With his own metaphysics and anthropology. Since the soul according to Plato, in its true essence, belongs to the supersensible world, and since only in the latter one can find true and stable being, then the possession of goodness or bliss, which is the highest goal human life, can be reached only through the ascent to this higher world. On the contrary, the body and sensibility are the grave and prison of the soul; the soul received its irrational parts only through union with the body, and the body is the source of all desires and all disturbances of spiritual activity. Therefore, the true purpose of a person is to escape from earthly existence, and this flight, according to the Platonic dialogue "Theaetetus" (176 B), consists in becoming like a deity through virtue and knowledge - or in that philosophical dying, to which another dialogue, "Phaedo" (64 A - 67 B), reduces the life of a philosopher. But since, on the other hand, the visible is still a reflection of the invisible, the problem arises of using the sensible phenomenon as an auxiliary means for contemplating ideas and bringing this contemplation into the sensible world.

The great Greek philosopher Plato

Plato proceeds from this point of view in his doctrine of eros and in Philebus' study of the highest good. Finding the most valuable part of the highest good in reason and knowledge, he nevertheless considers it necessary to include in his concept not only experimental knowledge, correct representation and art, but even pleasure, since it is compatible with spiritual health. On the other hand, in relation to suffering, he also requires not insensitivity, but dominion over feeling and taming it. But if in these provisions the significance of external conditions for a person is recognized, then, according to Plato, an essential condition for human happiness is his spiritual and moral state, his virtue. The latter is a condition for happiness, not only because it is guaranteed a reward both in this world and in the next world. No, even if the gods and people treated the righteous as the unrighteous deserved, and the unrighteous as the righteous deserved, the righteous would still be happier than the unrighteous: to do injustice is worse than to endure injustice, and to be punished for your misdeeds more desirable than remaining unpunished and therefore not reforming. For, as the beauty and health of the soul, virtue is directly bliss. It carries within itself its own reward, just as vice carries within itself its punishment; it is the dominion of the divine principle in man over the animal, and as such it alone can make us free and rich, give us lasting satisfaction and peace of mind.

In his very doctrine of virtue, Plato at first closely adjoins the ethics of Socrates. He absolutely does not recognize ordinary virtue as true virtue, since it is not based on knowledge. He reduces all the virtues to knowledge and, together with their unity, affirms their accessibility to learning. Such is his teaching in the dialogues Laches, Charmides and Protagoras. But already in Meno he admits that, along with knowledge, a true idea can move towards virtue, and in The State, he finds that this imperfect virtue, based only on habit and correct ideas, is a necessary preliminary step for the highest virtue. based on scientific knowledge. At the same time, he not only now recognizes that individual inclinations, a calm and ardent temperament, sensuality, willpower and the ability to think are unevenly distributed among individuals and entire nations, but his psychology also makes it possible for him to harmonize with the unity of virtue a multitude of virtues, assigning each of the basic virtues a certain place in the soul. He counts four of these basic virtues: he was the first to attempt to give their logical derivation, and, apparently, the first to establish their exact number.

IN correct device reason consists of wisdom. The fact that the affective part of the soul supports, in spite of pleasure and pain, the decision of the mind about what should and what should not be feared, consists of courage. In the coherence of all parts of the soul, which of them should command and which should obey, is self-control. In this respect, as a whole, in the fact that each part of the soul fulfills its task and does not go beyond its limits, justice consists. Plato did not attempt to develop this scheme into a detailed system of virtue doctrine; in his casual remarks about moral actions and duties, he only expresses the ethics of his people in its noblest form. True, in some separate provisions, for example, in the prohibition of harming enemies, he rises above the usual morality of the Greeks, but in other respects, for example, in the understanding of marriage, in the neglect of the craft, in the recognition of slavery, he does not go beyond it.

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Federal Agency for Education of the Russian Federation

State educational institution

Higher professional education

Vladimir State University

Humanitarian Institute

Department of Philosophy and Religious Studies

Course work:

Subject:"TeachingPlatoOman"

Student group Fl-113

Specialties "Philosophy":

Gusev D.S.

Scientific adviser:

Doctor of Philosophy, prof. Matveev P.E.

Vladimir, 2015

• Introduction
• 1. The personality of Plato and his life
• 2. Social and epistemological prerequisites for the form of Plato's teaching
• 3. Plato's doctrine of 3 human natures
• 4. The influence of the state on a person in the interpretation of Plato
• 5. Plato's doctrine of human virtue
• Conclusion
• Literature

Introduction

This work is dedicated to one of the greatest ancient Greek philosophers, whose works to this day make you think about life, and who are addressed not only by philosophers of our time, but also by scientists from different fields.

This term paper deals with the problem of man according to Plato. His dialogues are read and ordinary people in our time, since this problem, as I think, will be relevant as long as man exists.

Plato is a student of the no less famous philosopher of antiquity, Socrates, and was the teacher of the creator of logic, the founder of psychology, ethics, politics, poetics as independent sciences. This student is Aristotle. He created his philosophical union - academy where he taught and educated his students. It was created in 388-387 BC, and closed in 529 AD at the direction of the Christian emperor Justinian.

Already in ancient times, our thinker considered such problems as the place of man in the world, the emergence of the soul, the role of the state, the problem of virtue, moral principles, the immortality of the soul. It shows how important justice is for a person, and how it should look in the state. For him, to act unjustly is worse than to endure injustice. The philosopher is the founder of the doctrine of ideas as independent eternal entities. He also made a great contribution to the study of cosmology.

In my work, I will consider the teachings about man according to Plato, talk a little about the period of his life, introduce the prerequisites for the teachings, and analyze the political thoughts of our philosopher. And I will also try to consider Plato's thoughts about human virtue, what each individual should rely on, what he aspires to, whether it is possible to study virtue, and what it is.

Research objectives:

- consider the personality of Plato and his life;

- to study the social and epistemological prerequisites for the form of Plato's teachings;

- to analyze Plato's doctrine about 3 human natures;

- to characterize the influence of the state on a person in the interpretation of Plato;

- to show Plato's doctrine of human virtue.

To accomplish these tasks, I will review the teachings of eminent philosophers like Russell, Losev, Asmus, and so on, and study the teachings of Plato himself.

1. PersonalityPlatoAndhislife

Plato was one of the most prominent ancient Greek philosophers. How many hundreds of years have passed, and the name of this philosopher is known to everyone. He was the creator of outstanding works such as: "The State", "Laws", "Feast" and many others.

Plato, an Athenian, the son of Ariston and Periktion. He was born in the 88th Olympiad in 427 BC. e., the day the Delians celebrate the birth of Apollo. His parents were not simple: from the side of his father, Ariston, the family of the great philosopher goes back to the last king of Attica - Codru, and from the side of his mother, Periktion, to the family of relatives of the legislator Solon. A relative of the mother was also a well-known Athenian politician, later the "tyrant" Critias. Plato learned to read and write under Deonisius. The training included the study of grammar, music, gymnastics, painting, classical texts and the acquisition of the ability to compose your own based on them. The philosopher also did gymnastics with the wrestler Ariston. This wrestler gave him the name Plato, which means wide in translation. Many argue about this: who says that Plato was so nicknamed for his breadth of words, and who because he participated in wrestling competitions. From birth, Plato was called Aristocles after his grandfather.

Since his parents were smart and educated people, Plato was a gifted child. In his youth, he tried his hand at poetry and wrote tragedies, although he was sure that in the future he would be involved in state affairs. He was fond of Plato and philosophy. In his youth, he was a student of Cratyl's circle. V.F. Asmus characterizes him as a follower of Heraclitus, who did not stop at the most extreme and paradoxical conclusions from his doctrine of perpetual motion and eternal variability of everything that exists. See Asmus V.F. ancient philosophy. - M., 2005. - S. 177. But in the twentieth year, Plato met with Socrates, which subsequently changed his whole life.

