Arion 15 (1):63-122 (2007)

Authors
Joshua Landy
Stanford University
Abstract
Plato’s character Socrates is clearly a sophisticated logician. Why then does he fall, at times, into the most elementary fallacies? It is, I propose, because the end goal for Plato is not the mere acquisition of superior understanding but instead a well-lived life, a life lived in harmony with oneself. For such an end, accurate opinions are necessary but not sufficient: what we crucially need is a method, a procedure for ridding ourselves of those opinions that are false. Now learning a method is a very different business from learning a set of ideas. It requires not just study but practice, and practice is precisely what Plato’s dialogues, thanks to the layer of irony between author and protagonist, make possible. If we have a predisposition for detecting and are interested in resolving conflicts within a set of beliefs—if, that is, we instinctively posit logical consistency as a desideratum in life—then we stand to learn, when we read the dialogues, not only what to think but also, and far more importantly, how to think.
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References found in this work BETA

Introduction.Robert R. Williams - 2001 - Proceedings of the Hegel Society of America 15:1-20.
Plato.M. A. Stewart - 1975 - Philosophical Quarterly 25 (98):80.

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Citations of this work BETA

Corruption by Literature.Joshua Landy - 2010 - Republics of Letters: A Journal for the Study of Knowledge, Politics, and the Arts 2 (1).

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