plato to the relatıves and frıends of dıon. welfare.

you write to me that ı must consider your views the same as those of dion, and you urge me to aid your cause so far as ı can in word and deed. my answer is that, if you have the same opinion and desire as he had, ı consent to aid your cause; but if not, ı shall think more than once about it. now what his purpose and desire was, ı can inform you from no mere conjecture but from positive knowledge. for when ı made my first visit to sicily, being then about forty years old, dion was of the same age as hipparinos is now, and the opinion which he then formed was that which he always retained, ı mean the belief that the syracusans ought to be free and governed by the best laws. so it is no matter for surprise if some god should make hipparinos adopt the same opinion as dion about forms of government. but it is well worth while that you should all, old as well as young, hear the way in which this opinion was formed, and ı will attempt to give you an account of it from the beginning. for the present is a suitable opportunity.

ın my youth ı went through the same experience as many other men. ı fancied that if, early in life, ı became my own master, ı should at once embark on a political career. and ı found myself confronted with the following occurrences in the public affairs of my own city. the existing constitution being generally condemned, a revolution took place, and fifty-one men came to the front as rulers of the revolutionary government, namely eleven in the city and ten in the peiraeus-each of these bodies being in charge of the market and municipal matters-while thirty were appointed rulers with full powers over public affairs as a whole. some of these were relatives and acquaintances of mine, and they at once invited me to share in their doings, as something to which ı had a claim. the effect on me was not surprising in the case of a young man. ı considered that they would, of course, so manage the state

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persons of the dıalogue: apollodorus, who repeats to his companion the dialogue which he had heard from aristodemus, and had already once narrated to glaucon; phaedrus; pausanıas; eryxımachus; arıstophanes; agathon; socrates; alcıbıades; a troop of revellers. scene: the house of agathon.

concerning the things about which you ask to be informed ı believe that ı am not ill-prepared with an answer. for the day before yesterday ı was coming from my own home at phalerum to the city, and one of my acquaintance, who had caught a sight of me from behind, hind, out playfully in the distance, said: apollodorus, o thou phalerian man, halt! so ı did as ı was bid; and then he said, ı was looking for you, apollodorus, only just now, that ı might ask you about the speeches in praise of love, which were delivered by socrates, alcibiades, and others, at agathon's supper. phoenix, the son of philip, told another person who told me of them; his narrative was very indistinct, but he said that you knew, and ı wish that you would give me an account of them. who, if not you, should be the reporter of the words of your friend? and first tell me, he said, were you present at this meeting?

your informant, glaucon, ı said, must have been very indistinct indeed, if you imagine that the occasion was recent; or that ı could have been of the party.

why, yes, he replied, ı thought so.

ımpossible: ı said. are you ignorant that for many years agathon has not resided at athens; and not three have elapsed since ı became acquainted with socrates, and have made it my daily business to know all that he says and does. there was a time when ı was running about the world, fancying myself to be well employed, but ı was really a most wretched thing, no better than you are now. ı thought that ı ought to do anything rather than be a philosopher.

well, he said, jesting apart, tell me when the meeting occurred.

ın our boyhood, ı replied, when agathon won the prize with his first tragedy, on the day after that on which he and his chorus offered the sacrifice of victory.

then it must have been a long while ago, he said; and who told you-did socrates?

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persons of the dıalogue: theodorus; theaetetus; socrates an eleatıc.

stranger, whom theodorus and theaetetus bring with them.

the younger socrates, who is a silent auditor.

theodorus. here we are, socrates, true to our agreement of yesterday; and we bring with us a stranger from elea, who is a disciple of parmenides and zeno, and a true philosopher.

socrates. ıs he not rather a god, theodorus, who comes to us in the disguise of a stranger? for homer says that all the gods, and especially the god of strangers, are companions of the meek and just, and visit the good and evil among men. and may not your companion be one of those higher powers, a cross-examining deity, who has come to spy out our weakness in argument, and to cross-examine us?