After meeting with Socrates, Plato burned all his works and began to study philosophy in order to become a philosopher. There is another opinion that philosophy was necessary for his further political activity. See Matveev P.E. Lectures on the History of Foreign Philosophy 2014 In addition to listening to the lectures of Socrates, he studied Heraclitus, the Eleatics, the Pythagoreans and the Sophists. But Socrates remained his teacher, to whom he subsequently attributed all his works, except for the "laws".

Plato participated in three military campaigns, which shows his patriotism. And this could not but affect his teachings, Diogenes L. notes. See Laertsky D. On the life, teachings and sayings of famous philosophers - M.: AST: "Astrel", 2011. - 113.

The big turning point was the death of Socrates after an unfair trial. It was very difficult for Plato to endure the death of his teacher and great philosopher, with whom he had been constantly for eight years.

At the age of 28, Plato, along with other students of the great philosopher, left Athens for 10 years and moved to Megara, where one of the famous students of Socrates, Euclid, lived. From here he began to travel. First, the philosopher visited Cyrene, a city in Africa, where he studied mathematics under the guidance of Theodore. Then he went to Italy and Egypt. In great Greece, he met the Pythagoreans. Subsequently, this acquaintance greatly influenced the teachings of our philosopher.

In 388, Plato went to Italy and lived for some time in Sicily with the Syracusan tyrant Dionysius the Elder, to whom he tried to present his ideas about the best state structure. Dionysius began to suspect the philosopher of plotting a coup and sold him into slavery, from which Plato's friends rescued him by paying a ransom for him. Later on, twice more, at the invitation of his friend and admirer Dion (in 366 and 361), Plato went to Sicily, but to the new tyrant, Dionysius the Younger. But even these attempts to make an enlightened monarch out of a tyrant were unsuccessful. See A.F. Losev, A.A. Takho-Godi. Plato. Aristotle. M., 1993. P.71.

After returning to Athens (c. 388-387), Plato bought land there and organized his own school - the Academy, named after its location in a grove planted in honor of the hero Academ. Following the example of the Pythagorean school, classes at the Academy were of two types: more general, for a wide range of students, and special, for a narrow circle of initiates. Much attention was paid to mathematics and, in particular, geometry, as the science of the most beautiful mental figures, as well as astronomy.

The Academy became the center of ancient thought in its most diverse manifestations for many centuries, having existed until 529 AD. It was at the Academy that Plato developed his philosophy, taught and educated students, among whom was Aristotle.

After all these events, Plato was in Athens, and for two decades he worked at the Academy. She replaced him with a family that he did not have, as well as social activities, which he abandoned. Students were admitted to the Academy, regardless of external circumstances, the training itself was free. Some individuals are known to have made donations to the Academy. One of the earliest students of the Academy was Aristotle. He studied there for twenty years, and it was from him that information came that Plato lectured without preparatory notes.

The ancient Greeks said that they had two doctors: Hippocrates and Plato. The first healed the body, the second healed the soul. See Matveev P. E. Lectures on the history of foreign philosophy 2014

Plato left an extensive philosophical legacy. Almost all of his writings have come down to us, written in the form of dialogues, the language and composition of which are distinguished by high artistic merit. In them, he substantiated his views, covering a wide range of issues - about being, the world and its origin, the human soul and knowledge, society and the state.

At first there were 36 works of Plato and 6 dialogues. But, since in ancient Greece there was plagiarism on the contrary, philosophers analyzed these works. Today, 26 dialogues and 2 letters belong without a doubt to Plato, 4 dialogues are considered. See Matveev P. E. Lectures on the history of foreign philosophy 2014

Plato lived his life with respect throughout Greece, especially in Athens. He died at the age of 81 in 348 BC. e. According to legend, this happened on the day of his birth at a wedding feast. See Hegel G.W.F. Lectures on the history of philosophy. Book 2 - St. Petersburg: "Nauka" 1994. - 120 p.

2 . SocialAndepistemologicalbackgroundformationteachingsPlato

plato doctrine philosopher state

We are all dependent on time in one way or another. It contains human life. But generations of people who lived in different time, are different, because in their period society was different.

The mature years of Plato's life coincided with the time of an acute crisis of polis relations, and the crisis socio-political situation could not but be reflected in his work. This explains the great place that in his system Plato gave to the development of various forms and essence of the polis state and gave a project of an ideal political system and social order. We see this in his two main treatises “State” and “Law”. From his point of view, the ideal policy should have a strictly hierarchical social and state structure: the entire population is divided into three closed classes: philosophers - rulers, guards and artisans. As we can see, there are no slaves in this list. Plato supported the slave system, since the Athenian democracy was built on it. Although he himself had only one slave. Just as we know, he was a true aristocrat, which is why he supported the superiority of some people over others.

According to the social views of Plato, the state arises because a person as an individual cannot ensure the satisfaction of his basic needs. This profound idea is implied in the original Platonic definition of the state: ‹‹In need of many things, many people come together to live together and help each other: such a common settlement is what we call the state››. Plato State // Philebus, State, Timaeus, Critias - M .: 1993. - 98s.

Also, education in an ideal state has as its main goal the maintenance of the hierarchy of estates. It is characteristic that when covering various aspects of education, it is precisely the members of the first two privileged classes that are in the center of Plato's attention; about the third estate (their leisure, life, activities, property, marriage, etc.) he does not mention. Apparently, Plato does not consider it necessary to educate businessmen - farmers and artisans, since he believed that the only merit of these people is subordination to a better person, to the one to whom he gives education.

Plato believes that the population of an ideal state should take care of the country in which they live, protect it, and treat other citizens as brothers. He writes: ‹‹Although all the members of the state are brothers…, but the god who fashioned you mixed gold at birth in those of you who are able to rule, and therefore they are the most valuable, in their assistants - silver, iron and copper - in farmers and various artisans ››. Plato Selected Dialogues. - M.: AST, 2006. - 508s.

According to his project of an ideal state, the guards should have wives and children in common. The connection between a man and a woman is placed under the supervision of the rulers, whose task is to ensure that the best unite with the best, and the worst with the worst. Moreover, children born from the best parents; these children are torn away from their parents, carried to a common nursery to nurses. The model for Plato here was the customs that existed in Sparta: neither he nor the state needs the life of a weak child. Russell B. History of Western Philosophy. M.: Academic prospectus, 2008. -173 p.

Denying the individual family of rulers and guardians, Plato hopes to turn them all into members of a single ruling family. The solution of the issues of marriage, life, property, and the whole life of the people of the third estate, he leaves to the authorities of the ideal state. In addition, in the project of a perfect system there is no class of slaves. But despite this, Plato did not deny these people, and even said that they could have such a quality as virtue.

Plato characterizes the projected ideal state as the rule of the best and noblest, that is, the aristocratic type of state. See. Hegel G.W.F. Lectures on the history of philosophy. Book 2 - St. Petersburg, 1994. - 323 p. He believes that the measures he proposes remove the problem of splitting the state into a state of the poor and the rich, and thereby eliminate the source of internal war. For Plato, it is very important to illuminate the ideal reality of the state and thereby show that the model of the perfect state in heaven exists in ideal reality. Tolpykin V.E. Fundamentals of philosophy. - M.: Iris-Press, 2003. - 396 p.

Also, according to the philosopher, the damage to the ideal system is the emergence of private ownership of land and houses, the transformation of the free into slaves. He believes that the ideal state is being replaced by four erroneous and vicious species. Instead of a rational beginning, the dominance of a furious spirit is established in the state - this is timocracy. It is power based on rivalry. Such a state will forever fight. Due to wars and strife, the Timocratic state is transformed into an oligarchy. It is a system based on the wealth of individuals. The hatred of the poor for the rich leads to a revolution in the state and the establishment of democracy. Plato regards democracy as a pleasant and varied system, but not having proper management. The dominance of the false opinions inherent in the crowd in a democracy leads to the loss of moral guidelines and a reassessment of values: ‹‹…they will call impudence enlightenment, unbridledness - freedom, debauchery - splendor, shamelessness - courage››. Plato, Aristotle. Rise to Valor. "URAO" - 2003. - 380 p. This kind of state sooner or later leads to Tyranny. This is the worst kind of government, where lawlessness reigns, the destruction of more or less prominent people- potential opponents, suspicions of free thinking and numerous executions under the far-fetched pretext of betrayal.

