<?xml version="1.0" encoding="UTF-8"?>
<rss xmlns:itunes="http://www.itunes.com/dtds/podcast-1.0.dtd" xmlns:atom="http://www.w3.org/2005/Atom" xmlns:podcast="https://podcastindex.org/namespace/1.0" xmlns:media="http://search.yahoo.com/mrss/" version="2.0"><channel><title>The Plato Paradigm</title><link>https://www.spreaker.com/podcast/the-plato-paradigm--5121259</link><description><![CDATA[Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a><br /><br />]]></description><atom:link href="https://www.spreaker.com/show/5121259/episodes/feed" rel="self" type="application/rss+xml"/><language>en</language><category>Philosophy</category><copyright>© Ivor Ludlam 2026</copyright><image><url>https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg</url><title>The Plato Paradigm</title><link>https://www.spreaker.com/podcast/the-plato-paradigm--5121259</link></image><lastBuildDate>Fri, 07 Aug 2026 09:06:00 +0000</lastBuildDate><itunes:author>Ivor Ludlam</itunes:author><itunes:owner><itunes:name>Ivor Ludlam</itunes:name><itunes:email>platoparadigm@icloud.com</itunes:email></itunes:owner><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:subtitle>Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.

The resulting analyses may be found at:
https://theplatoparadigm.com/</itunes:subtitle><itunes:summary><![CDATA[Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a><br /><br />]]></itunes:summary><itunes:category text="Society &amp; Culture"><itunes:category text="Philosophy"/></itunes:category><itunes:explicit>false</itunes:explicit><itunes:type>episodic</itunes:type><item><title>0262 Menexenus 234b</title><link>https://www.spreaker.com/episode/0262-menexenus-234b--73108231</link><description><![CDATA[Menexenus has just come from the bouleuterion (the council house) in the agora, where he has learned that the eulogy over the dead will be delivered by one of two people. Of interest to us is the motive of Menexenus is going to the bouleuterion. Is it political ambition, as Socrates insinuates, or something else?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/73108231</guid><pubDate>Fri, 07 Aug 2026 09:00:27 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/73108231/0262_menexenus_234b_22_07_2026_16_52.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Menexenus has just come from the bouleuterion (the council house) in the agora, where he has learned that the eulogy over the dead will be delivered by one of two people. Of interest to us is the motive of Menexenus is going to the bouleuterion. Is it...</itunes:subtitle><itunes:summary><![CDATA[Menexenus has just come from the bouleuterion (the council house) in the agora, where he has learned that the eulogy over the dead will be delivered by one of two people. Of interest to us is the motive of Menexenus is going to the bouleuterion. Is it political ambition, as Socrates insinuates, or something else?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>archinus,boule,bouleuterion,dio,eulogy,menexenus,rhetoric,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0261 Menexenus 234a</title><link>https://www.spreaker.com/episode/0261-menexenus-234a--73054253</link><description><![CDATA[I've chosen to read <i>Menexenus</i> next, since we've just finished Lysis, in which Menexenus was one of the boys, while here he is a little older. It is unclear how a dialogue which is mostly a sample of a funeral oration delivered by Socrates to Menexenus will support my contention that Platonic dialogues are dramatizations of one or other <i>idea</i>, and it will be particularly interesting if this turns out to be the first dialogue to disprove my hypothesis.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/73054253</guid><pubDate>Fri, 31 Jul 2026 14:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/73054253/0261_menexenus_234a_19_07_2026_16_42.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>I've chosen to read Menexenus next, since we've just finished Lysis, in which Menexenus was one of the boys, while here he is a little older. It is unclear how a dialogue which is mostly a sample of a funeral oration delivered by Socrates to Menexenus...</itunes:subtitle><itunes:summary><![CDATA[I've chosen to read <i>Menexenus</i> next, since we've just finished Lysis, in which Menexenus was one of the boys, while here he is a little older. It is unclear how a dialogue which is mostly a sample of a funeral oration delivered by Socrates to Menexenus will support my contention that Platonic dialogues are dramatizations of one or other <i>idea</i>, and it will be particularly interesting if this turns out to be the first dialogue to disprove my hypothesis.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agora,athens,bouleuterion,council,funeral,menexenus,oration,rhetoric,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0260 Lysis Conclusions 5 of 5</title><link>https://www.spreaker.com/episode/0260-lysis-conclusions-5-of-5--72546913</link><description><![CDATA[If the dialogue is actually a demonstration of aspects of good and apparent good, then what is the function of friendship (philia) in it? I suggest that philia in Lysis serves the same function as justice in Politeia (Republic), as a handy criterion by which to judge the various types of goodness and apparent goodness.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/72546913</guid><pubDate>Fri, 24 Jul 2026 09:00:19 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/72546913/0260_lysis_conclusions_5_5_16_06_2026_11_52.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>If the dialogue is actually a demonstration of aspects of good and apparent good, then what is the function of friendship (philia) in it? I suggest that philia in Lysis serves the same function as justice in Politeia (Republic), as a handy criterion...</itunes:subtitle><itunes:summary><![CDATA[If the dialogue is actually a demonstration of aspects of good and apparent good, then what is the function of friendship (philia) in it? I suggest that philia in Lysis serves the same function as justice in Politeia (Republic), as a handy criterion by which to judge the various types of goodness and apparent goodness.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>conclusions,deigmata,examples,friendship,good,lysis,philia</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0259 Lysis Conclusions 4 of 5</title><link>https://www.spreaker.com/episode/0259-lysis-conclusions-4-of-5--72546862</link><description><![CDATA[The verbiage in the dialogue hardly represents the best of philosophical argument, but it is an excellent demonstration of the clash between various character types representing aspects of good or apparent good. The attempt is commendable, but not so clear-cut and fully elaborated as it is in Politeia (Republic), which for this and other reasons must be considered to be a later work.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/72546862</guid><pubDate>Fri, 17 Jul 2026 09:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/72546862/0259_lysis_conclusions_4_5_14_06_2026_11_16.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The verbiage in the dialogue hardly represents the best of philosophical argument, but it is an excellent demonstration of the clash between various character types representing aspects of good or apparent good. The attempt is commendable, but not so...</itunes:subtitle><itunes:summary><![CDATA[The verbiage in the dialogue hardly represents the best of philosophical argument, but it is an excellent demonstration of the clash between various character types representing aspects of good or apparent good. The attempt is commendable, but not so clear-cut and fully elaborated as it is in Politeia (Republic), which for this and other reasons must be considered to be a later work.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0258 Lysis Conclusions 3of 5</title><link>https://www.spreaker.com/episode/0258-lysis-conclusions-3of-5--72546827</link><description><![CDATA[The first conversation supposedly on philia which Socrates narrates is with Lysis alone. We actually learn more about Lysis and his alternative approach to being better than others (and therefore apparently good), while Menexenus seems to prefer verbal debate as his means of appearing good.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/72546827</guid><pubDate>Fri, 10 Jul 2026 09:00:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/72546827/0258_lysis_conclusions_3_5_13_06_2026_16_47.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The first conversation supposedly on philia which Socrates narrates is with Lysis alone. We actually learn more about Lysis and his alternative approach to being better than others (and therefore apparently good), while Menexenus seems to prefer...</itunes:subtitle><itunes:summary><![CDATA[The first conversation supposedly on philia which Socrates narrates is with Lysis alone. We actually learn more about Lysis and his alternative approach to being better than others (and therefore apparently good), while Menexenus seems to prefer verbal debate as his means of appearing good.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>art,conclusions,friendship,lysis,philia,skill,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0257 Lysis Conclusions 2of 5</title><link>https://www.spreaker.com/episode/0257-lysis-conclusions-2of-5--72546787</link><description><![CDATA[The narrated conversation between Socrates and the boys is in two parts. The second is mainly with Menexenus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/72546787</guid><pubDate>Fri, 03 Jul 2026 09:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/72546787/0257_lysis_conclusions_2_5_13_06_2026_16_13.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The narrated conversation between Socrates and the boys is in two parts. The second is mainly with Menexenus.</itunes:subtitle><itunes:summary><![CDATA[The narrated conversation between Socrates and the boys is in two parts. The second is mainly with Menexenus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>conclusions,eristics,friendship,lysis,menexenus,philia,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0256 Lysis Conclusions 1 of 5</title><link>https://www.spreaker.com/episode/0256-lysis-conclusions-1-of-5--72546663</link><description><![CDATA[The dialogue is traditionally considered to be about friendship. The structure of the dialogue suggests that there is more to it than that. For example, the narrated conversation between Socrates and the boys Lysis and Menexenus is contextualized as a demonstration to Hippothales on how to speak to one's lust object with a view to catching him. We may deduce from the non-reaction of the unknown audience to whom Socrates is narrating that this emphasis on eros (lust) is to engage the audience in a conversation otherwise of little interest.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/72546663</guid><pubDate>Fri, 26 Jun 2026 09:00:20 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/72546663/0256_lysis_conclusions_1_5_12_06_2026_17_07.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The dialogue is traditionally considered to be about friendship. The structure of the dialogue suggests that there is more to it than that. For example, the narrated conversation between Socrates and the boys Lysis and Menexenus is contextualized as a...</itunes:subtitle><itunes:summary><![CDATA[The dialogue is traditionally considered to be about friendship. The structure of the dialogue suggests that there is more to it than that. For example, the narrated conversation between Socrates and the boys Lysis and Menexenus is contextualized as a demonstration to Hippothales on how to speak to one's lust object with a view to catching him. We may deduce from the non-reaction of the unknown audience to whom Socrates is narrating that this emphasis on eros (lust) is to engage the audience in a conversation otherwise of little interest.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>conclusions,eros,friendship,hippothales,lust,lysis,philia,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0255 Lysis 223a</title><link>https://www.spreaker.com/episode/0255-lysis-223a--72472277</link><description><![CDATA[The dialogue concludes with Socrates disappointing both his audiences. He suggests to Lysis and Menexenus, his apparent friends, that they are a laughingstock to the others because they do not know what a friend is. As for his unknown audience, who would surely identify with Hippothales eager to learn from Socrates how to captivate a lust object, we may imagine the confusion caused by Socrates having some intimate words with Lysis and Menexenus while they are all being led out of the palaestra. Hippothales is not mentioned, and the feeling is that he is shut out.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/72472277</guid><pubDate>Fri, 19 Jun 2026 09:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/72472277/0255_lysis_223a_11_06_2026_8_21.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The dialogue concludes with Socrates disappointing both his audiences. He suggests to Lysis and Menexenus, his apparent friends, that they are a laughingstock to the others because they do not know what a friend is. As for his unknown audience, who...</itunes:subtitle><itunes:summary><![CDATA[The dialogue concludes with Socrates disappointing both his audiences. He suggests to Lysis and Menexenus, his apparent friends, that they are a laughingstock to the others because they do not know what a friend is. As for his unknown audience, who would surely identify with Hippothales eager to learn from Socrates how to captivate a lust object, we may imagine the confusion caused by Socrates having some intimate words with Lysis and Menexenus while they are all being led out of the palaestra. Hippothales is not mentioned, and the feeling is that he is shut out.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>hippothales,lysis,menexenus,paedagog,pedagog,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0254 Lysis 222e</title><link>https://www.spreaker.com/episode/0254-lysis-222e--72295770</link><description><![CDATA[Socrates gives a summation of the case, as if in a lawcourt, listing all the things which friendship is not. Were the list to be true, we would need to conclude not only that friendship is still undefined, but that it is altogether impossible<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/72295770</guid><pubDate>Fri, 12 Jun 2026 09:00:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/72295770/0254_lysis_222e_02_06_2026_15_41.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates gives a summation of the case, as if in a lawcourt, listing all the things which friendship is not. Were the list to be true, we would need to conclude not only that friendship is still undefined, but that it is altogether impossible</itunes:subtitle><itunes:summary><![CDATA[Socrates gives a summation of the case, as if in a lawcourt, listing all the things which friendship is not. Were the list to be true, we would need to conclude not only that friendship is still undefined, but that it is altogether impossible<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>friend,phil,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0253 Lysis 222d</title><link>https://www.spreaker.com/episode/0253-lysis-222d--72168051</link><description><![CDATA[The boys a.re unchanged by the entire conversation, despite Socrates' attempt to intoxicate them with words. The main problem the boys have is an inability to compare what is being said with what has been said earlier. Politeness is a Good Thing according to poisoners, but some friendly criticism and opposition is the alcoholic antidote to hemlock. Alcohol only works, however, if it is ingested<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/72168051</guid><pubDate>Fri, 05 Jun 2026 09:00:20 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/72168051/0253_lysis_222d_26_05_2026_15_30.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The boys a.re unchanged by the entire conversation, despite Socrates' attempt to intoxicate them with words. The main problem the boys have is an inability to compare what is being said with what has been said earlier. Politeness is a Good Thing...</itunes:subtitle><itunes:summary><![CDATA[The boys a.re unchanged by the entire conversation, despite Socrates' attempt to intoxicate them with words. The main problem the boys have is an inability to compare what is being said with what has been said earlier. Politeness is a Good Thing according to poisoners, but some friendly criticism and opposition is the alcoholic antidote to hemlock. Alcohol only works, however, if it is ingested<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agathos,friend,good,menexenus,oikeios,philos,proper,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0252 Lysis 222c</title><link>https://www.spreaker.com/episode/0252-lysis-222c--72031882</link><description><![CDATA[More evidence at the end of the dialogue that the boys are unable to put two thoughts together to create a rational conclusion. They appear not to understand even what "the same" means, let alone what "the proper" means. They return to assumptioms already refuted in previous arguments. Socrates is far from making them dialectically drunk; they appear to be teetotallers.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/72031882</guid><pubDate>Fri, 29 May 2026 09:00:23 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/72031882/0252_lysis_222c_16_05_2026_16_28.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>More evidence at the end of the dialogue that the boys are unable to put two thoughts together to create a rational conclusion. They appear not to understand even what "the same" means, let alone what "the proper" means. They return to assumptioms...</itunes:subtitle><itunes:summary><![CDATA[More evidence at the end of the dialogue that the boys are unable to put two thoughts together to create a rational conclusion. They appear not to understand even what "the same" means, let alone what "the proper" means. They return to assumptioms already refuted in previous arguments. Socrates is far from making them dialectically drunk; they appear to be teetotallers.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>lysis,menexenus,proper,same,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0251 Lysis 222c</title><link>https://www.spreaker.com/episode/0251-lysis-222c--71977964</link><description><![CDATA[Musings on a single sentence which may throw light on the entire dialogue. Socrates claims that they are, as it were, drunk by the logos. The need for the strange example earlier on of a dear son who has drunk hemlock being cured by a father with the aid of wine now makes sense If Socrates, the author of the logos, is the one applying alcohol to the problem, who is applying hemlock? I offer a few suggestions.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/71977964</guid><pubDate>Fri, 22 May 2026 09:00:20 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/71977964/0251_lysis_222c_12_05_2026_18_32.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Musings on a single sentence which may throw light on the entire dialogue. Socrates claims that they are, as it were, drunk by the logos. The need for the strange example earlier on of a dear son who has drunk hemlock being cured by a father with the...</itunes:subtitle><itunes:summary><![CDATA[Musings on a single sentence which may throw light on the entire dialogue. Socrates claims that they are, as it were, drunk by the logos. The need for the strange example earlier on of a dear son who has drunk hemlock being cured by a father with the aid of wine now makes sense If Socrates, the author of the logos, is the one applying alcohol to the problem, who is applying hemlock? I offer a few suggestions.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>drunk,educat,hemlock,logos,wine</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0250 Lysis 222a</title><link>https://www.spreaker.com/episode/0250-lysis-222a--71906181</link><description><![CDATA[An incautious reader of the dialogue might conclude that the entire discussion between Socrates, Lysis, and Menexenus, is a demonstration for Hippothales' benefit, designed to prove that the one lusted should love the one lusting. Hippothales, at least, is reportedly delighted with the result. The boys are not so happy. As for Socrates, he does not reveal his utter frustration with the mental sluggishness of his various audiences.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/71906181</guid><pubDate>Fri, 15 May 2026 09:00:21 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/71906181/0250_lysis_222a_07_05_2026_15_29.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>An incautious reader of the dialogue might conclude that the entire discussion between Socrates, Lysis, and Menexenus, is a demonstration for Hippothales' benefit, designed to prove that the one lusted should love the one lusting. Hippothales, at...</itunes:subtitle><itunes:summary><![CDATA[An incautious reader of the dialogue might conclude that the entire discussion between Socrates, Lysis, and Menexenus, is a demonstration for Hippothales' benefit, designed to prove that the one lusted should love the one lusting. Hippothales, at least, is reportedly delighted with the result. The boys are not so happy. As for Socrates, he does not reveal his utter frustration with the mental sluggishness of his various audiences.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>erastes,friend,hippothales,love,lust,lysis,menexenus,phil,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0249 Lysis 221e</title><link>https://www.spreaker.com/episode/0249-lysis-221e--71775967</link><description><![CDATA[Socrates finally reaches his sophistic conclusion, unsettling for Lysis, but Menexenus appears blissfully unaware of the implications. What is very clear is that the boys are oblivious to the sophistry itself. It would appear that Socrates' attempt to make the boys become critical, if not entirely dialectical, has failed.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/71775967</guid><pubDate>Fri, 08 May 2026 09:00:22 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/71775967/0249_lysis_221e_30_04_2026_14_20.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates finally reaches his sophistic conclusion, unsettling for Lysis, but Menexenus appears blissfully unaware of the implications. What is very clear is that the boys are oblivious to the sophistry itself. It would appear that Socrates' attempt to...</itunes:subtitle><itunes:summary><![CDATA[Socrates finally reaches his sophistic conclusion, unsettling for Lysis, but Menexenus appears blissfully unaware of the implications. What is very clear is that the boys are oblivious to the sophistry itself. It would appear that Socrates' attempt to make the boys become critical, if not entirely dialectical, has failed.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>hippothales,lysis,menexenus,socrates,sophist</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0248 Lysis 221b</title><link>https://www.spreaker.com/episode/0248-lysis-221b--71553563</link><description><![CDATA[Socrates uses the same terminology from three different arguments to mix and match and thoroughly confuse Menexenus into agreeing that the one who desires someone is that person's friend.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/71553563</guid><pubDate>Fri, 01 May 2026 09:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/71553563/0248_lysis_221b_22_04_2026_13_51.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates uses the same terminology from three different arguments to mix and match and thoroughly confuse Menexenus into agreeing that the one who desires someone is that person's friend.</itunes:subtitle><itunes:summary><![CDATA[Socrates uses the same terminology from three different arguments to mix and match and thoroughly confuse Menexenus into agreeing that the one who desires someone is that person's friend.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>friend,hippothales,menexenus,phil,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0247 Lysis 220e</title><link>https://www.spreaker.com/episode/0247-lysis-220e--71209821</link><description><![CDATA[Having proved that the target of philia must have the bad present, Socrates now produces a new argument supposedly proving the opposite, that the target of philia need not have the bad in it, especially in the hypothetical situation that the bad does not exist.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/71209821</guid><pubDate>Fri, 24 Apr 2026 09:00:26 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/71209821/0247_lysis_220e_09_04_2026_15_39.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Having proved that the target of philia must have the bad present, Socrates now produces a new argument supposedly proving the opposite, that the target of philia need not have the bad in it, especially in the hypothetical situation that the bad does...</itunes:subtitle><itunes:summary><![CDATA[Having proved that the target of philia must have the bad present, Socrates now produces a new argument supposedly proving the opposite, that the target of philia need not have the bad in it, especially in the hypothetical situation that the bad does not exist.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agathon,bad,desire,epithumia,eros,friend,good,kakon,lust,menexenus,phil,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0246 Lysis 220d</title><link>https://www.spreaker.com/episode/0246-lysis-220d--71181593</link><description><![CDATA[There is no friendly/dear thing if the truly friendly/dear thing towards which it is friendly/dear does not have in it the bad. This, at least, is a summary of Socrates' summary of the new position on the like being a philon to the like.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/71181593</guid><pubDate>Fri, 17 Apr 2026 09:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/71181593/0246_lysis_220d_08_04_2026_15_19.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>There is no friendly/dear thing if the truly friendly/dear thing towards which it is friendly/dear does not have in it the bad. This, at least, is a summary of Socrates' summary of the new position on the like being a philon to the like.</itunes:subtitle><itunes:summary><![CDATA[There is no friendly/dear thing if the truly friendly/dear thing towards which it is friendly/dear does not have in it the bad. This, at least, is a summary of Socrates' summary of the new position on the like being a philon to the like.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agathon,bad,friend,good,kalon,menexenus,phil,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0245 Lysis 220a</title><link>https://www.spreaker.com/episode/0245-lysis-220a--71069122</link><description><![CDATA[To exemplify Socrates' deliberately confusing formula, if we take the son from the last episode, it is only because of the bad (the hemlock) being added to the good (the son), that there becomes a need for the friendly (the things contributing to the removal of the bad - wine, and the cup). Were the son perfectly well, there would be no need for such things which are not actually friendly in their own right.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/71069122</guid><pubDate>Fri, 10 Apr 2026 09:00:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/71069122/0245_lysis_220a_02_04_2026_22_32.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>To exemplify Socrates' deliberately confusing formula, if we take the son from the last episode, it is only because of the bad (the hemlock) being added to the good (the son), that there becomes a need for the friendly (the things contributing to the...</itunes:subtitle><itunes:summary><![CDATA[To exemplify Socrates' deliberately confusing formula, if we take the son from the last episode, it is only because of the bad (the hemlock) being added to the good (the son), that there becomes a need for the friendly (the things contributing to the removal of the bad - wine, and the cup). Were the son perfectly well, there would be no need for such things which are not actually friendly in their own right.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>bad,eristic,friend,good,menexenus,phil,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0244 Lysis 219d</title><link>https://www.spreaker.com/episode/0244-lysis-219d--71004526</link><description><![CDATA[Socrates develops the possibility that like can actually be friendly to like into a slightly different argument with a somewhat horrific example whereby a father values his son above all other things, but in an emergency supposedly values all the things contributing to the wellbeing of his son. He has not yet said that wine and the winecup are friendly to the son, but he should at some point if this argument is to follow from his earlier argument.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/71004526</guid><pubDate>Fri, 03 Apr 2026 09:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/71004526/0244_lysis_219d_30_03_2026_21_43.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates develops the possibility that like can actually be friendly to like into a slightly different argument with a somewhat horrific example whereby a father values his son above all other things, but in an emergency supposedly values all the...</itunes:subtitle><itunes:summary><![CDATA[Socrates develops the possibility that like can actually be friendly to like into a slightly different argument with a somewhat horrific example whereby a father values his son above all other things, but in an emergency supposedly values all the things contributing to the wellbeing of his son. He has not yet said that wine and the winecup are friendly to the son, but he should at some point if this argument is to follow from his earlier argument.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>cup,friend,hemlock,menexenus,phil,socrates,wine</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0243 Lysis 219c</title><link>https://www.spreaker.com/episode/0243-lysis-219c--70872594</link><description><![CDATA[Now Socrates considers the case of like being friendly to like - something which was rejected in one of the earlier arguments. Like being friendlly to like allows for a chain of friendly things, all being friendly because of the ultimate reason for them acting together.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/70872594</guid><pubDate>Fri, 27 Mar 2026 09:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/70872594/0243_lysis_219c_25_03_2026_16_09.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Now Socrates considers the case of like being friendly to like - something which was rejected in one of the earlier arguments. Like being friendlly to like allows for a chain of friendly things, all being friendly because of the ultimate reason for...</itunes:subtitle><itunes:summary><![CDATA[Now Socrates considers the case of like being friendly to like - something which was rejected in one of the earlier arguments. Like being friendlly to like allows for a chain of friendly things, all being friendly because of the ultimate reason for them acting together.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>friend,like,menexenus,philos,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0242 Lysis 219a</title><link>https://www.spreaker.com/episode/0242-lysis-219a--70692931</link><description><![CDATA[Back to the argument concerning the body being a friend of the medical art because of disease. This time, the argument has a new twist. The body is a friend of the friendl medical art because of the hostile disease, but now we also have to deal wtih health, which is why the medical art "takes up the friendship". Health, too, is a friend.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/70692931</guid><pubDate>Fri, 20 Mar 2026 10:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/70692931/0242_lysis_219a_17_03_2026_20_08.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Back to the argument concerning the body being a friend of the medical art because of disease. This time, the argument has a new twist. The body is a friend of the friendl medical art because of the hostile disease, but now we also have to deal wtih...</itunes:subtitle><itunes:summary><![CDATA[Back to the argument concerning the body being a friend of the medical art because of disease. This time, the argument has a new twist. The body is a friend of the friendl medical art because of the hostile disease, but now we also have to deal wtih health, which is why the medical art "takes up the friendship". Health, too, is a friend.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dialectic,disease,eristics,health,menexenus,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0241 Lysis 218d</title><link>https://www.spreaker.com/episode/0241-lysis-218d--70599647</link><description><![CDATA[Socrates revisits the eristic argument about the neutral body having sickness in it, and it doesn't sound any better this time around.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/70599647</guid><pubDate>Fri, 13 Mar 2026 10:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/70599647/0241_lysis_218d_11_03_2026_23_14.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates revisits the eristic argument about the neutral body having sickness in it, and it doesn't sound any better this time around.</itunes:subtitle><itunes:summary><![CDATA[Socrates revisits the eristic argument about the neutral body having sickness in it, and it doesn't sound any better this time around.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>friend,health,iatrik,iatros,menexenus,philos,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0240 Lysis 218c</title><link>https://www.spreaker.com/episode/0240-lysis-218c--70373545</link><description><![CDATA[Socrates expresses dissatisfaction, just when he has led his current audience to think that he has successfully hunted the boys.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/70373545</guid><pubDate>Fri, 06 Mar 2026 10:00:19 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/70373545/0240_lysis_218c_01_03_2026_14_20.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates expresses dissatisfaction, just when he has led his current audience to think that he has successfully hunted the boys.</itunes:subtitle><itunes:summary><![CDATA[Socrates expresses dissatisfaction, just when he has led his current audience to think that he has successfully hunted the boys.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>eristic,lysis,menexenus,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0239 Lysis 218b</title><link>https://www.spreaker.com/episode/0239-lysis-218b--70210430</link><description><![CDATA[Socrates is concluding the argument with both boys which combines the arguments he had had with them separately. With Lysis, the Philon is not of like with like, with Menexenus, the Philon is not of opposite with opposite, with both, the Philon is of the not like and not opposite (i.e, the neutral) with the good. This apparently successful outcome agreed to by both boys is a dismal failure for Socrates, and he will have to try harder to rouse them out of their stupor.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/70210430</guid><pubDate>Fri, 27 Feb 2026 10:00:20 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/70210430/0239_lysis_218b_22_02_2026_10_50.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates is concluding the argument with both boys which combines the arguments he had had with them separately. With Lysis, the Philon is not of like with like, with Menexenus, the Philon is not of opposite with opposite, with both, the Philon is of...</itunes:subtitle><itunes:summary><![CDATA[Socrates is concluding the argument with both boys which combines the arguments he had had with them separately. With Lysis, the Philon is not of like with like, with Menexenus, the Philon is not of opposite with opposite, with both, the Philon is of the not like and not opposite (i.e, the neutral) with the good. This apparently successful outcome agreed to by both boys is a dismal failure for Socrates, and he will have to try harder to rouse them out of their stupor.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>friend,lysis,menexenos,philon,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0238 Lysis 217e</title><link>https://www.spreaker.com/episode/0238-lysis-217e--70132342</link><description><![CDATA[Socrates is still developing the notion of two different kinds of agent, one making a thing appear, and another making a thing be. He has moved from the examples of disease in the body and whiteness in hair to ignorance in - we may assume, since he doesn't say yet - the soul. We learn (please don't!) that a totally expert and a totally inexpert person would both not philosophize. Only the neither expert nor inexpert would philosophize. By analogy with the neutral body loving the physician in order to remove the disease, we might suppose that the neutral soul would love the expert in order to remove ignorance, but not in order to acquire expertise. We need not take the argument literally, but in order to understand the fallacious nature of the argument, we must start by taking the argument at face value.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/70132342</guid><pubDate>Fri, 20 Feb 2026 10:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/70132342/0238_lysis_217e_18_02_2026_15_42.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates is still developing the notion of two different kinds of agent, one making a thing appear, and another making a thing be. He has moved from the examples of disease in the body and whiteness in hair to ignorance in - we may assume, since he...</itunes:subtitle><itunes:summary><![CDATA[Socrates is still developing the notion of two different kinds of agent, one making a thing appear, and another making a thing be. He has moved from the examples of disease in the body and whiteness in hair to ignorance in - we may assume, since he doesn't say yet - the soul. We learn (please don't!) that a totally expert and a totally inexpert person would both not philosophize. Only the neither expert nor inexpert would philosophize. By analogy with the neutral body loving the physician in order to remove the disease, we might suppose that the neutral soul would love the expert in order to remove ignorance, but not in order to acquire expertise. We need not take the argument literally, but in order to understand the fallacious nature of the argument, we must start by taking the argument at face value.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agnoia,amathia,expertise,ignorance,philosophize,socrates,sophia,sophos</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0237 Lysis 217d</title><link>https://www.spreaker.com/episode/0237-lysis-217d--69975534</link><description><![CDATA[Socrates develops his sophistic argument that what is neither one extreme nor its opposite may contain one of the extremes without acquiring the characteristic of that extreme, or indeed may acquire that characteristic. The boys accept everything he says, despite his best efforts to confuse them.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/69975534</guid><pubDate>Fri, 13 Feb 2026 10:00:15 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/69975534/0237_lysis_217d_11_02_2026_17_20.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates develops his sophistic argument that what is neither one extreme nor its opposite may contain one of the extremes without acquiring the characteristic of that extreme, or indeed may acquire that characteristic. The boys accept everything he...</itunes:subtitle><itunes:summary><![CDATA[Socrates develops his sophistic argument that what is neither one extreme nor its opposite may contain one of the extremes without acquiring the characteristic of that extreme, or indeed may acquire that characteristic. The boys accept everything he says, despite his best efforts to confuse them.