Results for 'Allegory_of_the_cave'

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  1. The Political Significance of Plato’s Allegory of the Cave.Gabriel Zamosc - 2017 - Ideas Y Valores 66 (165):237-265.
    Abstract: In this paper I claim that Plato’s Cave is fundamentally a political, not an epistemological image, and that only by treating it as such can we appreciate correctly its relation to the images of the Sun and the Line. On the basis of textual evidence, I question the two main assumptions that support (in my view, mistakenly) the effort to find an epistemological parallel between the Cave and the Line: first, that the prisoners represent humankind in general, and, second, (...)
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  2.  52
    Drawing Shadows on the Wall: Teaching Plato’s Allegory of the Cave.Anne-Marie Bowery - 2001 - Teaching Philosophy 24 (2):121-132.
    This paper incorporates the work that Jeffrey Gold, Jim Robinson, and Jonathan Schonsheck have done into an innovative method for teaching Plato’s Allegory of the Cave. The method involves breaking students into small groups and asking them to draw three images that depict the plot of the Allegory of the Cave. In addition to giving a description of this activity and detailing the pedagogical benefits, the paper considers possible objections to this exercise and suggests that this method provides a model (...)
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  3. Plato's Simile of Light . Part II. The Allegory of the Cave.A. S. Ferguson - 1922 - Classical Quarterly 16 (1):15-28.
    The first part of this paper argued that the traditional application of the Cave to the Line was not intended by Plato, and led to a misunderstanding of both similes. The Cave, it was said, is attached to the simile of the Sun and the Line by the visible region outside the cave, which is a reintegration of the symbolism of sun, originals and images in the sunlight, and the new system of objects inside the cave is compared and contrasted (...)
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  4. Self-Knowledge and Education in Plato's Allegory of the Cave.Betty A. Sichel - 1985 - Philosophy of Education: Proceedings of the Annual Meeting of the Philosophy of Education Society 41:429-439.
     
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  5. Interpreting Plato's Cave as an Allegory of the Human Condition.Dale Hall - 1980 - Apeiron 14 (2):74 - 86.
  6. Teaching the Allegory of the Cave.Jim Robinson - 1992 - Teaching Philosophy 15 (4):329-335.
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  7.  4
    The Allegory of the Digital Cave.Soham Maiti - 2018 - Questions: Philosophy for Young People 18:7-7.
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  8. The Essence of Truth on Plato's Cave Allegory and Theaetetus.Martin Heidegger & Ted Sadler - 2002 - Continuum.
  9.  30
    Reading Platonic Myths From a Ritualistic Point of View: Gyges' Ring and the Cave Allegory.Dimitra Mitta - 2003 - Kernos 16:133-141.
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  10. Against the Sovereignty of Philosophy Over Politics: Arendt's Reading of Plato's Cave Allegory.Miguel Abensour - 2007 - Social Research: An International Quarterly 74 (4):955-982.
  11.  95
    Review of Martin Heidegger, The Essence of Human Freedom: An Introduction to Philosophy and the Essence of Truth: On Plato's Cave Allegory and Theaetetus[REVIEW]William McNeill - 2003 - Notre Dame Philosophical Reviews 2003 (1).
  12. Cinematic Spelunking Inside Plato's Cave.Maureen Eckert - 2012 - Glipmse Journal 9:42-49.
    Detailed exploration of the Allegory of the Cave, utilizing notions from film studies, may provide us with insight regarding the identity of the puppet masters in Plato's allegory.
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  13. Shadow Philosophy: Plato’s Cave and Cinema.Nathan Andersen - 2014 - Routledge.
    Shadow Philosophy: Plato’s Cave and Cinema is an accessible and exciting new contribution to film-philosophy, which shows that to take film seriously is also to engage with the fundamental questions of philosophy. Nathan Andersen brings Stanley Kubrick’s film A Clockwork Orange into philosophical conversation with Plato’s Republic , comparing their contributions to themes such as the nature of experience and meaning, the character of justice, the contrast between appearance and reality, the importance of art, and the impact of images. At (...)