Now let's move on to epistemological premises. The Platonic teaching is a collection of the teachings of Socrates, Pythagoras, Heraclitus and Parmenides. The greatest influence on him was his teacher Socrates. From him, Plato took over an interest in man, in social problems, in truth. As Bertrand Russell writes: “Plato probably inherited from Socrates an interest in ethical problems and a tendency to seek a teleological rather than a mechanical explanation of the world. The idea of ​​the good was of greater importance in Plato's philosophy than in pre-Socratic philosophy, and it is difficult not to attribute this fact to the influence of Socrates. Russell B. History of Western Philosophy. M.: Academic prospectus, 2008. - 142p. .

From the teachings of the Pythagoreans, Plato became a mystic, and also became interested in the immortality of the soul. “From Pythagoras (possibly through Socrates) Plato took over the Orphic elements that are present in his philosophy: religious orientation, belief in immortality, in the other world, the priestly tone and everything that lies in the image of the cave, as well as his respect for mathematics and complete mixture of intellectual and mystical” See ibid.

From the teachings of Parmenides and Heraclitus, the great philosopher took the best. Again referring to Bertrand Russell we will see what Plato borrowed from these minds. Russell writes: “From Parmenides, Plato inherited the belief that reality is eternal and timeless and that any change, from a logical point of view, must be illusory. From Heraclitus, Plato borrowed the negative theory that nothing is permanent in this sensible world. This doctrine, combined with the concept of Parmenides, led to the conclusion that knowledge cannot be obtained through the senses, it can only be achieved by the mind. This view, in turn, is quite consistent with Pythagoreanism. Russell B. History of Western Philosophy. M.: Academic prospectus, 2008. - 142p. From here, we understand where our philosopher took the beginnings for his teachings, and what subsequently influenced his work.

3. Plato's doctrine of 3 human natures

Describing a person, Plato, as in all his ideas, relies on metaphysics and the theory of knowledge. V.V. Mironov points out that just as Plato divides everything that exists into two unequal spheres - eternal and self-existing ideas, on the one hand, and transient, fluid and non-self-sufficient things of the sensual world, on the other, - he also distinguishes in man the immortal soul and the mortal, perishable body. See Mironov V.V. Philosophy: textbook. - M., 2009. - 44s.

According to Plato, there are three natures in man: physical, social and spiritual. He explains this in his dialogue with the help of myth, how the Gods distributed abilities to all living things, including humans, in order to survive. See Matveev P.E. Lectures on the history of foreign philosophy 2014 At the same time, Plato considers man as a rational being. In his dialogue, he writes: “Meanwhile, reflection showed him that of all things that are by their nature visible, not a single creature devoid of mind can be more beautiful than one endowed with mind, if we compare both as a whole, and the mind apart from the soul, no one can live in” Plato Timaeus // Philebus, State, Timaeus, Critias - 475s. . Also, if we recall the three estates of Plato, then in the first place we see philosophers who should rule the state. And philosophers, according to our thinker, are the smartest of people. This also emphasizes the importance of reason for Plato. In the same way, the mind ensures the achievement of courage, bravery, and justice by a person. It was justice that Plato considered the main virtue. But he also has a soul, and the immortal part of the soul is in his head.

The soul, according to Plato, is divided into three parts: rational, furious and passionate. In his dialogue Phaedrus, he gives the famous image of the chariot of the soul: “Let us compare the soul to the united power of a winged pair of teams and a charioteer. Among the gods, both horses and charioteers are all noble and descended from noble ones, while the rest are of mixed origin. Firstly, it is our master who rules the team, and then, and his horses - one is beautiful, noble and born from the same horses, and the other horse is his opposite and his ancestors are different. It is inevitable that ruling over us is a hard and tiresome business” Plato Fedor // Decree. op. - . The driver depicts here the mind, the good horse the volitional part of the soul, and the bad horse the passionate or emotional part of the soul.

The rational principle is directed towards cognition and the fully conscious activity of the mind. It is the soul that obeys the next two souls, since only it can make behavior moral.

Furious beginning, strives for order and overcoming difficulties. As Plato says: “We notice how a person, overcome by lusts contrary to his ability to reason, scolds himself and is angry with these rapists who have settled in him. The anger of such a person becomes an ally to his mind in this strife, which goes on as if only between two sides. . Plato notes that the furious beginning is especially noticeable in a person, “when he believes that he is being treated unfairly, he boils up, gets irritated and becomes an ally of what seems fair to him, and for this he is ready to endure hunger, cold and all such torments. , just to win; he will not give up his noble aspirations - either achieve his goal or die, unless he is humbled by the arguments of his own mind ”Plato State / / Philebus, State, Timaeus, Critias -542s.

And a passionate beginning, expressing the countless desires of man. It is with this soul that people fall in love, experience hunger, thirst and other desires.

The soul is also in the human body, but this is a contradiction according to Plato. The body is the abode of the soul. Thanks to the soul, the body lives, so it must be in the service of the soul. But the body is the root of all evil, since it is the source of passions that give rise to hostility, disagreement, up to madness and mental illness. Therefore, for the soul, the body is not the most the best place habitation and is the "dungeon of the soul" from which it seeks to escape.

The soul rules over the body. Therefore, the quality of the soul depends on general characteristics person and his purpose, and social status. In the Phaedrus dialogue, Plato distinguishes 9 categories of souls, each of which corresponds to a specific person. The division goes according to the degree of knowledge of the world of ideas by the souls: “The soul, which has seen the most, falls into the embryo of the future philosopher and lover of beauty, devoted to the Muses and Eros; the second after her - into a king who observes the laws, into a warlike person and capable of governing, the third - into a statesman, a master, a businessman; the fourth - in the one who is diligently engaged in the exercise or healing of the body; the fifth in order will lead the life of a soothsayer or a participant in the sacraments; the sixth will become a poet or an artist; the seventh will become an artisan or farmer; the eighth, a sophist or demagogue; the ninth is a tyrant. Of all of them, the one who lives, observing justice, will get the best share, and those who violate it will get the worst "Plato Fedr // // Works: in 4 vols. T. 2 .. 1993.- 157 - 158s . Thus, in the first place in the hierarchy of souls is the soul of a philosopher, in the last place is the soul of a tyrant.

As V.F. Shapovalov, the health of the soul (virtue), according to Plato, is more important than the health of the body, and the highest cause of a person is “care for the soul”, which means its purification through a break with the sensual and connection with the kindred world of the ideal and supersensible See Shapovalov V.F. Fundamentals of Philosophy: From Classics to Modernity. - M., 1998. - 91s. .

The soul, according to our philosopher, is immortal, and in his work Phaedo he cites four proofs of the immortality of the soul. The philosopher considers the mutual transition of opposites to be the first proof. Just as death comes out of life through dying, so life comes out of death through resurrection. In this case, the soul "must exist even after death: after all, it will have to be born again" Plato Phaedon // Works: in 4 vols. T. 2. - M., 1993. - 32 p.

In the second proof of the immortality of the soul, Plato proceeds from the fact that the human soul is capable of knowing the immovable and eternal (the world of ideas). But if this is so, Plato notes, then it must have the same nature as the ideal world, be related to it, since, otherwise, everything eternal would remain inaccessible to it. The philosopher also speaks of recollection, for example, by leading questions, one can force a person who does not understand any science to give the correct solution to any problem of this science. This means that all truths reside in the soul of a person before his birth and earthly journey, therefore, the soul is immortal.

