Famous Plato Quotes

He suddenly recalled the famous myth from Plato's Symposium: People were hermaphrodites until God split them in two, and now all the halves wander the world over seeking one another. Love is the longing for the half of ourselves we have lost.

God knows; I won't be an Oxford don anyhow. I'll be a poet, a writer, a dramatist. Somehow or other I'll be famous, and if not famous, I'll be notorious. Or perhaps I'll lead the life of pleasure for a time and then—who knows?—rest and do nothing. What does Plato say is the highest end that man can attain here below? To sit down and contemplate the good. Perhaps that will be the end of me too.

The most famous of them all was the overthrow of the island of Atlantis.

The trouble with Goodreads is that they never authenticate these quotations of famous people.

HIS chosen comrades thought at school He must grow a famous man; He thought the same and lived by rule, All his twenties crammed with toil; 'What then?' sang Plato's ghost. 'What then?' Everything he wrote was read, After certain years he won Sufficient money for his need, Friends that have been friends indeed; 'What then?' sang Plato's ghost. ' What then?' All his happier dreams came true -- A small old house, wife, daughter, son, Grounds where plum and cabbage grew, poets and Wits about him drew; 'What then.?' sang Plato's ghost. 'What then?' The work is done,' grown old he thought, 'According to my boyish plan; Let the fools rage, I swerved in naught, Something to perfection brought'; But louder sang that ghost, 'What then?

What is real? Is there more to reality than meets the eye? Yes! was Plato’s answer over two millennia ago. In his famous cave analogy, he likened us to people who’d lived their entire lives shackled in a cave, facing a blank wall, watching the shadows cast by things passing behind them, and eventually coming to mistakenly believe that these shadows were the full reality. Plato argued that what we humans call our everyday reality is similarly just a limited and distorted representation of the true reality, and that we must free ourselves from our mental shackles to begin comprehending it.

Plato, in his famous fight against the ancient Sophists, discovered that their “universal art of enchanting the mind by arguments” (Phaedrus 261) had nothing to do with truth but aimed at opinions which by their very nature are changing, and which are valid only “at the time of the agreement and as long as the agreement lasts” (Theaetetus 172). He also discovered the very insecure position of truth in the world, for from “opinions comes persuasion and not from truth” (Phaedrus 260). The most striking difference between ancient and modern sophists is that the ancients were satisfied with a passing victory of the argument at the expense of truth, whereas the moderns want a more lasting victory at the expense of reality.

Tears were fated for Hekabe and Ilium's women from the day of their birth, but Dion, just when you triumphed with famous works, all your wandering hopes were cast down by the gods. Now dead in your spacious city, you are honored by patriots— But I was one who loved you, O Dion!

When Heidegger returned to teaching after his escapade as Nazi rector, one of his colleagues famously quipped, “Back from Syracuse?” The reference, of course, is to the three expeditions Plato made to Sicily in hopes of turning the young ruler Dionysius to philosophy and justice. The education failed, Dionysius remained a tyrant, and Plato barely escaped with his life. The parallel has been invoked more than once in discussions of Heidegger, the implication being that his tragicomic error was to have momentarily believed that philosophy could guide politics, especially the gutter politics of National Socialism.

181. Pharmakon means drug, but as Jacques Derrida and others have pointed out, the word in Greek famously refuses to designate whether poison or cure. It holds both in the bowl. In the dialogues Plato uses the word to refer to everything from an illness, its cause, its cure, a recipe, a charm, a substance, a spell, artificial color, and paint.

Socratese was a famous IRL troll of pre-internets Greece credited with inventing the 1st recorded trolling technique and otherwise laying the foundation of western philosophy. Accounts of his successful trolls are in the form of TL;DR copypasta on Plato's livejournal. They have been causing all manner of butthurt and ass disaster for thousands of years in philosophy 101 classes around the world

Other big questions tackled by ancient cultures are at least as radical. What is real? Is there more to reality than meets the eye? Yes! was Plato's answer over two millennia ago. In his famous cave analogy, he likened us to people who'd lived their entire lives shacked ina a cave, facing a blank wall, watching the shadows cast by things passing behind them, and eventually coming to mistakenly believe that these shadows were the full reality. Plato argued that what we humans call our everyday reality is similarly just a limited and distorted representation of the true reality, and that we must free ourselves from our mental shackles to comprehending it.