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>phil,socrates,sophist</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0236 Lysis 217c</title><link>https://www.spreaker.com/episode/0236-lysis-217c--69810825</link><description><![CDATA[A lesson in sophistry. We also learn that Menexenus had brown hair.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/69810825</guid><pubDate>Fri, 06 Feb 2026 10:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/69810825/0236_lysis_217c_05_02_2026_14_36.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>A lesson in sophistry. We also learn that Menexenus had brown hair.</itunes:subtitle><itunes:summary><![CDATA[A lesson in sophistry. We also learn that Menexenus had brown hair.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>menexenus,socrates,sophistry</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0235 Lysis 217a</title><link>https://www.spreaker.com/episode/0235-lysis-217a--69664142</link><description><![CDATA[Socrates argues sophistically for the position that what is neither good nor bad is dear to, or conversely a friend of (slipping between philon with dative and genitive), the good. He uses as his example a body, per se neither good nor bad, which with health has no need of a physician, but with disease is required to welcome and be dear to the physician. Socrates tries several formulations designed to wake the boys up from their mental slumber, but without success. It would seem that Socrates is more concerned with making the boys think critically than with providing a serious argument. Sophistry and a terrible argument have more chance of arousing critical thinking - arguably!<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/69664142</guid><pubDate>Fri, 30 Jan 2026 10:00:19 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/69664142/0235_lysis_217a_29_01_2026_14_19.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates argues sophistically for the position that what is neither good nor bad is dear to, or conversely a friend of (slipping between philon with dative and genitive), the good. He uses as his example a body, per se neither good nor bad, which with...</itunes:subtitle><itunes:summary><![CDATA[Socrates argues sophistically for the position that what is neither good nor bad is dear to, or conversely a friend of (slipping between philon with dative and genitive), the good. He uses as his example a body, per se neither good nor bad, which with health has no need of a physician, but with disease is required to welcome and be dear to the physician. Socrates tries several formulations designed to wake the boys up from their mental slumber, but without success. It would seem that Socrates is more concerned with making the boys think critically than with providing a serious argument. Sophistry and a terrible argument have more chance of arousing critical thinking - arguably!<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agathon,bad,body,disease,good,health,kakon,lysis,menexenus,neutral,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0234 Lysis 216d</title><link>https://www.spreaker.com/episode/0234-lysis-216d--69380083</link><description><![CDATA[Socrates reminds Menexenus that the previous argument has led them to conclude that the friendly is not of like to like or of opposite to opposite, and he proposes that it is neither of like or of opposite. He needs to resort to a particular characteristic to exemplify what he means, and he chooses the good, a characteristic which has already been used in the argument. They settle on the friendly being of the neither-good-nor- bad to the good. Menexenus is clearly unable to remember that it had been agreed with Lysis that the good requires no friend since it is self-sufficient (this had led to the conclusion that the good is not the friend of the good, and hence that the friendly is not of like to like).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/69380083</guid><pubDate>Fri, 23 Jan 2026 10:00:20 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/69380083/0234_lysis_216d_10_01_2026_11_22.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates reminds Menexenus that the previous argument has led them to conclude that the friendly is not of like to like or of opposite to opposite, and he proposes that it is neither of like or of opposite. He needs to resort to a particular...</itunes:subtitle><itunes:summary><![CDATA[Socrates reminds Menexenus that the previous argument has led them to conclude that the friendly is not of like to like or of opposite to opposite, and he proposes that it is neither of like or of opposite. He needs to resort to a particular characteristic to exemplify what he means, and he chooses the good, a characteristic which has already been used in the argument. They settle on the friendly being of the neither-good-nor- bad to the good. Menexenus is clearly unable to remember that it had been agreed with Lysis that the good requires no friend since it is self-sufficient (this had led to the conclusion that the good is not the friend of the good, and hence that the friendly is not of like to like).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agathon,bad,friend,good,kakon,lysis,phil,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0233 Lysis 216d</title><link>https://www.spreaker.com/episode/0233-lysis-216d--69287922</link><description><![CDATA[With Lysis, Socrates concluded that the friend is not of like to like. With Menexenus, Socrates has concluded that the friend is not of opposite to opposite. It would seem reasonable, then, to suggest that the friend is the good to the neither good nor bad. It is actually not all that reasonable.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/69287922</guid><pubDate>Fri, 16 Jan 2026 10:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/69287922/0233_lysis_216d_03_01_2026_14_26.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>With Lysis, Socrates concluded that the friend is not of like to like. With Menexenus, Socrates has concluded that the friend is not of opposite to opposite. It would seem reasonable, then, to suggest that the friend is the good to the neither good...</itunes:subtitle><itunes:summary><![CDATA[With Lysis, Socrates concluded that the friend is not of like to like. With Menexenus, Socrates has concluded that the friend is not of opposite to opposite. It would seem reasonable, then, to suggest that the friend is the good to the neither good nor bad. It is actually not all that reasonable.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agatho,fine,friend,good,kalo,menexenus,philos,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0232 Lysis 216b</title><link>https://www.spreaker.com/episode/0232-lysis-216b--69195724</link><description><![CDATA[Having argued with Lysis that the friendly is not friendly to its like, and with Menexenus that the friendly is not friendly to its opposite, Socrates proposes (still with Menexenus) what might seem to be an uneristic and therefore more plausible solution, that the friendly is friendly to something between the two extremes.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/69195724</guid><pubDate>Fri, 09 Jan 2026 10:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/69195724/0232_lysis_216b_24_12_2025_16_48.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Having argued with Lysis that the friendly is not friendly to its like, and with Menexenus that the friendly is not friendly to its opposite, Socrates proposes (still with Menexenus) what might seem to be an uneristic and therefore more plausible...</itunes:subtitle><itunes:summary><![CDATA[Having argued with Lysis that the friendly is not friendly to its like, and with Menexenus that the friendly is not friendly to its opposite, Socrates proposes (still with Menexenus) what might seem to be an uneristic and therefore more plausible solution, that the friendly is friendly to something between the two extremes.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agath,bad,eristics,friendly,good,kak,kal,menexenus,middle,opposite,similar,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0231 Lysis 215d</title><link>https://www.spreaker.com/episode/0231-lysis-215d--68896929</link><description><![CDATA[Socrates continues to develop a highly provocative position he claims to have heard from someone clever, that the most opposite is most friendly to the most opposite, apparently contradicting the earlier claim that like is friendly to like. Menexenus takes over the conversation from Lysis, and Socrates returns to eristics.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/68896929</guid><pubDate>Fri, 02 Jan 2026 10:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/68896929/0231_lysis_215d_05_12_2025_11_49.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues to develop a highly provocative position he claims to have heard from someone clever, that the most opposite is most friendly to the most opposite, apparently contradicting the earlier claim that like is friendly to like. Menexenus...</itunes:subtitle><itunes:summary><![CDATA[Socrates continues to develop a highly provocative position he claims to have heard from someone clever, that the most opposite is most friendly to the most opposite, apparently contradicting the earlier claim that like is friendly to like. Menexenus takes over the conversation from Lysis, and Socrates returns to eristics.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>heraclitus,lysis,menexenus,opposite,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0230 Lysis 215c</title><link>https://www.spreaker.com/episode/0230-lysis-215c--68679259</link><description><![CDATA[Socrates provides only an argument from authority for his outrageous claim not only that the same are hostile to the same, but that most hostile are good people to good people. Even the argument from authority is problematic since Socrates deliberately misquotes two of the most famous lines of the poet Hesiod. We might almost suspect that he is looking for a reaction from his interlocutors.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/68679259</guid><pubDate>Fri, 26 Dec 2025 10:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/68679259/0230_lysis_215c_21_11_2025_17_26.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates provides only an argument from authority for his outrageous claim not only that the same are hostile to the same, but that most hostile are good people to good people. Even the argument from authority is problematic since Socrates...</itunes:subtitle><itunes:summary><![CDATA[Socrates provides only an argument from authority for his outrageous claim not only that the same are hostile to the same, but that most hostile are good people to good people. Even the argument from authority is problematic since Socrates deliberately misquotes two of the most famous lines of the poet Hesiod. We might almost suspect that he is looking for a reaction from his interlocutors.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>hesiod,homoi,lysis,same,similar,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0229 Lysis 215a</title><link>https://www.spreaker.com/episode/0229-lysis-215a--68473318</link><description><![CDATA[Socrates continues to try to make Lysis think dialectically, but fails miserably. Lysis accepts that the same is useless and not a friend to the same, although the good person is a friend to the good person (this is a contradicton), Once again, it is Socrates himself who has to discover that they have been seriously misled (they have, by him), and he adduces someone who is said to have claimed that the same thing to the same thing, and the good people to the good people, are actually hostile. Socrates claims that that man used to adduce Hesiod, but the famous quote from him will have to wait until the next episode.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/68473318</guid><pubDate>Fri, 19 Dec 2025 10:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/68473318/0229_lysis_215a_08_11_2025_14_16.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues to try to make Lysis think dialectically, but fails miserably. Lysis accepts that the same is useless and not a friend to the same, although the good person is a friend to the good person (this is a contradicton), Once again, it is...</itunes:subtitle><itunes:summary><![CDATA[Socrates continues to try to make Lysis think dialectically, but fails miserably. Lysis accepts that the same is useless and not a friend to the same, although the good person is a friend to the good person (this is a contradicton), Once again, it is Socrates himself who has to discover that they have been seriously misled (they have, by him), and he adduces someone who is said to have claimed that the same thing to the same thing, and the good people to the good people, are actually hostile. Socrates claims that that man used to adduce Hesiod, but the famous quote from him will have to wait until the next episode.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>enemy,friend,hesiod,homoeus,homoios,lysis,same,similar,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0228 Lysis 214d</title><link>https://www.spreaker.com/episode/0228-lysis-214d--68396009</link><description><![CDATA[Socrates leads Lysis by the nose, and Lysis does not object. Socrates "interprets" the poet and the <i>physikoi</i> as claiming that only the similar to the simlar are friends, but if those who are dissimilar in themselves are bad, this means that only the good are friends. Since this doesn't cause Lysis to object, Socrates adds another problem, that the similar add nothing useful to the similar; if another adds nothing useful to oneself, why would one love such a person? The verb <i>phileo</i> (I love) is replaced by <i>agapao</i> (I am affectionate). <i>Agape</i> in modern Greek is the word for love. <i>Philia</i> is now reserved for friendship.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/68396009</guid><pubDate>Fri, 12 Dec 2025 10:00:14 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/68396009/0228_lysis_214d_03_11_2025_11_40.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates leads Lysis by the nose, and Lysis does not object. Socrates "interprets" the poet and the physikoi as claiming that only the similar to the simlar are friends, but if those who are dissimilar in themselves are bad, this means that only the...</itunes:subtitle><itunes:summary><![CDATA[Socrates leads Lysis by the nose, and Lysis does not object. Socrates "interprets" the poet and the <i>physikoi</i> as claiming that only the similar to the simlar are friends, but if those who are dissimilar in themselves are bad, this means that only the good are friends. Since this doesn't cause Lysis to object, Socrates adds another problem, that the similar add nothing useful to the similar; if another adds nothing useful to oneself, why would one love such a person? The verb <i>phileo</i> (I love) is replaced by <i>agapao</i> (I am affectionate). <i>Agape</i> in modern Greek is the word for love. <i>Philia</i> is now reserved for friendship.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>beneficial,lysis,philia,similar,socrates,useful</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0227 Lysis 214b</title><link>https://www.spreaker.com/episode/0227-lysis-214b--68284360</link><description><![CDATA[If like is friendly to like, what are we to make of bad people?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/68284360</guid><pubDate>Fri, 05 Dec 2025 10:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/68284360/0227_lysis_214b_26_10_2025_11_55.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>If like is friendly to like, what are we to make of bad people?</itunes:subtitle><itunes:summary><![CDATA[If like is friendly to like, what are we to make of bad people?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>friendship,lysis,philia,physikoi,similar,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0226 Lysis 213e</title><link>https://www.spreaker.com/episode/0226-lysis-213e--68163959</link><description><![CDATA[The previous section featured a discussion between Socrates and Menexenus asking whether the friend is the loving or the loved. Socrates changes the subject with Lysis to consider whether friends are similar people or opposites,<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/68163959</guid><pubDate>Fri, 28 Nov 2025 10:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/68163959/0226_lysis_213e_16_10_2025_15_46.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The previous section featured a discussion between Socrates and Menexenus asking whether the friend is the loving or the loved. Socrates changes the subject with Lysis to consider whether friends are similar people or opposites,</itunes:subtitle><itunes:summary><![CDATA[The previous section featured a discussion between Socrates and Menexenus asking whether the friend is the loving or the loved. Socrates changes the subject with Lysis to consider whether friends are similar people or opposites,<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>friend,god,lysis,menexenus,physi,poet,same,similar,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0225 Lysis 213b</title><link>https://www.spreaker.com/episode/0225-lysis-213b--68074009</link><description><![CDATA[What was supposed to be an eristic debate designed to embarrass Menexenus turns into an intriguing discussion on friends which leads Lysis to intervene spontaneously and much to his own embarrassment. This is yet again a clear example of Socrates talking to one interlocutor (Menexenus) while his eye is on another (Lysis, and we should not forget Hippothales, although I don't mention him this time).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/68074009</guid><pubDate>Fri, 21 Nov 2025 10:00:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/68074009/0225_lysis_213b_09_10_2025_11_16.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>What was supposed to be an eristic debate designed to embarrass Menexenus turns into an intriguing discussion on friends which leads Lysis to intervene spontaneously and much to his own embarrassment. This is yet again a clear example of Socrates...</itunes:subtitle><itunes:summary><![CDATA[What was supposed to be an eristic debate designed to embarrass Menexenus turns into an intriguing discussion on friends which leads Lysis to intervene spontaneously and much to his own embarrassment. This is yet again a clear example of Socrates talking to one interlocutor (Menexenus) while his eye is on another (Lysis, and we should not forget Hippothales, although I don't mention him this time).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>echthros,enemy,friend,lysis,menexenus,philia,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0224 Lysis 213a</title><link>https://www.spreaker.com/episode/0224-lysis-213a--68045772</link><description><![CDATA[Treating philos as the beloved friend leads to problems easily demonstrated by Ancient Greek usage.While we do not use Ancient Greek, the underlying problems are common to all.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/68045772</guid><pubDate>Fri, 14 Nov 2025 10:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/68045772/0224_lysis_213a_07_10_2025_14_32.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Treating philos as the beloved friend leads to problems easily demonstrated by Ancient Greek usage.While we do not use Ancient Greek, the underlying problems are common to all.</itunes:subtitle><itunes:summary><![CDATA[Treating philos as the beloved friend leads to problems easily demonstrated by Ancient Greek usage.While we do not use Ancient Greek, the underlying problems are common to all.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>beloved,echthros,enemy,friend,hostile,menexenus,philos,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0223 Lysis 212d</title><link>https://www.spreaker.com/episode/0223-lysis-212d--67982906</link><description><![CDATA[What was supposed to be an eristic debate has turned into a semi-philosophical enquiry into the nature of a philos ("friend"), being the one who loves or the one being loved, or whether the partners in such a relationsihp in which only one loves are both friends or both not friends. Socrates exploits to confusing effect an ambiguity in the word philos, which as an adjective (its original usage)  is passive ("beloved") but as a nount is the ambiguous "friend".<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67982906</guid><pubDate>Fri, 07 Nov 2025 10:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67982906/0223_lysis_212d_02_10_2025_11_04.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>What was supposed to be an eristic debate has turned into a semi-philosophical enquiry into the nature of a philos ("friend"), being the one who loves or the one being loved, or whether the partners in such a relationsihp in which only one loves are...</itunes:subtitle><itunes:summary><![CDATA[What was supposed to be an eristic debate has turned into a semi-philosophical enquiry into the nature of a philos ("friend"), being the one who loves or the one being loved, or whether the partners in such a relationsihp in which only one loves are both friends or both not friends. Socrates exploits to confusing effect an ambiguity in the word philos, which as an adjective (its original usage)  is passive ("beloved") but as a nount is the ambiguous "friend".<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>friend,love,menexenus,philos,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0222 Lysis 212a</title><link>https://www.spreaker.com/episode/0222-lysis-212a--67963332</link><description><![CDATA[Socrates begins what should be an eristic debate. There are some attempts to make it look like an eristic debate, but the options provided allow Menexenus to avoid choosing one or other extreme, and the result of the questioning so far is no more than puzzlement over the identify of a friend in a friendship. If one loves, is the lover the friend, or the one loved, or both, or neither? Socrates also confuses love with lust, presumably for the benefit of Hippothales who is still listening.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67963332</guid><pubDate>Fri, 31 Oct 2025 10:00:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67963332/0222_lysis_212a_01_10_2025_10_24.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates begins what should be an eristic debate. There are some attempts to make it look like an eristic debate, but the options provided allow Menexenus to avoid choosing one or other extreme, and the result of the questioning so far is no more than...</itunes:subtitle><itunes:summary><![CDATA[Socrates begins what should be an eristic debate. There are some attempts to make it look like an eristic debate, but the options provided allow Menexenus to avoid choosing one or other extreme, and the result of the questioning so far is no more than puzzlement over the identify of a friend in a friendship. If one loves, is the lover the friend, or the one loved, or both, or neither? Socrates also confuses love with lust, presumably for the benefit of Hippothales who is still listening.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>active,erist,erōs,friend,love,lust,menexenus,passive,philia,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0221 Lysis 211e</title><link>https://www.spreaker.com/episode/0221-lysis-211e--67896106</link><description><![CDATA[Lysis asked Socrates to beat Menexenus in eristic debate, but instead, Socrates declares that he is desirous of acquiring a friend or companion, far more than acquiring a quail, a rooster, a horse and dog, the wealth of Darius, or even Darius himself. He claims to have no friends, while Menexenus is the expert on friendship since he and Lysis are such good friends.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67896106</guid><pubDate>Fri, 24 Oct 2025 09:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67896106/0221_lysis_211e_25_09_2025_17_03.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Lysis asked Socrates to beat Menexenus in eristic debate, but instead, Socrates declares that he is desirous of acquiring a friend or companion, far more than acquiring a quail, a rooster, a horse and dog, the wealth of Darius, or even Darius himself....</itunes:subtitle><itunes:summary><![CDATA[Lysis asked Socrates to beat Menexenus in eristic debate, but instead, Socrates declares that he is desirous of acquiring a friend or companion, far more than acquiring a quail, a rooster, a horse and dog, the wealth of Darius, or even Darius himself. He claims to have no friends, while Menexenus is the expert on friendship since he and Lysis are such good friends.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>companion,ctesippus,erist,friend,hetairos,lysis,menexenus,philia,philos,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0220 Lysis 211c</title><link>https://www.spreaker.com/episode/0220-lysis-211c--67743254</link><description><![CDATA[Socrates seems to be going ahead with Lysis' request to beat Menexenus in eristic debate. He is taking time to set it up, ensuring that he appears to be the underdog, pretending to complain that Menexenus is sitting with his "teacher" Ctesippus, his slightly older cousin. He also ensures that Menexenus will be the one answering questions, the best way to guarantee eristic victory. At one point in the episode I say that Socrates is not an eristician although he is expert in the use of eristic techniques, since he never actually wants to beat anybody. This is not entirely true, since he does beat Thrasymachus in their eristic debate in Book I of Republic. Dramatically he does this to ensure a long conversation (actually another nine books); paradeigmatically, the "tyrant" (eristician-sophist) must be dramatized being tamed by the "aristocrat" (dialectician). For the pedants, yes, Socrates "beats" Thrasymachus once again in book 9, having been asked in book 2 to defeat the sophist properly. The eristic beating is obviously not what the dialogue is about.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67743254</guid><pubDate>Fri, 17 Oct 2025 09:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67743254/0220_lysis_211c_13_09_2025_10_42.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates seems to be going ahead with Lysis' request to beat Menexenus in eristic debate. He is taking time to set it up, ensuring that he appears to be the underdog, pretending to complain that Menexenus is sitting with his "teacher" Ctesippus, his...</itunes:subtitle><itunes:summary><![CDATA[Socrates seems to be going ahead with Lysis' request to beat Menexenus in eristic debate. He is taking time to set it up, ensuring that he appears to be the underdog, pretending to complain that Menexenus is sitting with his "teacher" Ctesippus, his slightly older cousin. He also ensures that Menexenus will be the one answering questions, the best way to guarantee eristic victory. At one point in the episode I say that Socrates is not an eristician although he is expert in the use of eristic techniques, since he never actually wants to beat anybody. This is not entirely true, since he does beat Thrasymachus in their eristic debate in Book I of Republic. Dramatically he does this to ensure a long conversation (actually another nine books); paradeigmatically, the "tyrant" (eristician-sophist) must be dramatized being tamed by the "aristocrat" (dialectician). For the pedants, yes, Socrates "beats" Thrasymachus once again in book 9, having been asked in book 2 to defeat the sophist properly. The eristic beating is obviously not what the dialogue is about.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ctesippus,dialectic,eristic,hippothales,lysis,menexenus,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0219 Lysis 211a</title><link>https://www.spreaker.com/episode/0219-lysis-211a--67716685</link><description><![CDATA[Lysis and Socrates continue to whisper to each other, and Lysis turns the future conversstion away from himself into an eristic match to defeat his friend Menexenus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67716685</guid><pubDate>Fri, 10 Oct 2025 09:00:20 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67716685/0219_lysis_211a_11_09_2025_11_03.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Lysis and Socrates continue to whisper to each other, and Lysis turns the future conversstion away from himself into an eristic match to defeat his friend Menexenus.</itunes:subtitle><itunes:summary><![CDATA[Lysis and Socrates continue to whisper to each other, and Lysis turns the future conversstion away from himself into an eristic match to defeat his friend Menexenus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dialectic,eristic,euthydemus,lysis,menexenus,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0218 Lysis 210e</title><link>https://www.spreaker.com/episode/0218-lysis-210e--67686474</link><description><![CDATA[Hippothales, hiding close to Lysis and Socrates, becomes the focus of attention. It is unusual in a Platonic dialogue for a non-participant in a conversation to be noticed during the conversation. Socrates even states what he would have said to Hippothales had he made the mistake of speaking out loud. In orher news, Menexenus returns to the conversation.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67686474</guid><pubDate>Fri, 03 Oct 2025 09:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67686474/0218_lysis_210e_09_09_2025_11_13.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Hippothales, hiding close to Lysis and Socrates, becomes the focus of attention. It is unusual in a Platonic dialogue for a non-participant in a conversation to be noticed during the conversation. Socrates even states what he would have said to...</itunes:subtitle><itunes:summary><![CDATA[Hippothales, hiding close to Lysis and Socrates, becomes the focus of attention. It is unusual in a Platonic dialogue for a non-participant in a conversation to be noticed during the conversation. Socrates even states what he would have said to Hippothales had he made the mistake of speaking out loud. In orher news, Menexenus returns to the conversation.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ctesippus,dial,dialectic,dialegesthai,dialogos,hippothales,lysis,menexenus,philia,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0217 Lysis 210c</title><link>https://www.spreaker.com/episode/0217-lysis-210c--67643750</link><description><![CDATA[Socrates uses the answers of Lysis himself to prove (albeit sophistically) that Lysis shouldn't complain about his lowly status iin crafts where he is incompetent, It is not claer to me that Lysis had been complaining about this, since he had earlier explained without a hint of resentment that slaves and hired hands controlled him in varoius crafts because of his (young) age.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67643750</guid><pubDate>Fri, 26 Sep 2025 09:00:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67643750/0217_lysis_210c_05_09_2025_15_08.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates uses the answers of Lysis himself to prove (albeit sophistically) that Lysis shouldn't complain about his lowly status iin crafts where he is incompetent, It is not claer to me that Lysis had been complaining about this, since he had earlier...</itunes:subtitle><itunes:summary><![CDATA[Socrates uses the answers of Lysis himself to prove (albeit sophistically) that Lysis shouldn't complain about his lowly status iin crafts where he is incompetent, It is not claer to me that Lysis had been complaining about this, since he had earlier explained without a hint of resentment that slaves and hired hands controlled him in varoius crafts because of his (young) age.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>lysis,socrates,wordplay</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0216 Lysis 210a</title><link>https://www.spreaker.com/episode/0216-lysis-210a--67561349</link><description><![CDATA[Lysis is either a megalomaniac psychopath or possibly a young boy who is not quite grasping. the import of what he is agreeing to. He agrees with Socrtes that he should be entrusted by all and sundry around the world with any technē at which he is considered to be the best. This is a little complicated by Socrates adding himself to the mix. The whole world should entrust Lysis and Socrates together with any technē at which they are the most proficient, and then they would be free to do whatever they desire, and would be masters of others rather than being subjects of others. Lysis seems to be unaware of <i>argumenta ad absurdum</i>.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67561349</guid><pubDate>Fri, 19 Sep 2025 09:00:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67561349/0216_lysis_210a_30_08_2025_14_06.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Lysis is either a megalomaniac psychopath or possibly a young boy who is not quite grasping. the import of what he is agreeing to. He agrees with Socrtes that he should be entrusted by all and sundry around the world with any technē at which he is...</itunes:subtitle><itunes:summary><![CDATA[Lysis is either a megalomaniac psychopath or possibly a young boy who is not quite grasping. the import of what he is agreeing to. He agrees with Socrtes that he should be entrusted by all and sundry around the world with any technē at which he is considered to be the best. This is a little complicated by Socrates adding himself to the mix. The whole world should entrust Lysis and Socrates together with any technē at which they are the most proficient, and then they would be free to do whatever they desire, and would be masters of others rather than being subjects of others. Lysis seems to be unaware of <i>argumenta ad absurdum</i>.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>absurdum,lysis,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0215 Lysis 209d</title><link>https://www.spreaker.com/episode/0215-lysis-209d--67486934</link><description><![CDATA[Under questioning, Lysis has been primed to think that being ruled by slaves and hired professionals in technai where he is incompetent is restrictive, while being entrusted to read and write for his parents, in the technai of reading and writing, where he is competent, is freeing and permits him to do as he desires. To say that Lysis himself actually thought like this before Socrates' questioning is problematic. Even so, Lysis should have begun questioning the notion that being entrusted with technai is freeing when Socrates began talking about making stew for the Great King.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67486934</guid><pubDate>Fri, 12 Sep 2025 09:00:19 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67486934/0215_lysis_209d_23_08_2025_11_23.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Under questioning, Lysis has been primed to think that being ruled by slaves and hired professionals in technai where he is incompetent is restrictive, while being entrusted to read and write for his parents, in the technai of reading and writing,...</itunes:subtitle><itunes:summary><![CDATA[Under questioning, Lysis has been primed to think that being ruled by slaves and hired professionals in technai where he is incompetent is restrictive, while being entrusted to read and write for his parents, in the technai of reading and writing, where he is competent, is freeing and permits him to do as he desires. To say that Lysis himself actually thought like this before Socrates' questioning is problematic. Even so, Lysis should have begun questioning the notion that being entrusted with technai is freeing when Socrates began talking about making stew for the Great King.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>basileus,great,king,lysis,megas,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0214 Lysis 209b</title><link>https://www.spreaker.com/episode/0214-lysis-209b--67466325</link><description><![CDATA[Lysis realizes that he is ruled and restricted by slaves, hired professionals, and his mother, in those arts and crafts (technai) where he does not yet understand. However, his parents allow him to read and write because he understands the technai of reading and writing. Socrates draws out the implication that Lysis will be allowed to do whatever he wants the moment he understands all technai. Under further questioning, Lysis agrees that his father, his neighbour, Athenians in general, should entrust their things to him the moment he is more capable than them.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67466325</guid><pubDate>Fri, 05 Sep 2025 09:00:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67466325/0214_lysis_209b_21_08_2025_14_09.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Lysis realizes that he is ruled and restricted by slaves, hired professionals, and his mother, in those arts and crafts (technai) where he does not yet understand. However, his parents allow him to read and write because he understands the technai of...</itunes:subtitle><itunes:summary><![CDATA[Lysis realizes that he is ruled and restricted by slaves, hired professionals, and his mother, in those arts and crafts (technai) where he does not yet understand. However, his parents allow him to read and write because he understands the technai of reading and writing. Socrates draws out the implication that Lysis will be allowed to do whatever he wants the moment he understands all technai. Under further questioning, Lysis agrees that his father, his neighbour, Athenians in general, should entrust their things to him the moment he is more capable than them.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>basileus,control,lysis,megas,rule,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0213 Lysis 208d</title><link>https://www.spreaker.com/episode/0213-lysis-208d--67364984</link><description><![CDATA[Even the parents of Lysis restrict his desires to technai where he is competent, but there he is allowed to do whatever he wishes, so Socrates pretends to infer.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67364984</guid><pubDate>Fri, 29 Aug 2025 09:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67364984/0213_lysis_208d_13_08_2025_18_30.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Even the parents of Lysis restrict his desires to technai where he is competent, but there he is allowed to do whatever he wishes, so Socrates pretends to infer.</itunes:subtitle><itunes:summary><![CDATA[Even the parents of Lysis restrict his desires to technai where he is competent, but there he is allowed to do whatever he wishes, so Socrates pretends to infer.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>literacy,lyre,lysis,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0212 Lysis 207e</title><link>https://www.spreaker.com/episode/0212-lysis-207e--67340625</link><description><![CDATA[Socrates' line of questioning establishes that Lysis is prevented by his parents, who love him very much, from doing whatever he desires. Even slaves are put in charge of him. We should remember that Hippothales is listening to this as a lesson in how to attract rather than repel his lust-obect.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67340625</guid><pubDate>Fri, 22 Aug 2025 09:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67340625/0212_lysis_207e_12_08_2025_9_58.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates' line of questioning establishes that Lysis is prevented by his parents, who love him very much, from doing whatever he desires. Even slaves are put in charge of him. We should remember that Hippothales is listening to this as a lesson in how...</itunes:subtitle><itunes:summary><![CDATA[Socrates' line of questioning establishes that Lysis is prevented by his parents, who love him very much, from doing whatever he desires. Even slaves are put in charge of him. We should remember that Hippothales is listening to this as a lesson in how to attract rather than repel his lust-obect.