The third argument is related to the fact that everything that exists is divided into two types: self-identical, unchanging and simple, and changeable and complex. Since the body is closer to the changeable and complex, the soul, on the contrary, is most like the unchanging and simple, which, due to its simplicity, cannot be divided into any parts and destroyed. Likewise, the unchanging and simple are comprehended only by thinking, while the complex and annihilated by sensation. The soul, which can neither be seen nor heard, finds itself among the invisible, unchanging and simple. Then, the soul, according to Plato, experiences the greatest joy in knowledge and thinking, while sensations spoil the soul.

And, finally, the fourth argument was the dialectical conclusion made by Plato that the soul, the essential feature of which is life, cannot be involved in its opposite - death. And it is also said about the soul, as about the ruling part over the body. By this, she is more like the divine, which rules, and not like a mortal obeys.

In Phaedra, Plato uses self-movement as proof of the immortality of the soul. “Every body moved from without is inanimate, and moved from within, from itself, is animated, because such is the nature of the soul. If this is so, and what moves itself is nothing but the soul, it necessarily follows that the soul is unbegotten and immortal "Phaedrus Plato // Works: in 4 vols. Vol. 155s.

The same can be said about why Plato proves the immortality of the soul: First, justice is important for a philosopher. But if the soul does not receive a reward for virtue, then there is no justice. Without the immortality of the soul, one cannot speak of the afterlife.

Secondly, without the immortality of the soul, we will not be able to know the truth, since the mortal body with its sensations will not allow us to know it. This is possible only with a soul that does not depend on the body for its existence. And true knowledge is very important for Plato, since without it it is impossible to rebuild the Greek city, and this was the dream of our philosopher.

Thirdly, cosmology is also impossible without the immortality of the soul. If the soul is mortal, then the cosmos must cease to exist at a certain time, because it is the immortal soul that sets it in motion. Yes, and the principle of the immortality of the soul, according to Plato, explains the rationality of the cosmos, since it does not depend on the body and everything bodily. And if there is no such soul, then the cosmos will only need to be explained physical principles which, according to our thinker, is impossible. http://www.di-mat.ru/node/231

4. The influence of the state on a person in the interpretation of Plato

In this paragraph, the relationship between man and the state according to Plato will be considered. As we know, one becomes a person in the process of socialization, and this is not possible in our time without a state. Therefore, I agree with our philosopher, who did not see a person without society. And only in the state a person is able to satisfy his needs in full. Plato speaks of this in greater detail in his largest dialogue, The Republic.

In this work, Plato divides people into three estates, which have their own place in society and occupation. The first are the philosophers who rule the state. The second are wars that must defend their homeland and maintain power. Still others are artisans who must work and abide by the law.

Our philosopher separates them according to their turn of mind. Philosophers should rule, because they are able to learn, quickly master the sciences. Able to predict problems and their solutions. They have an idea of ​​the good, and they are not inclined to vices. Wars must rule, as they are strong and courageous. Plato compares them to shepherd dogs, while philosophers are shepherds and sheep are artisans. And the third estate, which includes farmers, artisans, merchants. Plato distinguishes them as physical force. Plato State //Phileb, State, Timaeus, Critias - M.: Mol. Guard, 2000. - 545s.

The great thinker highlights the fact that until philosophers start to rule the state, evil and injustice will reign. Nogovitsyn writes: “Plato is very disturbed by the idea that if the administration of the state falls into the hands of the demos, then the poor and have-nots will gain access to public goods, hoping to “grab a piece for themselves from there, then there will be no good” Nogovitsyn O.M. Steps of freedom. Logical-historical analysis of the category of freedom. L., 1990. S. 72. .

Perhaps that is why he pays great attention to education. According to Plato, one must comprehend science of one's own free will, being interested in it, since if one studies under compulsion, it will not work out. Young children are brought up in special schools. Education in the family, according to the philosopher, brings only harm and spoils the soul of the child. From early childhood, future philosophers should study philosophy, mathematics and geometry. After twenty years it is necessary to study all the existing sciences, paying great attention to dialectics. Wars should also study philosophy, but with a smaller indentation. Greater value they have to give gymnastics. They must see military action from an early age. Future guards must renounce private property, cohabitation, slaves. Their children, wives and all property should be administered by the state. There is no upbringing model for the third estate. For Plato, they are of little importance, and are useful only in professional activity. But wealth should not be in their hands. It leads to luxury and laziness. But it is not false to be poor. Therefore, Plato resorts to the ideas of equality and justice, believing that society cannot be divided into rich and poor. Plato State //Phileb, State, Timaeus, Critias - M.: Mol. Guard, 2000. 138-170s.

Plato also believes that there is an innate moral consciousness, on which the education of the individual should be built. Losev writes: “There is in us in in a certain sense from childhood, justice and beauty, under their influence we were brought up, as if under the influence of our parents, obeying and respecting them. True, instincts of the reverse order are also innate in us, but we need to fight them in order to cultivate a sense of the need to obey the laws ”Losev A.F. Story ancient aesthetics T.3. High classic. 2000 538s. .

Karl Popper believes that Plato's political program is totalitarian. He writes: "Despite such arguments, I believe that morally Plato's political program does not go beyond totalitarianism and is basically identical to it." Popper K. Open society and its enemies. T.1: Plato's Enchantment - M .: Phoenix, 1992. - 138s.

He also highlights the main elements of Plato's political program:

“1-Strict division into classes, i.e. the ruling class, consisting of shepherds and watchdogs, must be strictly separated from the human flock.

2-Identification of the fate of the state with the fate of the ruling class. Exceptional interest in this class and its unity. Promoting this unity, strict rules for nurturing and educating this class. Supervision of the interests of members of the ruling class, collectivization, socialization of these interests.

The 3-ruling class has a monopoly on such things as military prowess and training, the right to bear arms and receive any kind of education. However, he is completely eliminated from economic activity and, moreover, should not earn money.

4-All intellectual activity of the ruling class must be censored. Propaganda must be continuously carried on, shaping the consciousness of the representatives of this class according to a single model. All innovations in education, legislation and religion should be prevented or suppressed.

5-The state must be self-sufficient. Its aim must be economic autarky, otherwise the rulers will either depend on the merchants or become merchants themselves. The first alternative would undermine their power, the second would undermine their unity and the stability of the state.

In my opinion, this program can be called totalitarian. And, of course, it is based on historicist sociology.” Popper K. Open society and its enemies. T.1: Plato's Enchantment - M .: Phoenix, 1992. -139s.

But we know that for Plato the main principle of the state is justice. And if we compare modern look on justice in the state and the political program of Plato, we will see a big difference. Perhaps we feel such a difference because we consider the term justice from the point of view of democracy.

Karl Popper says that Plato used the term "justice" in the state as a synonym for "what is in the interests of a better state". See Popper K. The Open Society and Its Enemies. T.1: Plato's Enchantment - M .: Phoenix, 1992. -141s.

Although Plato understood perfectly well what justice meant for society. We see this in his dialogue The State: “When a person realizes that he is acting unjustly, the more noble he is, the less able to resent the one who, in his opinion, has the right to doom him to hunger, cold and other similar torments: this does not arouse anger in him ... And when he considers that he is being treated unfairly, he boils up, gets irritated and becomes an ally of what seems to him fair, and for this he is ready to endure hunger, cold and all such torments, if only win; he will not give up his noble aspirations - either achieve his own or die "Plato State // Philebus, State, Timaeus, Critias - M .: Publishing house "Thought", 1999 .. - 524 p.

A.F. Losev speaks in his comments on the dialogue "Law" about the Platonic state system. He writes: “This ideal state should be absolutely isolated from all external influences and live as if in a desert. Even from the sea, it must be at a great distance in order to eliminate unnecessary influences on the imagination of citizens. This state should be located in a mountainous area, which is fertile only in moderation, because too much fertility develops in the population commercial appetites. For the sake of virtue, it is necessary to communicate as little as possible with strangers and not to borrow bad morals from them. See http://psylib.org.ua/books/losew06/txt23.htm It also talks about the ideal number of citizens. According to Plato, this number is 5040. It is this number that our philosopher chooses because it is divisible by all numbers within a thousand, and is able to equally divide everything between citizens. This number must be respected by all means.