As you know, there was a famous quarrel between Max Planck and Einstein, in which Einstein claimed that, on paper, the human mind was capable of inventing mathematical models of reality. In this he generalized his own experience because that is what he did. Einstein conceived his theories more or less completely on paper, and experimental developments in physics proved that his models explained phenomena very well. So Einstein says that the fact that a model constructed by the human mind in an introverted situation fits with outer facts is just a miracle and must be taken as such. Planck does not agree, but thinks that we conceive a model which we check by experiment, after which we revise our model, so that there is a kind of dialectic friction between experiment and model by which we slowly arrive at an explanatory fact compounded of the two. Plato-Aristotle in a new form! But both have forgotten something- the unconscious. We know something more than those two men, namely that when Einstein makes a new model of reality he is helped by his unconscious, without which he would not have arrived at his theories...But what role DOES the unconscious play?...either the unconscious knows about other realities, or what we call the unconscious is a part of the same thing as outer reality, for we do not know how the unconscious is linked with matter.

Pharmakon means drug, but as Jacques Derrida and others have pointed out, the word in Greek famously refuses to designate whether poison or cure. It holds both in the bowl. In the dialogues Plato uses the word to refer to everything from an illness, its cause, its cure, a recipe, a charge, a substance, a spell, artificial color, and paint. Plato does not call fucking pharmakon, but then again, while he talks plenty about love, Plato does not say much about fucking. In the Phaedrus, the written word is also notoriously called pharmakon. The question up for debate between Socrates and Phaedrus is whether the written word kills memory or aids it- whether it cripples the mind's power, or whether it cures it of its forgetfulness.

A prime example of this is a Vatican fresco by Raphael, the Italian artist who was Leonardo’s young follower. His School of Athens, painted around the time that Leonardo was turning sixty, depicts two dozen ancient philosophers standing in discourse. At the center is Plato, striding alongside Aristotle (fig. 120). Raphael used his contemporaries as models for most of the philosophers, and Plato looks to be a depiction of Leonardo. He wears a rose-colored toga, matching the colorful tunics that Leonardo famously sported. As in the Melzi portrait and others of Leonardo, Plato is balding, with wisps of curly hair on top and curls flowing in waves from the side of his head to his shoulder. There is also the curly beard, coming down to the top of his chest. And he is making a gesture characteristic of Leonardo: his right index finger is pointing up to the heavens.

Plato presents Socrates as not using his remarks to rebut all the charges or to try to curry favor or beg for sympathy, as jurors expected defendants to do in serious cases like this one. Instead, he bluntly reiterated his unyielding dedication to goading his fellow citizens into examining their preconceptions. The unexamined life, he famously stated, was not worth living. His irritating process of constant questioning, he maintained, would help his fellow citizens learn to live lives of excellence, and he would never stop doing that, no matter what penalty he might experience as a result. Furthermore, they should care not about their material possessions but about making their true selves—their souls—as good as possible. Nothing else should take priority. If he were to be acquitted, he baldly stated, he vowed to remain their stinging gadfly no matter what the consequences to himself.

War and battle' are the opening words of the Gorgias, and the declaration of war against the corrupt society is its content. Gorgias, the famous teacher of rhetoric, is in Athens as the guest of Callicles, an enlightened politician. It is a day of audience. Gorgias receives visitors and is ready to answer all questions addressed to him. Socrates, with his pupil Chaerephon, calls at Callicles’ house in order to see the great man. The ultimate motif of the battle is not statedexplicitly but indicated, as so frequently with Plato, through the form of the dialogue. Gorgias is somewhat exhausted by the stream of visitors and the hours of conversation, and he lets his follower Polus open the discussion; Socrates leaves the opening game to Chaerephon. The battle is engaged in as a struggle for the soul of the younger generation. Who will form the future leaders of the polity: the rhetor who teaches the tricks of political success, or the philosopher who creates the substance in soul and society? The substance of man is at stake, not a philosophical problem in the modern sense. Socrates suggests to Chaerephon the first question: Ask him “Who he is” (447d).

In about 1980, he says, at a time when he was still struggling to articulate his own vision of a dynamic, evolving economy, he happened to read a book by the geneticist Richard Lewontin. And he was struck by a passage in which Lewontin said that scientists come in two types. Scientists of the first type see the world as being basically in equilibrium. And if untidy forces sometimes push a system slightly out of equilibrium, then they feel the whole trick is to push it back again. Lewontin called these scientists "Platonists," after the renowned Athenian philosopher who declared that the messy, imperfect objects we see around us are merely the reflections of perfect "archetypes." Scientists of the second type, however, see the world as a process of flow and change, with the same material constantly going around and around in endless combinations. Lewontin called these scientists "Heraclitans," after the Ionian philosopher who passionately and poetically argued that the world is in a constant state of flux. Heraclitus, who lived nearly a century before Plato, is famous for observing that "Upon those who step into the same rivers flow other and yet other waters," a statement that Plato himself paraphrased as "You can never step into the same river twice." "When I read what Lewontin said," says Arthur, "it was a moment of revelation. That's when it finally became clear to me what was going on. I thought to myself, "Yes! We're finally beginning to recover from Newton.