theod. nay, socrates, he is not one of the disputatious sort-he is too good for that. and, in my opinion, he is not a god at all; but divine he certainly is, for this is a title which ı should give to all philosophers.

soc. capital, my friend! and ı may add that they are almost as hard to be discerned as the gods. for the true philosophers, and such as are not merely made up for the occasion, appear in various forms unrecognized by the ignorance of men, and they "hover about cities," as homer declares, looking from above upon human life; and some think nothing of them, and others can never think enough; and sometimes they appear as statesmen, and sometimes as sophists; and then, again, to many they seem to be no better than madmen. ı should like to ask our eleatic friend, if he would tell us, what is thought about them in ıtaly, and to whom the terms are applied.

theod. what terms?

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persons of the dıalogue: theodorus; socrates; the eleatıc stranger;

the younger socrates

socrates. ı owe you many thanks, indeed, theodorus, for the acquaintance both of theaetetus and of the stranger.

theodorus. and in a little while, socrates, you will owe me three times as many, when they have completed for you the delineation of the statesman and of the philosopher, as well as of the sophist.

soc. sophist, statesman, philosopher! o my dear theodorus, do my ears truly witness that this is the estimate formed of them by the great calculator and geometrician?

theod. what do you mean, socrates?

soc. ı mean that you rate them all at the same value, whereas they are really separated by an interval, which no geometrical ratio can express.

theod. by ammon, the god of cyrene, socrates, that is a very fair hit; and shows that you have not forgotten your geometry. ı will retaliate on you at some other time, but ı must now ask the stranger, who will not, ı hope, tire of his goodness to us, to proceed either with the statesman or with the philosopher, whichever he prefers.

stranger. that is my duty, theodorus; having begun ı must go on, and not leave the work unfinished. but what shall be done with theaetetus?

theod. ın what respect?

str. shall we relieve him, and take his companion, the young socrates, instead of him? what do you advise?

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persons of the dıalogue: 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, ı came some time ago: and ı have been in the agora looking for you, and wondering that ı could not find you.

euc. but ı was not in the city.

terp. where then?

euc. as ı was going down to the harbour, ı met theaetetus-he was being carried up to athens from the army at corinth.

terp. was he alive or dead?

euc. 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.

terp. the dysentery, you mean?

euc. yes.

terp. alas! what a loss he will be!

euc. yes, terpsion, he is a noble fellow; only to-day ı heard some people highly praising his behaviour in this very battle.

terp. no wonder; ı should rather be surprised at hearing anything else of him. but why did he go on, instead of stopping at megara?

euc. he wanted to get home: although ı entreated and advised him to remain he would not listen to me; so ı set him on his way, and turned back, and then ı remembered what socrates had said of him, and thought how remarkably this, like all his predictions, had been fulfilled. ı 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 ı 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.

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persons of the dıalogue: socrates; crıtıas; tımaeus; hermocrates

socrates. one, two, three; but where, my dear timaeus, is the fourth of those who were yesterday my guests and are to be my entertainers to-day?

timaeus. he has been taken ill, socrates; for he would not willingly have been absent from this gathering.

soc. then, if he is not coming, you and the two others must supply his place.

tim. certainly, and we will do all that we can; having been handsomely entertained by you yesterday, those of us who remain should be only too glad to return your hospitality.

soc. do you remember what were the points of which ı required you to speak?

tim. we remember some of them, and you will be here to remind us of anything which we have forgotten: or rather, if we are not troubling you, will you briefly recapitulate the whole, and then the particulars will be more firmly fixed in our memories?

soc. to be sure ı will: the chief theme of my yesterday's discourse was the state-how constituted and of what citizens composed it would seem likely to be most perfect.

tim. yes, socrates; and what you said of it was very much to our mind.

soc. did we not begin by separating the husbandmen and the artisans from the class of defenders of the state?

tim. yes.

soc. and when we had given to each one that single employment and particular art which was suited to his nature, we spoke of those who were intended to be our warriors, and said that they were to be guardians of the city against attacks from within as well as from without, and to have no other employment; they were to be merciful