There were also at that time still people whom Plato did not single out in any of his three estates - slaves. His attitude towards slaves was more humane than, for example, that of his student Aristotle.

According to our philosopher, attitudes towards slaves should not violate the rules of piety, since in relation to a slave one can judge his master. If slaves are virtuous, they should not be begging. They should also talk about the shortcomings of the owner's house, not being afraid of punishment for it. If a slave becomes mentally ill, the owner must monitor him or pay a fine. It also happens that slaves and free people are equal before the law. For example, if a slave was killed because he saw how a crime was committed free, then the one who killed him will be sued for the murder of a slave, as a free person.

But still, Plato did not let the slaves relax. In his opinion, the free do not need to joke with slaves, every appeal should be an order. A slave for killing a free man is beaten on his grave, and if he does not die, I simply kill him. And if he killed a free slave, he only needs religious purification. A slave who takes a lost thing for himself can be beaten by any free passer-by, not younger than thirty years old. If a child is born to a slave, he automatically becomes a slave. A slave has no right to drink and many other prohibitions. Losev says that Plato recognizes slavery, but not as a class category.

5. Plato's doctrine of human virtues

The doctrine of human virtues in Plato is associated with Socrates. It was from his teacher that our thinker adopted the idea of ​​the social problems of society. For Plato, this idea is significant, since the state is built on justice.

In his dialogue Critias, Plato brings myth to light. It says that the Gods divided by lot all the countries of the world. And here he shows why virtue is important for their country: “Other gods received other countries by lot and began to arrange them; but Hephaestus and Athena, having a common nature as the children of one father and having the same love for wisdom and art, respectively, received a common lot - our country, which in its properties is favorable for the cultivation of virtue and reason; having populated it with noble men born of the earth, they put into their minds the concept of the state system. Plato Critias // Collected. op. in 4 volumes. Volume 3. M.: "Thought", 1994 - 109s.

According to Plato, virtue is inherent in all people, regardless of differences. An example is Socrates, who was born in the lower classes. She is mentioned most of all in the dialogue "Menon". In it, Socrates and Menon decide questions about virtue, and in particular whether it can be learned. In the beginning, Menon says that there are many types of virtue. That a man, a woman, children have their own. To which Socrates replied that it is impossible for all of them to know virtue without prudence and justice. Then Menon says that virtue is courage, wisdom, prudence, generosity, and so on. And all these are separate virtues. To which Socrates gives examples with an outline. Then Menon argues that virtue is the ability to achieve good. But the good for him lies in the accumulation of wealth, and to achieve honor in the state. To this, Plato's teacher says: “As you can see, justice, prudence, honesty, or some other part of virtue must always and everywhere accompany this profit. If this is not the case, then it will in no way be a virtue, even when the good is achieved. Plato Menon // Collected. op. in 4 volumes. Volume 1. M .: "Thought", 1990-395s. Socrates' interlocutor agrees with this. Then they talk about knowledge, that knowledge is remembrance. Socrates proves this with the boy who is the slave of Meno. Our philosopher asks him leading questions, to which the boy answers correctly, although he has not studied anything in his present life. Thus, Socrates shows that this knowledge comes to him from memories. Then they return to virtue again, where Socrates speaks of it as knowledge. But having judged this, they come to the conclusion that virtue has neither teachers nor disciples. Therefore, it cannot be learned. After a long conversation, philosophers come to the conclusion that virtue is knowledge, but it cannot be learned. It is in the soul, and is given by God from birth. The dialogue says: “I don’t care much about this, Menon, we’ll talk with him later. And since you and I have been looking and talking well throughout our conversation, it turns out that there is no virtue either from nature or from teaching, and if anyone gets it, then only according to the divine lot, in addition to reason, except perhaps among the state people who know how to make another statesman» Plato Menon // Collected. op. in 4 volumes. Volume 1. M .: "Thought", 1990-423s. . And only philosophers are better able to know true virtue, since they are adapted to the study of sciences, especially philosophy.

Virtue is also spoken of in the dialogue Protagoras. In it, Socrates and Protagoras also solve the problems of virtue. At the beginning of the dialogue, Plato's teacher insists that virtue cannot be learned. But Protagoras, saying that virtue is an innate form, does not agree with Socrates. During the conversation, Socrates defines virtue. He says it is knowledge. The dialogue says: “Isn’t it the case,” I said, “that no one voluntarily seeks evil or what he considers evil? Apparently, it is not in the nature of a person to voluntarily go instead of good for what you consider evil; when people are forced to choose between two evils, no one obviously chooses the greater if it is possible to choose the lesser.” Plato Protagoras // Collection. op. in 4 volumes. Volume 1. M .: "Thought", 1990 - 321s. This passage shows that without knowledge there is no virtue. At the end of the conversation, Protagoras renounces his initial words, and says that virtue cannot be learned.

Plato identifies four types of virtue. This is wisdom, courage, moderation, justice. Wisdom is more related to philosophers, as it helps to manage the state. “Then a state founded according to nature would be wholly wise thanks to a very small part of the population, which is at the head and governs, and its knowledge. And, apparently, by nature, in very few numbers, there are people suitable to possess this knowledge, which alone, of all other kinds of knowledge, deserves the name of wisdom. Plato State // Philebus, State, Timaeus, Critias - M .: Publishing House "Thought", 1999. -541s. Courage is also possessed by a small number of people. But those who possess this virtue are involved in the class of guardians. Moderation and justice are inherent in all three estates. Justice, according to Plato, is when everyone minds their own business. Thanks to these dialogues, we saw Plato's attitude to man.

Conclusion

This work shows us what a huge contribution Plato made to philosophy. Philosopher great importance gave to a person, showing us the essence of his origin, moral criteria, the place of a person in the state. All this is considered in our time. The works of Plato are still being studied, and I think they will be studied in the future, because our thinker touched on topics that will be relevant for a long time.

Plato speaks of man as the highest divine principle. It sets us apart from other living beings. He talks about the idea of ​​the common good, which is very important for a philosopher. Shows that it can be achieved using truth, morality, virtue.

The thinker already at that time offers the idea of ​​communism, shows the negative aspects of such a regime as democracy. He divides people into estates, speaks of philosophers as rulers. Plato even tried to realize his idea of ​​a state, but it all ended in failure.

In conclusion, I would like to say that Plato is one of the most prominent philosophers. His works serve as a pillar to this day. His ideas are still being considered. His contribution to science is enormous, and we should be grateful to him for that.

Literature

1. Asmus V.S. ancient philosophy. - M.: Higher. school, 2005. - 400 p. - ISBN: 5-06-003049-0

2. Hegel G.W.F. Lectures on the history of philosophy. Book 2 - St. Petersburg, 1994. - 423 p. ISBN: 5-02-028169-7

3. Laertsky D. Shch of life, teachings and sayings of famous philosophers - M.: AST: "Astrel", 2011. -570s. - ISBN: 978-5-17-069593

4. Losev A.F. Takho-Godi A.A. Plato. Aristotle. M., 1993. 383s. ISBN: 5-235-02830-9.

5. Losev A.F. Ancient philosophy of history. SPb. 2001. 352p. ISBN 5-85534-123-2

6. Matveev P. E. Lectures on the history of foreign philosophy 2014

7. Mironov V.V. Philosophy: textbook. - M., 2009. - 688s. ISBN: 978-5-8291-1100-7

8. Nogovitsyn O.M. Steps of freedom. Logical-historical analysis of the category of freedom. L., 1990. 192s. ISBN: 5-288-00393-9

9.Plato, Aristotle. Rise to Valor. "URAO" - 2003. - 480 p. ISBN: 5-204-00351-7

10. Plato State // Philebus, State, Timaeus, Critias - M .: Publishing house "Thought", 1999. - 656 p. - ISBN: 5-244-00923-0

11.Platon Selected dialogues. - M.: AST, 2006. - 508 p. ISBN: 5-17-023403-1

12. Plato Critias // Philebus, State, Timaeus, Critias - M .: Publishing House "Thought", 1999. - 656 p. - ISBN: 5-244-00923-0