The Greeks, on the other hand, were passionately interested in logic and reason. Plato (ca. 428–ca. 348 BCE) was continually occupied with problems of epistemology and the nature of wisdom. Much of his early work was devoted to the defense of Socrates, who had forced men to clarify their ideas by his thought-provoking questions but had been sentenced to death in 399 on the charges of impiety and the corruption of youth. In a way that was not dissimilar to that of the people of India, he had become dissatisfied with the old festivals and myths of religion, which he found demeaning and inappropriate. Plato had also been influenced by the sixth-century philosopher Pythagoras, who may have been influenced by ideas from India, transmitted via Persia and Egypt. He had believed that the soul was a fallen, polluted deity incarcerated in the body as in a tomb and doomed to a perpetual cycle of rebirth. He had articulated the common human experience of feeling a stranger in a world that does not seem to be our true element. Pythagoras had taught that the soul could be liberated by means of ritual purifications, which would enable it to achieve harmony with the ordered universe. Plato also believed in the existence of a divine, unchanging reality beyond the world of the senses, that the soul was a fallen divinity, out of its element, imprisoned in the body but capable of regaining its divine status by the purification of the reasoning powers of the mind. In the famous myth of the cave, Plato described the darkness and obscurity of man’s life on earth: he perceives only shadows of the eternal realities flickering on the wall of the cave. But gradually he can be drawn out and achieve enlightenment and liberation by accustoming his mind to the divine light.

On the one hand, they must develop virtuous habits of behavior; and on the other, they must develop their mental powers through the study of such disciplines as mathematics and philosophy. Both of these types of instruction are necessary. To begin with, some people may not have the intellectual capacity to acquire knowledge; they will not be able to understand what the “good life” is, just as others do not have the intellectual power to apprehend higher mathematics. But if they imitate and are guided by those people who have knowledge of the good and who accordingly act virtuously, they, too, will act virtuously even though they do not understand the essential nature of the good life. On the basis of this sort of reasoning, Plato goes on to advocate the necessity of censorship in what he calls an “ideal society”—the society that is portrayed in his most famous book, the Republic. Plato feels that it is necessary to prevent young people from being exposed to certain sorts of experiences if they are to develop virtuous habits and thus lead a good life. ========== Philosophy Made Simple (Richard H. Popkin;Avrum Stroll)

The idea of mind separate from body goes far back in time. The most famous expression of this is the idea of the Platonic image discussed in the Socratic Dialogues (circa 350 BC). Socrates and Plato expressed the opinion that the real world was but a shadow of reality, and that reality existed on a higher, purer plane reachable only through and preserved in the mind. The mind was considered immortal and survived the crumbling corpus in which it dwelt. But only enlightened minds, such as theirs, could see true reality. As such, they believed people like themselves ought to be elevated to the position of philosopher kings and rule the world with purity of vision. (A similarly wacky idea was expressed by the fictional air force General Jack D. Ripper in Kubrick’s classic dark satire Dr. Strangelove. General Ripper postulated that purity of essence was the most important thing in life.)

His most famous and controversial work was a hand printed, limited edition of Plato’s dialogue, Phaedrus, separately described in his “A Search for the Typographic Form of Plato’s Phaedrus”.

Mentoring is increasingly viewed as a key factor contributing to a successful career in medicine’ Dimitriadis et al., 2012 Some famous mentoring relationships: Socrates to Plato John Stevens Henslow (academic and clergyman) to Charles Darwin Mariah Carey to Christina Aguilera Elmore Leonard (crime writer) to Quentin Tarantino Maya Angelou to Oprah Winfrey Dadabhai Naoroji (Indian leader) to Gandhi.

Until philosophers are kings, or the kings of this world have the spirit and power of philosophy… will this our State have a possibility of life and behold the light of day. THE REPUBLIC (BOOK 5) We can illustrate this through his famous Allegory of the Cave and his Theory of Forms. Plato believed that the world we perceive through our senses is deceptive, whereas the ideas that survive the scrutiny of rational thought are not.

Heraclitus is supposed to have said, while his most famous sayings of all, “All things change” (Panta rhei) and “You cannot step into the same river twice,” make him the father of relativism:

The Academy’s most famous dropout was raised in Macedonia, the Texas of ancient Greece.

creation, we see the conscious, ordering mind of God.23 What God has put into the world, a preordained mathematical order, we can trace back to God through that same order. Like Leonardo da Vinci’s famous drawing of the man standing in the square and circle, divine geometric proportion turns out to be written into every feature of our lives and is only waiting to be revealed like a crucial message inscribed in invisible ink. Thanks to Pythagoras’s mystical math, Socrates’s cave suddenly comes alive in the divine order and meaning.

Anselm said I must believe so that I can understand. Abelard now reversed the formula: I must understand so that I can believe. Faith without reason was merely supposition, an opinion or guesstimate (aestimatio). Abelard’s most famous work, Sic et Non, compared 150 passages from Scripture and the Church Fathers that contradicted one another. The only way to sort out the mess, Abelard was saying, was through reason and logic. The only way Christianity could make itself a believable faith was by responding to our natural inclination to question its foundations.

