After the hemlock, Plato's muthos mimetically reincarnates Socrates as the personification of virtue. Plato's rescue of Socrates was made possible by the muthos's mimetic power to represent people and events. Plato's Socrates is so compelling and memorable thanks to the richness of the dramatic dialogue's mimetic resources.
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Works like the Symposium, Apology, and Phaedo are at least as theatrical as they are philosophical; in them, Plato creates one of the great characters of Western literature. It is imitation in the culturally significant sense of the word: the sense in which children imitate their elders and apprentices their masters.
Thus, the phronetic knowledge of virtue, while unteachable, can nevertheless be learned by active participation on the part of the student, who imitates the paradigm. The story becomes active as the student enacts it Arendt, In this way, the muthos actually brings about the very thing that it is teaching as it teaches it: the harmony between word the written muthos and deed the actions of its imitators. Gadamer gives an account of this distinction. The imitator no more is what he imitates than a mirror is what it reflects. But insofar as he imitates something other than himself, the imitator is not fully himself, either.
The learner genuinely strives to truly be the person whom he emulates. He seeks an identification, an incorporation of the model into himself Gadamer, In order for the genuine learner to make such a deep commitment, there must be a profound connection between him and the exemplar.
This link is recognition. The genuine learner is concerned with "that within which passes show," with his true self. He strives, to use Nietzsche's phrase, to "become what he is. The muthos sparks that recollection: the student's soul recognizes itself in the exemplary model, and, on the basis of that correspondence, recollects the knowledge of virtue that it always already possesses Gadamer, Ultimately, thus, the muthos does not teach, in the sense of imparting knowledge to one who does not have it; rather, it cues the student to call forth what he already knew, but had forgotten.
Paradox of the Greatness and Wretchedness of Man
This formulation can shed light on other instances of Plato's use of philosophical myths for pedagogical purposes. The aim of the Republic is to discover the true nature of justice, and, in so doing, to teach people to become just. In this work, I suggest, Plato adopts a similar pedagogical strategy to that of the myth of Socrates. Together, Socrates and his interlocutors "make a model in words of a good city" de1. The student is meant to recognize the correspondence between this model and his own soul, and thereby see that it is a "necessary conclusion that the individual is wise in the same part and in the same way as the city, that the city is brave in the same part and way as the individual, and so on for everything that pertains to virtue" d The student recollects the knowledge of virtue inherent in his own soul by seeing it projected, in a larger, more visible form: the ideal city d This recognition is the basis for a change of conduct; the student models his deeds on the ideal city of words through mimetic participation: "it is laid up as a model in heaven for anyone to look at who wishes to found himself.
It makes no difference whether it exists or ever will exist here. He will practice the politics only of it and of no other" b The account can help to understand yet another feature of the Republic: its condemnation of mimetic poetry.
In effect, Plato intends to replace the traditional myths of Homer and Hesiod with philosophical myths, like his own myths of Socrates, the ideal city, Er, etc. These ought to be replaced, Plato argues, with philosophical myths in which the soul can recognize virtue. Plato vies with Homer for pedagogical supremacy. Thus, while the denunciation of the poets in the Republic is often described as a rivalry between the philosopher and the poets, the rivalry is really between tellers of muthoi; i.
And that is why it is so bitter. Socrates cites Hesiod Lysis c : Potter is angry with potter, poet with poet And beggar with beggar. Vancouver: Copiesmart, Bringhurst, Robert.
Toronto: Cormorant Books, Inc. Gadamer, Hans-Georg. Translated and Introduced by P. Christopher Smith. New Haven: Yale University Press, Translated and introduced by P. Complete Works.
The Paradox Men
I alone can make you understand who you are If you are united to God, it is by grace, not by nature. If you are humbled, it is by penitence, not by nature. As these two states are open, it is impossible for you not to recognize them. Follow your own feelings, observe yourselves, and see if you do not find the lively characteristics of these two natures.
Could so many contradictions be found in a simple subject? Infinite number. An infinite space equal to a finite. But if you are quite sincere over it, follow it as far as I have done, and recognize that we are indeed so vile that we are incapable in ourselves of knowing if His mercy can-not make us capable of Him. For I would know how this animal, who knows himself to be so weak, has the right to measure the mercy of God, and set limits to it, suggested by his own fancy.
He has so little knowledge of what God is, that he does not know what he himself is, and, completely disturbed at the sight of his own state, dares to say that God cannot make him capable of communion with Him. But I would ask him if God demands anything else from him than the knowledge and love of Him, and why, since his nature is capable of love and knowledge, he believes that God cannot make Himself known and loved by him.
What is the Paradox of a Real Man?
Doubtless he knows at least that he exists, and that he loves something. Therefore, if he sees anything in the darkness wherein he is, and if he finds some object of his love among the things on earth, why, if God impart to him some ray of His essence, will he not be capable of knowing and of loving Him in the manner in which it shall please Him to communicate Himself to us?
There must then be certainly an intolerable presumption in this sort of arguments, although they seem founded on an apparent humility, which is neither sincere nor reasonable, if it does not make us admit that, not knowing of ourselves what we are, we can only learn it from God. In fact I do not claim to give you a reason for everything. And to reconcile these contradictions, I intend to make you see clearly, by convincing proofs, those divine signs in me, which may convince you of what I am, and may gain authority for me by wonders and proofs which you cannot reject; so that you may then believe without But men render themselves so unworthy of it, that it is right that God should refuse to some, because of their obduracy, what He grants to others from a compassion which is not due to them.
If He had willed to overcome the obstinacy of the most hardened, He could have done so by revealing Himself so manifestly to them that they could not have doubted of the truth of His essence; as it will appear at the last day, with such thunders and such a convulsion of nature, that the dead will rise again, and the blindest will see Him.
The Great Man paradox | The Renaissance Mathematicus
It was not then right that He should appear in a manner manifestly divine, and completely capable of convincing all men; but it was also not right that He should come in so hidden a manner that He could not be known by those who should sincerely seek Him. What drives this impossible creature to speak of this absence of hunger, which somehow commingles with a desire for food? What is he but a living annihilation of all meaning, an entity whose existence negates itself, a man who would be into splitting an entree but only if someone else will eat most of it?
It simply cannot be true. And yet it is. Someone, anyone, please solve this horrible paradox that has rent so many minds asunder!