     
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  14.  4
    Aletheia And Heidegger's Transitional Readings Of Plato's Cave Allegory.James N. McGuirk - 2008 - Journal of the British Society for Phenomenology 39 (2):167-185.
  15.  62
    “Poverty and Resourcefulness”: On the Formative Significance of Eros in Educational Practice.Boaz Tsabar - 2014 - Studies in Philosophy and Education 33 (1):75-87.
    This article seeks to examine the special quality of Eros operative in educational practice, through the frame narrative of Plato’s “The Allegory of the Cave”. The subject is examined from two aspects illuminating the paradoxical nature of educational practice. The first, epistemological, considers the practicability of learning, and the second, ethical, deals with the complexity of commitment to teaching. The resolution of the paradox, the article contends, can only be understood through the concept of “Eros”—the same mysterious driving force, devoid (...)
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  16. "Ruyer, la pensée de l'espace et la métaphore fondatrice de la connaissance" [Ruyer, Thinking in Space, and the Founding Metaphor for Knowledge].Philippe Gagnon - 2016 - Laval Théologique et Philosophique 72 (3):465-490.
    I present first the challenge for epistemology when it faces the dilemma between rationalism and empiricism, followed by a presentation of the ideas introduced by Ruyer in order to ask if they can be articulated to the "third way" in epistemology. I explore the consequences of Ruyer's inversion of our understanding of space which can be looked upon as psychic. I consider Ruyer's refusal to locate in pure immanence the scheme of eupraxic resolution of successful aggregates–as living forms–in our experience. (...)
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  17.  31
    The Politics of “Theory” in a Late Twentieth-Century University: A Memoir.Arthur Ct Strum - 2012 - Telos: Critical Theory of the Contemporary 2012 (159):132-143.
    When the character Socrates introduces his allegory of the cave at the beginning of book seven of Plato's Republic, he says that it is a story about “our nature in its education and want of education.”1 If we lack education, we grasp the passing shadows as real; if we are dragged out of the cave by force “along the rough, steep, upward way” toward the sun—that is, if we are educated—we come to recognize things as they are, and therefore the (...)
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  18.  15
    In the Theatre of Working Memory of the Brain.N. Osaka - 1997 - Journal of Consciousness Studies 4 (4):332-334.
    The target article by Bernard Baars presents a quick way of grasping the gist of his book In the Theater of Consciousness: The Workspace of the Mind, published recently . The metaphor of consciousness as a theatre has a long history. A prototype of the theatre model may be traced back to Plato's Allegory of the Cave, in which we are like prisoners living in a cave just observing the shadows of reality. The modern theatre model insists on consciousness being (...)
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  19.  87
    Descartes, Plato and the Cave.Buckle Stephen - 2007 - Philosophy 82 (2):338.
    It has been a commonplace, embodied in philosophy curricula the world over, to think of Descartes' philosophy as he seems to present it: as a radical break with the past, as inaugurating a new philosophical problematic centred on epistemology and on a radical dualism of mind and body. In several ways, however, recent scholarship has undermined the simplicity of this picture. It has, for example, shown the considerable degree of literary artifice in Descartes' central works, and thereby brought out the (...)
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  20.  30
    The Cave Revisited.J. Malcolm - 1981 - Classical Quarterly 31 (01):60-.
    In 1962 I offered an analysis of the Line and Cave which maintained that the four main divisions of each are parallel and interpreted the three stages of ascent in the Cave allegory as representing the three stages in Plato's educational programme: music and gymnastic, mathematics and dialectic. At that time a major portion of my task was to counter arguments which purported to show that the Line and Cave could not be parallel. The present situation is quite different since (...)
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  21. Prescribing Positivism: The Dawn of Nietzsche's Hippocratism.Joel E. Mann - 2014 - Journal of Nietzsche Studies 45 (1):54-67.