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>desire,epithumia,love,lysis,philia,rule,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0211 Lysis 207d</title><link>https://www.spreaker.com/episode/0211-lysis-207d--67298888</link><description><![CDATA[Socrates begins his interrogation of Lysis. He had been considering asking Lysis and Menexenusk, before the latter left, which of them was more just and expert, but now with Lysis alone, Socrates asks him about his parents' treatment of him.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67298888</guid><pubDate>Fri, 15 Aug 2025 09:00:15 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67298888/0211_lysis_207d_08_08_2025_11_43.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates begins his interrogation of Lysis. He had been considering asking Lysis and Menexenusk, before the latter left, which of them was more just and expert, but now with Lysis alone, Socrates asks him about his parents' treatment of him.</itunes:subtitle><itunes:summary><![CDATA[Socrates begins his interrogation of Lysis. He had been considering asking Lysis and Menexenusk, before the latter left, which of them was more just and expert, but now with Lysis alone, Socrates asks him about his parents' treatment of him.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>lysis,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0210 Lysis 207c</title><link>https://www.spreaker.com/episode/0210-lysis-207c--67245887</link><description><![CDATA[Menexenus leaves the conversation, leaving Lysis at the mercy of Socrates, Ctesippus, and the many onlookers, including Hippothales who still hopes to learn how to speak to his lust object without repelling him.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67245887</guid><pubDate>Fri, 08 Aug 2025 09:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67245887/0210_lysis_207c_04_08_2025_17_29.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Menexenus leaves the conversation, leaving Lysis at the mercy of Socrates, Ctesippus, and the many onlookers, including Hippothales who still hopes to learn how to speak to his lust object without repelling him.</itunes:subtitle><itunes:summary><![CDATA[Menexenus leaves the conversation, leaving Lysis at the mercy of Socrates, Ctesippus, and the many onlookers, including Hippothales who still hopes to learn how to speak to his lust object without repelling him.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>lysis,menexenus,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0209 Lysis 206e</title><link>https://www.spreaker.com/episode/0209-lysis-206e--67173710</link><description><![CDATA[Stage directions about who sits or stands where for the conversation between Socrates, Menexenus, and Lysis<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67173710</guid><pubDate>Fri, 01 Aug 2025 09:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67173710/0209_lysis_206e_29_07_2025_14_22.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Stage directions about who sits or stands where for the conversation between Socrates, Menexenus, and Lysis</itunes:subtitle><itunes:summary><![CDATA[Stage directions about who sits or stands where for the conversation between Socrates, Menexenus, and Lysis<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ctesippus,hippothales,lysis,menexenus,palaestra,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0208 Lysis 206d</title><link>https://www.spreaker.com/episode/0208-lysis-206d--67070470</link><description><![CDATA[Socrates innocently describes the scene as he and Ctesippus, followed by the others, enter the palaestra.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/67070470</guid><pubDate>Fri, 25 Jul 2025 09:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/67070470/0208_lysis_206d_22_07_2025_14_51.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates innocently describes the scene as he and Ctesippus, followed by the others, enter the palaestra.</itunes:subtitle><itunes:summary><![CDATA[Socrates innocently describes the scene as he and Ctesippus, followed by the others, enter the palaestra.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ctesippus,hermaea,knucklebones,palaestra,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0207 Lysis 206b</title><link>https://www.spreaker.com/episode/0207-lysis-206b--66998123</link><description><![CDATA[Socrates promises.to demonstrate to Hippothales how to speak to one's lust object in a way which will attract rather than repel. Hippithales is. deviously inventive when it comes to helping Socrates talk to Lysis, enlisting the aid of Ctesippus and Ctesippus' cousin Menexenus in order to facilitate the meeting. Hippothales appears not to have noticed that Socrates has successfully engineered a conversatipn with Lysis, which is something Hippothales seems never to have done.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/66998123</guid><pubDate>Fri, 18 Jul 2025 09:00:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66998123/0207_lysis_206b_16_07_2025_17_44.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates promises.to demonstrate to Hippothales how to speak to one's lust object in a way which will attract rather than repel. Hippithales is. deviously inventive when it comes to helping Socrates talk to Lysis, enlisting the aid of Ctesippus and...</itunes:subtitle><itunes:summary><![CDATA[Socrates promises.to demonstrate to Hippothales how to speak to one's lust object in a way which will attract rather than repel. Hippithales is. deviously inventive when it comes to helping Socrates talk to Lysis, enlisting the aid of Ctesippus and Ctesippus' cousin Menexenus in order to facilitate the meeting. Hippothales appears not to have noticed that Socrates has successfully engineered a conversatipn with Lysis, which is something Hippothales seems never to have done.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ctesippus,eros,hippothales,lust,lysis,manipulation,menexenus,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0206 Lysis 205d</title><link>https://www.spreaker.com/episode/0206-lysis-205d--66860391</link><description><![CDATA[Socrates criticizes Hippothales for his speeches and songs, but not for the right reason.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/66860391</guid><pubDate>Fri, 11 Jul 2025 09:00:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66860391/0206_lysis_205d_04_07_2025_11_46.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates criticizes Hippothales for his speeches and songs, but not for the right reason.</itunes:subtitle><itunes:summary><![CDATA[Socrates criticizes Hippothales for his speeches and songs, but not for the right reason.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>encomium,hippothales,lysis,manipulation,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0205 Lysis 205a</title><link>https://www.spreaker.com/episode/0205-lysis-205a--66591126</link><description><![CDATA[Ctesippus describes to Socrates the sort of ridiculous praise his friend Hippothales has been directing at Lysis. It turns out that Hippothales is not in fact praising Lysis.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/66591126</guid><pubDate>Fri, 04 Jul 2025 09:00:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66591126/0205_lysis_205a_17_06_2025_16_44.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Ctesippus describes to Socrates the sort of ridiculous praise his friend Hippothales has been directing at Lysis. It turns out that Hippothales is not in fact praising Lysis.</itunes:subtitle><itunes:summary><![CDATA[Ctesippus describes to Socrates the sort of ridiculous praise his friend Hippothales has been directing at Lysis. It turns out that Hippothales is not in fact praising Lysis.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ctesippus,democrates,encomium,eros,heracles,hercules,hippothales,lust,lysis,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0204 Lysis 204e</title><link>https://www.spreaker.com/episode/0204-lysis-204e--66439833</link><description><![CDATA[We learn some more about Lysis, the formal subject of this part of the conversation. Lysis is the son of Democrates of the deme Aixone, so he is of an aristocratic family. He seems to have it all - looks, wealth, status, reputation, and a course in wrestling. We should not forget, however, the the most important things we learn are from characters themselves, about themselves, and here we learn quite a bit about Hippothales, Ctesippus, and of course, Socrates as he is in this dialogue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/66439833</guid><pubDate>Fri, 27 Jun 2025 09:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66439833/0204_lysis_204e_07_06_2025_16_04.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>We learn some more about Lysis, the formal subject of this part of the conversation. Lysis is the son of Democrates of the deme Aixone, so he is of an aristocratic family. He seems to have it all - looks, wealth, status, reputation, and a course in...</itunes:subtitle><itunes:summary><![CDATA[We learn some more about Lysis, the formal subject of this part of the conversation. Lysis is the son of Democrates of the deme Aixone, so he is of an aristocratic family. He seems to have it all - looks, wealth, status, reputation, and a course in wrestling. We should not forget, however, the the most important things we learn are from characters themselves, about themselves, and here we learn quite a bit about Hippothales, Ctesippus, and of course, Socrates as he is in this dialogue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ctesippus,democrates,eidos,hippothales,lysis,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0203 Lysis 204c</title><link>https://www.spreaker.com/episode/0203-lysis-204c--66380941</link><description><![CDATA[Ctesippus enters the chat. He informs Socrates that Hippothales is so obsessed with Lysis that he is an annoyance to Ctesippus and the others of their age group.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/66380941</guid><pubDate>Fri, 20 Jun 2025 09:00:14 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66380941/0203_lysis_204c_03_06_2025_14_42.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Ctesippus enters the chat. He informs Socrates that Hippothales is so obsessed with Lysis that he is an annoyance to Ctesippus and the others of their age group.</itunes:subtitle><itunes:summary><![CDATA[Ctesippus enters the chat. He informs Socrates that Hippothales is so obsessed with Lysis that he is an annoyance to Ctesippus and the others of their age group.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ctesippus,eros,hippothales,lust,lysis,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0202 Lysis 204a</title><link>https://www.spreaker.com/episode/0202-lysis-204a--66363453</link><description><![CDATA[Socrates, using his god-given gift to recognize lusters and lusted, quickly ascertains that Hippothales is lusting after a younger boy in the wrestling school. Socrates' profession of ignorance with regard to all other things should be taken with a grain of salt, as should be the notion that a god was required to give Socrates the ability to deduce Hippothales' infatuation with someone.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/66363453</guid><pubDate>Fri, 13 Jun 2025 09:00:16 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66363453/0202_lysis_204a_02_06_2025_9_47.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates, using his god-given gift to recognize lusters and lusted, quickly ascertains that Hippothales is lusting after a younger boy in the wrestling school. Socrates' profession of ignorance with regard to all other things should be taken with a...</itunes:subtitle><itunes:summary><![CDATA[Socrates, using his god-given gift to recognize lusters and lusted, quickly ascertains that Hippothales is lusting after a younger boy in the wrestling school. Socrates' profession of ignorance with regard to all other things should be taken with a grain of salt, as should be the notion that a god was required to give Socrates the ability to deduce Hippothales' infatuation with someone.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>eros,hippothales,ignorance,lust,mikkos,palaestra,projection,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0201 Lysis 203a</title><link>https://www.spreaker.com/episode/0201-lysis-203a--66348706</link><description><![CDATA[The youths, including Hippothales and Ctesippus, are assmbled outside of a palaestra, where they spend time in words. During this introductory chat we come to appreciate one feature of Socratic dialectic, namely how Plato's Socrates sets up conversations in advance. We should not apply this feature to Socrates in every dialogue, but it is certainly a feature in the later early dialogues, and some middle ones (e.g., Hippias Minor, Hippias Major, Politeia, Phaedrus, Symposium - not in. e.g., Euthyphro, Laches, Phaedo, where Socrates does control the conversation, but does not initiate the discussion or put himself in the way of an anticipated discussion).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/66348706</guid><pubDate>Fri, 06 Jun 2025 09:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66348706/0201_lysis_203a_31_05_2025_13_56.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The youths, including Hippothales and Ctesippus, are assmbled outside of a palaestra, where they spend time in words. During this introductory chat we come to appreciate one feature of Socratic dialectic, namely how Plato's Socrates sets up...</itunes:subtitle><itunes:summary><![CDATA[The youths, including Hippothales and Ctesippus, are assmbled outside of a palaestra, where they spend time in words. During this introductory chat we come to appreciate one feature of Socratic dialectic, namely how Plato's Socrates sets up conversations in advance. We should not apply this feature to Socrates in every dialogue, but it is certainly a feature in the later early dialogues, and some middle ones (e.g., Hippias Minor, Hippias Major, Politeia, Phaedrus, Symposium - not in. e.g., Euthyphro, Laches, Phaedo, where Socrates does control the conversation, but does not initiate the discussion or put himself in the way of an anticipated discussion).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>academy,hippothales,lyceum,palaestra,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0200 Lysis 203a</title><link>https://www.spreaker.com/episode/0200-lysis-203a--66293139</link><description><![CDATA[Socrates says he was walking from Academy straight to Lyceum, but on the way encountered a crowd of youths. Is he about to be mugged under the city wall of Athens?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/66293139</guid><pubDate>Fri, 30 May 2025 09:00:15 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66293139/0200_lysis_203a_27_05_2025_16_06.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates says he was walking from Academy straight to Lyceum, but on the way encountered a crowd of youths. Is he about to be mugged under the city wall of Athens?</itunes:subtitle><itunes:summary><![CDATA[Socrates says he was walking from Academy straight to Lyceum, but on the way encountered a crowd of youths. Is he about to be mugged under the city wall of Athens?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>academy,athens,lyceum,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0199 Io Conclusions 2 of 2</title><link>https://www.spreaker.com/episode/0199-io-conclusions-2-of-2--66104528</link><description><![CDATA[Socrates conceals his dialectic exercise with rhetoric and even eristics in an attempt to make Io, who enjoys listening to sophists (he says "you sophoi"), and consequently nice rhetorical stories such as the magnet analogy, actually consider what his rhapsodic techne is. It does include thousands of Homeric lines as subject matter, but this does not mean he is an expert (has the techne) regarding each subject talked about.<br />I have not speculated in the podcast, but Plato may have written this dialogue with some of his own students in mind. Plato was considered divine by many people, and Plato's Socrates emphasizes that divinely inspired authors lack intelligence. An interpreter of Plato's dialogues is like the rhapsode, probably even learning the dialogues by heart, which might make such a Platonist feel that he knows more than he really does. This dialogue may well have given such an interpreter pause for thought.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/66104528</guid><pubDate>Fri, 23 May 2025 09:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66104528/0199_io_conclusions_2_2_15_05_2025_20_12.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates conceals his dialectic exercise with rhetoric and even eristics in an attempt to make Io, who enjoys listening to sophists (he says "you sophoi"), and consequently nice rhetorical stories such as the magnet analogy, actually consider what his...</itunes:subtitle><itunes:summary><![CDATA[Socrates conceals his dialectic exercise with rhetoric and even eristics in an attempt to make Io, who enjoys listening to sophists (he says "you sophoi"), and consequently nice rhetorical stories such as the magnet analogy, actually consider what his rhapsodic techne is. It does include thousands of Homeric lines as subject matter, but this does not mean he is an expert (has the techne) regarding each subject talked about.<br />I have not speculated in the podcast, but Plato may have written this dialogue with some of his own students in mind. Plato was considered divine by many people, and Plato's Socrates emphasizes that divinely inspired authors lack intelligence. An interpreter of Plato's dialogues is like the rhapsode, probably even learning the dialogues by heart, which might make such a Platonist feel that he knows more than he really does. This dialogue may well have given such an interpreter pause for thought.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dialectic,homer,io,poetry,rhapsod,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0198 Io Conclusions 1 of 2</title><link>https://www.spreaker.com/episode/0198-io-conclusions-1-of-2--66104268</link><description><![CDATA[What the dialogue is not about.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/66104268</guid><pubDate>Fri, 16 May 2025 09:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/66104268/0198_io_conclusions_1_2_10_05_2025_16_37.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>What the dialogue is not about.</itunes:subtitle><itunes:summary><![CDATA[What the dialogue is not about.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dialectic,io,rhapsod,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0197 Io 542a</title><link>https://www.spreaker.com/episode/0197-io-542a--65881733</link><description><![CDATA[In this final section of the dialogue, Socrates provides Io with two options. Either Io has techne and refuses to divulge his sophia to Socrates, and is therefore doing wrong, or he has no techne but is divinely inspired. Should he choose to be considered unjust or divine?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/65881733</guid><pubDate>Fri, 09 May 2025 09:00:14 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/65881733/0197_io_542a_03_05_2025_17_12.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>In this final section of the dialogue, Socrates provides Io with two options. Either Io has techne and refuses to divulge his sophia to Socrates, and is therefore doing wrong, or he has no techne but is divinely inspired. Should he choose to be...</itunes:subtitle><itunes:summary><![CDATA[In this final section of the dialogue, Socrates provides Io with two options. Either Io has techne and refuses to divulge his sophia to Socrates, and is therefore doing wrong, or he has no techne but is divinely inspired. Should he choose to be considered unjust or divine?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>divine,io,moira,rhapsod,socrates,techne,theia</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0196 Io 541e</title><link>https://www.spreaker.com/episode/0196-io-541e--65822812</link><description><![CDATA[Socratae, beginning his concluding remarks, presents the first of his two options for Io. Accordinng to this first option, Io is doing Socrates wrong by purposely shapeshifting in order to avoid revealing how clever he is with regard to the sophia of Homer.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/65822812</guid><pubDate>Fri, 02 May 2025 09:00:19 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/65822812/0196_io_541e_01_05_2025_13_19.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socratae, beginning his concluding remarks, presents the first of his two options for Io. Accordinng to this first option, Io is doing Socrates wrong by purposely shapeshifting in order to avoid revealing how clever he is with regard to the sophia of...</itunes:subtitle><itunes:summary><![CDATA[Socratae, beginning his concluding remarks, presents the first of his two options for Io. Accordinng to this first option, Io is doing Socrates wrong by purposely shapeshifting in order to avoid revealing how clever he is with regard to the sophia of Homer.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>io,proteus,rhapsod,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0195 Io 541c</title><link>https://www.spreaker.com/episode/0195-io-541c--65634774</link><description><![CDATA[Socrates finishes off the argument refuting Io's claim that he is a general, let alone a good general, incidentally revealing that the dramatic date of the dialogue is around 413 BC, after the disastrous Athenian campaign against Syracuse.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/65634774</guid><pubDate>Fri, 25 Apr 2025 09:00:12 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/65634774/0195_io_541c_19_04_2025_17_57.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates finishes off the argument refuting Io's claim that he is a general, let alone a good general, incidentally revealing that the dramatic date of the dialogue is around 413 BC, after the disastrous Athenian campaign against Syracuse.</itunes:subtitle><itunes:summary><![CDATA[Socrates finishes off the argument refuting Io's claim that he is a general, let alone a good general, incidentally revealing that the dramatic date of the dialogue is around 413 BC, after the disastrous Athenian campaign against Syracuse.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>io,socrates,strategos,xenos</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0194 Io 541b</title><link>https://www.spreaker.com/episode/0194-io-541b--65592449</link><description><![CDATA[Socrates begins dismantling Io's claim that he has a techne common to rhapsodes and generals. Io accepts that he is the best rhapsode and the best general, but he cannot accept that any general is also a rhapsode, for the very good reason, I suggest, that a general is not a rhapsode. This is not a refutation based on logic, but an argument from observation.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/65592449</guid><pubDate>Fri, 18 Apr 2025 09:00:12 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/65592449/0194_io_541b_16_04_2025_15_03.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates begins dismantling Io's claim that he has a techne common to rhapsodes and generals. Io accepts that he is the best rhapsode and the best general, but he cannot accept that any general is also a rhapsode, for the very good reason, I suggest,...</itunes:subtitle><itunes:summary><![CDATA[Socrates begins dismantling Io's claim that he has a techne common to rhapsodes and generals. Io accepts that he is the best rhapsode and the best general, but he cannot accept that any general is also a rhapsode, for the very good reason, I suggest, that a general is not a rhapsode. This is not a refutation based on logic, but an argument from observation.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>general,io,rhapsod,socrates,strategos,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0193 Io 540e</title><link>https://www.spreaker.com/episode/0193-io-540e--65368276</link><description><![CDATA[Having essentially agreed (in not so many words) that each techne has exclusive subject matter, it is perhaps surprising that Io remains steadfast over his claim that the rhapsode and the strategos share the same techne.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/65368276</guid><pubDate>Fri, 11 Apr 2025 09:00:12 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/65368276/0193_io_540e_01_04_2025_15_28.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Having essentially agreed (in not so many words) that each techne has exclusive subject matter, it is perhaps surprising that Io remains steadfast over his claim that the rhapsode and the strategos share the same techne.</itunes:subtitle><itunes:summary><![CDATA[Having essentially agreed (in not so many words) that each techne has exclusive subject matter, it is perhaps surprising that Io remains steadfast over his claim that the rhapsode and the strategos share the same techne.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>io,rhapsod,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0192 Io 540d</title><link>https://www.spreaker.com/episode/0192-io-540d--65156567</link><description><![CDATA[Io had been forced to narrow the rhapsode's expertise down to knowing what sort of things it would be fitting for different types of people to say, ,such as a man, a woman, a slave or a ruler, rather than any type of craftsman. However, Socrates has derailed this approach to rhapsody by giving each of these types of people various types of techne: the ruler he has turned into a ruler of a ship at sea (a helmsman), and a ruler of a sick person (a physician); even the slave becomes a ruler of oxen (an oxherd), a woman becomes a ruler of wool (a spinner), and in all these, Io agrees that the craftsman would know better than a rhapsode what sort of things it is fitting for these types of people to say. Socrates now turns to the man, and Io thinks that at least here he knows what sort of things it is fitting for a man to say. It turns out that he doesn't, again according to the flawed assumption that any subject matter is exclusive to only one techne or another.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/65156567</guid><pubDate>Fri, 04 Apr 2025 09:00:12 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/65156567/0192_io_540d_27_03_2025_11_25.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Io had been forced to narrow the rhapsode's expertise down to knowing what sort of things it would be fitting for different types of people to say, ,such as a man, a woman, a slave or a ruler, rather than any type of craftsman. However, Socrates has...</itunes:subtitle><itunes:summary><![CDATA[Io had been forced to narrow the rhapsode's expertise down to knowing what sort of things it would be fitting for different types of people to say, ,such as a man, a woman, a slave or a ruler, rather than any type of craftsman. However, Socrates has derailed this approach to rhapsody by giving each of these types of people various types of techne: the ruler he has turned into a ruler of a ship at sea (a helmsman), and a ruler of a sick person (a physician); even the slave becomes a ruler of oxen (an oxherd), a woman becomes a ruler of wool (a spinner), and in all these, Io agrees that the craftsman would know better than a rhapsode what sort of things it is fitting for these types of people to say. Socrates now turns to the man, and Io thinks that at least here he knows what sort of things it is fitting for a man to say. It turns out that he doesn't, again according to the flawed assumption that any subject matter is exclusive to only one techne or another.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>io,rhapsod,socrates,strateg,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0191 Io 540b</title><link>https://www.spreaker.com/episode/0191-io-540b--65032166</link><description><![CDATA[Io misspoke when he formulated the rhapsode's techne as the ability to know the sort of things any type of person should say. It is easy for Socrates to make Io admit that craftsmen of all other crafts will say things connected to their crafts more finely than a rhapsode could - this after all is what they have been assuming for a long time now.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/65032166</guid><pubDate>Fri, 28 Mar 2025 09:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/65032166/0191_io_540b_21_03_2025_17_10.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Io misspoke when he formulated the rhapsode's techne as the ability to know the sort of things any type of person should say. It is easy for Socrates to make Io admit that craftsmen of all other crafts will say things connected to their crafts more...</itunes:subtitle><itunes:summary><![CDATA[Io misspoke when he formulated the rhapsode's techne as the ability to know the sort of things any type of person should say. It is easy for Socrates to make Io admit that craftsmen of all other crafts will say things connected to their crafts more finely than a rhapsode could - this after all is what they have been assuming for a long time now.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>io,rhapsod,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0190 Io 539d</title><link>https://www.spreaker.com/episode/0190-io-539d--64839719</link><description><![CDATA[What began as a question over who can judge better when Homer is speaking well has recently become a question of which techne is better suited to judge the subject matter of the poem. In every case, the professional associated with the subject matter being discussed is preferred to the rhapsode, since Io accepts the sophistic principle of exclusivity (if one techne knows X, then the rhapsodic techne doesn't know X). This pushes Io finally to consider what the rhapsodic techne might be without reference to the subject matter of the poem.,<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/64839719</guid><pubDate>Fri, 21 Mar 2025 10:00:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/64839719/0190_io_539d_12_03_2025_17_13.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>What began as a question over who can judge better when Homer is speaking well has recently become a question of which techne is better suited to judge the subject matter of the poem. In every case, the professional associated with the subject matter...</itunes:subtitle><itunes:summary><![CDATA[What began as a question over who can judge better when Homer is speaking well has recently become a question of which techne is better suited to judge the subject matter of the poem. In every case, the professional associated with the subject matter being discussed is preferred to the rhapsode, since Io accepts the sophistic principle of exclusivity (if one techne knows X, then the rhapsodic techne doesn't know X). This pushes Io finally to consider what the rhapsodic techne might be without reference to the subject matter of the poem.,<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dialectic,io,memory,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0189 Io 539b</title><link>https://www.spreaker.com/episode/0189-io-539b--64763553</link><description><![CDATA[Socrates quotes another Homeric example of the mantike techne (the craft of the seer). Unlike the first example, a prophecy, the.second example is an omen.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/64763553</guid><pubDate>Fri, 14 Mar 2025 10:00:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/64763553/0189_io_539b_08_03_2025_14_34.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates quotes another Homeric example of the mantike techne (the craft of the seer). Unlike the first example, a prophecy, the.second example is an omen.</itunes:subtitle><itunes:summary><![CDATA[Socrates quotes another Homeric example of the mantike techne (the craft of the seer). Unlike the first example, a prophecy, the.second example is an omen.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>eagle,io,mantis,rhapsod,snake,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0188 Io 538c</title><link>https://www.spreaker.com/episode/0188-io-538c--64710440</link><description><![CDATA[Socrates adds to the medical quote from Homer a quote from the techne (craft) of fishing, and another from the craft of divination. It still appears to Io that professionals rather than a rhapsode would be able to better judge whether Homer speaks well about these ultimately minor details from entire professions..<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/64710440</guid><pubDate>Fri, 07 Mar 2025 10:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/64710440/0188_io_538c_05_03_2025_14_29.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates adds to the medical quote from Homer a quote from the techne (craft) of fishing, and another from the craft of divination. It still appears to Io that professionals rather than a rhapsode would be able to better judge whether Homer speaks...</itunes:subtitle><itunes:summary><![CDATA[Socrates adds to the medical quote from Homer a quote from the techne (craft) of fishing, and another from the craft of divination. It still appears to Io that professionals rather than a rhapsode would be able to better judge whether Homer speaks well about these ultimately minor details from entire professions..<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>divination,fishing,io,mantis,rhapsod,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0187 Io 538b</title><link>https://www.spreaker.com/episode/0187-io-538b--64561382</link><description><![CDATA[Socrates makes a meal of the refutation. One point I don't discuss in the podcast is why a charioteer would want to judge a poet anyway, and the question may be directed at the judging of rhapsodes in competitions. What exactly is being judged? Their knowledge of the subject matter talked about by the poet, or their ability to perform the poem? This would seem to be an easy question to answer, but it would imply that the subject matter is not exclusive to one techne, and were Io to have arrived at this conclusion, Socrates' longwinded refutation of the rhapsodic techne might have achieved its goal.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/64561382</guid><pubDate>Fri, 28 Feb 2025 10:00:12 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/64561382/0187_io_538b_25_02_2025_14_43.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates makes a meal of the refutation. One point I don't discuss in the podcast is why a charioteer would want to judge a poet anyway, and the question may be directed at the judging of rhapsodes in competitions. What exactly is being judged? Their...</itunes:subtitle><itunes:summary><![CDATA[Socrates makes a meal of the refutation. One point I don't discuss in the podcast is why a charioteer would want to judge a poet anyway, and the question may be directed at the judging of rhapsodes in competitions. What exactly is being judged? Their knowledge of the subject matter talked about by the poet, or their ability to perform the poem? This would seem to be an easy question to answer, but it would imply that the subject matter is not exclusive to one techne, and were Io to have arrived at this conclusion, Socrates' longwinded refutation of the rhapsodic techne might have achieved its goal.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>chariot,io,physician,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0186 Io 538a</title><link>https://www.spreaker.com/episode/0186-io-538a--64405178</link><description><![CDATA[Socrates is still sophistically establishing the exclusivity of the subject matter of a craft, such that the subject matter of one techne cannot be the subject matter of another techne.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/64405178</guid><pubDate>Fri, 21 Feb 2025 10:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/64405178/0186_io_538a_16_02_2025_15_50.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates is still sophistically establishing the exclusivity of the subject matter of a craft, such that the subject matter of one techne cannot be the subject matter of another techne.</itunes:subtitle><itunes:summary><![CDATA[Socrates is still sophistically establishing the exclusivity of the subject matter of a craft, such that the subject matter of one techne cannot be the subject matter of another techne.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>io,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0185 Io 537d</title><link>https://www.spreaker.com/episode/0185-io-537d--64371198</link><description><![CDATA[Spcrates continues developing his sophistic argument which will eventually lead to yet another proof that rhapsody is not a techne (craft or skill). We two use the same skill concerning the same content, such as knowing that Socrates is holding up five fingers. It would seem to follow that different content therefore requires different skills.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/64371198</guid><pubDate>Fri, 14 Feb 2025 10:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/64371198/0185_io_537d_14_02_2025_7_01.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Spcrates continues developing his sophistic argument which will eventually lead to yet another proof that rhapsody is not a techne (craft or skill). We two use the same skill concerning the same content, such as knowing that Socrates is holding up...</itunes:subtitle><itunes:summary><![CDATA[Spcrates continues developing his sophistic argument which will eventually lead to yet another proof that rhapsody is not a techne (craft or skill). We two use the same skill concerning the same content, such as knowing that Socrates is holding up five fingers. It would seem to follow that different content therefore requires different skills.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>io,socrates,sophist,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0184 Io 537b</title><link>https://www.spreaker.com/episode/0184-io-537b--64130750</link><description><![CDATA[Socrates' apparently dialectical elenchus turns out to be more of a sophistic exercise with the foregone false conclusion that only a charioteer (having the techne of chariot racing) would understand what Homer says about chariot racing. Not only are there several obvious flaws in the construction of the argument, but the very idea that it is Homer rather than Nestor speaking is also concerning, but probably deliberate, given the care Socrates earlier took in making sure the rhapsode knew who spoke the lines and to whom. Of course Io would know this too, but with these names fresh in his memory, he should have objected to the assumption that it is Homer rather than Nestor whose words need to be understood.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/64130750</guid><pubDate>Fri, 07 Feb 2025 10:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/64130750/0184_io_537b_01_02_2025_20_57.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates' apparently dialectical elenchus turns out to be more of a sophistic exercise with the foregone false conclusion that only a charioteer (having the techne of chariot racing) would understand what Homer says about chariot racing. Not only are...</itunes:subtitle><itunes:summary><![CDATA[Socrates' apparently dialectical elenchus turns out to be more of a sophistic exercise with the foregone false conclusion that only a charioteer (having the techne of chariot racing) would understand what Homer says about chariot racing. Not only are there several obvious flaws in the construction of the argument, but the very idea that it is Homer rather than Nestor speaking is also concerning, but probably deliberate, given the care Socrates earlier took in making sure the rhapsode knew who spoke the lines and to whom. Of course Io would know this too, but with these names fresh in his memory, he should have objected to the assumption that it is Homer rather than Nestor whose words need to be understood.