By Jaakko Hintikka (auth.), J. M. E. Moravcsik (eds.)
In his teachings and during his number of the dialogue-form as a method of verbal exchange, Plato emphasised the communal point of highbrow paintings. the necessity for having a neighborhood interact is nowhere extra obvious then whilst the highbrow job set is that of analyzing the traditional philosophers. these folks who have been lucky sufficient to spend a few of our years as scholars at Oxford discovered that between our most provoking reports have been the conferences of the Oxford Aristotelian So ciety, in addition to the seminars during which B.PhiI. scholars mentioned Plato and Aristotle. Up until eventually the previous few years no such workforce existed at the West Coast. within the fall of 1970 a few of us acquired jointly to shape the West Coast Greek Philosophy convention, which was once inside of a short while renamed through Prof. T. Rosenmeyer as 'the Aristotelians of the West, Unincorporated'. In our per 30 days conferences we translate and talk about Greek philosophic texts. For the prior years the crowd has been engaged on Aristotle's 'Physics'.
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Extra resources for Patterns in Plato’s Thought: Papers arising out of the 1971 West Coast Greek Philosophy Conference
Crombie fails to explore this matter. I therefore dissent from Hintikka's judgment that Crombie has 'argued convincingly' that if a distinction is made between the functions and the objects of knowledge (and belief) Plato's argument is grossly fallacious. 5 Let us now return to Hintikka's argument, Step's (1) through (6), and compare it with the text from which it is constructed, namely Republic, 477CI-478A7. I do not believe that Hintikka's Steps (1)-(6) adequately represent Plato's argument in this text, for three main reasons.
As a special case, it is concluded there (see 460B) that whoever has learned justice necessarily acts justly. ) Here we have in fact one of the most striking features of Plato's conception of episteme as skill. Cases in point are offered by Euthydemus 280A, Gorgias 516E, and by Republic I, 340D-E. In the last of these three we read: Yet that is what we say literally - we say that the physician erred and the calculator and the schoolmaster. But the truth, I take it, is that each of these in so far as he is that which we entitle him never errs: so that, speaking precisely, ...
A case in point is the difference between the knowledge an eyewitness has (say) of a crime and the true belief someone else might have of the same event on the basis of mere hearsay. Plato's troubles are vividly illustrated by the fact that in the Theaetetus (201A-C) Plato used an example of this very sort to demonstrate the difference between knowledge and true belief. This passage has worried several commentators because Plato there seems to be admitting that we can have full knowledge of things he elsewhere seems to deny that we can have true episteme about, viz.
Patterns in Plato’s Thought: Papers arising out of the 1971 West Coast Greek Philosophy Conference by Jaakko Hintikka (auth.), J. M. E. Moravcsik (eds.)