By Hugh H. Benson
Hugh H. Benson explores Plato's resolution to Clitophon's problem, the query of ways you can collect the information Socrates argues is key to human flourishing-knowledge all of us appear to lack. Plato indicates equipment in which this data can be received: the 1st is studying from those that have already got the information one seeks, and the second one is learning the data one seeks on one's personal.
The publication starts off with a short examine many of the Socratic dialogues the place Plato looks to suggest the previous technique whereas concurrently indicating a number of problems in pursuing it. the rest of the e-book specializes in Plato's advice in a few of his most vital and imperative dialogues-the Meno, Phaedo, and Republic-for conducting the second one process: de novo inquiry. The e-book turns first to the well-known paradox in regards to the risk of such an inquiry and explores Plato's obvious resolution. Having defended the potential for de novo inquiry as a reaction to Clitophon's problem, Plato explains the tactic or approach through which such inquiry is to be conducted. The booklet defends the debatable thesis that the tactic of speculation, as defined and practiced within the Meno, Phaedo, and Republic, is, while practiced appropriately, Plato's steered approach to buying on one's personal the fundamental wisdom we lack. the strategy of speculation whilst practiced thoroughly is, then, Platonic dialectic, and this is often Plato's reaction to Clitophon's challenge.
"This is a brand new publication on a severely very important subject, technique, because it is explored in 3 of an important works by way of probably the most very important philosophers within the very lengthy historical past of philosophy, written by way of a pupil of overseas stature who's operating from decades of expertise and at present on the best of his video game. It delivers to be the most very important books ever written in this subject."-Nicholas Smith, James F. Miller Professor of Humanities, Lewis and Clark College
"The thesis is daring and the consequences are very important for our figuring out of a few of the main studied and debatable dialogues via and philosophical theses in Plato. in my opinion, Hugh Benson's exam of the tactic of speculation within the Meno and the Phaedo is a journey de strength of refined and cautious scholarship: i feel that this a part of the publication could be followed because the normal interpretation of this uncomplicated concept in Plato. a great and demanding book."-Charles Brittain, Susan Linn Sage Professor of Philosophy and Humane Letters, Cornell University
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Additional resources for Clitophon's Challenge: Dialectic in Plato's Meno, Phaedo, and Republic
See Theaetetus 145C7–D5. Learning from Others in the Elenctic Dialogues • 39 respect to wisdom or virtue-knowledge). Again, the point of the questioning is twofold. First, as the context of the Apology passage makes clear, the questioning is in part to determine whether the individual has the wisdom he or she professes to care about;46 and second, the questioning is an attempt to acquire, understand, and internalize the knowledge, if the individual has it. 47 Socrates has already gotten Hippias to admit that, for example, the same person is both a liar and truthful, and he no longer has any genuine expectation of learning from Hippias (if he ever had any).
If the speaker seems to me to be some worthless person, I neither ask questions nor do I care what he says. This is how you will recognize whom I consider wise. You’ll find me being persistent at what’s said by this sort of person, questioning him so that I can benefit by learning something (ἵνα μαθών τι ὠφεληθῶ). (Hippias Minor 369D1–E2; see also Hippias Minor 372A6–C5) Once again Socrates explicitly testifies to his method of learning from those whom he thinks have the virtue-knowledge he lacks.
Hippias Minor 369D1–E2; see also Hippias Minor 372A6–C5) Once again Socrates explicitly testifies to his method of learning from those whom he thinks have the virtue-knowledge he lacks. This time, however, he indicates that he does not attempt to learn from them if he discovers or believes that they do not have such knowledge. 45 Notice, again, the presumption of knowledge and the desire to learn is followed by careful questioning of what the teacher means—by thorough questioning (διαπυνθάνoμαι), examination (ἐπανασκoπῶ), and reconcilation (συμβιβάζω) of what is said.