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>chariot,doctor,homer,io,navig,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0183 Io 536e</title><link>https://www.spreaker.com/episode/0183-io-536e--64073829</link><description><![CDATA[While the four rhetorical arguments to prove that Io lacked techne and nous at the moment he delivered well the best of Homer were, according to Io, spoken well, they were not convincinng. Socrates changes tack, deciding to stop arguing to persuade in favour of questioning, but still with a view to challenging Io's view that he has a techne. If Io speaks well, he must surely know what Homer is talking about. In the spirit of dialectial induction,  Socrates begins with an example from the techne of chariot racing. Does Io really know how to make a chariot make a sharp turn?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/64073829</guid><pubDate>Fri, 31 Jan 2025 10:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/64073829/0183_io_536e_31_01_2025_9_44.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>While the four rhetorical arguments to prove that Io lacked techne and nous at the moment he delivered well the best of Homer were, according to Io, spoken well, they were not convincinng. Socrates changes tack, deciding to stop arguing to persuade in...</itunes:subtitle><itunes:summary><![CDATA[While the four rhetorical arguments to prove that Io lacked techne and nous at the moment he delivered well the best of Homer were, according to Io, spoken well, they were not convincinng. Socrates changes tack, deciding to stop arguing to persuade in favour of questioning, but still with a view to challenging Io's view that he has a techne. If Io speaks well, he must surely know what Homer is talking about. In the spirit of dialectial induction,  Socrates begins with an example from the techne of chariot racing. Does Io really know how to make a chariot make a sharp turn?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>chariot,dialectic,io,rhapsod,rhetoric,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0182 Io 536d</title><link>https://www.spreaker.com/episode/0182-io-536d--63782005</link><description><![CDATA[Socrates' four analogies supporting his claim that Io lacks techne, nous, or episteme whenever he performs the best of Homer's poems, is easily dismissed by Io who appreciates Socrates' rhetoric, but remains unconvinced by it. He observes that Socrates speaks well. Coincidentally, this is now what also concerns Socrates about Io. On what subject in Homer's poems does Io speak well?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/63782005</guid><pubDate>Fri, 24 Jan 2025 10:00:11 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/63782005/0182_io_536d_21_01_2025_15_14.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates' four analogies supporting his claim that Io lacks techne, nous, or episteme whenever he performs the best of Homer's poems, is easily dismissed by Io who appreciates Socrates' rhetoric, but remains unconvinced by it. He observes that...</itunes:subtitle><itunes:summary><![CDATA[Socrates' four analogies supporting his claim that Io lacks techne, nous, or episteme whenever he performs the best of Homer's poems, is easily dismissed by Io who appreciates Socrates' rhetoric, but remains unconvinced by it. He observes that Socrates speaks well. Coincidentally, this is now what also concerns Socrates about Io. On what subject in Homer's poems does Io speak well?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>homer,io,rhapsod,rhetoric,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0181 Io 536b</title><link>https://www.spreaker.com/episode/0181-io-536b--63723028</link><description><![CDATA[Socrates completes his fourth analogy illustrating why rhapsodes lack techne and episteme when performing a poet's best poems in the best way possible. This time, very little of substance seems to have been added to the original magnet analogy. Possibly an attempt has been made to shift the notion of possession as a divine occupation replacing the rhapsode's intelligence towards the notion of possession as a holding by magnetic attraction, but the absence of intelligence is still the main point.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/63723028</guid><pubDate>Fri, 17 Jan 2025 10:00:10 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/63723028/0181_io_536b_17_01_2025_9_50.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates completes his fourth analogy illustrating why rhapsodes lack techne and episteme when performing a poet's best poems in the best way possible. This time, very little of substance seems to have been added to the original magnet analogy....</itunes:subtitle><itunes:summary><![CDATA[Socrates completes his fourth analogy illustrating why rhapsodes lack techne and episteme when performing a poet's best poems in the best way possible. This time, very little of substance seems to have been added to the original magnet analogy. Possibly an attempt has been made to shift the notion of possession as a divine occupation replacing the rhapsode's intelligence towards the notion of possession as a holding by magnetic attraction, but the absence of intelligence is still the main point.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>calliope,episteme,io,magnet,rhapsode,ring,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0180 Io 535e</title><link>https://www.spreaker.com/episode/0180-io-535e--63605357</link><description><![CDATA[Purportedly to explain why even the emotions instilled in the spectator are not due to the skill of the rhapsode, the fourth analogy is a refinement of the first analogy about magnets. Instead of a magnet attracting many rings which in turn attract many other rings, this time there are only three rings in a chain, and this must be explained.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/63605357</guid><pubDate>Fri, 10 Jan 2025 10:00:12 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/63605357/0180_io_535e_07_01_2025_23_03.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Purportedly to explain why even the emotions instilled in the spectator are not due to the skill of the rhapsode, the fourth analogy is a refinement of the first analogy about magnets. Instead of a magnet attracting many rings which in turn attract...</itunes:subtitle><itunes:summary><![CDATA[Purportedly to explain why even the emotions instilled in the spectator are not due to the skill of the rhapsode, the fourth analogy is a refinement of the first analogy about magnets. Instead of a magnet attracting many rings which in turn attract many other rings, this time there are only three rings in a chain, and this must be explained.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>homer,interpreter,io,magnet,musaios,muse,orpheus,poet,rhapsode,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0179 Io 535d</title><link>https://www.spreaker.com/episode/0179-io-535d--63524783</link><description><![CDATA[Now that Io has agreed that he is affected by the poetry he declaims, Socrates asks whether the audience is similarly affected, and Io makes it clear that it is his job to know that they are.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/63524783</guid><pubDate>Fri, 03 Jan 2025 10:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/63524783/0179_io_535d_31_12_2024_12_27.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Now that Io has agreed that he is affected by the poetry he declaims, Socrates asks whether the audience is similarly affected, and Io makes it clear that it is his job to know that they are.</itunes:subtitle><itunes:summary><![CDATA[Now that Io has agreed that he is affected by the poetry he declaims, Socrates asks whether the audience is similarly affected, and Io makes it clear that it is his job to know that they are.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>fear,io,rhapsode,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0178 Io 535b</title><link>https://www.spreaker.com/episode/0178-io-535b--63446567</link><description><![CDATA[Having shown to Io's delight with three examples why poets lack techne, Socrates begins to interrogate Io in order to determine that rhapsodes also lack techne. The reason for rhapsodes lacking techne differs from the reasons Socrates ascribed to the poets.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/63446567</guid><pubDate>Fri, 27 Dec 2024 10:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/63446567/0178_io_535b_23_12_2024_13_21.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Having shown to Io's delight with three examples why poets lack techne, Socrates begins to interrogate Io in order to determine that rhapsodes also lack techne. The reason for rhapsodes lacking techne differs from the reasons Socrates ascribed to the...</itunes:subtitle><itunes:summary><![CDATA[Having shown to Io's delight with three examples why poets lack techne, Socrates begins to interrogate Io in order to determine that rhapsodes also lack techne. The reason for rhapsodes lacking techne differs from the reasons Socrates ascribed to the poets.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>character,fear,iliad,io,odyssey,pity,rhapsode,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0177 Io 534e</title><link>https://www.spreaker.com/episode/0177-io-534e--63188140</link><description><![CDATA[My final thoughts on the three analogies concerning the mindlessness of poets producing good poetry. Socrates then returns to the rhapsodes who are interpreters of interpreters, given that poets are interpreters (or expounders of expounders - hermenes of hermenes). Io replies, "Absolutely!".<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/63188140</guid><pubDate>Fri, 20 Dec 2024 10:00:10 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/63188140/0177_io_534e_06_12_2024_15_29.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>My final thoughts on the three analogies concerning the mindlessness of poets producing good poetry. Socrates then returns to the rhapsodes who are interpreters of interpreters, given that poets are interpreters (or expounders of expounders - hermenes...</itunes:subtitle><itunes:summary><![CDATA[My final thoughts on the three analogies concerning the mindlessness of poets producing good poetry. Socrates then returns to the rhapsodes who are interpreters of interpreters, given that poets are interpreters (or expounders of expounders - hermenes of hermenes). Io replies, "Absolutely!".<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>hermen,interpret,io,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0176 Io 534d</title><link>https://www.spreaker.com/episode/0176-io-534d--63072467</link><description><![CDATA[Ostensibly to prove the third claim regarding the lack of intelligence of poets at the time of performing a poem, Socrates adduces the famous example of an otherwise worthless poet whose paeon is widely considered to be the best of lyric poetry. Socrates, as usual, inserts a number of inconsistencies no doubt calculated to make Io think dialectically, although nothing of the sort happens,<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/63072467</guid><pubDate>Fri, 13 Dec 2024 13:05:06 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/63072467/0176_io_534d_30_11_2024_11_40.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Ostensibly to prove the third claim regarding the lack of intelligence of poets at the time of performing a poem, Socrates adduces the famous example of an otherwise worthless poet whose paeon is widely considered to be the best of lyric poetry....</itunes:subtitle><itunes:summary><![CDATA[Ostensibly to prove the third claim regarding the lack of intelligence of poets at the time of performing a poem, Socrates adduces the famous example of an otherwise worthless poet whose paeon is widely considered to be the best of lyric poetry. Socrates, as usual, inserts a number of inconsistencies no doubt calculated to make Io think dialectically, although nothing of the sort happens,<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>inspir,io,paeon,poet,proph,socrates,tynnichus</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0175 Io 534b</title><link>https://www.spreaker.com/episode/0175-io-534b--62785301</link><description><![CDATA[Socrates adds a third reason for the poets' lack of intelligence, inconsistent with the other two reasons.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/62785301</guid><pubDate>Fri, 06 Dec 2024 10:00:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/62785301/0175_io_534b_18_11_2024_11_19.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates adds a third reason for the poets' lack of intelligence, inconsistent with the other two reasons.</itunes:subtitle><itunes:summary><![CDATA[Socrates adds a third reason for the poets' lack of intelligence, inconsistent with the other two reasons.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>intelligence,io,nous,poet,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0174 Io 534a</title><link>https://www.spreaker.com/episode/0174-io-534a--62674746</link><description><![CDATA[Socrates makes some interesting wordplays and confusions between the two analogies - the magnet and the bees. Io does not react. As he said earlier, he enjoys listening to "you sophoi". Socrates has contrasted an accurate but prosaic analogy with a highly inaccurate and denigrating but poetic and rhetorical analogy.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/62674746</guid><pubDate>Fri, 29 Nov 2024 10:00:10 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/62674746/0174_io_534a_09_11_2024_13_57.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates makes some interesting wordplays and confusions between the two analogies - the magnet and the bees. Io does not react. As he said earlier, he enjoys listening to "you sophoi". Socrates has contrasted an accurate but prosaic analogy with a...</itunes:subtitle><itunes:summary><![CDATA[Socrates makes some interesting wordplays and confusions between the two analogies - the magnet and the bees. Io does not react. As he said earlier, he enjoys listening to "you sophoi". Socrates has contrasted an accurate but prosaic analogy with a highly inaccurate and denigrating but poetic and rhetorical analogy.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>analogy,bee,io,magnet,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0173 Io 533e</title><link>https://www.spreaker.com/episode/0173-io-533e--62640272</link><description><![CDATA[Socrates continues telling Io about the divine power, this time using the analogy of bees spreading honey.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/62640272</guid><pubDate>Fri, 22 Nov 2024 10:00:11 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/62640272/0173_io_533e_06_11_2024_16_27.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues telling Io about the divine power, this time using the analogy of bees spreading honey.</itunes:subtitle><itunes:summary><![CDATA[Socrates continues telling Io about the divine power, this time using the analogy of bees spreading honey.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>bee,divine,dunamis,dynamis,io,power,socrates,techne,theia</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0172 Io 533c</title><link>https://www.spreaker.com/episode/0172-io-533c--62640237</link><description><![CDATA[The alternative to Io having a techne is that he is possessed by a divine power. Socrates first uses the magnet analogy.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/62640237</guid><pubDate>Fri, 15 Nov 2024 10:00:12 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/62640237/0172_io_533c_06_11_2024_16_25.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The alternative to Io having a techne is that he is possessed by a divine power. Socrates first uses the magnet analogy.</itunes:subtitle><itunes:summary><![CDATA[The alternative to Io having a techne is that he is possessed by a divine power. Socrates first uses the magnet analogy.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>divine,dunamis,dynamis,io,power,socrates,techne,theia</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0171 Io 533c</title><link>https://www.spreaker.com/episode/0171-io-533c--62541151</link><description><![CDATA[Io seems almost to challenge Socrates to tell him why he is exceptional as someone with a techne, in that he can talk well only about one practitioner of his techne, although Socrates' last example implies that Io does not have Homer's techne. The techne of poetry and the techne of rhapsody appear to be treated differently. All the technai in this inductive passage are treated incorrectly, as if complete knowledge of the techne includes complete knowledge concerning the practitioners of the techne.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/62541151</guid><pubDate>Fri, 08 Nov 2024 10:00:06 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/62541151/0171_io_533c_29_10_2024_13_27.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Io seems almost to challenge Socrates to tell him why he is exceptional as someone with a techne, in that he can talk well only about one practitioner of his techne, although Socrates' last example implies that Io does not have Homer's techne. The...</itunes:subtitle><itunes:summary><![CDATA[Io seems almost to challenge Socrates to tell him why he is exceptional as someone with a techne, in that he can talk well only about one practitioner of his techne, although Socrates' last example implies that Io does not have Homer's techne. The techne of poetry and the techne of rhapsody appear to be treated differently. All the technai in this inductive passage are treated incorrectly, as if complete knowledge of the techne includes complete knowledge concerning the practitioners of the techne.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>io,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0170 Io 533a</title><link>https://www.spreaker.com/episode/0170-io-533a--62491484</link><description><![CDATA[Socrates appears to perform a normal sequence of induction, but things are not quite what they seem.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/62491484</guid><pubDate>Fri, 01 Nov 2024 10:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/62491484/0170_io_533a_24_10_2024_20_16.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates appears to perform a normal sequence of induction, but things are not quite what they seem.</itunes:subtitle><itunes:summary><![CDATA[Socrates appears to perform a normal sequence of induction, but things are not quite what they seem.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>induction,io,socrates,tech</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0169 Io 532d</title><link>https://www.spreaker.com/episode/0169-io-532d--62408056</link><description><![CDATA[To exemplify the point that any techne deals with the whole of the field of that techne, Socrates refers to graphike techne, meaning here just painting. Socrates proceeds, however, to talk about the critic of one artist needing to be able to criticize all artists if indeed the techne pertains to the whole. Earlier, Io had said that he excelled as a critic of Homer, but not of other poets, so Socrates' analogy is accurate, although it does not prove the point about techne pertaining to the whole of its field.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/62408056</guid><pubDate>Fri, 25 Oct 2024 09:00:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/62408056/0169_io_532d_17_10_2024_14_26.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>To exemplify the point that any techne deals with the whole of the field of that techne, Socrates refers to graphike techne, meaning here just painting. Socrates proceeds, however, to talk about the critic of one artist needing to be able to criticize...</itunes:subtitle><itunes:summary><![CDATA[To exemplify the point that any techne deals with the whole of the field of that techne, Socrates refers to graphike techne, meaning here just painting. Socrates proceeds, however, to talk about the critic of one artist needing to be able to criticize all artists if indeed the techne pertains to the whole. Earlier, Io had said that he excelled as a critic of Homer, but not of other poets, so Socrates' analogy is accurate, although it does not prove the point about techne pertaining to the whole of its field.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>art,craft,drafting,graphike,io,painting,skill,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0168 Io 532c</title><link>https://www.spreaker.com/episode/0168-io-532c--62041948</link><description><![CDATA[The rhapsode Io can judge of the poets both who speaks well and who speaks less well since he has the appropriate techne, but in the next breath Socrates determines that Io can't judge anyone, even Homer, since he lacks techne and episteme. Even more strangely, Io seems happy with this, and even treats Socrates as a sophos whom he is happy to listen to.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/62041948</guid><pubDate>Fri, 18 Oct 2024 09:00:08 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/62041948/0168_io_532c_20_09_2024_14_41.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The rhapsode Io can judge of the poets both who speaks well and who speaks less well since he has the appropriate techne, but in the next breath Socrates determines that Io can't judge anyone, even Homer, since he lacks techne and episteme. Even more...</itunes:subtitle><itunes:summary><![CDATA[The rhapsode Io can judge of the poets both who speaks well and who speaks less well since he has the appropriate techne, but in the next breath Socrates determines that Io can't judge anyone, even Homer, since he lacks techne and episteme. Even more strangely, Io seems happy with this, and even treats Socrates as a sophos whom he is happy to listen to.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>art,craft,episteme,homer,io,knowledge,rhapsod,skill,socrates,techne,understanding</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0167 Io 532a</title><link>https://www.spreaker.com/episode/0167-io-532a--62010472</link><description><![CDATA[Socrates concludes from the examples with arithmetic and medicine that the one who has a techne in a subject is the one who may recognize the one speaking well in the subject and the ones speaking badly (later in the argument, worse = less well), so that Io himself turns out to be the one with techne who can judge that Homer speaks well while the other poets speak less well. Socrates finally uses the word kritēs (judge), but not about those who judge rhapsodes such as Io in competitions, but about Io himself, judging Homer and the other poets. This is confusing, to say the least, and it is not clear what the techne might be which Homer, the other poets, and Io, are considered to be using.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/62010472</guid><pubDate>Fri, 11 Oct 2024 09:00:12 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/62010472/0167_io_532a_18_09_2024_13_45.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates concludes from the examples with arithmetic and medicine that the one who has a techne in a subject is the one who may recognize the one speaking well in the subject and the ones speaking badly (later in the argument, worse = less well), so...</itunes:subtitle><itunes:summary><![CDATA[Socrates concludes from the examples with arithmetic and medicine that the one who has a techne in a subject is the one who may recognize the one speaking well in the subject and the ones speaking badly (later in the argument, worse = less well), so that Io himself turns out to be the one with techne who can judge that Homer speaks well while the other poets speak less well. Socrates finally uses the word kritēs (judge), but not about those who judge rhapsodes such as Io in competitions, but about Io himself, judging Homer and the other poets. This is confusing, to say the least, and it is not clear what the techne might be which Homer, the other poets, and Io, are considered to be using.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>homer,io,rhapsod,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0166 Io 531d</title><link>https://www.spreaker.com/episode/0166-io-531d--61727931</link><description><![CDATA[Socrates steers the conversation back to the subject matter by asking who will recognize who speaks well or badly in arithmetic and in medicine. The answer is that the one who has the techne (craft / art) of arithmetic or medicine is the one who will recognize both types of speaker. Why does Socrates not mention a judge (kritēs) explicitly, or the verb "to judge" (dikazō)? He is certainly referring to the function of a judge, and we may ask why a judge is necessary for the argument. Why does Socrates not focus the argument on the arithmetician, the physician, or the rhapsode, directly?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/61727931</guid><pubDate>Fri, 04 Oct 2024 09:00:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/61727931/0166_io_531d_15_09_2024_16_32.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates steers the conversation back to the subject matter by asking who will recognize who speaks well or badly in arithmetic and in medicine. The answer is that the one who has the techne (craft / art) of arithmetic or medicine is the one who will...</itunes:subtitle><itunes:summary><![CDATA[Socrates steers the conversation back to the subject matter by asking who will recognize who speaks well or badly in arithmetic and in medicine. The answer is that the one who has the techne (craft / art) of arithmetic or medicine is the one who will recognize both types of speaker. Why does Socrates not mention a judge (kritēs) explicitly, or the verb "to judge" (dikazō)? He is certainly referring to the function of a judge, and we may ask why a judge is necessary for the argument. Why does Socrates not focus the argument on the arithmetician, the physician, or the rhapsode, directly?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arithm,iatrik,iatros,io,physician,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0165 Io 531b</title><link>https://www.spreaker.com/episode/0165-io-531b--61334763</link><description><![CDATA[Socrates does dialectic "badly" (as usual), failing to compare and contrast clearly and concisely. He allows Io to revert to an aesthetic understanding of Homer more than once.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/61334763</guid><pubDate>Fri, 27 Sep 2024 09:00:08 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/61334763/0165_io_531b_11_09_2024_11_01.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates does dialectic "badly" (as usual), failing to compare and contrast clearly and concisely. He allows Io to revert to an aesthetic understanding of Homer more than once.</itunes:subtitle><itunes:summary><![CDATA[Socrates does dialectic "badly" (as usual), failing to compare and contrast clearly and concisely. He allows Io to revert to an aesthetic understanding of Homer more than once.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>hesiod,homer,io,mantis,prophet,rhapsod,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0164 Io 530d</title><link>https://www.spreaker.com/episode/0164-io-530d--61282492</link><description><![CDATA[Socrates and Io are already talking at cross-purposes. Socrates appears to want to talk about the rhapsode's ability (as part of his techne) to understand the intent (dianoia) of a poet, while Io states that it is the hardest part of the techne to perfect the expression of the intents (dianoiai) of a poet. Io is motivated to present the poems as beautifully as possible, not as informatively as possible.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/61282492</guid><pubDate>Fri, 20 Sep 2024 09:00:06 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/61282492/0164_io_530d_06_09_2024_13_55.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates and Io are already talking at cross-purposes. Socrates appears to want to talk about the rhapsode's ability (as part of his techne) to understand the intent (dianoia) of a poet, while Io states that it is the hardest part of the techne to...</itunes:subtitle><itunes:summary><![CDATA[Socrates and Io are already talking at cross-purposes. Socrates appears to want to talk about the rhapsode's ability (as part of his techne) to understand the intent (dianoia) of a poet, while Io states that it is the hardest part of the techne to perfect the expression of the intents (dianoiai) of a poet. Io is motivated to present the poems as beautifully as possible, not as informatively as possible.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>homer,io,rhapsod,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0163 Io 530c</title><link>https://www.spreaker.com/episode/0163-io-530c--61240569</link><description><![CDATA[Socrates concentrates his supposed envy of rhapsodes on their ability to understand the poet. Apart from the verb "to understand", he also uses the noun "dianoia", which I translate as "intent" or "intention". Io understands Socrates to mean what he himself means by dianoia, the emotional thought to be expressed in any particular passage of a poem.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/61240569</guid><pubDate>Fri, 13 Sep 2024 09:00:06 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/61240569/0163_io_530c_02_09_2024_21_10.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates concentrates his supposed envy of rhapsodes on their ability to understand the poet. Apart from the verb "to understand", he also uses the noun "dianoia", which I translate as "intent" or "intention". Io understands Socrates to mean what he...</itunes:subtitle><itunes:summary><![CDATA[Socrates concentrates his supposed envy of rhapsodes on their ability to understand the poet. Apart from the verb "to understand", he also uses the noun "dianoia", which I translate as "intent" or "intention". Io understands Socrates to mean what he himself means by dianoia, the emotional thought to be expressed in any particular passage of a poem.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dianoia,intent,io,rhapsod,socrates,thought</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0162 Io  530α</title><link>https://www.spreaker.com/episode/0162-io-530a--61169034</link><description><![CDATA[The dialogue Io is very short but still not well understood. All agree that Socrates is talking to a rhapsode. The conversation is simple but Plato's intent is not obvious.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/61169034</guid><pubDate>Fri, 06 Sep 2024 09:00:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/61169034/0162_io_530_27_08_2024_14_20.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The dialogue Io is very short but still not well understood. All agree that Socrates is talking to a rhapsode. The conversation is simple but Plato's intent is not obvious.</itunes:subtitle><itunes:summary><![CDATA[The dialogue Io is very short but still not well understood. All agree that Socrates is talking to a rhapsode. The conversation is simple but Plato's intent is not obvious.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ephesus,epidaurus,io,rhapsod,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0161 Meno Conclusions 5 of 5</title><link>https://www.spreaker.com/episode/0161-meno-conclusions-5-of-5--61029316</link><description><![CDATA[We are finally in a position to uncover the underlying concept or idea of the dialogue which is dramatized as it is and as it appears to be (correctly, to a dialectical reader, and incorrectly to the Many) in every aspect of the dialogue. Just as in HIppias Minor and in Politeia, there are actually several paradigms dramatizing this idea in various stages of false appearance. The characters are deigmata of the various paradeigmata.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/61029316</guid><pubDate>Fri, 30 Aug 2024 09:00:06 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/61029316/0161_meno_conclusions_5_of_5_14_08_2024_22_10.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>We are finally in a position to uncover the underlying concept or idea of the dialogue which is dramatized as it is and as it appears to be (correctly, to a dialectical reader, and incorrectly to the Many) in every aspect of the dialogue. Just as in...</itunes:subtitle><itunes:summary><![CDATA[We are finally in a position to uncover the underlying concept or idea of the dialogue which is dramatized as it is and as it appears to be (correctly, to a dialectical reader, and incorrectly to the Many) in every aspect of the dialogue. Just as in HIppias Minor and in Politeia, there are actually several paradigms dramatizing this idea in various stages of false appearance. The characters are deigmata of the various paradeigmata.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,anytus,arete,craft,doxa,empeiria,episteme,experience,gorgias,knowledge,memory,meno,mneme,opinion,recollection,socrates,techne,theognis,understanding,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0160 Meno Conclusions 4 of 5</title><link>https://www.spreaker.com/episode/0160-meno-conclusions-4-of-5--61014971</link><description><![CDATA[The deigmata (examples).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/61014971</guid><pubDate>Fri, 23 Aug 2024 09:00:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/61014971/0160_meno_conclusions_5_of_5_13_08_2024_17_47.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The deigmata (examples).</itunes:subtitle><itunes:summary><![CDATA[The deigmata (examples).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,anytus,craft,empeiria,experience,gorgias,horsemen,memory,meno,mneme,skill,slave,socrates,techne,theognis,thessalian</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0159 Meno Conclusions 3 of 5</title><link>https://www.spreaker.com/episode/0159-meno-conclusions-3-of-5--60897889</link><description><![CDATA[We look at the various characters in the dialogue, so consistent that they may be regarded as models: Meno, Socrates, Anytus (based on a character in Theognis), Gorgias, Meno's slave. They seem to have features in common, but we still cannot see the diagonal line, as it were, which will make everything fall into place.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60897889</guid><pubDate>Fri, 16 Aug 2024 09:00:14 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60897889/0159_meno_conclusions_3_5_01_08_2024_17_43.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>We look at the various characters in the dialogue, so consistent that they may be regarded as models: Meno, Socrates, Anytus (based on a character in Theognis), Gorgias, Meno's slave. They seem to have features in common, but we still cannot see the...</itunes:subtitle><itunes:summary><![CDATA[We look at the various characters in the dialogue, so consistent that they may be regarded as models: Meno, Socrates, Anytus (based on a character in Theognis), Gorgias, Meno's slave. They seem to have features in common, but we still cannot see the diagonal line, as it were, which will make everything fall into place.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,doxa,episteme,gorgias,knowledge,meno,opinion,slave,socrates,teach,understand,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0158 Meno Conclusions 2 of 5</title><link>https://www.spreaker.com/episode/0158-meno-conclusions-2-of-5--60897436</link><description><![CDATA[This is the second part of the overview of the dialogue Meno. Once again, we see that nothing actually said should be taken as the words of Plato himself, and that the philosophy must be found in what is more consistent in the dialogue, namely the characters themselves.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60897436</guid><pubDate>Fri, 09 Aug 2024 09:00:11 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60897436/0158_meno_conclusions_2_5_31_07_2024_15_57.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>This is the second part of the overview of the dialogue Meno. Once again, we see that nothing actually said should be taken as the words of Plato himself, and that the philosophy must be found in what is more consistent in the dialogue, namely the...</itunes:subtitle><itunes:summary><![CDATA[This is the second part of the overview of the dialogue Meno. Once again, we see that nothing actually said should be taken as the words of Plato himself, and that the philosophy must be found in what is more consistent in the dialogue, namely the characters themselves.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,doxa,episteme,gorgias,meno,slave,socrates,theognis,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0157 Meno Conclusions 1 of 5</title><link>https://www.spreaker.com/episode/0157-meno-conclusions-1-of-5--60889434</link><description><![CDATA[This and the following podcast provide a brief summary of the dialogue Meno, emphasizing the lack of philosophical content in what is said. To put it another way, the philosophy of Plato is not to be found in the words spoken by the characters. We should start thinking about the characters of the dialogue, which is only possible through listening to what they say.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60889434</guid><pubDate>Fri, 02 Aug 2024 09:00:08 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60889434/0157_meno_conclusions_1_5_31_07_2024_11_06.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>This and the following podcast provide a brief summary of the dialogue Meno, emphasizing the lack of philosophical content in what is said. To put it another way, the philosophy of Plato is not to be found in the words spoken by the characters. We...</itunes:subtitle><itunes:summary><![CDATA[This and the following podcast provide a brief summary of the dialogue Meno, emphasizing the lack of philosophical content in what is said. To put it another way, the philosophy of Plato is not to be found in the words spoken by the characters. We should start thinking about the characters of the dialogue, which is only possible through listening to what they say.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,dialectic,meno,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0156 A Paradigm Recap</title><link>https://www.spreaker.com/episode/0156-a-paradigm-recap--60805230</link><description><![CDATA[Before reaching conclusions regarding the dialogue Meno, I thought it would be helpful to provide an overview of the general structure of a Platonic dialogue (at least, of the ones I have analysed), with the aid of the examples of Euthyphro, Hippias Minor, and Hippias Major (to these may be added the overview of Politeia, aka Republic, in episode 75).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60805230</guid><pubDate>Fri, 26 Jul 2024 09:00:09 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60805230/0156_a_paradigm_recap_25_07_2024_19_02.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Before reaching conclusions regarding the dialogue Meno, I thought it would be helpful to provide an overview of the general structure of a Platonic dialogue (at least, of the ones I have analysed), with the aid of the examples of Euthyphro, Hippias...</itunes:subtitle><itunes:summary><![CDATA[Before reaching conclusions regarding the dialogue Meno, I thought it would be helpful to provide an overview of the general structure of a Platonic dialogue (at least, of the ones I have analysed), with the aid of the examples of Euthyphro, Hippias Minor, and Hippias Major (to these may be added the overview of Politeia, aka Republic, in episode 75).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>deigma,example,idea,paradeigma,paradigm</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0155 Meno 100a</title><link>https://www.spreaker.com/episode/0155-meno-100a--60749709</link><description><![CDATA[The end!<br />Who would be the politikos who could make another person politikos?  If reasoning has led to the fourth option proposed by Socrates, is it not episteme, and if so, why should it be reexamined? Socrates leaves Meno with an outline of the dialectic method.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60749709</guid><pubDate>Sat, 20 Jul 2024 09:31:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60749709/0155_meno_100a_20_07_2024_12_20.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The end!