13. Plato Menon // Plato Sobr. Op. in 4 volumes. Volume 1 - St. Petersburg: "Publishing house of Oleg Abyshko", 2006 - 632s. - ISBN: 5-89740-158-6

14. Platon Protagoras - M.: Progress, 1994. 176s. - ISBN: 5-01-004297-5

15. Plato Timaeus // Philebus, State, Timaeus, Critias - M .: Publishing House "Thought", 1999. - 656 p. - ISBN: 5-244-00923-0

16. Plato Phaedo // Works: in 4 volumes. T. 2. - M .: Publishing house "Thought" 1993. - 513 p. ISBN:5-244-00385-2

17. Plato Phaedrus // Works: in 4 volumes. T. 2. - M .: Publishing house "Thought" 1993. - 513p. ISBN:5-244-00385-2

18. Popper K. Open society and its enemies. Vol.1: Charms of Plato - M.: Phoenix, 1992. - 448 p. - ISBN 5-850-42-064-9

19. Russell B. History of Western Philosophy. M.: Academic prospectus, 2008. - 1008 p. ISBN: 978-5-8291-1147-2

20. Tolpykin V.E. Fundamentals of philosophy. - M.: Iris-Press, 2003. - 496s. ISBN: 5-8112-0438-8

21. Shapovalov V.F. Fundamentals of Philosophy: From Classics to Modernity. - M.: FAIR-PRESS, 1998. - 576 p. ISBN: 5-8183-0011-0

Internet resource

1. Philosophy of Plato: the doctrine of ideas; about a human; about knowledge; attitude to art; the concept of the “ideal state”, the doctrine of ideas//http://mir-filosofii.ru/shkoly-i-filosofy/72-filosofiya-platona

2. Social views of Plato//http://platon-fil.narod.ru/social.htm

3. A.F. Losev Comments on dialogues //http://psylib.org.ua/books/losew06/txt23.htm

4. The concept of the soul in the philosophy of Plato // http://www.di-mat.ru/node/231

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The doctrine of human virtues in Plato is associated with Socrates. It was from his teacher that our thinker adopted the idea of ​​the social problems of society. For Plato, this idea is significant, since the state is built on justice.

In his dialogue Critias, Plato brings myth to light. It says that the Gods divided by lot all the countries of the world. And here he shows why virtue is important for their country: “Other gods received other countries by lot and began to arrange them; but Hephaestus and Athena, having a common nature as the children of one father and having the same love for wisdom and art, respectively, received a common lot - our country, which in its properties is favorable for the cultivation of virtue and reason; having populated it with noble men born of the earth, they put into their minds the concept of the state system. Plato Critias // Collected. op. in 4 volumes. Volume 3. M.: "Thought", 1994 - 109s.

According to Plato, virtue is inherent in all people, regardless of differences. An example is Socrates, who was born in the lower classes. She is mentioned most of all in the dialogue "Menon". In it, Socrates and Menon decide questions about virtue, and in particular whether it can be learned. In the beginning, Menon says that there are many types of virtue. That a man, a woman, children have their own. To which Socrates replied that it is impossible for all of them to know virtue without prudence and justice. Then Menon says that virtue is courage, wisdom, prudence, generosity, and so on. And all these are separate virtues. To which Socrates gives examples with an outline. Then Menon argues that virtue is the ability to achieve good. But the good for him lies in the accumulation of wealth, and to achieve honor in the state. To this, Plato's teacher says: “As you can see, justice, prudence, honesty, or some other part of virtue must always and everywhere accompany this profit. If this is not the case, then it will in no way be a virtue, even when the good is achieved. Plato Menon // Collected. op. in 4 volumes. Volume 1. M .: "Thought", 1990-395s. Socrates' interlocutor agrees with this. Then they talk about knowledge, that knowledge is remembrance. Socrates proves this with the boy who is the slave of Meno. Our philosopher asks him leading questions, to which the boy answers correctly, although he has not studied anything in his present life. Thus, Socrates shows that this knowledge comes to him from memories. Then they return to virtue again, where Socrates speaks of it as knowledge. But having judged this, they come to the conclusion that virtue has neither teachers nor disciples. Therefore, it cannot be learned. After a long conversation, philosophers come to the conclusion that virtue is knowledge, but it cannot be learned. It is in the soul, and is given by God from birth. The dialogue says: “I don’t care much about this, Menon, we’ll talk with him later. And since you and I have been looking and talking well throughout our conversation, it turns out that there is no virtue either from nature or from teaching, and if anyone gets it, then only according to the divine lot, in addition to reason, except perhaps among the state people who knows how to make another a statesman" Plato Menon // Collected. op. in 4 volumes. Volume 1. M .: "Thought", 1990-423s .. And only philosophers are better able to know true virtue, since they are adapted to the study of sciences, especially philosophy.

Virtue is also spoken of in the dialogue Protagoras. In it, Socrates and Protagoras also solve the problems of virtue. At the beginning of the dialogue, Plato's teacher insists that virtue cannot be learned. But Protagoras, saying that virtue is an innate form, does not agree with Socrates. During the conversation, Socrates defines virtue. He says it is knowledge. The dialogue says: “Isn’t it the case,” I said, “that no one voluntarily seeks evil or what he considers evil? Apparently, it is not in the nature of a person to voluntarily go instead of good for what you consider evil; when people are forced to choose between two evils, no one obviously chooses the greater if it is possible to choose the lesser.” Plato Protagoras // Collection. op. in 4 volumes. Volume 1. M .: "Thought", 1990 - 321s. This passage shows that without knowledge there is no virtue. At the end of the conversation, Protagoras renounces his initial words, and says that virtue cannot be learned.

Plato identifies four types of virtue. This is wisdom, courage, moderation, justice. Wisdom is more related to philosophers, as it helps to manage the state. “Then a state founded according to nature would be wholly wise thanks to a very small part of the population, which is at the head and governs, and its knowledge. And, apparently, by nature, in very few numbers, there are people suitable to possess this knowledge, which alone, of all other kinds of knowledge, deserves the name of wisdom. Plato State // Philebus, State, Timaeus, Critias - M .: Publishing house "Thought", 1999. -541 p. Courage is also possessed by a small number of people. But those who possess this virtue are involved in the class of guardians. Moderation and justice are inherent in all three estates. Justice, according to Plato, is when everyone minds their own business. Thanks to these dialogues, we saw Plato's attitude to man.