    Nietzsche opens D with the ironic image of a “subterranean man” who “tunnels and mines and undermines” (D P:1).1 He works in the depths, in the dark, deprived of light. Nietzsche’s description at once inverts and subverts Plato’s allegory of the cave.2 In Plato’s story, the philosopher completes a circuit from the depths of the cave below to the sunlit world above and back again. The subterranean man, by contrast, disappears from the world of light into his tunnels. Having resurfaced, (...)
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  22.  92
    The Concept of Philosophical Education.Steinar Bøyum - 2010 - Educational Theory 60 (5):543-559.
    Strangely, the concept of philosophical education is not much in use, at least not as a philosophical concept. In this essay, Steinar Bøyum attempts to outline such a philosophical concept of philosophical education. Bøyum uses Plato's Allegory of the Cave, René Descartes's life of doubt, and Immanuel Kant's criticism of metaphysics as paradigms or defining examples of this concept. Bøyum's aim in this essay is not exegetical; rather, he hopes to describe these examples in a way that will let their (...)
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  23.  41
    "The Man Who Lived Underground": Jean-Paul Sartre And the Philosophical Legacy of Richard Wright.Kathryn T. Gines - 2011 - Sartre Studies International 17 (2):42-59.
    Is Jean-Paul Sartre to be credited for Richard Wright's existentialist leanings? This essay argues that while there have been noteworthy philosophical exchanges between Jean-Paul Sartre, Simone de Beauvoir, and Richard Wright, we can find evidence of Wright's philosophical and existential leanings before his interactions with Sartre and Beauvoir. In particular, Wright's short story "The Man Who Lived Underground" is analyzed as an existential, or Black existential, project that is published before Wright met Sartre and/or read his scholarship. Existentialist themes that (...)
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  24.  21
    The Shades in Platon's Mirror: The Ethical, Political and Aesthetic in the Art of Mischa Kuball.Jennifer A. McMahon - 2013 - Column 8:99-104.
    Plato’s distinction between appearance and reality which he attempts to demonstrate in his allegory of the cave established the conceptual framework for theories of knowledge for many centuries. The quest for certainty set us on the path to believing that reality is there to be discovered. We only have to open our eyes and minds. Yet a recurring question about the interface between culturally acquired concepts and objective sense perception remains a point of contention. Mischa Kuball’s Platon’s Mirror addresses this (...)
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  25.  37
    The 'Simile Of Light' In Plato'S Republic.N. R. Murphy - 1932 - Classical Quarterly 26 (02):93-.
    At the end of Republic VI. Socrates compares the Good with the sun as a cause both of existence and intelligibility. Afterwards, when he continues and expands this comparison, the symbolism becomes so complex that the interpretation of almost every part of it is in dispute. We start with the contrast of light and darkness; to this is next added the contrast of image and original, and also of up and down along a vertical line; in the allegory of the (...)
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  26.  4
    The ‘Simile Of Light’ In Plato'S Republic.N. Murphy - 1932 - Classical Quarterly 26 (2):93-102.
    At the end of Republic VI. Socrates compares the Good with the sun as a cause both of existence and intelligibility. Afterwards, when he continues and expands this comparison, the symbolism becomes so complex that the interpretation of almost every part of it is in dispute. We start with the contrast of light and darkness; to this is next added the contrast of image and original, and also of up and down along a vertical line; in the allegory of the (...)
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  27.  2
    The Concept of Philosophical Education.Steinar Bøyum - 2010 - Educational Theory 60 (5):543-559.
    Strangely, the concept of philosophical education is not much in use, at least not as a philosophical concept. In this essay, Steinar Bøyum attempts to outline such a philosophical concept of philosophical education. Bøyum uses Plato's Allegory of the Cave, René Descartes's life of doubt, and Immanuel Kant's criticism of metaphysics as paradigms or defining examples of this concept. Bøyum's aim in this essay is not exegetical; rather, he hopes to describe these examples in a way that will let their (...)