Who would be the politikos who could make another person politikos?  If reasoning has led to the fourth option proposed by Socrates, is it not episteme, and if so, why should it be reexamined? Socrates leaves Meno with an outline of the...</itunes:subtitle><itunes:summary><![CDATA[The end!<br />Who would be the politikos who could make another person politikos?  If reasoning has led to the fourth option proposed by Socrates, is it not episteme, and if so, why should it be reexamined? Socrates leaves Meno with an outline of the dialectic method.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,meno,socrates,tiresias</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0154 Meno 99e</title><link>https://www.spreaker.com/episode/0154-meno-99e--60676315</link><description><![CDATA[Socrates provides Meno with a new answer to the question asked by Meno at the beginning of the dialogue. Virtue comes to people through divine lot.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60676315</guid><pubDate>Fri, 12 Jul 2024 18:08:15 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60676315/0154_meno_99e_12_07_2024_20_59.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates provides Meno with a new answer to the question asked by Meno at the beginning of the dialogue. Virtue comes to people through divine lot.</itunes:subtitle><itunes:summary><![CDATA[Socrates provides Meno with a new answer to the question asked by Meno at the beginning of the dialogue. Virtue comes to people through divine lot.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>divine,lot,meno,moira,portion,socrates,theia</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0153 Meno 99d</title><link>https://www.spreaker.com/episode/0153-meno-99d--60608083</link><description><![CDATA[What is the significance of good politicians being called divine? Why does it matter that not only women but also Spartan men think this way? We find out that all through Socrates' unflattering portrayal of good politicians as people lacking sense, Anytus has been listening, and appears to be, according to Meno, upset. Is this at all important for our understanding of the philosophical import of the dialogue, or is it merely a nod to the historical fact that Anytus was one of the prosecutors of Socrates?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60608083</guid><pubDate>Fri, 05 Jul 2024 10:43:14 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60608083/0153_meno_99d_05_07_2024_13_31.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>What is the significance of good politicians being called divine? Why does it matter that not only women but also Spartan men think this way? We find out that all through Socrates' unflattering portrayal of good politicians as people lacking sense,...</itunes:subtitle><itunes:summary><![CDATA[What is the significance of good politicians being called divine? Why does it matter that not only women but also Spartan men think this way? We find out that all through Socrates' unflattering portrayal of good politicians as people lacking sense, Anytus has been listening, and appears to be, according to Meno, upset. Is this at all important for our understanding of the philosophical import of the dialogue, or is it merely a nod to the historical fact that Anytus was one of the prosecutors of Socrates?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,divine,episteme,knowledge,meno,socrates,theios,understanding,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0152 Meno 99c</title><link>https://www.spreaker.com/episode/0152-meno-99c--60530578</link><description><![CDATA[Socrates continues his attempts to make Meno think even while leading up to his grand conclusion. Politicians don't understand what they are talking about. This is a given. However, Socrates is supposed to be demonstrating that they have true opinion as a guide to beneficial acts. This he emphatically does not do.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60530578</guid><pubDate>Fri, 28 Jun 2024 09:00:09 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60530578/0152_meno_99c_27_06_2024_21_17.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues his attempts to make Meno think even while leading up to his grand conclusion. Politicians don't understand what they are talking about. This is a given. However, Socrates is supposed to be demonstrating that they have true opinion...</itunes:subtitle><itunes:summary><![CDATA[Socrates continues his attempts to make Meno think even while leading up to his grand conclusion. Politicians don't understand what they are talking about. This is a given. However, Socrates is supposed to be demonstrating that they have true opinion as a guide to beneficial acts. This he emphatically does not do.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>apollo,doxa,episteme,god,knowledge,meno,opinion,socrates,understanding</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0151 Meno 99c</title><link>https://www.spreaker.com/episode/0151-meno-99c--60453848</link><description><![CDATA[Socrates begins his last attempt to shock Meno into reacting to the ramifications of his own opinions and assumptions. If Meno is now happy that virtue not a knowledge (episteme) since there are no teachers of it (this itself is a false premise), then those good politicians (politicians with arete) guide cities without episteme. Socrates likens the senseless politicans to prophets and seers, to ease the transition from politicans being guided by correct opinion, through an ihtermediate stage of appearing to be guided well simply because of the good opinion of others, all the way to politicians being guided by gods, just as prophets and seers are.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60453848</guid><pubDate>Fri, 21 Jun 2024 09:00:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60453848/0151_meno_99c_20_06_2024_22_17.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates begins his last attempt to shock Meno into reacting to the ramifications of his own opinions and assumptions. If Meno is now happy that virtue not a knowledge (episteme) since there are no teachers of it (this itself is a false premise), then...</itunes:subtitle><itunes:summary><![CDATA[Socrates begins his last attempt to shock Meno into reacting to the ramifications of his own opinions and assumptions. If Meno is now happy that virtue not a knowledge (episteme) since there are no teachers of it (this itself is a false premise), then those good politicians (politicians with arete) guide cities without episteme. Socrates likens the senseless politicans to prophets and seers, to ease the transition from politicans being guided by correct opinion, through an ihtermediate stage of appearing to be guided well simply because of the good opinion of others, all the way to politicians being guided by gods, just as prophets and seers are.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,doxa,episteme,eudoxia,knowledge,meno,opinion,socrates,understanding,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0150 Meno 99a</title><link>https://www.spreaker.com/episode/0150-meno-99a--60366586</link><description><![CDATA[Socrates concludes the confused summary of the arguments since the hypothesis that virtue is something teachable by setting up episteme and orthe doxa as the two things which lead well and beneficially,  only. to eliminate episteme on the specious claim that no one teaches it, leaving orthe doxa, correct opinion.  However, Socrates does not go to orthe doxa. He claims that politicians rely on eudoxia,  which is not "good opinion" but "good reputation" (despite the special pleading of LSJ).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60366586</guid><pubDate>Fri, 14 Jun 2024 09:00:09 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60366586/0150_meno_99a_12_06_2024_23_02.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates concludes the confused summary of the arguments since the hypothesis that virtue is something teachable by setting up episteme and orthe doxa as the two things which lead well and beneficially,  only. to eliminate episteme on the specious...</itunes:subtitle><itunes:summary><![CDATA[Socrates concludes the confused summary of the arguments since the hypothesis that virtue is something teachable by setting up episteme and orthe doxa as the two things which lead well and beneficially,  only. to eliminate episteme on the specious claim that no one teaches it, leaving orthe doxa, correct opinion.  However, Socrates does not go to orthe doxa. He claims that politicians rely on eudoxia,  which is not "good opinion" but "good reputation" (despite the special pleading of LSJ).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>doxa,episteme,eudoxia,knowledge,meno,opinion,reputation,socrates,understanding</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0149 Meno 98d</title><link>https://www.spreaker.com/episode/0149-meno-98d--60310326</link><description><![CDATA[Nearing the very end of the conversation, Socrates tries one last time to cause Meno to recollect, by seriously conflating and confusing 1. a summary of the hypothesis that virtue is teachable and 2. the discussion about understanding and true opinion. Socrates fails, since Meno agrees to everything Socrates says, as if each false remark exactly reflects what was said earlier.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60310326</guid><pubDate>Fri, 07 Jun 2024 12:21:42 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60310326/0149_meno_98d_07_06_2024_14_30.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Nearing the very end of the conversation, Socrates tries one last time to cause Meno to recollect, by seriously conflating and confusing 1. a summary of the hypothesis that virtue is teachable and 2. the discussion about understanding and true...</itunes:subtitle><itunes:summary><![CDATA[Nearing the very end of the conversation, Socrates tries one last time to cause Meno to recollect, by seriously conflating and confusing 1. a summary of the hypothesis that virtue is teachable and 2. the discussion about understanding and true opinion. Socrates fails, since Meno agrees to everything Socrates says, as if each false remark exactly reflects what was said earlier.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,arete,doxa,episteme,knowledge,meno,opinion,recollection,socrates,understanding,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0148 Meno 98c</title><link>https://www.spreaker.com/episode/0148-meno-98c--60171699</link><description><![CDATA[Socrates continues to dwell on the similarities between episteme and orthe doxa - they are both good, and therefore beneficial, as are the men who have either of them. Socrates proceeds to recap the discussion from the time Meno gave up answering the question what arete is by returning to ask which of the four options is held by Socrates, concerning the type of thing arete is - teachable, exercisable, something coming to people by nature, or coming in some other way. Socrates' reconstruction of the discussion is perverse, the only plausible explanation being that he is testing Meno's ability to recollect.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60171699</guid><pubDate>Fri, 31 May 2024 09:00:08 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60171699/0148_meno_98c_25_05_2024_21_04.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues to dwell on the similarities between episteme and orthe doxa - they are both good, and therefore beneficial, as are the men who have either of them. Socrates proceeds to recap the discussion from the time Meno gave up answering the...</itunes:subtitle><itunes:summary><![CDATA[Socrates continues to dwell on the similarities between episteme and orthe doxa - they are both good, and therefore beneficial, as are the men who have either of them. Socrates proceeds to recap the discussion from the time Meno gave up answering the question what arete is by returning to ask which of the four options is held by Socrates, concerning the type of thing arete is - teachable, exercisable, something coming to people by nature, or coming in some other way. Socrates' reconstruction of the discussion is perverse, the only plausible explanation being that he is testing Meno's ability to recollect.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>doxa,episteme,knowledge,meno,opinion,socrates,understanding</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0147 Meno 98b</title><link>https://www.spreaker.com/episode/0147-meno-98b--60043349</link><description><![CDATA[I discuss the difference between correct opinion (orthē doxa) and understanding/knowledge (epistēmē), explaining why only understanding/knowledge is useful. Socrates, for his part, asserts his true belief that correct opinion is no worse than understanding/knowledge, and Meno confirms Socrates' belief, saying that Socrates is speaking correctly.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/60043349</guid><pubDate>Fri, 24 May 2024 09:00:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/60043349/0147_meno_98b_15_05_2024_10_59.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>I discuss the difference between correct opinion (orthē doxa) and understanding/knowledge (epistēmē), explaining why only understanding/knowledge is useful. Socrates, for his part, asserts his true belief that correct opinion is no worse than...</itunes:subtitle><itunes:summary><![CDATA[I discuss the difference between correct opinion (orthē doxa) and understanding/knowledge (epistēmē), explaining why only understanding/knowledge is useful. Socrates, for his part, asserts his true belief that correct opinion is no worse than understanding/knowledge, and Meno confirms Socrates' belief, saying that Socrates is speaking correctly.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>doxa,episteme,knowledge,meno,opinion,socrates,understanding</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0146 Meno 97e</title><link>https://www.spreaker.com/episode/0146-meno-97e--59915463</link><description><![CDATA[Socrates uses the statues of Daedalus as a way to explain to Meno how opinions (doxai) differ from pieces of knowledge (epistemai). One episteme, according to this account, is one doxa bound by "a reasoning of cause" (aitias logismos). Socrates suggests that they had agreed to this during the discussion of recollection (anamnesis), which is patently false. Meno once again fails Socrates' attempt to make him remember things already said in the dialogue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/59915463</guid><pubDate>Fri, 17 May 2024 09:00:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59915463/0146_meno_97e_08_05_2024_10_16.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates uses the statues of Daedalus as a way to explain to Meno how opinions (doxai) differ from pieces of knowledge (epistemai). One episteme, according to this account, is one doxa bound by "a reasoning of cause" (aitias logismos). Socrates...</itunes:subtitle><itunes:summary><![CDATA[Socrates uses the statues of Daedalus as a way to explain to Meno how opinions (doxai) differ from pieces of knowledge (epistemai). One episteme, according to this account, is one doxa bound by "a reasoning of cause" (aitias logismos). Socrates suggests that they had agreed to this during the discussion of recollection (anamnesis), which is patently false. Meno once again fails Socrates' attempt to make him remember things already said in the dialogue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,doxa,episteme,knowledge,meno,opinion,recollection,socrates,understanding</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0145 Meno 97d</title><link>https://www.spreaker.com/episode/0145-meno-97d--59814381</link><description><![CDATA[Correct opinion (orthē doxa) and knowledge (epistēmē) are slightly distinguished by me, if not by the conversation between Socrates and Meno.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/59814381</guid><pubDate>Fri, 10 May 2024 09:00:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59814381/0145_meno_97d_04_05_2024_15_47.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Correct opinion (orthē doxa) and knowledge (epistēmē) are slightly distinguished by me, if not by the conversation between Socrates and Meno.</itunes:subtitle><itunes:summary><![CDATA[Correct opinion (orthē doxa) and knowledge (epistēmē) are slightly distinguished by me, if not by the conversation between Socrates and Meno.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>doxa,episteme,knowledge,larissa,meno,opinion,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0144 Meno 97c</title><link>https://www.spreaker.com/episode/0144-meno-97c--59580257</link><description><![CDATA[Meno wonders why people regard knowledge as so much more valuable than opinion, given that correct opinion leads to the same results as knowledge.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/59580257</guid><pubDate>Fri, 03 May 2024 09:00:05 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59580257/0144_meno_97c_22_04_2024_11_21.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Meno wonders why people regard knowledge as so much more valuable than opinion, given that correct opinion leads to the same results as knowledge.</itunes:subtitle><itunes:summary><![CDATA[Meno wonders why people regard knowledge as so much more valuable than opinion, given that correct opinion leads to the same results as knowledge.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>doxa,episteme,knowledge,larissa,meno,opinion,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0143 Meno 97a</title><link>https://www.spreaker.com/episode/0143-meno-97a--59500890</link><description><![CDATA[The infamous road to Larissa argument supporting the notion that orthodoxy (correct opinion) is as beneficial as knowledge, given that it leads to the same destination.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/59500890</guid><pubDate>Fri, 26 Apr 2024 09:00:06 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59500890/0143_meno_97a_17_04_2024_17_01.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The infamous road to Larissa argument supporting the notion that orthodoxy (correct opinion) is as beneficial as knowledge, given that it leads to the same destination.</itunes:subtitle><itunes:summary><![CDATA[The infamous road to Larissa argument supporting the notion that orthodoxy (correct opinion) is as beneficial as knowledge, given that it leads to the same destination.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,correct,doxa,larissa,meno,opinion,orthe,right,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0142 Meno 96e</title><link>https://www.spreaker.com/episode/0142-meno-96e--59451248</link><description><![CDATA[Socrates tests Meno's ability to remember or "recollect" previous arguments in the conversation, but Meno is blissfully unaware of all the outrageous distortions Socrates perpetrates. Then it was prudence (phronesis) which was the guiding principle leading to acts being performed correctly and well by an individual, Now Socrates suggests that they were correct in thinking that good men could lead us correctly and well, but were incorrect in agreeing that someone leading correctly and well needed to be prudent (phronimos).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/59451248</guid><pubDate>Fri, 19 Apr 2024 09:00:05 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59451248/0142_meno_96e_13_04_2024_22_13.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates tests Meno's ability to remember or "recollect" previous arguments in the conversation, but Meno is blissfully unaware of all the outrageous distortions Socrates perpetrates. Then it was prudence (phronesis) which was the guiding principle...</itunes:subtitle><itunes:summary><![CDATA[Socrates tests Meno's ability to remember or "recollect" previous arguments in the conversation, but Meno is blissfully unaware of all the outrageous distortions Socrates perpetrates. Then it was prudence (phronesis) which was the guiding principle leading to acts being performed correctly and well by an individual, Now Socrates suggests that they were correct in thinking that good men could lead us correctly and well, but were incorrect in agreeing that someone leading correctly and well needed to be prudent (phronimos).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,episteme,knowledge,meno,phron,prudence,prudent,socrates,understanding,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0141 Meno 96d</title><link>https://www.spreaker.com/episode/0141-meno-96d--59425039</link><description><![CDATA[Socrates having established that there are no teachers or students of virtue, Meno wonders whether there are any good men at all, or if there are good men,  how they come about. It is the second question which Socrates begins to answer by returning to an apparent mistake they had made much earlier in claiming that people act correctly and well only when episteme (knowledge/understanding) is guiding. <br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/59425039</guid><pubDate>Fri, 12 Apr 2024 09:00:04 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59425039/0141_meno_96d_11_04_2024_23_54.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates having established that there are no teachers or students of virtue, Meno wonders whether there are any good men at all, or if there are good men,  how they come about. It is the second question which Socrates begins to answer by returning to...</itunes:subtitle><itunes:summary><![CDATA[Socrates having established that there are no teachers or students of virtue, Meno wonders whether there are any good men at all, or if there are good men,  how they come about. It is the second question which Socrates begins to answer by returning to an apparent mistake they had made much earlier in claiming that people act correctly and well only when episteme (knowledge/understanding) is guiding. <br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,episteme,meno,socrates,teach,understanding,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0140 Meno 96a</title><link>https://www.spreaker.com/episode/0140-meno-96a--59282541</link><description><![CDATA[Socrates finally concludes his argument demonstrating that neither sophists nor the "fine and good" think that virtue is something teachable. The number of times he asks Meno versions of this question throughout the argument suggests that Socrates would have liked Meno to notice one of the many problems in the argument. After completing the argument, we return to a consideration of the Theognis interlude, which turns out to have been not only redundant but actually unhelpful to Socrates' argument, since virtue is seen to be teachable in certain circumstances.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/59282541</guid><pubDate>Fri, 05 Apr 2024 09:00:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59282541/0140_meno_96a_03_04_2024_21_42.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates finally concludes his argument demonstrating that neither sophists nor the "fine and good" think that virtue is something teachable. The number of times he asks Meno versions of this question throughout the argument suggests that Socrates...</itunes:subtitle><itunes:summary><![CDATA[Socrates finally concludes his argument demonstrating that neither sophists nor the "fine and good" think that virtue is something teachable. The number of times he asks Meno versions of this question throughout the argument suggests that Socrates would have liked Meno to notice one of the many problems in the argument. After completing the argument, we return to a consideration of the Theognis interlude, which turns out to have been not only redundant but actually unhelpful to Socrates' argument, since virtue is seen to be teachable in certain circumstances.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,dida,meno,socrates,teach,theognis,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0139 Meno 95e</title><link>https://www.spreaker.com/episode/0139-meno-95e--59221778</link><description><![CDATA[Socrates concludes his quotations from Theognis, overtly to demonstrate that even an individual can believe that virtue is something teachable, but then (in the same poem), that virtue is not teachable. Apart from this point being philosophically redundant (it is enough that Meno is aware that he and the Many cannot decide whether sophists and good citizens are able to teach virtue or not), it is not the case that Theognis contradicted himself. I suggest a more significant reason for the appearance of Theognis' model well-born citizen so soon after the departure of Anytus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/59221778</guid><pubDate>Fri, 29 Mar 2024 18:24:46 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59221778/0139_meno_95e_29_03_2024_21_13.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates concludes his quotations from Theognis, overtly to demonstrate that even an individual can believe that virtue is something teachable, but then (in the same poem), that virtue is not teachable. Apart from this point being philosophically...</itunes:subtitle><itunes:summary><![CDATA[Socrates concludes his quotations from Theognis, overtly to demonstrate that even an individual can believe that virtue is something teachable, but then (in the same poem), that virtue is not teachable. Apart from this point being philosophically redundant (it is enough that Meno is aware that he and the Many cannot decide whether sophists and good citizens are able to teach virtue or not), it is not the case that Theognis contradicted himself. I suggest a more significant reason for the appearance of Theognis' model well-born citizen so soon after the departure of Anytus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,dida,meno,socrates,teach,theognis,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0138 Meno 95c</title><link>https://www.spreaker.com/episode/0138-meno-95c--59147616</link><description><![CDATA[Socrates carries on the discussion about teachers of virtue by returning to the question whether virtue is teachable. Meno and the other politikoi are not alone in wavering on the question, since even Theognis contradicts himself in this very matter.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/59147616</guid><pubDate>Sat, 23 Mar 2024 15:43:21 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59147616/0138_meno_95c_23_03_2024_17_29.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates carries on the discussion about teachers of virtue by returning to the question whether virtue is teachable. Meno and the other politikoi are not alone in wavering on the question, since even Theognis contradicts himself in this very matter.</itunes:subtitle><itunes:summary><![CDATA[Socrates carries on the discussion about teachers of virtue by returning to the question whether virtue is teachable. Meno and the other politikoi are not alone in wavering on the question, since even Theognis contradicts himself in this very matter.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,didakt,meno,socrates,teach,theognis,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0137 Meno 95b</title><link>https://www.spreaker.com/episode/0137-meno-95b--59059787</link><description><![CDATA[Socrates continues interrogating Meno about virtue being something teachable. Having agreed that virtue is not something teachable if the teachers of it disagree, and then Meno himself having shown that the sophists disagree among themselves, Meno fails to conclude the sophists are not  teachers of virtue. This has no bearing on the teachability of virtue, but we do learn that Meno has made no progress in his ability to draw conclusions. <br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/59059787</guid><pubDate>Fri, 15 Mar 2024 17:17:00 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/59059787/0137_meno_95b_15_03_2024_19_05.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues interrogating Meno about virtue being something teachable. Having agreed that virtue is not something teachable if the teachers of it disagree, and then Meno himself having shown that the sophists disagree among themselves, Meno...</itunes:subtitle><itunes:summary><![CDATA[Socrates continues interrogating Meno about virtue being something teachable. Having agreed that virtue is not something teachable if the teachers of it disagree, and then Meno himself having shown that the sophists disagree among themselves, Meno fails to conclude the sophists are not  teachers of virtue. This has no bearing on the teachability of virtue, but we do learn that Meno has made no progress in his ability to draw conclusions. <br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,didask,gorgias,meno,socrates,teach,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0136 Meno 95a</title><link>https://www.spreaker.com/episode/0136-meno-95a--58935543</link><description><![CDATA[Anytus has just left, and Socrates and Meno are now free to say what they like about him. Socrates continues his demonstration that virtue is not something teachable, given that there are no teachers of it, as appears evident from his discussion with Anytus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/58935543</guid><pubDate>Fri, 08 Mar 2024 10:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58935543/0136_meno_95a_05_03_2024_21_22.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Anytus has just left, and Socrates and Meno are now free to say what they like about him. Socrates continues his demonstration that virtue is not something teachable, given that there are no teachers of it, as appears evident from his discussion with...</itunes:subtitle><itunes:summary><![CDATA[Anytus has just left, and Socrates and Meno are now free to say what they like about him. Socrates continues his demonstration that virtue is not something teachable, given that there are no teachers of it, as appears evident from his discussion with Anytus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,didask,meno,socrates,teach,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0135 Meno 94e</title><link>https://www.spreaker.com/episode/0135-meno-94e--58893294</link><description><![CDATA[Anytus leaves with a scarcely veiled threat that Socrates will get himself into trouble if he keeps badmouthing people. This is not so important as the fact that he is exemplifying what he said earlier about decent Athenian citizens making better those people who are prepared to be persuaded by them.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/58893294</guid><pubDate>Fri, 01 Mar 2024 21:15:20 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58893294/0135_meno_94e_01_03_2024_23_03.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Anytus leaves with a scarcely veiled threat that Socrates will get himself into trouble if he keeps badmouthing people. This is not so important as the fact that he is exemplifying what he said earlier about decent Athenian citizens making better...</itunes:subtitle><itunes:summary><![CDATA[Anytus leaves with a scarcely veiled threat that Socrates will get himself into trouble if he keeps badmouthing people. This is not so important as the fact that he is exemplifying what he said earlier about decent Athenian citizens making better those people who are prepared to be persuaded by them.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,socrates,teach,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0134 Meno 93e</title><link>https://www.spreaker.com/episode/0134-meno-93e--58802058</link><description><![CDATA[Socrates demonstrates to Anytus inductively that that virtue of the Athenian citizen qua Athenian citizen is not something teachable. Themistocles, Aristides, Pericles, and Thucydides are all shown to have wanted to educate their sons, and that their sons were capable of learning, but that none of the sons ever acquired this particular arete. We'll have a look at the validity of this argument next time.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/58802058</guid><pubDate>Fri, 23 Feb 2024 21:05:01 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58802058/0134_meno_93e_23_02_2024_22_51.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates demonstrates to Anytus inductively that that virtue of the Athenian citizen qua Athenian citizen is not something teachable. Themistocles, Aristides, Pericles, and Thucydides are all shown to have wanted to educate their sons, and that their...</itunes:subtitle><itunes:summary><![CDATA[Socrates demonstrates to Anytus inductively that that virtue of the Athenian citizen qua Athenian citizen is not something teachable. Themistocles, Aristides, Pericles, and Thucydides are all shown to have wanted to educate their sons, and that their sons were capable of learning, but that none of the sons ever acquired this particular arete. We'll have a look at the validity of this argument next time.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,aristides,didask,meno,pericles,socrates,teach,themistocles,thucydides,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0133 Meno 93b</title><link>https://www.spreaker.com/episode/0133-meno-93b--58710433</link><description><![CDATA[Socrates begins to test Anytus' claim that any decent Athenian citizen can teach his own virtue (arete). He ensures that Anytus thinks Themistocles is a good Athenian citizen before asking him whether he taught his virtue to his son, Cleophontus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/58710433</guid><pubDate>Fri, 16 Feb 2024 20:27:36 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58710433/0133_meno_93b_16_02_2024_22_16.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates begins to test Anytus' claim that any decent Athenian citizen can teach his own virtue (arete). He ensures that Anytus thinks Themistocles is a good Athenian citizen before asking him whether he taught his virtue to his son, Cleophontus.</itunes:subtitle><itunes:summary><![CDATA[Socrates begins to test Anytus' claim that any decent Athenian citizen can teach his own virtue (arete). He ensures that Anytus thinks Themistocles is a good Athenian citizen before asking him whether he taught his virtue to his son, Cleophontus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agathos,anytus,arete,cleophontus,craft,didask,good,socrates,teach,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0132 Meno 92e</title><link>https://www.spreaker.com/episode/0132-meno-92e--58622828</link><description><![CDATA[Anytus claims that decent ("fine and good") Athenians learn their virtue from earlier decent Athenians.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/58622828</guid><pubDate>Fri, 09 Feb 2024 13:26:30 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58622828/0132_meno_92e_09_02_2024_15_14.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Anytus claims that decent ("fine and good") Athenians learn their virtue from earlier decent Athenians.</itunes:subtitle><itunes:summary><![CDATA[Anytus claims that decent ("fine and good") Athenians learn their virtue from earlier decent Athenians.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,athen,socrates,teach,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0131 Meno 92c</title><link>https://www.spreaker.com/episode/0131-meno-92c--58554276</link><description><![CDATA[Anytus rejects sophists as teachers of his arete, and points instead to decent Athenian citizens, any of whom could teach Meno to be better.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/58554276</guid><pubDate>Sat, 03 Feb 2024 12:38:45 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58554276/0131_meno_92c_03_02_2024_14_31.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Anytus rejects sophists as teachers of his arete, and points instead to decent Athenian citizens, any of whom could teach Meno to be better.</itunes:subtitle><itunes:summary><![CDATA[Anytus rejects sophists as teachers of his arete, and points instead to decent Athenian citizens, any of whom could teach Meno to be better.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,athenian,citizen,meno,socrates,teach,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0130 Meno 92a</title><link>https://www.spreaker.com/episode/0130-meno-92a--58464223</link><description><![CDATA[It turns out that Anytus has no experience of sophists yet dislikes them all the same. Prompted by Socrates, Anytus states that the sophists aren't mad (presumably. because they make money out of deceiving people), but the youths who study with them are mad, the relatives who send them are madder, and the cities condoning their harmful practices are the maddest.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/58464223</guid><pubDate>Fri, 26 Jan 2024 19:52:19 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58464223/0130_meno_92a_26_01_2024_21_40.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>It turns out that Anytus has no experience of sophists yet dislikes them all the same. Prompted by Socrates, Anytus states that the sophists aren't mad (presumably. because they make money out of deceiving people), but the youths who study with them...</itunes:subtitle><itunes:summary><![CDATA[It turns out that Anytus has no experience of sophists yet dislikes them all the same. Prompted by Socrates, Anytus states that the sophists aren't mad (presumably. because they make money out of deceiving people), but the youths who study with them are mad, the relatives who send them are madder, and the cities condoning their harmful practices are the maddest.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,doxa,episteme,knowledge,opinion,socrates,sophist,understanding</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0129 Meno 91c</title><link>https://www.spreaker.com/episode/0129-meno-91c--58380430</link><description><![CDATA[Socrates effectively points out to Anytus that objecting to the sophists does not follow from the criteria they had agreed upon for a good teacher. They profess to teach, and they make lots of money from teaching, indicating that they have many satisfied customers.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/58380430</guid><pubDate>Sat, 20 Jan 2024 13:25:41 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58380430/0129_meno_91c_20_01_2024_15_16.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates effectively points out to Anytus that objecting to the sophists does not follow from the criteria they had agreed upon for a good teacher. They profess to teach, and they make lots of money from teaching, indicating that they have many...</itunes:subtitle><itunes:summary><![CDATA[Socrates effectively points out to Anytus that objecting to the sophists does not follow from the criteria they had agreed upon for a good teacher. They profess to teach, and they make lots of money from teaching, indicating that they have many satisfied customers.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,asebeia,immorality,irreverence,meno,pheidias,phidias,protagoras,socrates,teach,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0128 Meno 91a</title><link>https://www.spreaker.com/episode/0128-meno-91a--58283126</link><description><![CDATA[Anytus is shocked to discover that Socrates thinks sophists are the people Meno should be sent to in. order to become virtuous like Anytus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/58283126</guid><pubDate>Fri, 12 Jan 2024 21:25:31 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58283126/0128_meno_91a_12_01_2024_19_10.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Anytus is shocked to discover that Socrates thinks sophists are the people Meno should be sent to in. order to become virtuous like Anytus.</itunes:subtitle><itunes:summary><![CDATA[Anytus is shocked to discover that Socrates thinks sophists are the people Meno should be sent to in. order to become virtuous like Anytus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,meno,socrates,sophist,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0127 Meno 90e</title><link>https://www.spreaker.com/episode/0127-meno-90e--58149788</link><description><![CDATA[Socrates has manoeuvred Anytus into agreeing that they should be looking for someone who claims to be able to teach the techne Meno wants to learn, and who already makes money from teaching that techne. Socrates equates sophia with arete and states that Meno wishes to learn a complex virtue which we, and presumbaly Antyus, see as comprising Anytus' own characteristic behaviours. Because of the critieria agreed upon, Anytus will not be able to point to himself as a suitable teacher.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/58149788</guid><pubDate>Fri, 05 Jan 2024 10:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58149788/0127_meno_90e_29_12_2023_23_06.