All the same, it is the “hard” side of Stoicism that dominated the life and work of its most famous Roman exponent, the philosopher Seneca (4 BCE–65 CE). Seneca’s wise man is indifferent to pain and suffering; he has no fears and no hopes. He never gets angry, even when he sees his father killed and his mother raped.15 Seneca believed in humane virtues like gratitude and clemency, including toward slaves, and writes eloquently about their lasting benefit to others. In the end, however, Seneca loved humanity more than he cared for human beings.

He experimented with pulleys, by which he demonstrated his famous leverage principle, “that with any given force it was possible to lift any given weight.” This enabled him to stage one of his most famous coups de théâtre in front of King Hiero and the entire city of Syracuse. Archimedes tied a series of pulleys to a dry-docked three-masted ship loaded with cargo and passengers, and then, to the crowd’s stunned amazement, he lifted it into the harbor by himself. This led Hiero to declare, “From this day forward, Archimedes is believed no matter what he says,” which led Archimedes to reply in the full flush of triumph, “Give me a lever and a place to stand, and I shall move the earth.

The truth was that Newton’s biblical research was central to his entire scientific career. They form the essential backdrop for his most famous work, the Principia Mathematica.

Descartes’s worldview makes us spiders at the center of an enormous web not of our making. Or in his other famous formulation, we are the ghosts in the machine: souls in a world machine that operates inexorably and impersonally according to the laws of geometry and mechanics, while we operate the levers and spin the dials.

two-thousand-year struggle for the soul of Western civilization, which today extends to all civilizations: a struggle born from an act of rebellion. It came around 360 BCE, when the young Aristotle, son of the court doctor of the Macedonian kings, turned against the ideas of his famous teacher, Plato of Athens, and set out to create a school of his own.

Plato’s justification of elite rule is set out in his famous Allegory of the Cave.11 It contrasts the unreality of the images by which the Many live and the true reality that only the Few can approximate.

Think of the new conception of time, Digital Presentism, like real-time streaming of progressively generated content in immersive virtual reality. We’re all familiar with online music streaming, too: When you stream music online, every bit is discretely rendered, interpreted and finally interwoven into your unitary experiential reality. Only with Digital Presentism 'music' is also being created in 'real time' as if right from your mind... Since time can’t be absolute but is always subjective, Digital Presentism revolves around observer-centric temporality. What we call ‘time’ is a sequential change between static perceptual 'frames,' it’s an emergent phenomenon, 'a moving image of eternity' as Plato famously said more than two millennia ago.

The man most active in bringing together these twin forces for divine order and proportion was Abbot Suger, head of the famous abbey of Saint Denis near Paris.

Far from being a distraction from holy things, as St. Bernard had claimed, this earthly order is their complement. The fact that man has two aspects, the material and the spiritual, does not mean conflict or compromise: “Grace does not replace nature, it perfects nature.” It’s Aquinas’s most famous aphorism, and it simply means we can merge the two halves of ourselves into a single higher whole—just as Thomas Aquinas had merged Aristotle and Christianity into a single system.

His first breach with the Church did not come with his famous Ninety-five Theses, which he posted on the Wittenberg church door on October 31, 1517. It came almost two months earlier, on September 4, when he published another set of theses, Disputation Against Scholastic Theology, which are less well-known but nearly as explosive. They asserted that a Christianity founded on the spiritual power of God’s grace—in effect Christianity in its Platonized form as received from Saint Augustine—and the view of law and nature derived from Aristotle could never be reconciled. “The whole Aristotelian ethic,” Luther wrote, “is grace’s worst enemy.” And so as the tidal wave of Reformation overwhelmed the heart of Europe and changed its religious and cultural contours forever, it also swept Aristotle almost out of sight.

His first breach with the Church did not come with his famous Ninety-five Theses, which he posted on the Wittenberg church door on October 31, 1517. It came almost two months earlier, on September 4, when he published another set of theses, Disputation Against Scholastic Theology, which are less well-known but nearly as explosive.

In a purely technical sense, Sens Cathedral is probably the first Gothic church. When Abelard and Bernard met there in the spring of 1140, they probably did not notice that an architectural revolution was taking place over their heads. Its builders pioneered many of the characteristic elements of the Gothic style, from ribbed interior vaults and a three-part elevation, to the famous pointed Gothic arch for its windows.

Across the English Channel, the biggest champion of the new mechanical worldview was René Descartes. Bacon was entirely ignorant of mathematics. Descartes was steeped in it. Reducing the operations of the universe to a series of lines, circles, numbers, and equations suited his reclusive personality. His most famous saying, “I think, therefore I am” (cogito, ergo sum), could be stated less succinctly but more accurately as “Because we are the only beings who do math, we rule.

