Ancient Models of Mind : Studies in Human and Divine by Andrea Nightingale, David Sedley

By Andrea Nightingale, David Sedley

Major students discover the subject matter of human and divine rationality in old cognitive and ethical psychology. disguise; Half-title; identify; Copyright; commitment; Contents; individuals; creation; bankruptcy 1 Plato on aporia and self-knowledge; bankruptcy 2 Cross-examining happiness: cause and neighborhood in Plato's Socratic dialogues; bankruptcy three idea, 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: gadgets, activities, and brokers; bankruptcy eight attractiveness and its relation to goodness in Stoicism; bankruptcy nine How dialectical used to be 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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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.

And the reason, my friend, is this. I don’t yet know myself (gnänai –maut»n), as the Delphic inscription puts it. Since I am ignorant of this, it seems ridiculous to investigate matters concerning others (ˆll»tria). And I therefore ignore these things . . and, as I was saying just now, I investigate not them but myself (skopä oÉ taÓta ˆll‡ –maut»n), to discover whether I am a beast more complex and savage than the Typhon, or a gentler and simpler creature, sharing in my nature some divine and untyphonic lot.

In part I of this essay, I study the prudential principle, the thesis that everyone wishes to be happy, as it is deployed in the elenctic dialogues. Here I suggest that its deployment can be seen as strategic on the part of Socrates; we need not infer that Socrates’ use of this thesis in elenctic contexts entails that he subscribes to the doctrine of  Other examples of scholars who attribute to Socrates a doctrine of egoistic eudaimonism, the thesis that an agent must act in her own self-interest, are Reshotko  and Penner and Rowe .

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