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates has manoeuvred Anytus into agreeing that they should be looking for someone who claims to be able to teach the techne Meno wants to learn, and who already makes money from teaching that techne. Socrates equates sophia with arete and states...</itunes:subtitle><itunes:summary><![CDATA[Socrates has manoeuvred Anytus into agreeing that they should be looking for someone who claims to be able to teach the techne Meno wants to learn, and who already makes money from teaching that techne. Socrates equates sophia with arete and states that Meno wishes to learn a complex virtue which we, and presumbaly Antyus, see as comprising Anytus' own characteristic behaviours. Because of the critieria agreed upon, Anytus will not be able to point to himself as a suitable teacher.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,didask,meno,socrates,teach,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0126 Meno 90c</title><link>https://www.spreaker.com/episode/0126-meno-90c--58085362</link><description><![CDATA[Socrates suggests two criteria required to determine who are teachers worth sending Meno to. Anytus agrees to teachers being those: A. having a techne, B. making money. from the techne -  but also A. promising to teach a techne, B. making money. from teaching the techne.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/58085362</guid><pubDate>Fri, 29 Dec 2023 10:00:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58085362/0126_meno_90c_21_12_2023_17_24.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates suggests two criteria required to determine who are teachers worth sending Meno to. Anytus agrees to teachers being those: A. having a techne, B. making money. from the techne -  but also A. promising to teach a techne, B. making money. from...</itunes:subtitle><itunes:summary><![CDATA[Socrates suggests two criteria required to determine who are teachers worth sending Meno to. Anytus agrees to teachers being those: A. having a techne, B. making money. from the techne -  but also A. promising to teach a techne, B. making money. from teaching the techne.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,didask,meno,socrates,teach</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0125 Meno 90a</title><link>https://www.spreaker.com/episode/0125-meno-90a--58028103</link><description><![CDATA[Socrates begins his conversation with Anytus, with the overt purpose of searching for teachers of virtue. The sequence of questions follows the pattern "To become a good craftsman should one be sent to the craftsmen?", which at first sight is an odd question when it comes to searching for teachers of virtue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/58028103</guid><pubDate>Fri, 22 Dec 2023 10:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/58028103/0125_meno_90a_16_12_2023_15_57.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates begins his conversation with Anytus, with the overt purpose of searching for teachers of virtue. The sequence of questions follows the pattern "To become a good craftsman should one be sent to the craftsmen?", which at first sight is an odd...</itunes:subtitle><itunes:summary><![CDATA[Socrates begins his conversation with Anytus, with the overt purpose of searching for teachers of virtue. The sequence of questions follows the pattern "To become a good craftsman should one be sent to the craftsmen?", which at first sight is an odd question when it comes to searching for teachers of virtue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anytus,arete,didaskalos,ismenias,meno,socrates,teacher,techne,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0124 Meno 89e</title><link>https://www.spreaker.com/episode/0124-meno-89e--57940573</link><description><![CDATA[Socrates bemoans his failure to find a teacher of virtue. As luck would have it, Meno's host in Athens, Anytus, has just sat down with them, and Socrates begins to explain why Anytus will be able to help them. The father of Anytus, Anthemion, became rich from his trade at which he was an expert (a scholion tells us he was a tanner).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/57940573</guid><pubDate>Fri, 15 Dec 2023 10:00:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57940573/0124_meno_89e_07_12_2023_15_30.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates bemoans his failure to find a teacher of virtue. As luck would have it, Meno's host in Athens, Anytus, has just sat down with them, and Socrates begins to explain why Anytus will be able to help them. The father of Anytus, Anthemion, became...</itunes:subtitle><itunes:summary><![CDATA[Socrates bemoans his failure to find a teacher of virtue. As luck would have it, Meno's host in Athens, Anytus, has just sat down with them, and Socrates begins to explain why Anytus will be able to help them. The father of Anytus, Anthemion, became rich from his trade at which he was an expert (a scholion tells us he was a tanner).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anthemion,anytus,arete,host,ismenias,meno,socrates,teach,virtue,xenos</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0123 Meno 89d</title><link>https://www.spreaker.com/episode/0123-meno-89d--57917397</link><description><![CDATA[Socrates pretends to suspect that virtue is not episteme (knowledge, understanding) because any episteme of anything requires the presence of teachers and students. Meno accepts this fallacy but questions whether there seem to Socrates to be no teachers or students of virtue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/57917397</guid><pubDate>Fri, 08 Dec 2023 10:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57917397/0123_meno_89d_05_12_2023_15_06.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates pretends to suspect that virtue is not episteme (knowledge, understanding) because any episteme of anything requires the presence of teachers and students. Meno accepts this fallacy but questions whether there seem to Socrates to be no...</itunes:subtitle><itunes:summary><![CDATA[Socrates pretends to suspect that virtue is not episteme (knowledge, understanding) because any episteme of anything requires the presence of teachers and students. Meno accepts this fallacy but questions whether there seem to Socrates to be no teachers or students of virtue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,didakton,didaskal,mathet,meno,socrates,teach,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0122 Meno 89c</title><link>https://www.spreaker.com/episode/0122-meno-89c--57849017</link><description><![CDATA[Socrates and Meno finally come to end of the argument following the hypothesis that virtue is teachable.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/57849017</guid><pubDate>Fri, 01 Dec 2023 10:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57849017/0122_meno_89c_29_11_2023_17_50.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates and Meno finally come to end of the argument following the hypothesis that virtue is teachable.</itunes:subtitle><itunes:summary><![CDATA[Socrates and Meno finally come to end of the argument following the hypothesis that virtue is teachable.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,didakton,episteme,hypothesis,knowledge,meno,socrates,teachable,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0121 Meno 89a</title><link>https://www.spreaker.com/episode/0121-meno-89a--57764625</link><description><![CDATA[Prudence (phronēsis) is found to be all or part of virtue (aretē). Given that this has followed from the  hypothesis that virtue is teachable, it would seem that phronēsis does not come to people by nature. Socrates supports this conclusion with compelling evidence. Naturally good children are not kept under guard in the acropolis until they are of an age to benefit cities, and this indicates that there are no naturally good children.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/57764625</guid><pubDate>Fri, 24 Nov 2023 10:00:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57764625/0121_meno_89a_22_11_2023_15_40.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Prudence (phronēsis) is found to be all or part of virtue (aretē). Given that this has followed from the  hypothesis that virtue is teachable, it would seem that phronēsis does not come to people by nature. Socrates supports this conclusion with...</itunes:subtitle><itunes:summary><![CDATA[Prudence (phronēsis) is found to be all or part of virtue (aretē). Given that this has followed from the  hypothesis that virtue is teachable, it would seem that phronēsis does not come to people by nature. Socrates supports this conclusion with compelling evidence. Naturally good children are not kept under guard in the acropolis until they are of an age to benefit cities, and this indicates that there are no naturally good children.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agathoi,agathos,arete,good,learning,mathesis,meno,nature,phronesis,physis,prudence,socrates,teachable,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0120 Meno 88d</title><link>https://www.spreaker.com/episode/0120-meno-88d--57623633</link><description><![CDATA[The argument following the hypothesis continues. Socrates arrives at the formulation that the intelligent soul uses things correctly, while the untintelligent soul uses things mistakenly. After this high point the argument once again deteriorates into one blatant mistake after another, without Meno noticing any wrong.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/57623633</guid><pubDate>Fri, 17 Nov 2023 10:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57623633/0120_meno_88d_13_11_2023_23_52.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The argument following the hypothesis continues. Socrates arrives at the formulation that the intelligent soul uses things correctly, while the untintelligent soul uses things mistakenly. After this high point the argument once again deteriorates into...</itunes:subtitle><itunes:summary><![CDATA[The argument following the hypothesis continues. Socrates arrives at the formulation that the intelligent soul uses things correctly, while the untintelligent soul uses things mistakenly. After this high point the argument once again deteriorates into one blatant mistake after another, without Meno noticing any wrong.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>correct,hypothesis,meno,orthos,phronesis,prudence,right,socrates,use</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0119 Meno 88c</title><link>https://www.spreaker.com/episode/0119-meno-88c--57581462</link><description><![CDATA[Phronesis (prudence) is regarded by some Greek philosophers as virtue itself, with the cardinal virtues being aspects of it. Phronesis in this argument is presented as an addition to the virtues, in keeping with Meno's inability to think abstractly. It is only with the addition of phronesis that anything becomes beneficial.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/57581462</guid><pubDate>Fri, 10 Nov 2023 10:00:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57581462/0119_meno_88c_09_11_2023_20_00.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Phronesis (prudence) is regarded by some Greek philosophers as virtue itself, with the cardinal virtues being aspects of it. Phronesis in this argument is presented as an addition to the virtues, in keeping with Meno's inability to think abstractly....</itunes:subtitle><itunes:summary><![CDATA[Phronesis (prudence) is regarded by some Greek philosophers as virtue itself, with the cardinal virtues being aspects of it. Phronesis in this argument is presented as an addition to the virtues, in keeping with Meno's inability to think abstractly. It is only with the addition of phronesis that anything becomes beneficial.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,meno,phronesis,prudence,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0118 Meno 88a</title><link>https://www.spreaker.com/episode/0118-meno-88a--57420663</link><description><![CDATA[Socrates continues to explore the ramifications of the hypothesis that virtue, if teachable, would be an episteme (knowledge/understanding). Following the concluson that good things such as health, wealth, strength, and beauty are beneficial ony when used with intelligence (nous), but harmful when used without intelligence, this time Socrates begins considering the good things of the soul, the. first three of which are actually three of the four cardinal virtues - soundmindedness, justice, and courage. Among the many mistakes Socrates deliberately makes in an attempt to make Meno react were he to begin thinking critically, these cardinal virtues are treated as prudence (phronesis) itself, although technically that is the name often given to virtue altogether, and he treats these virtues as beneficial or harmful depending on whether they are used with or without intelligence (technically, he asks Meno, and it is Meno who allows this nonsense).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/57420663</guid><pubDate>Fri, 03 Nov 2023 10:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57420663/0118_meno_88a_28_10_2023_14_35.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues to explore the ramifications of the hypothesis that virtue, if teachable, would be an episteme (knowledge/understanding). Following the concluson that good things such as health, wealth, strength, and beauty are beneficial ony when...</itunes:subtitle><itunes:summary><![CDATA[Socrates continues to explore the ramifications of the hypothesis that virtue, if teachable, would be an episteme (knowledge/understanding). Following the concluson that good things such as health, wealth, strength, and beauty are beneficial ony when used with intelligence (nous), but harmful when used without intelligence, this time Socrates begins considering the good things of the soul, the. first three of which are actually three of the four cardinal virtues - soundmindedness, justice, and courage. Among the many mistakes Socrates deliberately makes in an attempt to make Meno react were he to begin thinking critically, these cardinal virtues are treated as prudence (phronesis) itself, although technically that is the name often given to virtue altogether, and he treats these virtues as beneficial or harmful depending on whether they are used with or without intelligence (technically, he asks Meno, and it is Meno who allows this nonsense).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>andreia,arete,cardinal,courage,dikaiosyne,hypothesis,justice,meno,phronesis,prudence,socrates,sophrosyne,soundmindedness,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0117 Meno 87c</title><link>https://www.spreaker.com/episode/0117-meno-87c--57353029</link><description><![CDATA[Here is the hypothesis: If virtue is some sort of knowledge, it will be teachable. Since virtue is also a good thing (it isn't - it is simply the characteristic of good things, just as bravery is the characteristic of brave things), if we find that all good things involve knowledge, then virtue will also be a knowledge, and then we'll know that it is teachable. Socrates gives Meno many opportunities to object, but Meno does not think critically, unlike Plato's readers.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/57353029</guid><pubDate>Fri, 27 Oct 2023 09:00:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57353029/0117_meno_87c_23_10_2023_13_42.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Here is the hypothesis: If virtue is some sort of knowledge, it will be teachable. Since virtue is also a good thing (it isn't - it is simply the characteristic of good things, just as bravery is the characteristic of brave things), if we find that...</itunes:subtitle><itunes:summary><![CDATA[Here is the hypothesis: If virtue is some sort of knowledge, it will be teachable. Since virtue is also a good thing (it isn't - it is simply the characteristic of good things, just as bravery is the characteristic of brave things), if we find that all good things involve knowledge, then virtue will also be a knowledge, and then we'll know that it is teachable. Socrates gives Meno many opportunities to object, but Meno does not think critically, unlike Plato's readers.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agathon,arete,beneficial,good,hypothesis,meno,ophelimon,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0116 Meno 87b</title><link>https://www.spreaker.com/episode/0116-meno-87b--57234998</link><description><![CDATA[Socrates applies the hypothetical method to virtue. If virtue is something like episteme (knowledge, understanding), then it is teachable or recollectable. Meno enthusiastically agrees that nothing is taught other than episteme.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/57234998</guid><pubDate>Fri, 20 Oct 2023 09:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57234998/0116_meno_87b_14_10_2023_20_46.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates applies the hypothetical method to virtue. If virtue is something like episteme (knowledge, understanding), then it is teachable or recollectable. Meno enthusiastically agrees that nothing is taught other than episteme.</itunes:subtitle><itunes:summary><![CDATA[Socrates applies the hypothetical method to virtue. If virtue is something like episteme (knowledge, understanding), then it is teachable or recollectable. Meno enthusiastically agrees that nothing is taught other than episteme.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,anamneston,arete,didakton,episteme,hypothesis,knowledge,meno,recollectable,recollection,socrates,teachable,understanding,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0115 Meno 86d</title><link>https://www.spreaker.com/episode/0115-meno-86d--57144745</link><description><![CDATA[Meno has once again avoided saying what virtue is, this time by reverting to his original question, what sort of thing Socrates thinks virtue is, although this time omitting the option that it is exercisable. Socrates is faced with the dilemma of either confronting Meno or going along with Meno's desire to sit back and listen to Socrates. Socrates suggests usinng a hypothesis, and entertains Meno with an example of a hypothesis from geometry. A comparison of this geometrical problem with the earlier one involving Meno's slave is instructive.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/57144745</guid><pubDate>Fri, 13 Oct 2023 09:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/57144745/0115_meno_86d_07_10_2023_17_30.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Meno has once again avoided saying what virtue is, this time by reverting to his original question, what sort of thing Socrates thinks virtue is, although this time omitting the option that it is exercisable. Socrates is faced with the dilemma of...</itunes:subtitle><itunes:summary><![CDATA[Meno has once again avoided saying what virtue is, this time by reverting to his original question, what sort of thing Socrates thinks virtue is, although this time omitting the option that it is exercisable. Socrates is faced with the dilemma of either confronting Meno or going along with Meno's desire to sit back and listen to Socrates. Socrates suggests usinng a hypothesis, and entertains Meno with an example of a hypothesis from geometry. A comparison of this geometrical problem with the earlier one involving Meno's slave is instructive.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,attribute,definition,essence,geometry,hypothesis,meno,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0114 Meno 86b</title><link>https://www.spreaker.com/episode/0114-meno-86b--56723746</link><description><![CDATA[Socrates has finally broken the impasse (or rather, Meno has allowed the impasse to be broken, somehow - he's not sure how it happened). Now Meno is excited to get back to searching along with Socrates what virtue is.  Or actually, he'd rather hear Socrates answer Meno's original question.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56723746</guid><pubDate>Fri, 06 Oct 2023 09:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56723746/0114_meno_86b_07_09_2023_14_16.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates has finally broken the impasse (or rather, Meno has allowed the impasse to be broken, somehow - he's not sure how it happened). Now Meno is excited to get back to searching along with Socrates what virtue is.  Or actually, he'd rather hear...</itunes:subtitle><itunes:summary><![CDATA[Socrates has finally broken the impasse (or rather, Meno has allowed the impasse to be broken, somehow - he's not sure how it happened). Now Meno is excited to get back to searching along with Socrates what virtue is.  Or actually, he'd rather hear Socrates answer Meno's original question.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dialectic,meno,natural,socrates,sophist,teachable,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0113 Meno 85d</title><link>https://www.spreaker.com/episode/0113-meno-85d--56636340</link><description><![CDATA[The Theory of Recollection - part 13:<br />The demonstration - (post mortem, part 2):<br /><br />Socrates continues his sophistic and shoddy proof that the slave must have looked into his soul and found some <i>episteme</i> (knowledge, understanding) there. Meno is satisfied that Socrates has proved his point, although, as he says at the end, he doesn't know how.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56636340</guid><pubDate>Fri, 29 Sep 2023 09:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56636340/0113_meno_85d_30_08_2023_16_05.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory of Recollection - part 13:
The demonstration - (post mortem, part 2):

Socrates continues his sophistic and shoddy proof that the slave must have looked into his soul and found some episteme (knowledge, understanding) there. Meno is...</itunes:subtitle><itunes:summary><![CDATA[The Theory of Recollection - part 13:<br />The demonstration - (post mortem, part 2):<br /><br />Socrates continues his sophistic and shoddy proof that the slave must have looked into his soul and found some <i>episteme</i> (knowledge, understanding) there. Meno is satisfied that Socrates has proved his point, although, as he says at the end, he doesn't know how.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,doxa,episteme,knowledge,meno,opinion,recollection,socrates,understanding</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0112 Meno 85b</title><link>https://www.spreaker.com/episode/0112-meno-85b--56604054</link><description><![CDATA[The Theory of Recollection - part 12:<br />The demonstration - (post mortem):<br /><br />Socrates begins his sophistic and shoddy proof that the slave must have looked into his soul and found some <i>episteme</i> (knowledge, understanding) there. Socrates must be extremely disappointed that Meno and all those lurking Platonists fail to react to any of the deliberate inconsistencies. He'll have to try harder next time (and he does).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56604054</guid><pubDate>Fri, 22 Sep 2023 09:00:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56604054/0112_meno_85b_27_08_2023_16_20.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory of Recollection - part 12:
The demonstration - (post mortem):

Socrates begins his sophistic and shoddy proof that the slave must have looked into his soul and found some episteme (knowledge, understanding) there. Socrates must be extremely...</itunes:subtitle><itunes:summary><![CDATA[The Theory of Recollection - part 12:<br />The demonstration - (post mortem):<br /><br />Socrates begins his sophistic and shoddy proof that the slave must have looked into his soul and found some <i>episteme</i> (knowledge, understanding) there. Socrates must be extremely disappointed that Meno and all those lurking Platonists fail to react to any of the deliberate inconsistencies. He'll have to try harder next time (and he does).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>alethes,demonstration,doxa,episteme,knowledge,meno,mimnesis,misdirection,opinion,recollection,socrates,true,understanding</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0111 Meno 84e</title><link>https://www.spreaker.com/episode/0111-meno-84e--56576406</link><description><![CDATA[The Theory of Recollection - part 11:<br />The demonstration - part 7 (final part):<br /><br />The rest of the demonstration after the aporetic interlude is surprisingly quick. Suddenly there is a potential base line the slave hadn't seen before. Socrates has just drawn the square with the double area, so that might have something to do with it. The demonstration clearly (to us) has nothing to do. with any Theory of Recollection, but it does provide food for thought with regard to the way Socrates is misguiding Meno towards a correct answer, by eliminating the obvious wrong answers first.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56576406</guid><pubDate>Fri, 15 Sep 2023 09:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56576406/0111_meno_84e_24_08_2023_14_07.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory of Recollection - part 11:
The demonstration - part 7 (final part):

The rest of the demonstration after the aporetic interlude is surprisingly quick. Suddenly there is a potential base line the slave hadn't seen before. Socrates has just...</itunes:subtitle><itunes:summary><![CDATA[The Theory of Recollection - part 11:<br />The demonstration - part 7 (final part):<br /><br />The rest of the demonstration after the aporetic interlude is surprisingly quick. Suddenly there is a potential base line the slave hadn't seen before. Socrates has just drawn the square with the double area, so that might have something to do with it. The demonstration clearly (to us) has nothing to do. with any Theory of Recollection, but it does provide food for thought with regard to the way Socrates is misguiding Meno towards a correct answer, by eliminating the obvious wrong answers first.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>demonstration,diameter,diametros,manipulation,meno,recollection,slave,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0110 Meno 84b</title><link>https://www.spreaker.com/episode/0110-meno-84b--56514133</link><description><![CDATA[The Theory of Recollection - part 10:<br />The demonstration - part 6:<br /><br />Socrates finishes talking to Meno about the aporia of the slave, while actually referring to the aporia of Meno himself. For the first time he mentions doxa (opinion, reputation - that which seems). Opinion will become very important in the second half of the dialogue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56514133</guid><pubDate>Fri, 08 Sep 2023 09:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56514133/0110_meno_84b_18_08_2023_19_03.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory of Recollection - part 10:
The demonstration - part 6:

Socrates finishes talking to Meno about the aporia of the slave, while actually referring to the aporia of Meno himself. For the first time he mentions doxa (opinion, reputation - that...</itunes:subtitle><itunes:summary><![CDATA[The Theory of Recollection - part 10:<br />The demonstration - part 6:<br /><br />Socrates finishes talking to Meno about the aporia of the slave, while actually referring to the aporia of Meno himself. For the first time he mentions doxa (opinion, reputation - that which seems). Opinion will become very important in the second half of the dialogue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>aporia,demonstration,doxa,ignorance,knowledge,manipulation,meno,opinion,recollection,slave,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0109 Meno 84a</title><link>https://www.spreaker.com/episode/0109-meno-84a--56492650</link><description><![CDATA[The Theory of Recollection - part 9:<br />The demonstration - part 5:<br /><br />Socrates discusses with Meno the exercise so far, stressing how being numbed by the torpedo fish (using Meno's analogy) is no bad thing, but a necessary step towards searching for the truth. Vlastos' "Socratic Method" accepts that Socrates does indeed lead his interlocutors to the realization that they do not know what they thought that they did know, resulting in aporia, a necessary condition before the search for the truth may begin. This description, however, is tailored to Meno's way of thinking, and does not conform with essentially the Socratic examination of hypotheses, no matter whether the interlocutor treats them as knowledge or mere opinion.  The slave had been manipulated into giving particular answers, effectively hypotheses, and they were not opinions the slave had held previously at all, let alone as opinions which he had treated as knowledge. The slave's aporia stems not from his awareness of ignorance but from his inability to find another baseline (it hasn't yet been drawn). Socrates is using the present exercise to neutralize Meno's objection to continuing beyond his own pseudo-aporia, and if the slave does eventually find the correct answer, Meno will surely be convinced that it is worth continuing to look for an answer regarding virtue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56492650</guid><pubDate>Fri, 01 Sep 2023 09:00:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56492650/0109_meno_84a_16_08_2023_23_55.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory of Recollection - part 9:
The demonstration - part 5:

Socrates discusses with Meno the exercise so far, stressing how being numbed by the torpedo fish (using Meno's analogy) is no bad thing, but a necessary step towards searching for the...</itunes:subtitle><itunes:summary><![CDATA[The Theory of Recollection - part 9:<br />The demonstration - part 5:<br /><br />Socrates discusses with Meno the exercise so far, stressing how being numbed by the torpedo fish (using Meno's analogy) is no bad thing, but a necessary step towards searching for the truth. Vlastos' "Socratic Method" accepts that Socrates does indeed lead his interlocutors to the realization that they do not know what they thought that they did know, resulting in aporia, a necessary condition before the search for the truth may begin. This description, however, is tailored to Meno's way of thinking, and does not conform with essentially the Socratic examination of hypotheses, no matter whether the interlocutor treats them as knowledge or mere opinion.  The slave had been manipulated into giving particular answers, effectively hypotheses, and they were not opinions the slave had held previously at all, let alone as opinions which he had treated as knowledge. The slave's aporia stems not from his awareness of ignorance but from his inability to find another baseline (it hasn't yet been drawn). Socrates is using the present exercise to neutralize Meno's objection to continuing beyond his own pseudo-aporia, and if the slave does eventually find the correct answer, Meno will surely be convinced that it is worth continuing to look for an answer regarding virtue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>aporia,demonstration,ignorance,knowledge,manipulation,meno,recollection,slave,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0108 Meno 83d</title><link>https://www.spreaker.com/episode/0108-meno-83d--56450980</link><description><![CDATA[The Theory of Recollection - part 8:<br />The demonstration - part 4:<br /><br />The slave is surprised to discover that the double area is not constructed on the double base-line (four units) or on the only other option, the base-line between two and four units, namely. the three-unit line.<br />When asked to point at yet another base-line, he finds himself in an aporia, and it is worth comparing. this despairing aporia with Meno's wonderful aporia just a little while ago.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56450980</guid><pubDate>Fri, 25 Aug 2023 09:00:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56450980/0108_meno_83d_12_08_2023_21_56.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory of Recollection - part 8:
The demonstration - part 4:

The slave is surprised to discover that the double area is not constructed on the double base-line (four units) or on the only other option, the base-line between two and four units,...</itunes:subtitle><itunes:summary><![CDATA[The Theory of Recollection - part 8:<br />The demonstration - part 4:<br /><br />The slave is surprised to discover that the double area is not constructed on the double base-line (four units) or on the only other option, the base-line between two and four units, namely. the three-unit line.<br />When asked to point at yet another base-line, he finds himself in an aporia, and it is worth comparing. this despairing aporia with Meno's wonderful aporia just a little while ago.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,aporia,demonstration,false,geometry,meno,recollection,slave,socrates,square</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0107 Meno 82e</title><link>https://www.spreaker.com/episode/0107-meno-82e--56392261</link><description><![CDATA[The Theory of Recollection - part 7:<br />The demonstration - part 3:<br /><br />The slave works out, with much help from Socrates, that a square with double the area of a smaller square is not constructed on double the base line. The area of a square constructed on double the base line is quadruple. We await patiently the demonstration of Recollection.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56392261</guid><pubDate>Fri, 18 Aug 2023 09:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56392261/0107_meno_82e_07_08_2023_14_19.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory of Recollection - part 7:
The demonstration - part 3:

The slave works out, with much help from Socrates, that a square with double the area of a smaller square is not constructed on double the base line. The area of a square constructed on...</itunes:subtitle><itunes:summary><![CDATA[The Theory of Recollection - part 7:<br />The demonstration - part 3:<br /><br />The slave works out, with much help from Socrates, that a square with double the area of a smaller square is not constructed on double the base line. The area of a square constructed on double the base line is quadruple. We await patiently the demonstration of Recollection.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,demonstration,false,geometry,meno,recollection,slave,socrates,square</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0106 Meno 82c</title><link>https://www.spreaker.com/episode/0106-meno-82c--56378473</link><description><![CDATA[The Theory of Recollection - part 6:<br />The demonstration - part 2:<br /><br />The slave works out (without being taught!) that a square with a side of two units has an area of four (squares). When asked about a square with double the area (eight squares), he confidently declares that the line of the square must be double too. Meno does not react, but we should.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56378473</guid><pubDate>Fri, 11 Aug 2023 09:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56378473/0106_meno_82c_05_08_2023_18_49.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory of Recollection - part 6:
The demonstration - part 2:

The slave works out (without being taught!) that a square with a side of two units has an area of four (squares). When asked about a square with double the area (eight squares), he...</itunes:subtitle><itunes:summary><![CDATA[The Theory of Recollection - part 6:<br />The demonstration - part 2:<br /><br />The slave works out (without being taught!) that a square with a side of two units has an area of four (squares). When asked about a square with double the area (eight squares), he confidently declares that the line of the square must be double too. Meno does not react, but we should.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,demonstration,false,geometry,meno,recollection,slave,socrates,square</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0105 Meno 82b</title><link>https://www.spreaker.com/episode/0105-meno-82b--56318526</link><description><![CDATA[The Theory. of Recollection - part 5:<br />The demonstration - part 1:<br /><br />Meno has been told to decide whether the slave is recollecting, or learning from Socrates. He should have told Meno to decide whether the slave is learning by recollecting or from Socrates. Instead of applying his nous (intellect), Meno simply watches, no matter how much Socrates tries to invalidate the demonstration.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56318526</guid><pubDate>Fri, 04 Aug 2023 09:00:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56318526/0105_meno_82b_31_07_2023_0_15.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory. of Recollection - part 5:
The demonstration - part 1:

Meno has been told to decide whether the slave is recollecting, or learning from Socrates. He should have told Meno to decide whether the slave is learning by recollecting or from...</itunes:subtitle><itunes:summary><![CDATA[The Theory. of Recollection - part 5:<br />The demonstration - part 1:<br /><br />Meno has been told to decide whether the slave is recollecting, or learning from Socrates. He should have told Meno to decide whether the slave is learning by recollecting or from Socrates. Instead of applying his nous (intellect), Meno simply watches, no matter how much Socrates tries to invalidate the demonstration.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>demonstration,dialectic,exercise,meno,slave,socrates,sophist,square</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0104 Meno 82a</title><link>https://www.spreaker.com/episode/0104-meno-82a--56247763</link><description><![CDATA[The Theory. of Recollection - part 4:<br />Preparing for the demonstration<br /><br />Meno is not allowed to have Socrates teach him that only recollection is learning (if Socrates teaches, then learning is not by recollection), so Meno asks for a demonstration instead, as if learning through seeing will prove that only recollection is learning. Socrates agrees to demonstrate this "difficult" task and continues to pile on the inconsistencies, but Meno is quite happy to lend Socrates one of his household staff. Sorry, the Squaring of the Slave begins only in the next episode.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56247763</guid><pubDate>Fri, 28 Jul 2023 09:00:03 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56247763/0104_meno_82a_27_07_2023_16_07.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory. of Recollection - part 4:
Preparing for the demonstration

Meno is not allowed to have Socrates teach him that only recollection is learning (if Socrates teaches, then learning is not by recollection), so Meno asks for a demonstration...</itunes:subtitle><itunes:summary><![CDATA[The Theory. of Recollection - part 4:<br />Preparing for the demonstration<br /><br />Meno is not allowed to have Socrates teach him that only recollection is learning (if Socrates teaches, then learning is not by recollection), so Meno asks for a demonstration instead, as if learning through seeing will prove that only recollection is learning. Socrates agrees to demonstrate this "difficult" task and continues to pile on the inconsistencies, but Meno is quite happy to lend Socrates one of his household staff. Sorry, the Squaring of the Slave begins only in the next episode.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,audience,demonstrat,dialectic,eristic,household,meno,recollecfion,slave,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0103 Meno 81d</title><link>https://www.spreaker.com/episode/0103-meno-81d--56184184</link><description><![CDATA[The Theory. of Recollection - part 3.<br />Socrates continues to pile on the absurdities, and Meno conntinues to behave like a Platonist, failing to react to any of the obvious inconsistencies. The immortal soul knows everything (having seen it all, thanks to living forever), but the human knows nothing (no reason is given - it's as if there's no connection between the mental activity of the soul and the mental activity of the human). The soul has all knowledge; the human has all ignorance, and there is no mention of opinion. The reason for this ridiculous account is given; it is to encourage Meno to return to the conversation, and "help Socrates" search for virtue. The eristic argument encourages laziness, but searching requires effort. The Platonist will continue to argue for some Theory of Ideas based on Phaedo rather than this account. I ignore Platonism in this episode as well.<br /><br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56184184</guid><pubDate>Sat, 22 Jul 2023 12:45:30 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56184184/0103_meno_81d_22_07_2023_15_07.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory. of Recollection - part 3.