Newton’s own goal was to demonstrate the dependence of matter on God.10 He did this through his revolutionary concept of force. Nature as described in the Principia is a complex matrix of forces, from centripetal and centrifugal force, to magnetic force and inertial force (as in, “Bodies at rest tend to remain at rest”), to the most famous of all, the force of gravity. These forces, Newton showed, exert a palpable and mathematically predictable influence on the behavior of all physical bodies. Yet they are entirely invisible and beyond any purely physical or mechanical explanation.

Pope John XXII, of course, had read “Feed my sheep” very differently. Like Boniface, he saw it as enshrining papal authority over the sheep of secular society, including its secular rulers. So William of Ockham proceeded to take his famous razor to Boniface’s arguments. The pope had no such plenitude of power, Ockham replied; the faithful are neither sheep nor slaves. Nor are there two swords, as Boniface had claimed. There is only one, the one that kings and magistrates use to govern and protect their subjects. In fact, Christ had specifically forbidden his apostles from exercising the same kind of authority over the faithful that kings exercised over subjects (Matthew 20:25–27).20 By claiming broad authority, as Boniface had done, popes had in effect turned their office into an illegitimate enterprise.

Philosophy is practice for dying and death,” Socrates famously says in Plato’s Phaedo. Seneca casts the philosophical training this way: “Wouldn’t you say a person was quite stupid if he thought that a lamp was worse off after it was extinguished than before it was lighted. We too are extinguished; we too are lighted. Betweentimes is something that we feel; on either side is complete lack of concern.

Aristotle was the figure who dominated every part of the university curriculum, from Salerno and Toledo to Paris and Oxford and Louvain, from the seven liberal arts to medicine, law, and especially theology. Aristotle was, in the Arab phrase made famous by the poet Dante, “the Master of Those Who Know.” He was also the supreme teacher of all those who wanted to know. The standard way to learn any subject was first to read Aristotle’s own works on it line by line from cover to cover, then pore over the commentaries

Leonardo da Vinci. His voluminous notebooks reveal his peculiar fascination with observation and invention. This is his Aristotelian side. But his famous etching of Vitruvian Man reveals his more mystical, Platonic side.

He suddenly recalled the famous myth from Plato's Symposium: People were hermaphrodites until God split them in two, and now all the halves wander the world oer seeking one another. Love is the longing for the half of ourselves we have lost. Let us suppose that such is the case, that somewhere in the world each of us has a partner who once formed part of our body. Tomas's other part is the young woman he dreamed about. The trouble is, man does not find the other part of himself. Instead, he is sent Tereza in a bulrush basket. But what happens if he nevertheless later meets the one who was meant for him, the other part of himself? Whom is he to prefer? The woman from the bulrush basket or the woman from Plato's myth? He tried to picture himself living in an ideal world with the young woman from the dream. He sees Tereza walking past the open windows of their ideal house. She is alone and stops to look at him with an infinitely sad expression in her eyes. He cannot withstand her glance. Again, he feels her pain in his own heart. Again, he falls prey to compassion and sinks deep into her soul. He leaps out of the window, but she tells him bitterly to stay where he feels happy, making those abrupt, angular movements that so annoyed and displeased him. He grabs her nervous hands and presses them between his own to calm them. And he knows that time and time again he will abandon the house of his happiness, time and time again abandon his paradise and the woman from his dream and betray the "Es muss sein!" of his love to go off with Tereza, the woman born of six laughable fortuities.

And this was more than mere relocation. In effect, Justinian’s diktat had spelled the end for the famous school in the ancient Greek capital – the city of Plato and Aristotle – where students had absorbed the insights of classical philosophy and natural science for generations.

Plato was to offer them a mightily effective challenge through his own refined creationist model of origins, for whatever the materialists proposed, Plato's model was of a higher concept altogether. For him, the Creator turned chaos into order simply because it was His good nature, and His good pleasure, so to do. He loved order rather than chaos, and to ensure the maintenance of that order everything He created was made according to an eternal and flawless pattern - Plato's justly famous Theory of Forms. But the real importance of Plato's model of origins for our enquiry is that it effectively silenced the materialist school for the next fifty years or so, that is until the time when Epicurus was to lay down his own counter-challenge to the creationist model.

The natural world we perceive through our senses is, for Plato, a defective and incomplete version of this more perfect and timeless realm in the same way that (in the famous metaphor from Book 7 of The Republic) the images seen by the prisoners shackled in their cave are the shadows of the real objects for which the prisoners, in their ignorance, mistake them.