The main theme of the Menon dialogue is the question of virtue: can virtue be learned (διδακτὸν ἡ ἀρετή) by exercise (ἀσκητόν), or by learning (μαθητόν), or is it given to a person by nature, or in some other way? Such a question, which Menon asks Socrates, forms the theme of the dialogue. But before exploring the question of the possibility or impossibility of teaching virtue, Socrates invites the interlocutor to define what virtue is. This is how the general problematic of the dialogue is set, and ¾ of the entire dialogue will be devoted to clarifying the question of what virtue is.
Menon makes the first attempt to define what virtue is and enumerates the virtues of a man, which are to do well in public affairs; women - to manage the house well and be obedient to her husband; the virtues of children: firstly, boys have one virtue characteristic of them, and girls they have another virtue characteristic of them, and the elderly also have their own virtue.
Socrates says that this definition of virtue does not address their main question, since Meno lists "a whole swarm of virtues" when Socrates asks to define the essence of virtue (ὃ εἰσὶν ἀρεταί), i.e. the question is: what is the general idea of ​​virtue? At the same time, he proves to Menon that in fact there are no virtues inherent in men, or women, or children, or the elderly, but the virtue is the same for everyone, because it pursues justice (δικαιοσύνης) and prudence (σωφροσύνης). And everyone who acts justly and judiciously is obviously virtuous, whether he be a man or a woman, and vice versa, if an old man or a child is intemperate (ἀκόλαστοι) and unjust (ἄδικοι), they have no part in virtue (ἀγαθοὶ).
Menon offers another definition: "virtue is the ability to command people (ἢ ἄρχειν οἷόν τ΄ εἶναι τῶν ἀνθρώπω)". Socrates suggests adding to this definition the word "just (δικαίως)". Socrates, however, ironically remarks how a child, or a slave, can command people. But leaving this aside, he asks the question, turning to Meno: justice is a virtue in general, or one of the virtues. Menon admits that there are others: courage and virtue, and chastity (σωφροσύνη), and wisdom (σοφία), and generosity (μεγαλοπρέπεια), and much more. But Socrates says that he and Menon again deviated from the given topic: not to investigate the particular virtues, but to find out what virtue is, the only one that is in all of them. After all, justice is a part of virtue, like courage, chastity, wisdom, generosity, and many others. etc. All this multitude of virtues cannot show us that one, universal for all of them.
Menon offers another definition: to strive for the beautiful and be able to achieve it - this is virtue. Socrates explains that striving for the beautiful is the same as striving for the good, with which Menon agrees. But what is meant by good? Wealth can also be attributed to goods, but virtue does not consist in whether to accumulate gold or neglect it, but that is virtue, which is done in justice, and what is alien to all this is vicious. But, again, justice is only a part of virtue, but what is virtue in general? Again the question hangs in the air. This approach is again wrong. There follows a digression, where Socrates relates the story of the priests, which agrees with what the divine poets and Pindar say. Namely, that the soul is immortal in essence, although it dies, which is called the death of the body, but it is reborn, therefore it makes sense to live godly. And since the soul is immortal, it has seen a lot both on earth and in Hades, and carrying such a baggage of knowledge in itself, it can remember a lot from past life thus knowledge is the remembrance of what the soul once knew, which it could learn before it became a man, acquiring true opinions, which, when remembered in this life, become knowledge.

In this story, which Plato puts into the mouth of Socrates, one feels the influence of the Orphic-Pythagorean doctrine, which Plato adopted in the middle period of his creative and philosophical development. And this story, as it were, creates a smooth transition to the idea that virtue should be connected with the mind, as a rational activity of the soul.

And, indeed, after a short interlude in which Socrates, using a specific example, shows how the soul recalls the knowledge it received earlier, another premise follows. Virtue is a rational activity, and harmful is that which is done recklessly. So, courage without reason is simple insolence, so is chastity and other virtues. Therefore, the virtue that dwells in the soul and is useful to it is the mind. And if it is true that reason is virtue, either a part of it, or as a whole, then, therefore, people are not virtuous by nature. But at the same time, this is knowledge that cannot be learned from people, there are no worthy teachers. Difficult question: Can virtue be taught or not? Many believe that virtue is teachable, but it is not always possible to teach it. Socrates brings Theognis as a witness, who in one elegy says that virtue can be learned, and in another place he says quite the opposite. Only one conclusion follows from this: if someone doubts about virtue, whether it can or cannot be taught, then such a person cannot teach virtue, i.e. there are no teachers, no students, which means that virtue cannot be learned. And if so, then virtue is not knowledge at all. But then what? Socrates again returns to what he spoke about before, about the recollections of the soul. In addition to knowledge, we have true judgments (correct opinions: ὀρθὴν δόξα), thanks to which we comprehend the nature of things apart from knowledge (ἐπιστήμην) – irrationally. If virtue cannot be taught on the basis of reason (epistimi), then it can be approached on the basis of correct judgments. Correct judgments are given by God, and they are the true knowledge that the soul acquired before becoming a man - they are remembrances. Thus, there is no virtue either from nature or from teaching, and if anyone gets it, then only according to the divine destiny (θείᾳ μοίρᾳ), apart from reason.

This is, in general, the outcome of this dialogue. In it, Plato shows that virtue matures in a person not from exercise and not from learning, is not given by nature, but stems from some divine plan. Therefore, the exercise in virtue, or teaching it, as well as the fact that some person is naturally given to be, for example, courageous, or just, but not knowing the true cause of virtue, i.e. doing virtue for the sake of virtue itself is not right. If virtue comes from a divine principle, then this - divine - is the goal of virtue.

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Biography of Plato

Plato was born in 428. BC in Athens. In his youth, he received a comprehensive education, which corresponded to the ideas of classical antiquity about the modern, ideal person. He took lessons from the best teachers. His real name is Aristocles. Plato is a pseudonym denoting "broad-shouldered", which was given to him in his youth for his strong build by a wrestling teacher from Argos. It is also known that he was engaged in painting, and besides that he composed songs and tragedies.

The spiritual atmosphere of Plato's early youth was permeated not only with anti-democratic, but also with anti-tyrannical tendencies. Plato despised aristocratic prisons, executions and exiles.

At the age of 20, Plato met Socrates and stayed with him until the death of his teacher - about 8 years. It was under the influence of Socrates that he suggested that a way out of the troubles of his time would be possible only when, instead of the struggle of interests, the emphasis was placed on the moral education of society.

At the age of forty, Plato returns to Athens and opens a philosophical school, the Academy, named after the hero Academ. This famous Platonic Academy existed in Athens until the very end of the ancient world, that is, for almost 1000 years. The leadership of this school became the most favorite thing in Plato's life. The Academy replaced Plato's family, which he did not have, as well as social activities, which he abandoned. The basis of Plato's teaching was the method of mathematics. From 367 BC Aristotle becomes his student of Plato. In the circle of the Academy and ends the life of Plato. Plato died in 347, according to legend, on his birthday, at the age of 80. The burial was performed at the Academy.

Creativity of Plato

The work of Plato to this day remains the focus of attention of researchers in various fields. In the work of Plato, researchers distinguish three periods:

First period ( from 399 to 389-387 BC ) - "early" - it begins after the death of Socrates and ends with Plato's first trip to Sicily. All dialogues of this period are distinguished by the similarity of their form. In them, Socrates is talking to some prominent Athenian citizen (an expert on the subject), in the course of the conversation, Socrates reveals a number of contradictions and absurdities, and then draws certain conclusions. Dialogues of the period: "Apology of Socrates", "Crito", "Protagoras", 1st book of the "State", "Lakhet", "Fox", "Parmenides".

Second period(80s BC) - during this period, Plato pays great attention to the questions of the method of cognition of the idea. Dialogues of the period: "Ion", "Hippias greater", "Hippias lesser", "Gorgias", "Menon", "Cratylus", "Eutydem", "Menexenus".

Third period(70-60 years of the IV century BC) - a mature period of creativity. The beginning of this period is considered the dialogue "Parmenides".

Plato is the only one of all the philosophers of antiquity whose works have almost completely survived to this day - these are 34 dialogues and the "Apology of Socrates". In addition to the dialogues, some of Plato's letters have also been preserved. The main character of most of the dialogues is Socrates, who is described by Plato as an ideal moral and philosophical teacher.

Plato's dialogues are of particular value: on the one hand, in them he presents his scientific concepts, on the other hand, a new worldview. However, the philosopher cannot be called the inventor of the literary form of dialogue - at that time it was a fairly common artistic device in the literary circle, which was under the influence of Socrates. This can explain the dominant position of Socrates in the dialogues. After all, it is he who directs the conversation and the most important conclusions are put into his mouth. During the half-century period of Plato's writing activity, the nature of his dialogue changed many times in one direction or the other. The dialogue is more dramatic in his early works, more balanced and calm in the works of the last period.

Creating his works, Plato expressed in them what really captured him, namely his philosophical concepts. The semantic center of his works is the “Teaching about Ideas”.

chief characterization of people Plato is not a description of their appearance, but the transfer of an individual manner of speaking. The main tone of conversation is politeness, giving even sharp contradictions a form of courtesy. Plato was extremely fond of life. This can be seen in hundreds and thousands of his expressions, artistic images, in his philosophical concepts. He constantly admires the beauty of the firmament of heaven, the seas and rivers, flowering willows, the beauty of a strong and healthy male body, the gentle appearance of early youth.