Socrates continues to pile on the absurdities, and Meno conntinues to behave like a Platonist, failing to react to any of the obvious inconsistencies. The immortal soul knows everything (having seen it all, thanks...</itunes:subtitle><itunes:summary><![CDATA[The Theory. of Recollection - part 3.<br />Socrates continues to pile on the absurdities, and Meno conntinues to behave like a Platonist, failing to react to any of the obvious inconsistencies. The immortal soul knows everything (having seen it all, thanks to living forever), but the human knows nothing (no reason is given - it's as if there's no connection between the mental activity of the soul and the mental activity of the human). The soul has all knowledge; the human has all ignorance, and there is no mention of opinion. The reason for this ridiculous account is given; it is to encourage Meno to return to the conversation, and "help Socrates" search for virtue. The eristic argument encourages laziness, but searching requires effort. The Platonist will continue to argue for some Theory of Ideas based on Phaedo rather than this account. I ignore Platonism in this episode as well.<br /><br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,dialectic,eristic,ignorance,immortality,knowledge,learning,meno,recollection,socrates,soul,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0102 Meno 81b</title><link>https://www.spreaker.com/episode/0102-meno-81b--56110724</link><description><![CDATA[The Theory. of Recollection - part 2.<br />Socrates piles on the absurdities, but Meno behaves like a Platonist and fails to react to any of the obvious inconsistencies. To take one example, in addition to the immortal soul routinely dying and coming to be, it now has seen everything and because of this it has learned everything. Among the things that it knows is virtue. In other words, the soul has seen virtue. It has seen virtue either in this world or in Hades, the two places whose contents Socrates declares the soul to have seen. All of this the Platonist worth his salt will ignore in favour of some Theory of Ideas which so far has nowhere been mentioned (I do not refer to Platonism in this episode).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56110724</guid><pubDate>Sat, 15 Jul 2023 12:14:12 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56110724/0102_meno_81b_15_07_2023_14_56.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory. of Recollection - part 2.
Socrates piles on the absurdities, but Meno behaves like a Platonist and fails to react to any of the obvious inconsistencies. To take one example, in addition to the immortal soul routinely dying and coming to...</itunes:subtitle><itunes:summary><![CDATA[The Theory. of Recollection - part 2.<br />Socrates piles on the absurdities, but Meno behaves like a Platonist and fails to react to any of the obvious inconsistencies. To take one example, in addition to the immortal soul routinely dying and coming to be, it now has seen everything and because of this it has learned everything. Among the things that it knows is virtue. In other words, the soul has seen virtue. It has seen virtue either in this world or in Hades, the two places whose contents Socrates declares the soul to have seen. All of this the Platonist worth his salt will ignore in favour of some Theory of Ideas which so far has nowhere been mentioned (I do not refer to Platonism in this episode).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,hades,ignorance,immortal,knowledge,meno,persephone,pindar,recollection,socrates,soul</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0101 Meno 81a</title><link>https://www.spreaker.com/episode/0101-meno-81a--56034787</link><description><![CDATA[The Theory. of Recollection - part 1.<br />Socrates entices Meno with priests, priestesses, and poets such as Pindar. They have an account of the soul, according to which the soul is immortal and yet dies and comes back to being. Socrates has told Meno to examine whether the account is true, and yet Meno fails to object even to this absurdity.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/56034787</guid><pubDate>Sat, 08 Jul 2023 13:07:08 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/56034787/0101_meno_81a_08_07_2023_15_37.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Theory. of Recollection - part 1.
Socrates entices Meno with priests, priestesses, and poets such as Pindar. They have an account of the soul, according to which the soul is immortal and yet dies and comes back to being. Socrates has told Meno to...</itunes:subtitle><itunes:summary><![CDATA[The Theory. of Recollection - part 1.<br />Socrates entices Meno with priests, priestesses, and poets such as Pindar. They have an account of the soul, according to which the soul is immortal and yet dies and comes back to being. Socrates has told Meno to examine whether the account is true, and yet Meno fails to object even to this absurdity.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anamnesis,athanat,immortal,meno,pindar,priest,psyche,recollection,socrates,soul,theory</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0100 Meno 80b</title><link>https://www.spreaker.com/episode/0100-meno-80b--55475901</link><description><![CDATA[Meno has effectively excused himself from answering again about virtue. Socrates pretends to acknowledge that neither of them knows what virtue is, in order to suggest that they search together for it. Meno immediately raises the eristic argument whereby searching is pointless - either one knows and therefore has no need of searching, or one does not know, which makes searching futile since one would not recognize the thing searched for even if found. This is actually not an eristic argument, but is Meno's appropriation of an eristic question, "Who searches for something, the one who knows, or the one who does not know?" Will Socrates be convinced by Meno's attempt to avoid further interrogation?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/55475901</guid><pubDate>Fri, 30 Jun 2023 09:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/55475901/0100_meno_80b_29_06_2023_11_15.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Meno has effectively excused himself from answering again about virtue. Socrates pretends to acknowledge that neither of them knows what virtue is, in order to suggest that they search together for it. Meno immediately raises the eristic argument...</itunes:subtitle><itunes:summary><![CDATA[Meno has effectively excused himself from answering again about virtue. Socrates pretends to acknowledge that neither of them knows what virtue is, in order to suggest that they search together for it. Meno immediately raises the eristic argument whereby searching is pointless - either one knows and therefore has no need of searching, or one does not know, which makes searching futile since one would not recognize the thing searched for even if found. This is actually not an eristic argument, but is Meno's appropriation of an eristic question, "Who searches for something, the one who knows, or the one who does not know?" Will Socrates be convinced by Meno's attempt to avoid further interrogation?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>aporia,arete,enquiry,eristic,euporia,inquiry,meno,narke,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0099 Meno 79e</title><link>https://www.spreaker.com/episode/0099-meno-79e--54550851</link><description><![CDATA[Meno celebrates his aporia, his lack of supply (of answers). He exploits what he has heard about Socrates and his ability to stun, like a torpedo fish, not only himself but anyone who touches him, and portrays himself as yet another one of Socrates' victims.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/54550851</guid><pubDate>Fri, 23 Jun 2023 09:00:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/54550851/0099_meno_79e_20_06_2023_15_55.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Meno celebrates his aporia, his lack of supply (of answers). He exploits what he has heard about Socrates and his ability to stun, like a torpedo fish, not only himself but anyone who touches him, and portrays himself as yet another one of Socrates'...</itunes:subtitle><itunes:summary><![CDATA[Meno celebrates his aporia, his lack of supply (of answers). He exploits what he has heard about Socrates and his ability to stun, like a torpedo fish, not only himself but anyone who touches him, and portrays himself as yet another one of Socrates' victims.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>aporia,arete,meno,narke,socrates,torpedofish,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0098 Meno 79c</title><link>https://www.spreaker.com/episode/0098-meno-79c--54477111</link><description><![CDATA[Socrates wraps up the series of answers Meno has given about virtue by ensuring that he cannot give a fourth answer without suddenly changing and applying some dialectical thought to the subject.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/54477111</guid><pubDate>Sat, 17 Jun 2023 14:29:30 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/54477111/0098_meno_79c_17_06_2023_17_15.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates wraps up the series of answers Meno has given about virtue by ensuring that he cannot give a fourth answer without suddenly changing and applying some dialectical thought to the subject.</itunes:subtitle><itunes:summary><![CDATA[Socrates wraps up the series of answers Meno has given about virtue by ensuring that he cannot give a fourth answer without suddenly changing and applying some dialectical thought to the subject.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,definiendum,definiens,gorgias,meno,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0097 Meno 78d</title><link>https://www.spreaker.com/episode/0097-meno-78d--54212714</link><description><![CDATA[Socrates concludes his criticism of Meno's third answer about virtue by labouring the point that an action in itself is neither virtue nor vice [not correcting Meno's notion that the whole of virtue or vice is a particular action], but is virtue if done with a part of virtue (it follows that it is vice if done with a part of vice). Socrates not only shuts down any future answer about virtue which is a particular action, but he also shuts down the addition of justice or soundmindedness or any other part of virtue by treating these as parts of virtue, while he is asking about virtue as a whole. He is making it very difficult for Meno to give a fourth answer about virtue, although this is precisely what he is about to ask Meno.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/54212714</guid><pubDate>Sat, 10 Jun 2023 15:57:27 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/54212714/0097_meno_78d_10_06_2023_18_41.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates concludes his criticism of Meno's third answer about virtue by labouring the point that an action in itself is neither virtue nor vice [not correcting Meno's notion that the whole of virtue or vice is a particular action], but is virtue if...</itunes:subtitle><itunes:summary><![CDATA[Socrates concludes his criticism of Meno's third answer about virtue by labouring the point that an action in itself is neither virtue nor vice [not correcting Meno's notion that the whole of virtue or vice is a particular action], but is virtue if done with a part of virtue (it follows that it is vice if done with a part of vice). Socrates not only shuts down any future answer about virtue which is a particular action, but he also shuts down the addition of justice or soundmindedness or any other part of virtue by treating these as parts of virtue, while he is asking about virtue as a whole. He is making it very difficult for Meno to give a fourth answer about virtue, although this is precisely what he is about to ask Meno.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,dik,hosiotes,just,meno,part,piety,socrates,virtue,whole</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0096 Meno 78c</title><link>https://www.spreaker.com/episode/0096-meno-78c--54067380</link><description><![CDATA[Having discarded the first part of Meno's third answer concerning virtue, Socrates turns to the second part, and soon establishes that Meno is still thinking of the virtue of the man. Of all the possible ways to refute this yet again, Socrates simply adds "justly" and (instead of "soundmindedly") "piously" to the explanation of virtue, but Meno fails to predict the impending refutation.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/54067380</guid><pubDate>Fri, 02 Jun 2023 16:52:56 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/54067380/0096_meno_78c_01_06_2023_19_38.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Having discarded the first part of Meno's third answer concerning virtue, Socrates turns to the second part, and soon establishes that Meno is still thinking of the virtue of the man. Of all the possible ways to refute this yet again, Socrates simply...</itunes:subtitle><itunes:summary><![CDATA[Having discarded the first part of Meno's third answer concerning virtue, Socrates turns to the second part, and soon establishes that Meno is still thinking of the virtue of the man. Of all the possible ways to refute this yet again, Socrates simply adds "justly" and (instead of "soundmindedly") "piously" to the explanation of virtue, but Meno fails to predict the impending refutation.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>acquire,acquisition,arete,dikaios,gold,justly,meno,porizesthai,poros,silver,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0095 Meno 78b</title><link>https://www.spreaker.com/episode/0095-meno-78b--54006296</link><description><![CDATA[Having treated the first part of Meno's third answer about virtue last time, this time Socrates explains why it is redundant. Having concluded sophistically last time that there is no one who does not desire good things, Socrates exploits one further assumption made by aristocrats like Meno, that virtue is a characteristic of someone exceptional. If all people desire good things, then this desiring is nothing special, and therefore not part of virtue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/54006296</guid><pubDate>Fri, 26 May 2023 12:24:04 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/54006296/0095_meno_78b_24_05_2023_16_55.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Having treated the first part of Meno's third answer about virtue last time, this time Socrates explains why it is redundant. Having concluded sophistically last time that there is no one who does not desire good things, Socrates exploits one further...</itunes:subtitle><itunes:summary><![CDATA[Having treated the first part of Meno's third answer about virtue last time, this time Socrates explains why it is redundant. Having concluded sophistically last time that there is no one who does not desire good things, Socrates exploits one further assumption made by aristocrats like Meno, that virtue is a characteristic of someone exceptional. If all people desire good things, then this desiring is nothing special, and therefore not part of virtue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agathos,arete,competition,excellence,fine,good,kalos,meno,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0094 Meno 77b</title><link>https://www.spreaker.com/episode/0094-meno-77b--53932992</link><description><![CDATA[After Meno's third answer to the question, "What is virtue?", that it is someone desiring fine things and being able to acquire them, Socrates begins his examination of the statement by apparently questioning whether there are people who do not desire fine things. Socrates actually indulges in some sleight of hand worthy of a sophist.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/53932992</guid><pubDate>Fri, 19 May 2023 18:19:46 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/53932992/0094_meno_77b_19_05_2023_21_05.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>After Meno's third answer to the question, "What is virtue?", that it is someone desiring fine things and being able to acquire them, Socrates begins his examination of the statement by apparently questioning whether there are people who do not desire...</itunes:subtitle><itunes:summary><![CDATA[After Meno's third answer to the question, "What is virtue?", that it is someone desiring fine things and being able to acquire them, Socrates begins his examination of the statement by apparently questioning whether there are people who do not desire fine things. Socrates actually indulges in some sleight of hand worthy of a sophist.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agatha,agathon,arete,beneficial,benefit,desire,excluded,fine,good,harm,harmful,kala,kalon,meno,middle,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0093 Meno 77a</title><link>https://www.spreaker.com/episode/0093-meno-77a--53835899</link><description><![CDATA[Meno's third answer regarding virtue is "Someone desiring fine things and being able to acquire them". Socrates will begin his examination of this next time, but we already consider some of the problems now.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/53835899</guid><pubDate>Fri, 12 May 2023 17:51:46 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/53835899/0093_meno_77a_12_05_2023_15_26.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Meno's third answer regarding virtue is "Someone desiring fine things and being able to acquire them". Socrates will begin his examination of this next time, but we already consider some of the problems now.</itunes:subtitle><itunes:summary><![CDATA[Meno's third answer regarding virtue is "Someone desiring fine things and being able to acquire them". Socrates will begin his examination of this next time, but we already consider some of the problems now.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ability,arete,beautiful,fine,hippias,kala,kalon,meno,minor,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0092 Meno 76d</title><link>https://www.spreaker.com/episode/0092-meno-76d--53716527</link><description><![CDATA[Socrates and Meno discuss which of the three sample answers they each prefer, although it isn't clear which one Socrates prefers or why. Socrates entices Meno to continue the discussion by hinting at an initiation into the mysteries. We learn that Meno and Socrates conversed yesterday as well.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/53716527</guid><pubDate>Fri, 05 May 2023 12:47:49 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/53716527/0092_meno_76d_02_05_2023_16_02.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates and Meno discuss which of the three sample answers they each prefer, although it isn't clear which one Socrates prefers or why. Socrates entices Meno to continue the discussion by hinting at an initiation into the mysteries. We learn that...</itunes:subtitle><itunes:summary><![CDATA[Socrates and Meno discuss which of the three sample answers they each prefer, although it isn't clear which one Socrates prefers or why. Socrates entices Meno to continue the discussion by hinting at an initiation into the mysteries. We learn that Meno and Socrates conversed yesterday as well.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>eleusis,meno,mysteries,socrates,tragic</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0091 Meno 76c</title><link>https://www.spreaker.com/episode/0091-meno-76c--53674765</link><description><![CDATA[The third example Socrates gives of the sort of answer he expects from Meno is even worse than the previous two, although Meno accepts this one enthusiastically. The first answer had been that shape is the only thing which always follows colour, and Meno had called that one silly, since the recipient of the answer might not know what colour is; the second, that shape is the end of solid, was performed with Socrates "dialectically" ensuring that Meno accepted all the elements of the answer before giving the answer. Meno has now demanded to know what colour is, so Socrates' third answer is that colour is the perception of shapes according to Empedocles; this is a mirror image of the first answer (then, shape follows colour; now, colour follows shape), except that Meno has accepted all of the elements, which apparently removes the objection that this answer is silly. We are to conclude that merely accepting all the elements before being given the answer does not guarantee a good answer, or one that is intelligible to the recipient.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/53674765</guid><pubDate>Fri, 28 Apr 2023 08:21:52 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/53674765/0091_meno_76c_28_04_2023_10_59.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The third example Socrates gives of the sort of answer he expects from Meno is even worse than the previous two, although Meno accepts this one enthusiastically. The first answer had been that shape is the only thing which always follows colour, and...</itunes:subtitle><itunes:summary><![CDATA[The third example Socrates gives of the sort of answer he expects from Meno is even worse than the previous two, although Meno accepts this one enthusiastically. The first answer had been that shape is the only thing which always follows colour, and Meno had called that one silly, since the recipient of the answer might not know what colour is; the second, that shape is the end of solid, was performed with Socrates "dialectically" ensuring that Meno accepted all the elements of the answer before giving the answer. Meno has now demanded to know what colour is, so Socrates' third answer is that colour is the perception of shapes according to Empedocles; this is a mirror image of the first answer (then, shape follows colour; now, colour follows shape), except that Meno has accepted all of the elements, which apparently removes the objection that this answer is silly. We are to conclude that merely accepting all the elements before being given the answer does not guarantee a good answer, or one that is intelligible to the recipient.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>air,black,bright,dark,dialectic,earth,element,emanation,empedocles,epistemology,fire,gorgias,meno,pore,socrates,water,white</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0090 Meno 76a</title><link>https://www.spreaker.com/episode/0090-meno-76a--53606577</link><description><![CDATA[Meno avoids having to answer again the question what virtue is because Socrates allows him to. Immediately after Socrates' second reply regarding shape, Meno asks what colour is, and Socrates plays the erastes (lover) to Meno's eromenos (beloved), pretending to give in to the demands of the younger man.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/53606577</guid><pubDate>Fri, 21 Apr 2023 16:40:37 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/53606577/0090_meno_76a_21_04_2023_19_28.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Meno avoids having to answer again the question what virtue is because Socrates allows him to. Immediately after Socrates' second reply regarding shape, Meno asks what colour is, and Socrates plays the erastes (lover) to Meno's eromenos (beloved),...</itunes:subtitle><itunes:summary><![CDATA[Meno avoids having to answer again the question what virtue is because Socrates allows him to. Immediately after Socrates' second reply regarding shape, Meno asks what colour is, and Socrates plays the erastes (lover) to Meno's eromenos (beloved), pretending to give in to the demands of the younger man.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>colour,erastes,eromenos,gorgias,love,meno,shape,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0089 Meno 75d</title><link>https://www.spreaker.com/episode/0089-meno-75d--53515225</link><description><![CDATA[Socrates provides a second definition of "shape" (schema), but this time ensuring that Meno agrees beforehand to the various elements forming the explanation. Things are not as obvious as they seem (obviously).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/53515225</guid><pubDate>Fri, 14 Apr 2023 11:41:11 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/53515225/0089_meno_75d_12_04_2023_19_00.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates provides a second definition of "shape" (schema), but this time ensuring that Meno agrees beforehand to the various elements forming the explanation. Things are not as obvious as they seem (obviously).</itunes:subtitle><itunes:summary><![CDATA[Socrates provides a second definition of "shape" (schema), but this time ensuring that Meno agrees beforehand to the various elements forming the explanation. Things are not as obvious as they seem (obviously).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agreement,definition,dialectic,eristic,meno,shape,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0088 Meno 75b</title><link>https://www.spreaker.com/episode/0088-meno-75b--53462340</link><description><![CDATA[Socrates pretends to help Meno give him an answer to the question "What is virtue?", which would explain every virtue, by providing a sample answer to the question "What is shape?", applicable to all shapes. Socrates encourages Meno to criticize it, spurring him on by noting that it's now Meno's turn to answer the question "What is virtue?", which Meno apparently will avoid by any means. Although the answer about shape is very bad, Meno utilizes a stock criticism which he has heard given in an eristic setting (as hinted to by Socrates in his response). Any answer by a victim can be laughed at by pointing out how silly it is to explain X by Y when neither X nor Y is understood by a (fictional) third person.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/53462340</guid><pubDate>Fri, 07 Apr 2023 11:02:51 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/53462340/0088_meno_75b_06_04_2023_17_19.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates pretends to help Meno give him an answer to the question "What is virtue?", which would explain every virtue, by providing a sample answer to the question "What is shape?", applicable to all shapes. Socrates encourages Meno to criticize it,...</itunes:subtitle><itunes:summary><![CDATA[Socrates pretends to help Meno give him an answer to the question "What is virtue?", which would explain every virtue, by providing a sample answer to the question "What is shape?", applicable to all shapes. Socrates encourages Meno to criticize it, spurring him on by noting that it's now Meno's turn to answer the question "What is virtue?", which Meno apparently will avoid by any means. Although the answer about shape is very bad, Meno utilizes a stock criticism which he has heard given in an eristic setting (as hinted to by Socrates in his response). Any answer by a victim can be laughed at by pointing out how silly it is to explain X by Y when neither X nor Y is understood by a (fictional) third person.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agonistic,answer,definition,dialectic,eristic,exercise,melete,meno,shape,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0087 Meno 74e</title><link>https://www.spreaker.com/episode/0087-meno-74e--53405308</link><description><![CDATA[Socrates is making a meal out of Meno's inability to give a simple answer to the question what is X in all instances of X. He would like Meno to give an answer to what is shape, for this to serve as an exercise (meletē) towards Meno's later answer regarding virtue. Socrates points out that this "What is X?" problem is applicable to all things, such as shape and colour. Meno bargains with Socrates, as if he will answer concerning virtue if Socrates answers regarding shape. We may already suspect, along with Socrates, that Meno will once more stall after Socrates' answer concerning shape, and ask for Socrates' answer concerning colour. We don't really need to know about colour and shape, but we do need to understand Meno and Socrates and their behaviour, which these apparently trivial problems are intended to facilitate.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/53405308</guid><pubDate>Fri, 31 Mar 2023 18:45:34 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/53405308/0087_meno_74e_31_03_2023_21_26.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates is making a meal out of Meno's inability to give a simple answer to the question what is X in all instances of X. He would like Meno to give an answer to what is shape, for this to serve as an exercise (meletē) towards Meno's later answer...</itunes:subtitle><itunes:summary><![CDATA[Socrates is making a meal out of Meno's inability to give a simple answer to the question what is X in all instances of X. He would like Meno to give an answer to what is shape, for this to serve as an exercise (meletē) towards Meno's later answer regarding virtue. Socrates points out that this "What is X?" problem is applicable to all things, such as shape and colour. Meno bargains with Socrates, as if he will answer concerning virtue if Socrates answers regarding shape. We may already suspect, along with Socrates, that Meno will once more stall after Socrates' answer concerning shape, and ask for Socrates' answer concerning colour. We don't really need to know about colour and shape, but we do need to understand Meno and Socrates and their behaviour, which these apparently trivial problems are intended to facilitate.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>meno,shape,socrates,teaching</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0086 Meno 74b</title><link>https://www.spreaker.com/episode/0086-meno-74b--53334071</link><description><![CDATA[Meno has recalled Gorgias' two answers concerning virtues perfectly, but one gives many virtues, the other only one virtue, but not applicable to all. He is thus out of options which might satisfy Socrates' question, to say what that virtue is which is in all, and it is up to Socrates to keep the conversation on virtue going. He suggests that they go back and look at shape and shapes which had been mentioned a while ago. We should note that Socrates does not talk about shapes as such, but elements of shape (the round and the straight), just as numbers were discussed even earlier according to odd and even, not particular numbers, such as sixes or sevens.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/53334071</guid><pubDate>Sat, 25 Mar 2023 14:14:56 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/53334071/0086_meno_74b.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Meno has recalled Gorgias' two answers concerning virtues perfectly, but one gives many virtues, the other only one virtue, but not applicable to all. He is thus out of options which might satisfy Socrates' question, to say what that virtue is which...</itunes:subtitle><itunes:summary><![CDATA[Meno has recalled Gorgias' two answers concerning virtues perfectly, but one gives many virtues, the other only one virtue, but not applicable to all. He is thus out of options which might satisfy Socrates' question, to say what that virtue is which is in all, and it is up to Socrates to keep the conversation on virtue going. He suggests that they go back and look at shape and shapes which had been mentioned a while ago. We should note that Socrates does not talk about shapes as such, but elements of shape (the round and the straight), just as numbers were discussed even earlier according to odd and even, not particular numbers, such as sixes or sevens.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,chroma,colour,gorgias,meno,round,schema,shape,socrates,straight,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0085 Meno 73d</title><link>https://www.spreaker.com/episode/0085-meno-73d--53221041</link><description><![CDATA[Meno's second attempt at explaining what virtue is by using Gorgias' other reply out of context is already doomed to failure, but Socrates adds to the problems by deliberately adding to Meno"s "being able to rule humans" the adverb "justly", which is only a part of the general adverb "well", thus inviting a list of many other virtues from Meno which, being virtues, are not the one virtue Socrates is supposedly looking for. Incidentally, Socrates manages to slip into a discussion of general and particular ("virtue", "a virtue") a reference to shapes ("shape", "a shape"), which will become significant later on.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/53221041</guid><pubDate>Fri, 17 Mar 2023 10:35:15 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/53221041/0085_meno_73d_16_03_2023_11_01.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Meno's second attempt at explaining what virtue is by using Gorgias' other reply out of context is already doomed to failure, but Socrates adds to the problems by deliberately adding to Meno"s "being able to rule humans" the adverb "justly", which is...</itunes:subtitle><itunes:summary><![CDATA[Meno's second attempt at explaining what virtue is by using Gorgias' other reply out of context is already doomed to failure, but Socrates adds to the problems by deliberately adding to Meno"s "being able to rule humans" the adverb "justly", which is only a part of the general adverb "well", thus inviting a list of many other virtues from Meno which, being virtues, are not the one virtue Socrates is supposedly looking for. Incidentally, Socrates manages to slip into a discussion of general and particular ("virtue", "a virtue") a reference to shapes ("shape", "a shape"), which will become significant later on.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,dik,general,just,meno,particular,role,schema,shape,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0084 Meno 73c</title><link>https://www.spreaker.com/episode/0084-meno-73c--53157874</link><description><![CDATA[Socrates once again asks Meno for an answer given by Gorgias despite having dropped the sophist from the conversation a little earlier. This second answer makes sense in Gorgias' context, but it does not follow in the present context. Socrates therefore is carefully manipulating Meno into making a series of apparent errors. We may ask ourselves why.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/53157874</guid><pubDate>Fri, 10 Mar 2023 13:08:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/53157874/0084_meno_73c_10_03_2023_14_44.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates once again asks Meno for an answer given by Gorgias despite having dropped the sophist from the conversation a little earlier. This second answer makes sense in Gorgias' context, but it does not follow in the present context. Socrates...</itunes:subtitle><itunes:summary><![CDATA[Socrates once again asks Meno for an answer given by Gorgias despite having dropped the sophist from the conversation a little earlier. This second answer makes sense in Gorgias' context, but it does not follow in the present context. Socrates therefore is carefully manipulating Meno into making a series of apparent errors. We may ask ourselves why.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>archein,arete,dialectic,errors,gorgias,meno,rule,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0083 Meno 73a</title><link>https://www.spreaker.com/episode/0083-meno-73a--52867633</link><description><![CDATA[Socrates completes his argument moving virtue away from the "what" to the "how", from particular activities appropriate to types of people and towards virtue as the appropriate way in which any activity is done. This allows all types of people to be good in just one way, common to all - they do what they do "well" - which is in stark contrast to Meno's first answer, the list of many different virtues (= good roles) appropriate to different types of people. This is in line with Socrates' desire to receive an answer pertaining to the one aspect of virtue in all good things. His division of "well" into "justly" and "self-controlledly" is therefore all the more suspicious. Socrates incidentally shows that adverbs, nouns in the dative, and adjectives all say the same thing in different ways ("justly", "with justice", "just"); and we see that Meno is already aware of this common usage of the Greek language.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52867633</guid><pubDate>Sat, 04 Mar 2023 07:19:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52867633/0083_meno_73a_27_02_2023_19_03.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates completes his argument moving virtue away from the "what" to the "how", from particular activities appropriate to types of people and towards virtue as the appropriate way in which any activity is done. This allows all types of people to be...</itunes:subtitle><itunes:summary><![CDATA[Socrates completes his argument moving virtue away from the "what" to the "how", from particular activities appropriate to types of people and towards virtue as the appropriate way in which any activity is done. This allows all types of people to be good in just one way, common to all - they do what they do "well" - which is in stark contrast to Meno's first answer, the list of many different virtues (= good roles) appropriate to different types of people. This is in line with Socrates' desire to receive an answer pertaining to the one aspect of virtue in all good things. His division of "well" into "justly" and "self-controlledly" is therefore all the more suspicious. Socrates incidentally shows that adverbs, nouns in the dative, and adjectives all say the same thing in different ways ("justly", "with justice", "just"); and we see that Meno is already aware of this common usage of the Greek language.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,constant,dik,just,meno,moderate,self-control,socrates,sophr,temperate,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0082 Meno 72d</title><link>https://www.spreaker.com/episode/0082-meno-72d--52801779</link><description><![CDATA[Socrates attempts to steer Meno away from regarding virtue as the task appropriate for each particular individual to do, towards the way in which anything is done (well, justly, with self-control). The means by which Socrates attempts to do this suggest that he realizes that Meno is not amenable to strict logical. We may also note that despite Socrates emphasizing that he is looking for the one aspect of virtue, he splits "well" into "justly" and "with self-control", which will become significant shortly.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52801779</guid><pubDate>Fri, 24 Feb 2023 18:32:59 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52801779/0082_meno_72d_21_02_2023_16_12.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates attempts to steer Meno away from regarding virtue as the task appropriate for each particular individual to do, towards the way in which anything is done (well, justly, with self-control). The means by which Socrates attempts to do this...</itunes:subtitle><itunes:summary><![CDATA[Socrates attempts to steer Meno away from regarding virtue as the task appropriate for each particular individual to do, towards the way in which anything is done (well, justly, with self-control). The means by which Socrates attempts to do this suggest that he realizes that Meno is not amenable to strict logical. We may also note that despite Socrates emphasizing that he is looking for the one aspect of virtue, he splits "well" into "justly" and "with self-control", which will become significant shortly.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>adverb,arete,health,just,meno,self-control,size,socrates,state,strength,task,virtue,well</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0081 Meno 72a</title><link>https://www.spreaker.com/episode/0081-meno-72a--52696901</link><description><![CDATA[Socrates explains that he is looking for the aspect of arete (virtue), the one thing which is common to all the different types of arete.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52696901</guid><pubDate>Fri, 17 Feb 2023 14:37:02 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52696901/0081_meno_72a_10_02_2023_21_45.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates explains that he is looking for the aspect of arete (virtue), the one thing which is common to all the different types of arete.</itunes:subtitle><itunes:summary><![CDATA[Socrates explains that he is looking for the aspect of arete (virtue), the one thing which is common to all the different types of arete.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,aspect,eidos,meno,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0080 Meno 71d</title><link>https://www.spreaker.com/episode/0080-meno-71d--52661567</link><description><![CDATA[Socrates turns the tables. Instead of saying what sort of thing he thinks arete (virtue) is, he manipulates Meno into telling him what Gorgias says arete is. Meno answers in the style of Gorgias, generously and without fear. Each type of person according to gender, age, and social status has an appropriate role or task, and this is a virtue. Meno is happy to say that there are very many virtues, he is that generous. This is surely an answer befitting one who knows what arete is.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52661567</guid><pubDate>Fri, 10 Feb 2023 13:59:44 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52661567/0080_meno_71d_07_02_2023_16_20.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates turns the tables. Instead of saying what sort of thing he thinks arete (virtue) is, he manipulates Meno into telling him what Gorgias says arete is. Meno answers in the style of Gorgias, generously and without fear. Each type of person...</itunes:subtitle><itunes:summary><![CDATA[Socrates turns the tables. Instead of saying what sort of thing he thinks arete (virtue) is, he manipulates Meno into telling him what Gorgias says arete is. Meno answers in the style of Gorgias, generously and without fear. Each type of person according to gender, age, and social status has an appropriate role or task, and this is a virtue. Meno is happy to say that there are very many virtues, he is that generous. This is surely an answer befitting one who knows what arete is.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,gorgias,household,man,meno,polis,socrates,virtue,woman</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0079 Meno 71b</title><link>https://www.spreaker.com/episode/0079-meno-71b--52635172</link><description><![CDATA[Socrates finally manages to get Meno to react despite not selecting one of the choices Meno gave him regarding the sort of thing arete (virtue) is. Meno reacts to the suggestion that someone not knowing Meno at all would not know what sort of person Meno is, but immediately turns to the scoop that Socrates doesn't know at all what arete (virtue) is ( for which reason Socrates claims not to know what sort of thing arete is).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52635172</guid><pubDate>Sat, 04 Feb 2023 11:23:05 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52635172/0079_meno_71b_03_02_2023_18_29.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates finally manages to get Meno to react despite not selecting one of the choices Meno gave him regarding the sort of thing arete (virtue) is. Meno reacts to the suggestion that someone not knowing Meno at all would not know what sort of person...</itunes:subtitle><itunes:summary><![CDATA[Socrates finally manages to get Meno to react despite not selecting one of the choices Meno gave him regarding the sort of thing arete (virtue) is. Meno reacts to the suggestion that someone not knowing Meno at all would not know what sort of person Meno is, but immediately turns to the scoop that Socrates doesn't know at all what arete (virtue) is ( for which reason Socrates claims not to know what sort of thing arete is).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>accident,arete,essence,meno,socrates,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0078 Meno 70c</title><link>https://www.spreaker.com/episode/0078-meno-70c--52538648</link><description><![CDATA[Socrates continues his reply to.Meno's first question since Meno fails to react to any of the shocking things Socrates says. Having portrayed Gorgias as a seller of sophia, teaching people to be able to answer any question put to them, and having adopted Meno's conception of abstracts as concrete things, it follows that Gorgias' move from Attica to Thessaly has resulted in a drought of sophia in Attica, meaning that no one in Attica could possible answer Meno's question - and yet Meno fails to conclude that Socrates cannot answer his question; Socrates will have to spell this out next time.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52538648</guid><pubDate>Fri, 27 Jan 2023 15:06:26 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52538648/0078_meno_70c_25_01_2023_13_46.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues his reply to.Meno's first question since Meno fails to react to any of the shocking things Socrates says. Having portrayed Gorgias as a seller of sophia, teaching people to be able to answer any question put to them, and having...</itunes:subtitle><itunes:summary><![CDATA[Socrates continues his reply to.Meno's first question since Meno fails to react to any of the shocking things Socrates says. Having portrayed Gorgias as a seller of sophia, teaching people to be able to answer any question put to them, and having adopted Meno's conception of abstracts as concrete things, it follows that Gorgias' move from Attica to Thessaly has resulted in a drought of sophia in Attica, meaning that no one in Attica could possible answer Meno's question - and yet Meno fails to conclude that Socrates cannot answer his question; Socrates will have to spell this out next time.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>attica,eristics,expert,gorgias,laugh,meno,socrates,sophia,thesssaly,wise</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0077 Meno 70a</title><link>https://www.spreaker.com/episode/0077-meno-70a--52503714</link><description><![CDATA[Socrates begins his reply to Meno's first question<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52503714</guid><pubDate>Sat, 21 Jan 2023 18:07:05 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52503714/0077_meno_70a_21_01_2023_18_39.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates begins his reply to Meno's first question</itunes:subtitle><itunes:summary><![CDATA[Socrates begins his reply to Meno's first question<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,art,craft,expertise,gorgias,horsemanship,meno,socrates,sophia,sophist,techne,thessalians,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0076 Meno 70a</title><link>https://www.spreaker.com/episode/0076-meno-70a--52441987</link><description><![CDATA[Meno's first question is not what it is usually considered to be. It is about the sort of thing arete (virtue) is, and not whether Socrates can tell Meno how to acquire virtue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52441987</guid><pubDate>Sat, 14 Jan 2023 18:34:33 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52441987/0076_meno_70a.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Meno's first question is not what it is usually considered to be. It is about the sort of thing arete (virtue) is, and not whether Socrates can tell Meno how to acquire virtue.</itunes:subtitle><itunes:summary><![CDATA[Meno's first question is not what it is usually considered to be. It is about the sort of thing arete (virtue) is, and not whether Socrates can tell Meno how to acquire virtue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>arete,exercise,goodness,learn,meno,nature,socrates,teach,virtue</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0075 Politeia (Republic)</title><link>https://www.spreaker.com/episode/0075-politeia-republic--52378218</link><description><![CDATA[This is a barebones summary of my full analysis of Politeia in my 2015 book entitled Plato's Republic as a Philosophical Drama on Doing Well, Lexington Books, with special emphasis on the explicit use of paradeigmata in the dialogue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52378218</guid><pubDate>Sat, 07 Jan 2023 15:47:36 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52378218/0075_politeia_republic_07_01_2023_12_13.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>This is a barebones summary of my full analysis of Politeia in my 2015 book entitled Plato's Republic as a Philosophical Drama on Doing Well, Lexington Books, with special emphasis on the explicit use of paradeigmata in the dialogue.</itunes:subtitle><itunes:summary><![CDATA[This is a barebones summary of my full analysis of Politeia in my 2015 book entitled Plato's Republic as a Philosophical Drama on Doing Well, Lexington Books, with special emphasis on the explicit use of paradeigmata in the dialogue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>adeimantos,adeimantus,adimantus,analogy,aristocrat,cave,cephalus,clitopho,democrat,glauco,glaukon,oligarch,paradeigma,paradigm,polemarchus,republic,socrates,thrasymachus,timocrat,tyrant</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0074 Hippias Major 4 of 4</title><link>https://www.spreaker.com/episode/0074-hippias-major-4-of-4--52318374</link><description><![CDATA[Final part of the summary of my analysis of Hippias Major.<br />The original analysis was published as<br /><br /><i>Hippias Major: An Interpretation </i>(Palingenesia XXXVII), Stuttgart 1991<br /><br />My more recent article assessing Hippias Major and Minor together may be found in<br /><br />“Plato on the Good: <i>Hippias Minor </i>and <i>Hippias Major</i>”, in Y.Z. Liebersohn, I. Ludlam, A. Edelheit edd. <i>For a Skeptical Peripatetic: Festschrift in Honour of John Glucker </i>(<i>Studies in Ancient Moral and Political Philosophy </i>3), Academia Verlag: Sankt Augustin 2017<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52318374</guid><pubDate>Fri, 30 Dec 2022 21:22:31 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52318374/0074_hippias_major_4_13_12_2022_23_30.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Final part of the summary of my analysis of Hippias Major.