December 20th FEAR THE FEAR OF DEATH “Do you then ponder how the supreme of human evils, the surest mark of the base and cowardly, is not death, but the fear of death? I urge you to discipline yourself against such fear, direct all your thinking, exercises, and reading this way—and you will know the only path to human freedom.” —EPICTETUS, DISCOURSES, 3.26.38–39 To steel himself before he committed suicide rather than submit to Julius Caesar’s destruction of the Roman Republic, the great Stoic philosopher Cato read a bit of Plato’s Phaedo. In it, Plato writes, “It is the child within us that trembles before death.” Death is scary because it is such an unknown. No one can come back and tell us what it is like. We are in the dark about it. As childlike and ultimately ignorant as we are about death, there are plenty of wise men and women who can at least provide some guidance. There’s a reason that the world’s oldest people never seem to be afraid of death: they’ve had more time to think about it than we have (and they realized how pointless worrying was). There are other wonderful resources: Florida Scott-Maxwell’s Stoic diary during her terminal illness, The Measure of My Days, is one. Seneca’s famous words to his family and friends, who had broken down and begged with his executioners, is another. “Where,” Seneca gently chided them, “are your maxims of philosophy, or the preparation of so many years’ study against evils to come?” Throughout philosophy there are inspiring, brave words from brave men and women who can help us face this fear. There is another helpful consideration about death from the Stoics. If death is truly the end, then what is there exactly to fear? For everything from your fears to your pain receptors to your worries and your remaining wishes, they will perish with you. As frightening as death might seem, remember: it contains within it the end of fear.

So comfortable would Plato feel seated at philosophy’s seminar table that Alfred North Whitehead could famously write, “The safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato.

Thus Plato offers one version of a philosophical poverty, by which wisdom alienates one from conventional ideals and makes one indifferent to worldly concerns. The Cynics philosophized in the same general rubric, though obviously details differ significantly. One notable difference between the two is the value placed upon learning and science. Unlike his Platonic counterpart, the Cynic rejects arithmetic, geometry, dialectic, and the rest as superfluous distractions from the "one big" requirement of self-knowledge. So in the famous anecdote, when Plato and his followers have defined man as the "featherless biped," Diogenes rushes into the Academy with a plucked chicken, crying, "Here is Plato's human being!" For the Cynic, logical exercises, definitionmaking, and the like are not preparatory to the vision of some Good or intuition of eternity. All such talk is a form of pride, a strategy to overawe others, and contributes less to the good life than does a healthy skepticism. Yet, like Plato, the Cynics also travel along the Eleatic Way of Truth and shun what they ridicule as the Way of Seeming. For what can be said truly? In short, the Cynics are profoundly skeptical about the possibility of almost all knowledge.

The billows and swells of the Platonic revival generated in Florence soon became a deluge that washed across the European intellectual landscape. Plato would so dominate the Western philosophical tradition for the next half-millennium that in 1927 the British philosopher A. N. Whitehead could famously declare in a lecture in Edinburgh: “The safest general characterization of the European philosophical tradition is that it consists of a series of footnotes to Plato.

read Plato’s Phaedo, the famous dialogue on the nature of death and the immortality of the soul.

Everyone knows that the Puritans, powerful advocates of frugal simplicity, were suspicious of pleasure. But this strain in Christianity had some philosophical pedigree since it echoes a sentiment voiced by Plato. In several dialogues Plato argues against those who view pleasure as the ultimate good for human beings. In the Gorgias, for instance, Socrates and Callicles, an aspiring politician, go head-to-head on precisely this question. Callicles identifies the good with pleasure and understands pleasure as the gratification of desire. This is the axiom underlying his defense of oratory, since through oratory one can gain power, and with power one can gratify one’s desires. Against this, Socrates defends philosophy, which aims at truth (as opposed to mere persuasion), and likens the person who continually seeks pleasure to someone who is continually trying (and failing) to fill up a leaky pitcher. (Callicles responds by comparing the Socratic ideal of serenity to the experience of a stone.) In other works too, Plato’s distrust of pleasure is evident. He sees it as an attractive force that pulls us away from what really matters: namely, truth and virtue. In the Republic, Socrates’s initial vision of an ideal city is one in which the citizens spend their days sitting around discussing philosophy, undistracted by desires for anything beyond the satisfaction of basic needs.24 (His interlocutors reject this vision as being insufficiently civilized.) In the Phaedo philosophy is famously described as a preparation for death, in part because it helps the soul to detach itself from the body with all its sensual appetites and cravings.

Aquinas and his followers could help, and did. In a pristine “state of nature,” they decided, man was totally free but totally unsafe. He was prey not only to the elements and wild animals, but to his fellow man, for whom freedom was license to act not as zoon politikon, but as homo lupus. In Thomas Hobbes’s famous formulation, life ends up being “nasty, brutish, and short.” To correct this, right reason dictates a solution. To avoid killing one another off, men make an agreement. They trade in their natural rights in exchange for civil rights, which are now recognized and protected by the community and those who wield authority in its name.