The doctrine of ideas

Plato's ideas are not only concepts, but, first of all, true-existing kinds of being. The concept of an idea is a key concept in Plato's philosophy. Ideas exist in their own world, they are eternal, unchanging and immovable. "Idea" is opposed by Plato to all its sensual analogues and reflections in the world of things. Sensible things are changeable and transient, there is nothing lasting, stable, permanent in them.

According to the teachings of Plato, the material world is only a copy, a shadow of the ideal world. The material world is located between the world of ideas, understood as real being (the real world, which gives rise to the world of things), and non-being (matter as such). The realm of ideas itself did not seem homogeneous to Plato, it formed a hierarchy. So, according to Plato, there are ideas of a higher order - these are ideas of beauty, justice. Then the ideas expressing physical phenomena and processes - the ideas of fire, movement, color, sound. The third series of ideas - separate categories of beings (animals, man). Next - the ideas of objects. The entire number of eidos goes back to the idea of ​​the Good - to a single source. This idea of ​​"one" is close to the idea of ​​God.

To explain his theory of ideas, Plato creates the myth of the cave. This myth says the following: In a cave, from birth, prisoners languish. They sit with their backs to the fire and their heads cannot turn, so they constantly look only in one direction - at the cave wall. Behind them walk people who carry various items. Prisoners can only see the shadows of these objects and people. And if at least one prisoner managed to free himself and see people, fire and objects, he would surely decide that these are imaginary objects, because. all his life he had been accustomed to believing that real things were shadows. Besides, the light would blind him.

It can be assumed that the meaning of this myth is that to know the ideal reality is quite difficult. We are the prisoners of the cave. The shadows on the wall are images of things we know. The sun symbolizes the supreme idea of ​​the Good, which is why it is so difficult to look at it, although it gives life and makes everything else visible. The myth tells that if we are strangers to philosophy, then we see only the shadows, the visibility of objects.

Plato developed another way of understanding the ideal world - through intuition. He writes that we were all born with an innate understanding of the ideal world, but we forget this knowledge. Plato introduces the concept "anamnesis”- a memory of the ideal world that we knew before birth. The anamnesis explains why we know certain things even though we have never experienced them. The anamnesis indicates as the main goal of knowledge the recollection of what the soul contemplated in the world of ideas before it descended to earth and incarnated in a human body.

Plato's doctrine of ideas - "idealism, since, according to Plato, it is not a sensual object that really exists, but only an incorporeal entity not perceived by the senses. At the same time, this doctrine is objective idealism, since, according to Plato, the “idea” exists by itself. Platonic idealism is called objective idealism because it recognizes the existence of a completely real person independent of consciousness.

Teaching about the soul

“Every soul is immortal. After all, the ever-moving is immortal," Plato argued. He creates a myth about the soul, which is represented in the form of a chariot with a rider and two horses, white and black. he is tall, snores with a hump, white suit, he is black-eyed, loves honor, but at the same time he is reasonable and conscientious) - noble, higher qualities of the soul, black (“humpbacked, obese, badly built, his neck is powerful, but short, he is snub-nosed , black suit, and bright eyes, a friend of arrogance and boasting "- passions, desires and an instinctive beginning. This chariot (soul) soars in the sky until it comes across something solid - it moves in there and receives an earthly body. The soul, by According to Plato, it is like an idea - that is, indivisible. The essence of the soul is not only in its unity, but also in its self-movement: everything that moves itself, according to Plato, is immortal, while everything that is set in motion e something else - mortal. Plato conditionally divides the human soul into two parts: the higher - rational, with the help of which a person contemplates the eternal world of ideas and which strives for the good, and the lower - sensual. The soul can lose its wings if it feeds on something evil and ugly. But, as well as losing wings, she can regain them - only it will be much more difficult. The soul can gain its wings only if it joins the divine, the beautiful and the wise. After the death of the body, the soul separates from the body, so that later - depending on how virtuous and righteous life it led in the earthly world - again move into some other body (human or animal). And only the most perfect souls, according to Plato, completely leave the earthly imperfect world and remain in the realm of ideas. Body, in this way, is considered as a dungeon of the soul, from which the latter must be freed, and for this it must be cleansed, subordinating its sensual inclinations to the higher desire for bliss. ay. And this is achieved through the knowledge of the ideas that the rational soul contemplates.

Plato's doctrine of virtue

Initially, Plato reduces the concept of virtue to knowledge. However, over time, Plato becomes convinced that virtue depends not only on the mind. The doctrine of virtue was based primarily on his doctrine of the soul, which consists of three parts: rational, volitional and sensual. Reason, according to Plato, is the basis the highest virtuewisdom; will is the basis virtuescourage; overcoming sensuality is the basis virtuesprudence. Fourth virtue -justice- is a harmonious combination of the first three: wisdom, courage and prudence.

Teaching about love

Plato divided both being and good into two worlds: the ideal and the real. He placed ideal goods incomparably higher than real ones. However, Plato recognizes real goods as necessary to achieve ideal goods. The connection between the doctrine of the good and the doctrine of love lies in the fact that love is the soul's inherent desire to acquire and eternally comprehend goodness. Through real goals, ideal, absolute and eternal goals can be achieved - this is the meaning of Plato's doctrine of love. According to Plato, if objects are beautiful, it is because they contain beauty, which is common to all, and love is manifested not for this or that beautiful object, but for the beauty of all objects.

Doctrine of the Good

According to Plato, all people by nature strive for the good. In all things by nature there is a desire for improvement. If we turn to the myth "about the cave", then there the idea of ​​goodness is represented by Plato in the form of the sun. The idea of ​​the good, on the one hand, is the basis from which the world arose, on the other hand, it is the ultimate goal towards which the world aspires.

The doctrine of the "ideal state"

Based on the theory of the state, the main provisions of Plato's ethics are developed, since the specific desires of a person are manifested in their entirety, according to Plato, not in personal, but in public life. This is the theory of a society built in accordance with the ideas of good and justice. Plato believed that all state power should be in the hands of the slave-owning aristocracy, so that it could force the people into obedience. In this teaching, Plato opposed democracy in general. Thus, society in the "ideal state" was divided into three classes:

1. philosophers, they are rulers. They understand the ideal world, and hence the truth, more clearly than others, so it is they who must manage. In addition, philosophers are selfless and will strive for the common good.

2. guards (warriors). All they want is to protect the state from external aggression and internal conflicts.

3. farmers and artisans (merchants). They are mainly based on their worldly desires, on the possession of material possessions.

The "ideal state" Plato considered a slave-owning aristocratic republic or monarchy.

Moral life in its highest manifestations, according to Plato, is characteristic of only a few chosen ones - aristocrats - slave owners; the people are incapable of morality, only of submission.

Plato also singled out four state forms of government, which he considered the worst: timocracy, oligarchy, democracy and tyranny.

Plato's "ideal state" is a scheme of a utopian state in which the life of society is subject to strict control.

Conclusion

In his writings, the great thinker, as it were, summed up all the previous scientific and philosophical development in ancient Greece. They will touch upon a huge range of issues that are currently being studied by astronomy, mechanics, physics, biology, zoology, political economy, aesthetics, and other sciences. .

Plato made an important contribution to the historical development of psychology. He defined Firstly "essence and logos of the soul "as its self-movement and immortality arising from self-movement, secondlythe nature of the soul , consisting in moving the body being with it in external or internal unity and thirdlythe idea of ​​the soul , the truth is only figuratively, in the form of three parts of "the combined power of a winged pair of teams and a charioteer," i.e., two opposite aspirations conjugated by reason. Plato's speech should be recognized as the first logical expression of the concept of spirit as soul.

In his teachings there was no clear system precisely because of this fact, thanks to the mobility of the thoughts of the philosopher, the legacy of Plato has been relevant for several centuries.

List of used literature:

1. Asmus V.F. Ancient Philosophy M., 1976.

2. Bogomolov A.S. Ancient Philosophy - M: Thought Publishing House - 368s.

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