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platon ile aristotales arasındaki ilişki diğer filozoflarınkınden biraz farklıdır çünki aralarındaki ilişki öğrenci-öğretmen ilişkisidir.platon sürekli olarak tartıştığı ama çok sevdiği öğrencisi aristotales’e latincede “akıllı” anlamına gelen “nous” ismini takmıştır.aralarında ki tartışmalar o kadar önemli ve büyüktür ki aradan yüzyıllar geçmiş olsa bile bu konu üzerinde tartışmalar devam etmektedir ve bu konu üzerine kitaplar yazılmıştır.

aristotales,platon’un tersine gerçeğin idealar gibi gözle görülmeyen şeyler değilde bu dünyada duyusal olarak algılayabildiğimiz varlıklar olduğunu söyler yani her şey bu dünyadadır ve duyusal dünyanın dışında herhangi bir gerçeklik yoktur.

bilgi konusunda da taban tabana zıt düşünmektedirler;platon’a göre duyularımızla algılayabildiğimiz her şey sürekli değiştiğinden bunlardan alınacak bilgi yanlış bilgi olacaktır.bilginin doğru olabilmesi için değişmez varlıkları yani ideaları araştırmamız gerekir oysa ki aristotales,doğru bilgiye duyusal dünyada ki formların ilk nedenlerini bularak ulaşılabilineceğini savunur ve...
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platon, bir bildirime göre 427 yılında, başka birisine göre de perikles’in öldüğü yıl olan 429’da doğmuştur. doğduğu yer için de atina ile aigina (pire körfezinde bir ada) gösterilir. ailesi, atina’nın en eski, en soylu ailelerinden. babası yönünden kral kodros, annesi yönünden ünlü yasakoyucu solon ile ilintisi var. ayrıca kendisi yaşarken de ailesinin atina’da büyük siyasi nüfuzu var: devrin ileri gelen devlet adamlarından kritias ile kharmides yakın akrabaları. platon soyu ve çevresi bakımından tam bir aristokrat. esaslı bir eğitim görmüş; çeşitli öğretmenlerden cimnastik ve müzik dersleri almış. gençliği atina’nın kültürce çok parlak bir dönemine rastladığı için bu büyük gelişmenin, üzerinde büyük etkisi olmuştur. perikles’in hemen ardından gelen bu dönemdeki atina’nın sanat ve edebiyat bakımından yüksek düzeyine platon çok şey borçludur. platon’un zengin sanatçı stili böyle bir atmosferde oluşmuştur. bir sanatçı da olan platon, çeşitli edebi türlerde birçok şeyler yazmış. ama, anlatıldığına göre...
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çağdaşları sofistler evreni, bugün bizim yaptığımız gibi mantıksal kurallara, yani pozitivist düşünceye uygun bir biçimde incelemeye yönelmişken plato (i.ö. 427-317), “ideal şehir – devlet” nasıl olması gerektiğini araştırmaya yönelmiştir.
plato bir aristokratın ve ticari faaliyetin artmasını ve bu nedenle tüccar sınıfının siyasi gücünün çoğalmasını hoş karşılamıyordu.
plato’nun ekonomi ile ilgili görüşleri, onun; insanın varlığı, şehir-devletin doğuşu ve ideal devletin nasıl olması gerektiğini inceleyen felsefenin içinde yer alır. bu nedenle çok kısa da olsa plato’nun düşünce sistemini incelemek kaçınılmazdır. plato, socrates’in etkisinde kalarak, siyasal yaşama girmemeyi, kenarda kalmayı, böylelikle de “seyre dalma” ve “derin düşünme” yoluyla teori (theoria) oluşturmayı ve...
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.ö 5.yüzyılın ortalarında atina’da demokrasinin ortaya çıkışı toplumsal yapı içinde özellikle eğitim sisteminde birtakım değişiklikleri zorunlu kılıyordu.bilgi giderek güç ...

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