he will be! EUCLID: Yes, Terpsion, he is a noble fellow; only to-day I heard some people highly praising his behaviour in this very battle. TERPSION: No wonder; I should rather be surprised at hearing anything else of him. But why did he go on, instead of stopping at Megara? EUCLID: He wanted to get home: although I entreated and advised him to remain, he would not listen to me; so I set him on his way, and turned back, and then I remembered what Socrates had said of him, and thought how remarkably this, like all his predictions, had been fulfilled. I believe that he had seen him a little before his own death, when Theaetetus was a youth, and he had a memorable conversation with him, which he repeated to me when I came to Athens; he was full of admiration of his genius, and said that he would most certainly be a great man, if he lived.