Steeped in the Latin of Roman law, Europe’s jurists branded this agreement the pactum societatis. In their minds, it marked the birth of legitimate government. A couple of centuries later, Jean-Jacques Rousseau gave it a more famous name: the social contract. It’s not based on a signed piece of paper or original physical act. Like the axis of Galileo’s rotating earth, the social contract is imaginary, but it is still there, exerting its influence and power. Like any contract, it imposes obligations both on me and on my rulers.

The eighteenth century is famously the age of wigs and salons, of wits and philosophes, of experimental science and the first turning of the wheels of the Industrial Revolution—and the transatlantic slave trade. In England, the era dubbed itself the Augustan Age. On the other side of Europe, Immanuel Kant coined another term: the Age of Enlightenment. They might just as well have called it the Age of Locke. No thinker since Socrates dominated the minds of his immediate successors as John Locke did. His ideas were the flammable fuel of the Enlightenment, and sent it soaring to new intellectual heights.

As for Chartres’s famous flying buttresses, the first ever constructed, they were built to relieve stress on the cathedral’s walls, so that windows could be available for yards and yards of glittering stained glass.

By a mental sleight of hand, Ficino effortlessly merged Plato’s theory of love with Christian Neoplatonist ideas about divine love derived from familiar authors like Augustine or Saint Bernard—not to mention Italy’s two most famous love poets, Dante and Petrarch. And Plato’s doctrine of love as the desire for beauty had a peculiar attraction in quattrocento Florence.

Aristotle was the figure who dominated every part of the university curriculum, from Salerno and Toledo to Paris and Oxford and Louvain, from the seven liberal arts to medicine, law, and especially theology. Aristotle was, in the Arab phrase made famous by the poet Dante, “the Master of Those Who Know.” He was also the supreme teacher of all those who wanted to know. The standard way to learn any subject was first to read Aristotle’s own works on it line by line from cover to cover, then pore over the commentaries on the work by Boethius, Duns Scotus, Peter Lombard, and Thomas Aquinas (whose works were rehabilitated when he was canonized in 1323). Finally, the student would write up his own series of quaestiones, or logical debating points, that seemed to arise from the text, and which were themselves reflections on past scholars’ debates on Aristotle.

Switzerland is the closest to what Aristotle, Plato and Socrates had in mind when democracy was conceived. Americans proudly recite Lincoln’s famous democratic battle cry: ‘Government for the people, by the people and of the people, - but in fact this is a better description of the Swiss model.

The key question for any nation is always, “Which system of morals should be followed?” Numerous American leaders, including Thomas Jefferson, thoroughly investigated the answer to this query. For years, Jefferson studied the moral teachings of dozens of history’s most famous moral philosophers, including Ocellus, Timæus, Pythagoras, Aristides, Cato, Socrates, Plato, Epicurus, Cicero, Xenophon, Seneca, Epictetus, Antoninus, and many others.27 After reading and critiquing the writings of each, Jefferson repeatedly praised the preeminence of Jesus’ moral teachings over all others,28 pointing out that Jesus alone “pushed His scrutinies into the heart of man, erected His tribunal in the region of his thoughts, and purified the waters at the fountain head.”29 Jefferson contemplated publishing a personal work to document his findings, explaining how he would cover this subject in such a piece: I should first take a general view of the moral doctrines of the most remarkable of the ancient philosophers of whose ethics we have sufficient information to make an estimate—say Pythagoras, Epicurus, Epictetus, Socrates, Cicero, Seneca, Antoninus. I should do justice to the branches of morality they have treated well, but point out the importance of those in which they are deficient….I should proceed to a view of the life, character, and doctrines of Jesus….[H]is system of morality was the most benevolent and sublime probably that has been ever taught, and consequently more perfect than those of any of the ancient philosophers.30 Jefferson eventually did compile a work on the “benevolent and sublime” teachings of Jesus for his personal use. He titled it The Life and Morals of Jesus of Nazareth, and in it he included 81 moral teachings of Jesus.31 In 1895, Congress purchased Jefferson’s original manuscript from his great-granddaughter,32 and in 1902, the US Congress published it for use by the nation’s federal senators and representatives.33 Nine thousand copies were printed at government expense, and for the next 50 years, every senator and representative received a copy of Jefferson’s Life and Morals of Jesus at his or her swearing in.34 This book is often called “The Jefferson Bible,” which is a substantial misrepresentation of this work on the wonderful moral teachings of Jesus. After all, Jefferson never called it a Bible; he simply created a readily-usable collection of the moral teachings of Jesus.*

some of Plato’s most famous passages about the divided soul he represents the parts of the soul other than reason as non-human animals.

and lastly comes tyranny, great and famous, which differs from them all, and is the fourth and worst disorder of a State" Plato Book IX, translated by Benjamin Jowett