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  28.  4
    Bâtınî Ekolleri Anlamada Anahtar Bir Kavram: Ezılle/Gölgeler Nazariyesi = A Key Concept in Understanding of Esoteric Sects: The Theory of Shadows.Ali Avcu - 2016 - Cumhuriyet Ilahiyat Dergisi 20 (2):101-101.
    There are numerous studies on the esoteric sects in Islam. Though in these studies they have been discussed from different respects, none of them draws attention to the place and importance of the theory of shadows (aẓilla) in the esoteric sects. In this article, after the identification of the meaning of the theory of shadows, it has been argued that the concept of shadows has a central role in understanding the esoteric system of thought. In this context, it has been (...)
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  29.  27
    EikaΣia and πiΣtiΣ in Plato's Cave Allegory.Corinne Praus Sze - 1977 - Classical Quarterly 27 (01):127-.
    This allegory is among the most well-traversed passages in Plato's dialogues and deservedly so. Its emotional impact is undeniable, yet it confronts the reader with several problems of interpretation. There is a strong sense that it is of central importance to the crucial questions of the Platonic philosopher's education and his role in society, and it possibly holds one key to an understanding of the Republic as a whole.
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  30. Pratityasamutpada in Eastern and Western Modes of Thought.Christian Thomas Kohl - 2012 - International Association of Buddhist Universities 4 (2012):68-80.
    Nagarjuna and Quantum physics. Eastern and Western Modes of Thought. Summary. The key terms. 1. Key term: ‘Emptiness’. The Indian philosopher Nagarjuna is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That nothing (...)
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  31.  14
    Leaving Plato’s Cave.Patrick Lee Miller - 2016 - American Association of Philosophy Teachers Studies in Pedagogy 2:94-116.
    In Republic, Plato presents a pedagogy whose crucial component is the conversion of the student’s soul. This is clearest in the Allegory of the Cave, where the prisoner begins her liberation by turning herself away from the images on the wall. Conversion is not something we professors typically seek to provoke in a philosophy course, even when we teach Plato. But if this were our goal, what could we do to achieve it within the limits of the modern university? I (...)
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  32.  11
    Teaching Plato’s Cave Through Your Students’ Past Experiences.Audrey L. Anton - 2016 - American Association of Philosophy Teachers Studies in Pedagogy 2:143-166.
    Plato’s Allegory of the Cave is both a staple in the philosopher’s diet and the lesson that is often difficult to digest. In this paper, I describe one way to teach the Sun, Line, and Cave analogies in reference to students’ personal past experiences. After first learning about Plato’s metaphysics and epistemology through reading Republic VI-VII, students are asked to reflect upon a time in their lives when they emerged from a particular “cave of ignorance.” In reflecting on this experience, (...)
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  33.  12
    Aesthetic Objectivity and the Analogy with Ethics: Oliver Johnson.Oliver Johnson - 1972 - Royal Institute of Philosophy Supplement 6:165-181.
    Of all the kinds of arguments that philosophers use to support their conclusions, the one type that I find personally to stick longest and most vividly in my mind is the verbal pictures they occasionally draw. Whether this is a result of the fact that I myself think best in pictorial terms or, as I would rather like to believe, is a tribute to the verbal artistry of the writers themselves, it remains true that, for me, the history of philosophy (...)
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  34. Teaching Plato's Cave.Stephen Barnes - 2002 - Questions: Philosophy for Young People 2:6-7.
    Barnes focuses and examines Plato’s ideals on life through “Allegory of the Cave”. The nature of selfhood, moral/ political issues, and enlightenment demonstrate in any classroom the alternatives to a dry session on philosophy to young children through an engaging discussion.
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  35.  40
    Drawing Shadows on the Wall.Anne-Marie Bowery - 2001 - Teaching Philosophy 24 (2):121-132.
