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بروتاجوراس : محاورة لأفلاطون
كتاب محاورة بروتاجوراس تأليف أفلاطون يهدف هذا الكتاب إلى محاورة العقل وإثارته يعصف به ويعود ثانية ليستكين به عندما يفتح آفاقه ويجعله يقف حائرا عند بعض المشكلات. لا تلقي السمع لما يقوله الناس فلا تجعل روحك تنساق لغير عقلك. واحد من أهم أعمال أفلاطون الفلسفية على جميع المستويات يتناول خلال هذا الكتاب توضيح تأثير محاورة بروتاجوراس في السفسطائيين والتربية في محاولة منه لدراسة الجدال بلا معنى، أو بلا أي هدف، أو كثرة الجدال ويطرح أيضا نظريته الخاصة عن التربية في مدينته المثالية.
Book
Um comentário sobre o legado de Protágoras à filosofia ético-política de Aristóteles
Protagoras and Aristotle’s conceptions of virtue are without doubt different. The former conceives it as the exercise of certain moral qualities that are indispensable to the attainment or maintenance of what is useful to oneself and to those who dedicate themselves to the affairs of the city. The latter conceives it as a strong and immutable state of character, which is the condition for the realization of the individual’s and of the city’s Eudaimonia . It would seem, however, that Protagoras and Aristotle converge on this point: the subsistence of a city does not depend upon a ruler who holds the science of ruling well with which he rules, but rather on well educated and excellent rulers and citizens, which is the condition for good political exercise. My aim here is to indicate the affinity between the political conceptions of Protagoras and Aristotle concerning the end of civic education as a guarantee of justice in the city.
Journal Article
Conventionalism and Relativism in Plato's Cratylus
In Plato's Cratylus, Hermogenes contends that the correctness of names is conventional. Appealing though this claim sounds to modern ears, it does not meet with approval in the Cratylus. Why? I argue that the conventionalism promoted by Hermogenes is discredited by unacceptable relativist implications because it incorporates the mistaken assumption that correct names are individuated exclusively by their phonetic composition.
Journal Article
Delphi and the Panhellenic Origins of Philosophy in Plato’s Protagoras
Near the middle of Plato’s Protagoras, Socrates claims that the origins of philosophy lie in Crete and Sparta (342a–343c). While scholars have often taken this claim to be absurd, in this article I suggest that Socrates uses it to decenter Athens as the “school of Greece,” as depicted in Thucydides’ Periclean Funeral Oration (2.41) and reflected in the dramatic setting of the Protagoras. He focuses instead on the sanctuary of Apollo at Delphi. His recentering of Delphi depicts philosophy as a Panhellenic enterprise and prioritizes the sanctuary’s religious and cultural importance.
Journal Article
The Metaphysics of Sophistry: Protagoras, Nāgārjuna, Antilogos
There is no category of thought more deliberately or explicitly relegated to a subordinate role in Plato’s dialogues than Sophists and sophistry. It is due to Plato’s influence that terms “sophist” and “sophistry” handed down to us have unilaterally negative associations—synonymous with lies and deception, obscurantism and false reasoning. There are several reasons to be dubious of this standard view of the Sophists and their practices. The primary reason addressed in this essay is that the surviving fragments of the Sophists do not accord with this standard view, a discrepancy that is particularly acute in the case of the 5th-century sophist Protagoras. This essay attends to Protagoras’s doctrines concerning antilogos, the sophistic practice of contradiction and negation. I contend that sophistic antilogos was a paradoxical practice that embodied metaphysical stakes for language and discourse. I challenge the standard view of Sophists and their antilogos by reconstructing a speculative counter-definition: a method for instantiating through language an ontology of flux and becoming over and against what would come to be a Platonist metaphysics of enduring, pure Being. I do this through a comparative analysis of Protagoras and the second century C.E. South Asian Buddhist thinker, Nāgārjuna.
Journal Article
Protágoras: del intelectualismo socrático a un intelectualismo de la justificación
El presente trabajo tiene como objetivo mostrar como en el Protágoras Platón se desliga del intelectualismo socrático hacia un intelectualismo de la justificación que no excluye el papel que juega lo irracional en la conducta del ser humano. A diferencia del intelectualismo socrático, que postula que la areté es únicamente conocimiento. Estableciendo las bases de la vida mixta descrita en el Filebo, donde Platón incluye lo racional y lo irracional en la consecución de la vida buena (Phlb., 61b).
The present work aims to show how, in the Protagoras, Plato distances himself from Socratic intellectualism toward an intellectualism of justification that does not exclude the role played by the irrational in human conduct. Unlike Socratic intellectualism, which maintains that aretê is solely knowledge, this shift lays the groundwork for the mixed life described in the Philebus, where Plato includes both the rational and the irrational in the pursuit of the good life (Phlb., 61b).
Journal Article
Where Socratic Akrasia Meets the Platonic Good
The Protagoras’s case against akrasia comes in two stages. First, at 352b–c, we get an extremely quick argument grounded on knowledge as an epistemic ideal. This argument does not persuade the many, and so the dialogue turns, starting at 355a, to a technical and carefully developed argument that proceeds on an entirely different basis. This argument has considerable force, but only once we make certain idealizing assumptions about an agent’s ability to grasp the unitary, homogeneous nature of value. Reading the dialogue in this way offers the further tantalizing possibility of showing us precisely where Socrates’s thought leaves off and Plato’s begins: that the dialogue takes off from the famous and historical Socratic rejection of akrasia and then attempts to ground that dictum in a novel argument, one that displays Plato’s characteristic interest in the distance between surface appearances and ultimate reality.
Journal Article
Plato, Protagoras, and Predictions
Plato's Theaetetus discusses and ultimately rejects Protagoras's famous claim that \"man is the measure of all things.\" The most famous of Plato's arguments is the Self-Refutation Argument. But he offers a number of other arguments as well, including one that I call the 'Future Argument.' This argument, which appears at Theaetetus 178a−179b, is quite different from the earlier Self-Refutation Argument. I argue that it is directed mainly at a part of the Protagorean view not addressed before, namely, that all beliefs concerning one's own future sensible qualities are true. This part of the view is found to be inconsistent with Protagoras's own conception of wisdom as expertise and with his own pretenses at expertise in teaching.
Journal Article
PROTAGORAS AND THE BEGINNINGS OF GRAMMAR
Offering a re-evaluation of all the available evidence, including passages from Aristotle's Rhetoric, Poetics and Sophistici Elenchi, Diogenes Laertius’ biographical sketch as well as the grammar scene in Aristophanes’ Clouds, this article argues that Protagoras’ engagement with grammatical questions must have been more sophisticated and thorough than is often assumed. In Protagoras’ discovery of grammatical gender, formal considerations – most likely inspired by the analysis of personal names – played a more fundamental role than semantic ones, and his typology of πυθμένες λόγων equally presupposes the formal recognition of at least verbal mood, if not also tense.
Journal Article