The suspicion that certain ancient authorities possessed good knowledge of the real shape of the Atlantic and its islands, and of the lands on both sides of it, must also arise from any objective reading of Plato's world-famous account of Atlantis. [...], this story is set around 11,600 years ago -- a date that coincides with a peak episode of global flooding at the end of the Ice Age. The story tells us that 'the island of Atlantis was swallowed up by the sea and vanished', that this took place in 'a single dreadful day and night' and that the event was accompanied by earthquakes and floods that were experienced as far away as the eastern Mediterranean. But of more immediate interest to us here is what Plato has to say about the geographical situation in the Atlantic immediately before the flood that destroyed Atlantis: 'In those days the Atlantic was navigable. There was an island opposite the strait [the Strait of Gibraltar] which you [the Greeks] call the Pillars of Heracles, an island larger than Libya and Asia combined; from it travellers could in those days reach the other islands, and from them the whole opposite continent which surrounds what can truly be called the ocean. For the sea within the strait we are talking about [i.e. the Mediterranean] is like a lake with a narrow entrance; the outer ocean is the real ocean and the land which entirely surrounds it is properly termed continent ... On this land of Atlantis had arisen a powerful and remarkable dynasty of kings who ruled the whole island; and many other islands as well, and parts of the continent ...' Whether or not one believes than an island called Atlantis ever existed in the Atlantic Ocean, Plato's clear references to an 'opposite continent' on the far side of it are geographical knowledge out of place in time. It is hard to read in these references anything other than an allusion to the Americas, and yet historians assure us that the Americas were unknown in Plato's time and remained 'undiscovered' (except for a few inconsequential Viking voyages) until Colombus in 1492.

In the American Declaration of Independence, Thomas Jefferson translated this idea into the famous words: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness…” What is interesting about this sentence is that “these truths” are anything but self-evident. They would have been regarded as subversive by Plato, who held that humanity is divided into people of gold, silver and bronze and that hierarchy is written into the structure of society.[7] They would have been incomprehensible to Aristotle who believed that some were born to rule and others to be ruled.[8] They are “self-evident” only to one steeped in the Bible.

Flower of life: A figure composed of evenly-spaced, overlapping circles creating a flower-like pattern. Images of the Platonic solids and other sacred geometrical figures can be discerned within its pattern. FIGURE 3.14 FLOWER OF LIFE The Platonic solids: Five three-dimensional solid shapes, each containing all congruent angles and sides. If circumscribed with a sphere, all vertices would touch the edge of that sphere. Linked by Plato to the four primary elements and heaven. FIGURE 3.15 PENTACHORON The applications of these shapes to music are important to sound healing theory. The ancients have always professed a belief in the “music of the spheres,” a vibrational ordering to the universe. Pythagorus is famous for interconnecting geometry and math to music. He determined that stopping a string halfway along its length created an octave; a ratio of three to two resulted in a fifth; and a ratio of four to three produced a fourth. These ratios were seen as forming harmonics that could restore a disharmonic body—or heal. Hans Jenny furthered this work through the study of cymatics, discussed later in this chapter, and the contemporary sound healer and author Jonathan Goldman considers the proportions of the body to relate to the golden mean, with ratios in relation to the major sixth (3:5) and the minor sixth (5:8).100 Geometry also seems to serve as an “interdimensional glue,” according to a relatively new theory called causal dynamical triangulation (CDT), which portrays the walls of time—and of the different dimensions—as triangulated. According to CDT, time-space is divided into tiny triangulated pieces, with the building block being a pentachoron. A pentachoron is made of five tetrahedral cells and a triangle combined with a tetrahedron. Each simple, triangulated piece is geometrically flat, but they are “glued together” to create curved time-spaces. This theory allows the transfer of energy from one dimension to another, but unlike many other time-space theories, this one makes certain that a cause precedes an event and also showcases the geometric nature of reality.101 The creation of geometry figures at macro- and microlevels can perhaps be explained by the notion called spin, first introduced in Chapter 1. Everything spins, the term spin describing the rotation of an object or particle around its own axis. Orbital spin references the spinning of an object around another object, such as the moon around the earth. Both types of spin are measured by angular momentum, a combination of mass, the distance from the center of travel, and speed. Spinning particles create forms where they “touch” in space.

For most of recorded Western history, there have been two competing views of the shape of history. The first is inherited from the Ancient Greeks, reaching its most famous form in Polybius (200 BC–118 BC): the idea that civilisations rise and fall in cycles like the seasons. The Anacyclosis was developed from Plato (428 BC–348 BC) and Aristotle (384 BC–322 BC) but finalised by Polybius in The Histories.[18] It held that there are three types of governmental constitutions—monarchy, aristocracy, democracy—which each degenerate into a tyrannous form before giving way to the next in sequence as pictured below.