Eldoc Vs Plato

In Book I of The Republic, Plato discusses his theory of ideas, otherwise known as ‘forms.’ Forms are universal absolutes independent of the world of phenomena. The term ‘Eldoc’ is a Greek word used to describe these ideas of which are unchanging and transcendental. These universal truths are ideas such as beauty, justice, virtue. We cannot know what absolute justice is, but what we do know of justice, and the other forms is that they exist, for their existence cannot be truly known what it is an of, but in society, we are capable of mimicking what these truths are. For instance, a painting we call beautiful, we know that beauty exists because we can somehow create things, like art, that we categorize things as beautiful, but that is all we

The world can be separated into two realms: the sensible, and the intelligible. This distinction is why many refer to Plato as a metaphysical dualist. This leads us to issue of appearance vs. reality. Virtue requires a detachment from material and sensible concern. Plato thought the first level of the highest tier of knowledge is understanding, and the highest level of knowledge is to comprehend the concept of reality, or to understand things as they really are. Plato’s unorthodox idea of happiness comes from this notion as well, by assessing and adhering to ‘what is good for the soul’ beyond one’s own superficial desires and appetites (separating body and mind). According to Plato’s notions of thought, since ‘forms’ are the true nature of all things known to exist, the ‘form of good’ transcends the hierarchy of all virtue. This concept is addressed with the Analogy of the Sun in Book VI of The Republic. Plato makes an analogy between the role of the sun; whose light gives us our vision to see and visible things to be seen and the role of ‘good.’ The sun dominates our vision and the things we see. The Good rules over our hypothetical knowledge and the real objects of our knowledge (the forms of ideas). “This, then, you must understand that I meant by the offspring of the good which the good begot to stand in a proportion with itself: as the good is in the

It is important they are listed in that order, when discussing Plato’s philosophy, because that is, too, the order of their importance. Identical to the nature of justice, the individual soul, is hierarchical as well: the appetite is inferior to the spirit, which is inferior to the rational. Yet each plays a vital role in the composition of the soul. In theory, reason should oversee the individual, but the appetites must also to an extent be noted if the person’s soul is to be harmonious and not in conflict with itself. And if every aspect of the soul accomplishes its task well, or fittingly, the result is a moderate and ordered state of affairs within oneself. The righteous individual has a well-ordered soul, which is to say they know what morality is and acts according to his knowledge. They adhere to the decrees of reason, doing everything in moderation. The opposite of this concept would be succumbing to one’s appetite above all else in order to achieve the maximization of pleasure (Succumbing to cheap thrills i.e. eating, sex, drinking, etc.) This doctrine was known as hedonism. The theme of an anti-hedonistic approach to one’s life and desires is first set in the introduction to Book I of The Republic when Kephalus says old men are wrong in blaming age for their desires, and the problem lies within their own incontinence which makes them