    This paper incorporates the work that Jeffrey Gold, Jim Robinson, and Jonathan Schonsheck have done into an innovative method for teaching Plato’s Allegory of the Cave. The method involves breaking students into small groups and asking them to draw three images that depict the plot of the Allegory of the Cave. In addition to giving a description of this activity and detailing the pedagogical benefits, the paper considers possible objections to this exercise and suggests that this method provides a model (...)
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  36.  67
    What Plato Knew About Enron.Michele C. Henderson, M. Gregory Oakes & Marilyn Smith - 2009 - Journal of Business Ethics 86 (4):463-471.
    This paper applies Plato's cave allegory to Enron's success and downfall. Plato's famous tale of cave dwellers illustrates the different levels of truth and understanding. These levels include images, the sources of images, and the ultimate reality behind both. The paper first describes these levels of perception as they apply to Plato's cave dwellers and then provides a brief history of the rise of Enron. Then we apply Plato's levels of understanding to Enron, showing how the company created its image (...)
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  37.  2
    L’idée du bien chez trois platoniciens modernes.Michel Narcy - 2017 - Chôra 15:653-672.
    This paper consists in three case studies of modern French philosophers who drew their inspiration from Plato : Emile Chartier, known under his nom de plume Alain, famous as a teacher in the twenties of the last century, and two of his pupils, Simone Petrement and Simone Weil. Great admirer of Plato, Alain taught the survival of his main thoughts through all the philosophical tradition and their agreement with the rationalistic mood of 19th‑20th century philosophy. This implied that these thoughts (...)
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  38.  37
    Heidegger on Ontological Education, Or: How We Become What We Are.Iain Thomson - 2001 - Inquiry: An Interdisciplinary Journal of Philosophy 44 (3):243 – 268.
    Heidegger presciently diagnosed the current crisis in higher education. Contemporary theorists like Bill Readings extend and update Heidegger's critique, documenting the increasing instrumentalization, professionalization, vocationalization, corporatization, and technologization of the modern university, the dissolution of its unifying and guiding ideals, and, consequently, the growing hyper-specialization and ruinous fragmentation of its departments. Unlike Heidegger, however, these critics do not recognize such disturbing trends as interlocking symptoms of an underlying ontological problem and so they provide no positive vision for the future of (...)
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  39. Mimesis y distancia de la verdad en República y Sofista.Graciela E. Marcos de Pinotti - 2009 - Apuntes Filosóficos 19 (34).
    En República, libro X, Platón justifica su exclusión de la poesía imitativa mediante argumentos metafísicos y psicológicos. Al hacerlo, enfatiza la distancia de los productos de la imitación respecto de la verdad, y los condena porque apelan al elemento inferior del alma. En Sofista 233d- 236c, se propone una crítica similar contra la sofistería. El imitador puede hacer eidola, que puede ser considerado como real por un ignorante. En ambos casos Platón se refiere a la distancia respecto de la verdad (...)
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  40. Anábasis y periagogé: la educación del filósofo-gobernante en la República de Platón.Lucas Verduga Santillán - 2009 - Apuntes Filosóficos 19 (34).
    A lo largo de este trabajo se intentará realizar un estudio sobre las distintas etapas del programa educativo presentado por Platón en República VII y observar su relación con la alegoría de la caverna y el símil de la línea dividida. La mirada se enfocará en dos de los movimientos claramente descritos en dicha alegoría: la rotación (periagogé) y la ascensión (anábasis). ¿Cuál de las enseñanzas propuestas por el autor es la que posibilita la rotación del ojo del alma?, ¿En (...)
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  41.  36
    Plato's “Introduction to Philosophy”.Dan Passell - 2000 - Teaching Philosophy 23 (4):315-328.
    This paper argues that Plato’s “what-is-T” questions offer a more instructive method for introducing students to philosophy than his use of the Allegory of the Cave. In supporting this claim, the paper presents a Socratic dialogue that illustrates how what-is-T questions along with an answer to said questions via a list can be used as a starting point for introducing philosophy. However, this Socratic dialogue also reveals that this initial answer cannot succeed and so it motivates Plato’s preferred answer which (...)
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  42.  4
    Paideia, Progress, Puzzlement.Herbert Hrachovec - 2018 - Educational Philosophy and Theory 50 (6-7):712-718.
    Platonic paideia is a mainstream concept in traditional philosophy and humanistic circles generally. It is closely connected with social progress brought about by the dynamics of enlightenment and self-fulfillment, symbolized by the allegory of the cave. The main contention of this paper is that the philosophical grammar of this simile is more precarious than is often recognized. Plato’s apparently intuitive narrative blends together two features that do not easily mix, namely explicit, categorical dualisms, and temporal processes of development. The second (...)
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  43.  1
    Plato’s “Introduction to Philosophy”.Dan Passell - 2000 - Teaching Philosophy 23 (4):315-328.
    This paper argues that Plato’s “what-is-T” questions offer a more instructive method for introducing students to philosophy than his use of the Allegory of the Cave. In supporting this claim, the paper presents a Socratic dialogue that illustrates how what-is-T questions along with an answer to said questions via a list can be used as a starting point for introducing philosophy. However, this Socratic dialogue also reveals that this initial answer cannot succeed and so it motivates Plato’s preferred answer which (...)
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  44. Buddhismus Und Quantenphysik: Die Wirklichkeitsbegriffe Nāgārjunas Und der Quantenphsyik [I.E. Quantenphysik].Christian Thomas Kohl - 2005 - Windpferd.
    1.Summary The key terms. 1. Key term: ‘Sunyata’. Nagarjuna is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That nothing can be found, that there is nothing, that nothing exists? Was Nagarjuna denying (...)
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  45. Plato's Republic, Books Seven & Eight: Audio Cd. Plato - 1999 - Agora Publications.
    Book Seven of The Republic begins with the famous Allegory of the Cave, an exploration of the natural process of being educated. Socrates and Glaucon probe the meaning of this story both as it relates to the discussion of knowledge and reality developed earlier and to the concept of dialectic, the over-all method of Plato's dialogues. In Book Eight, Socrates and Plato's brothers explore five different kinds of republic and five different kinds of individual, showing how aristocracy becomes timocracy and (...)
     
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  46. Plato's Republic, Books Seven & Eight. Plato - forthcoming - Audio CD.
    Book Seven of The Republic begins with the famous Allegory of the Cave, an exploration of the natural process of being educated. Socrates and Glaucon probe the meaning of this story both as it relates to the discussion of knowledge and reality developed earlier and to the concept of dialectic, the over-all method of Plato's dialogues. In Book Eight, Socrates and Plato's brothers explore five different kinds of republic and five different kinds of individual, showing how aristocracy becomes timocracy and (...)
     
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  47.  47
    Remembering Robert Seydel.Lauren Haaftern-Schick & Sura Levine - 2011 - Continent 1 (2):141-144.
    continent. 1.2 (2011): 141-144. This January, while preparing a new course, Robert Seydel was struck and killed by an unexpected heart attack. He was a critically under-appreciated artist and one of the most beloved and admired professors at Hampshire College. At the time of his passing, Seydel was on the brink of a major artistic and career milestone. His Book of Ruth was being prepared for publication by Siglio Press. His publisher describes the book as: “an alchemical assemblage that composes (...)
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  48.  28
    How to Persuade Those Who Will Not Listen.Elizabeth A. Hoppe - 2011 - Clr James Journal 17 (1):58-74.
    Western philosophy owes its origin to the dialogues of Plato. Not only does Plato provide us with a methodology that remains significant today, his views in many ways correspond to the revolutionary philosophies of Paulo Freire and bell hooks. In reflecting on Plato's view of education in the Cave Allegory in Book VII of the Republic (1991), one can readily see its affinity with Paulo Freire's Pedagogy of the Oppressed (2009); however, it is also important to keep in mind that (...)
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