The original analysis was published as

Hippias Major: An Interpretation (Palingenesia XXXVII), Stuttgart 1991

My more recent article assessing Hippias Major and Minor together may be found...</itunes:subtitle><itunes:summary><![CDATA[Final part of the summary of my analysis of Hippias Major.<br />The original analysis was published as<br /><br /><i>Hippias Major: An Interpretation </i>(Palingenesia XXXVII), Stuttgart 1991<br /><br />My more recent article assessing Hippias Major and Minor together may be found in<br /><br />“Plato on the Good: <i>Hippias Minor </i>and <i>Hippias Major</i>”, in Y.Z. Liebersohn, I. Ludlam, A. Edelheit edd. <i>For a Skeptical Peripatetic: Festschrift in Honour of John Glucker </i>(<i>Studies in Ancient Moral and Political Philosophy </i>3), Academia Verlag: Sankt Augustin 2017<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>aesthetic,apparent,appearance,beautiful,deigma,fine,fitting,good,hippias,kalon,paradeigma,paradigm,practical,prepon,social,socrates,worth</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0073 Hippias Major 3 of 4 - The Arguments</title><link>https://www.spreaker.com/episode/0073-hippias-major-3-of-4-the-arguments--52269052</link><description><![CDATA[What scholars tend to treat as a flawed philosophical argument is actually much worse than that. The dynamics of the dialogue require Socrates to appear impressed by Hippias, while Hippias must appear good (by being expert) to Socrates. Socrates is beneficial in that he continually applies dialectic and attempts to make Hippias think dialectically; Hippias is harmful, especially here, where he attemtps to teach Socrates eristics, the very opposite of dialectics (neither affects the other since they are both static models in this philosophical drama). The question "What is the fine?" is answered and refuted seven times.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52269052</guid><pubDate>Fri, 23 Dec 2022 18:03:23 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52269052/0073_hippias_major_3_10_12_2022_14_36.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>What scholars tend to treat as a flawed philosophical argument is actually much worse than that. The dynamics of the dialogue require Socrates to appear impressed by Hippias, while Hippias must appear good (by being expert) to Socrates. Socrates is...</itunes:subtitle><itunes:summary><![CDATA[What scholars tend to treat as a flawed philosophical argument is actually much worse than that. The dynamics of the dialogue require Socrates to appear impressed by Hippias, while Hippias must appear good (by being expert) to Socrates. Socrates is beneficial in that he continually applies dialectic and attempts to make Hippias think dialectically; Hippias is harmful, especially here, where he attemtps to teach Socrates eristics, the very opposite of dialectics (neither affects the other since they are both static models in this philosophical drama). The question "What is the fine?" is answered and refuted seven times.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>beautiful,dialectic,eristic,fine,hippias,kalon,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0072 Hippias Major 2 of 4 - Reputation and Audiences</title><link>https://www.spreaker.com/episode/0072-hippias-major-2-of-4-reputation-and-audiences--52212627</link><description><![CDATA[Hippias acts as if he is the expert on reputation (eudoxia), on how to appear beneficial despite not being beneficial. Socrates is obliged to frame everything he says in a way which allows Hippias to believe that his audience of one is continually impressed by him. To create more dissonance within this stricture, Socrates invents what I call the Questioner, a rude man who criticizes Socrates; Socrates takes advice from Hippias on eristics, but is thoroughly defeated by the Questioner. This should have made Hippias review his own abilities, but he has no trouble simply distancing himself from Socrates after each refutation. The Questioner is a hybrid of two audiences, the dialectic but suitably impressed Socrates and the undialectic mocking Many - the Questioner is dialectic but mocking.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52212627</guid><pubDate>Sat, 17 Dec 2022 15:01:34 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52212627/0072_hippias_major_2_09_12_2022_18_00.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Hippias acts as if he is the expert on reputation (eudoxia), on how to appear beneficial despite not being beneficial. Socrates is obliged to frame everything he says in a way which allows Hippias to believe that his audience of one is continually...</itunes:subtitle><itunes:summary><![CDATA[Hippias acts as if he is the expert on reputation (eudoxia), on how to appear beneficial despite not being beneficial. Socrates is obliged to frame everything he says in a way which allows Hippias to believe that his audience of one is continually impressed by him. To create more dissonance within this stricture, Socrates invents what I call the Questioner, a rude man who criticizes Socrates; Socrates takes advice from Hippias on eristics, but is thoroughly defeated by the Questioner. This should have made Hippias review his own abilities, but he has no trouble simply distancing himself from Socrates after each refutation. The Questioner is a hybrid of two audiences, the dialectic but suitably impressed Socrates and the undialectic mocking Many - the Questioner is dialectic but mocking.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agathos,appearance,audience,dialectic,eristic,fine,good,hippias,kalos,major,many,questioner,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0071 Hippias Major 1 of 4</title><link>https://www.spreaker.com/episode/0071-hippias-major-1-of-4--52147895</link><description><![CDATA[This is a four-part summary of Hippias Major. I had analysed this dialogue already in the 1980s, and published the analysis in 1991. A thorough read-through of this particularly eristic dialogue would take around 80 episodes. There are other dialogues I would like to analyse now, so it seemed reasonable to produce a short summary updating the published analysis - Hippias Major: an Interpretation.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/52147895</guid><pubDate>Sat, 10 Dec 2022 15:38:32 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/52147895/0071_hippias_major_1_05_12_2022_21_23.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>This is a four-part summary of Hippias Major. I had analysed this dialogue already in the 1980s, and published the analysis in 1991. A thorough read-through of this particularly eristic dialogue would take around 80 episodes. There are other dialogues...</itunes:subtitle><itunes:summary><![CDATA[This is a four-part summary of Hippias Major. I had analysed this dialogue already in the 1980s, and published the analysis in 1991. A thorough read-through of this particularly eristic dialogue would take around 80 episodes. There are other dialogues I would like to analyse now, so it seemed reasonable to produce a short summary updating the published analysis - Hippias Major: an Interpretation.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agathon,beautiful,dialectic,eristic,fine,fitting,good,greater,hippias,kalon,major,prepon,questioner,socrates,sophist</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0070 Euthyphro Conclusions 3:3</title><link>https://www.spreaker.com/episode/0070-euthyphro-conclusions-3-3--51939780</link><description><![CDATA[This final episode of the Euthyphro series discusses the central idea, its aspects, the paradeigmata, the deigmata, and a red herring<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51939780</guid><pubDate>Sat, 03 Dec 2022 09:37:34 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51939780/0070_euthyphro_conclusions_3_3_18_11_2022_16_00.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>This final episode of the Euthyphro series discusses the central idea, its aspects, the paradeigmata, the deigmata, and a red herring</itunes:subtitle><itunes:summary><![CDATA[This final episode of the Euthyphro series discusses the central idea, its aspects, the paradeigmata, the deigmata, and a red herring<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>deigma,euthyphro,holy,hosion,paradeigma,paradigm,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0069 Euthyphro Conclusions 2 of 3</title><link>https://www.spreaker.com/episode/0069-euthyphro-conclusions-2-of-3--51939779</link><description><![CDATA[The characters are not only remarkably consistent, but they are also extreme and clear-cut.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51939779</guid><pubDate>Sat, 26 Nov 2022 13:21:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51939779/0069_euthyphro_conclusions_2_3_18_11_2022_15_54.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The characters are not only remarkably consistent, but they are also extreme and clear-cut.</itunes:subtitle><itunes:summary><![CDATA[The characters are not only remarkably consistent, but they are also extreme and clear-cut.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>character,deigma,euthyphro,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0068 Euthyphro Conclusions 1:3</title><link>https://www.spreaker.com/episode/0068-euthyphro-conclusions-1-3--51939723</link><description><![CDATA[The dialogue's surface argument is philosophically unsatisfactory, to say the least<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51939723</guid><pubDate>Fri, 18 Nov 2022 15:08:46 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51939723/0068_euthyphro_conclusions_1_3_18_11_2022_15_52.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The dialogue's surface argument is philosophically unsatisfactory, to say the least</itunes:subtitle><itunes:summary><![CDATA[The dialogue's surface argument is philosophically unsatisfactory, to say the least<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>conclusion,euthyphro,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0067 Euthyphro 15c</title><link>https://www.spreaker.com/episode/0067-euthyphro-15c--51796073</link><description><![CDATA[In this last section of the dialogue, we see Euthyphro choosing to walk away rather than propose another definition of the holy (to hosion). Socrates still praises Euthyphro for his wisdom, but in such a way that anyone with thicker skin than Euthyphro would rethink his prosecution of his father. Socrates claims to want to know what the holy is not only to prevent his own case from coming to court, but more generally in order to live better. This provides us with the clue we needed to explain why Socrates is bothering to talk with Euthyphro, to help Euthyphro live a better life.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51796073</guid><pubDate>Sat, 12 Nov 2022 11:31:33 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51796073/0067_euthyphro_15c_05_11_2022_16_52.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>In this last section of the dialogue, we see Euthyphro choosing to walk away rather than propose another definition of the holy (to hosion). Socrates still praises Euthyphro for his wisdom, but in such a way that anyone with thicker skin than...</itunes:subtitle><itunes:summary><![CDATA[In this last section of the dialogue, we see Euthyphro choosing to walk away rather than propose another definition of the holy (to hosion). Socrates still praises Euthyphro for his wisdom, but in such a way that anyone with thicker skin than Euthyphro would rethink his prosecution of his father. Socrates claims to want to know what the holy is not only to prevent his own case from coming to court, but more generally in order to live better. This provides us with the clue we needed to explain why Socrates is bothering to talk with Euthyphro, to help Euthyphro live a better life.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>change,daedalus,dialectic,euthyphro,holy,hosion,proteus,refutation,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0066 Euthyphro 14e</title><link>https://www.spreaker.com/episode/0066-euthyphro-14e--51681605</link><description><![CDATA[The art of commerce seems not to benefit both sides, humans and gods, but humans only. Euthyphro, equating pleasant things with gratitude (keCHARISmena, with CHARIS), explains that the gods receive gratitude (i.e, thanks for goods received from them) in the form of presents. Euthyphro does not see why this is a problem, even when Socrates spells the problem out - the holy as the god-beloved has already been refuted, and those things dear to the gods (theois phila) are none other than god-beloved (theophile). With this wordplay the second definition of holy is finally refuted.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51681605</guid><pubDate>Sat, 05 Nov 2022 15:58:55 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51681605/0066_euthyphro_14e_25_10_2022_14_40.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The art of commerce seems not to benefit both sides, humans and gods, but humans only. Euthyphro, equating pleasant things with gratitude (keCHARISmena, with CHARIS), explains that the gods receive gratitude (i.e, thanks for goods received from them)...</itunes:subtitle><itunes:summary><![CDATA[The art of commerce seems not to benefit both sides, humans and gods, but humans only. Euthyphro, equating pleasant things with gratitude (keCHARISmena, with CHARIS), explains that the gods receive gratitude (i.e, thanks for goods received from them) in the form of presents. Euthyphro does not see why this is a problem, even when Socrates spells the problem out - the holy as the god-beloved has already been refuted, and those things dear to the gods (theois phila) are none other than god-beloved (theophile). With this wordplay the second definition of holy is finally refuted.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>euthyphro,god,god-beloved,holy,hosion,refutation,socrates,theophiles</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0065 Euthyphro 14c</title><link>https://www.spreaker.com/episode/0065-euthyphro-14c--51610144</link><description><![CDATA[By means of question and answer, Euthyphro's suggestion that holy are those things pleasing to the gods, performed through the sacrifices and prayers of humans, is transformed into the holy being the techne of commerce, whereby humans and gods obtain from each other things which they need.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51610144</guid><pubDate>Sat, 29 Oct 2022 13:30:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51610144/0065_euthyphro_14c_18_10_2022_18_38.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>By means of question and answer, Euthyphro's suggestion that holy are those things pleasing to the gods, performed through the sacrifices and prayers of humans, is transformed into the holy being the techne of commerce, whereby humans and gods obtain...</itunes:subtitle><itunes:summary><![CDATA[By means of question and answer, Euthyphro's suggestion that holy are those things pleasing to the gods, performed through the sacrifices and prayers of humans, is transformed into the holy being the techne of commerce, whereby humans and gods obtain from each other things which they need.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>barter,commerce,emporike,euthyphro,gods,prayer,sacrifice,socrates,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0064 Euthyphro 14b</title><link>https://www.spreaker.com/episode/0064-euthyphro-14b--51572374</link><description><![CDATA[We learn a little more about dialectic. The questioner allows the questioned to feel in charge of the conversation, but it is in fact the questioner who steers the conversation by means of the type of questions asked. One of the examples in this dialogue is the sustained attempt by Socrates to turn every concept Euthyphro raises into a version of techne. He has construed Euthyphro's therapeia as techne, and now construes Euthyphro's praying and doing things pleasing to the gods as an episteme of praying and sacrificing, where episteme (knowledge, understanding) stands in for techne (the practical application of episteme). Euthyphro actually reveals his notion of the holy, and we may begin to see the consistent behaviour of Euthyphro throughout the dialogue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51572374</guid><pubDate>Fri, 21 Oct 2022 12:21:01 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51572374/0064_euthyphro_14b_14_10_2022_10_02.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>We learn a little more about dialectic. The questioner allows the questioned to feel in charge of the conversation, but it is in fact the questioner who steers the conversation by means of the type of questions asked. One of the examples in this...</itunes:subtitle><itunes:summary><![CDATA[We learn a little more about dialectic. The questioner allows the questioned to feel in charge of the conversation, but it is in fact the questioner who steers the conversation by means of the type of questions asked. One of the examples in this dialogue is the sustained attempt by Socrates to turn every concept Euthyphro raises into a version of techne. He has construed Euthyphro's therapeia as techne, and now construes Euthyphro's praying and doing things pleasing to the gods as an episteme of praying and sacrificing, where episteme (knowledge, understanding) stands in for techne (the practical application of episteme). Euthyphro actually reveals his notion of the holy, and we may begin to see the consistent behaviour of Euthyphro throughout the dialogue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>art,aversion,craft,episteme,euthyphro,gods,holy,hosion,knowledge,miasma,pollution,prayer,sacrifice,skill,socrates,techne,understanding</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0063 Euthyphro 14a</title><link>https://www.spreaker.com/episode/0063-euthyphro-14a--51524426</link><description><![CDATA[When pressed to explain what the gods actually do in their therapeia, Euthyhphro avoids the question but actually reveals an important aspect of the holy. Humans, subservient to the gods, pray and do things pleasing to the gods, and these things are holy; things displeasing to the gods are disrespectful and unholy. It is up to the court of the archon basileus to turn away the anger of the gods in cases of potential disrespect (murder, not believing the gods exist), since angry gods do not provide affected households, or the polis as a whole, with the many and fine things which gods are able to provide. Hence Euthyphro's obsession with miasma.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51524426</guid><pubDate>Sat, 15 Oct 2022 11:36:25 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51524426/0063_euthyphro_14a_10_10_2022_16_48.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>When pressed to explain what the gods actually do in their therapeia, Euthyhphro avoids the question but actually reveals an important aspect of the holy. Humans, subservient to the gods, pray and do things pleasing to the gods, and these things are...</itunes:subtitle><itunes:summary><![CDATA[When pressed to explain what the gods actually do in their therapeia, Euthyhphro avoids the question but actually reveals an important aspect of the holy. Humans, subservient to the gods, pray and do things pleasing to the gods, and these things are holy; things displeasing to the gods are disrespectful and unholy. It is up to the court of the archon basileus to turn away the anger of the gods in cases of potential disrespect (murder, not believing the gods exist), since angry gods do not provide affected households, or the polis as a whole, with the many and fine things which gods are able to provide. Hence Euthyphro's obsession with miasma.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anosion,asebeia,disrespect,euthyphro,god,holy,hosion,human,master,miasma,pollution,slave,socrates,unholy</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0062 Euthyphro 13d</title><link>https://www.spreaker.com/episode/0062-euthyphro-13d--51507155</link><description><![CDATA[Euthyphro attempts to explain what he means by dividing justice into the therapeia of gods and the therapeia of men, but Socrates continues to treat therapeia ("tending") as if it is techne (craft). Last time the therapeiai made animals better, while this time the therapeiai lead to positive ends, such as health. Euthyphro's portrayal of the relationship between men and gods as between slaves and masters is not quite the same as Socrates' portrayal of craftsmen as servants. Their masters accomplish good things through the craftsmen, but what good things do the gods achieve through men?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51507155</guid><pubDate>Sat, 08 Oct 2022 12:05:35 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51507155/0062_euthyphro_13d_08_10_2022_14_49.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Euthyphro attempts to explain what he means by dividing justice into the therapeia of gods and the therapeia of men, but Socrates continues to treat therapeia ("tending") as if it is techne (craft). Last time the therapeiai made animals better, while...</itunes:subtitle><itunes:summary><![CDATA[Euthyphro attempts to explain what he means by dividing justice into the therapeia of gods and the therapeia of men, but Socrates continues to treat therapeia ("tending") as if it is techne (craft). Last time the therapeiai made animals better, while this time the therapeiai lead to positive ends, such as health. Euthyphro's portrayal of the relationship between men and gods as between slaves and masters is not quite the same as Socrates' portrayal of craftsmen as servants. Their masters accomplish good things through the craftsmen, but what good things do the gods achieve through men?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>art,craft,euthyphro,gods,justice,men,skill,socrates,techne,tending,therapeia</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0061 Euthyphro 13b</title><link>https://www.spreaker.com/episode/0061-euthyphro-13b--51426182</link><description><![CDATA[Euthyphro has defined justice as the therapeia (tending) of gods on the one hand and  the therapeia of men on the other. Socrates treats therapeia as if it is techne (skill, craft, art), suggesting that there is an expert for every therapeia, and Euthyphro the expert on the gods naturally agrees. However, while the therapeia of animals leads to their improvement, the therapeia of the gods cannot possibly lead to their improvement, so that it becomes clear (!) that the two types of therapeia are different. To be clear, the therapeia of men was already a rhetorical flourish by Euthyphro, made worse by Socrates' confusion of therapeia with techne, and this does not refute per se the notion that the aspect of justice dealing with holiness is a therapeia of the gods. What has been clarified is that this therapeia should not affect the gods.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51426182</guid><pubDate>Fri, 30 Sep 2022 11:38:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51426182/0061_euthyphro_13b_30_09_2022_14_19.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Euthyphro has defined justice as the therapeia (tending) of gods on the one hand and  the therapeia of men on the other. Socrates treats therapeia as if it is techne (skill, craft, art), suggesting that there is an expert for every therapeia, and...</itunes:subtitle><itunes:summary><![CDATA[Euthyphro has defined justice as the therapeia (tending) of gods on the one hand and  the therapeia of men on the other. Socrates treats therapeia as if it is techne (skill, craft, art), suggesting that there is an expert for every therapeia, and Euthyphro the expert on the gods naturally agrees. However, while the therapeia of animals leads to their improvement, the therapeia of the gods cannot possibly lead to their improvement, so that it becomes clear (!) that the two types of therapeia are different. To be clear, the therapeia of men was already a rhetorical flourish by Euthyphro, made worse by Socrates' confusion of therapeia with techne, and this does not refute per se the notion that the aspect of justice dealing with holiness is a therapeia of the gods. What has been clarified is that this therapeia should not affect the gods.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>art,craft,dikaion,euthyphro,holy,hosion,justice,skill,socrates,techne,tending,therapeia,treatment</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0060 Euthyphro 12e</title><link>https://www.spreaker.com/episode/0060-euthyphro-12e--51357740</link><description><![CDATA[Euthyphro has made what might appear to be a division of the genus justice into two species - the tending of gods and the tending of men. He has in fact allowed the holy to become the species of justice exemplified by Socrates' court case, and being unable to leave his own court case for a single minute, he has his exemplify justice as the tending of men. When Socrates begins to use "tending" (therapeia) as if it were expertise (techne), Euthyphro goes along with it, because he regards himself as an expert on the gods' attitude towards justice among men.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51357740</guid><pubDate>Fri, 23 Sep 2022 11:57:19 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51357740/0060_euthyphro_12e_23_09_2022_14_40.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Euthyphro has made what might appear to be a division of the genus justice into two species - the tending of gods and the tending of men. He has in fact allowed the holy to become the species of justice exemplified by Socrates' court case, and being...</itunes:subtitle><itunes:summary><![CDATA[Euthyphro has made what might appear to be a division of the genus justice into two species - the tending of gods and the tending of men. He has in fact allowed the holy to become the species of justice exemplified by Socrates' court case, and being unable to leave his own court case for a single minute, he has his exemplify justice as the tending of men. When Socrates begins to use "tending" (therapeia) as if it were expertise (techne), Euthyphro goes along with it, because he regards himself as an expert on the gods' attitude towards justice among men.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>art,asebeia,craft,dikaion,eusebeia,euthyphro,holy,horseman,hosion,hosiotes,hunting,justice,oxdriving,religion,respect,skill,socrates,techne,therapeia,treatment</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0059 Euthyphro 12e</title><link>https://www.spreaker.com/episode/0059-euthyphro-12e--51290667</link><description><![CDATA[Euthyphro gives the answer to Socrates' question that the holy is that part of justice which is the therapeia of the gods, while the rest of justice is the therapeia of humans.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51290667</guid><pubDate>Sat, 17 Sep 2022 15:50:57 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51290667/0059_euthyphro_12e_17_09_2022_18_32.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Euthyphro gives the answer to Socrates' question that the holy is that part of justice which is the therapeia of the gods, while the rest of justice is the therapeia of humans.</itunes:subtitle><itunes:summary><![CDATA[Euthyphro gives the answer to Socrates' question that the holy is that part of justice which is the therapeia of the gods, while the rest of justice is the therapeia of humans.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>asebeia,dikaion,disrespect,eusebes,euthyphro,holy,hosion,just,meletus,respectful,socrates,therapeia</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0058 Euthyphro 12c</title><link>https://www.spreaker.com/episode/0058-euthyphro-12c--51210094</link><description><![CDATA[Some background this time. Species = {GENUS: specifying difference} (e.g., Man is ANIMAL: rational: mortal). A species entails other species, and all the species together fully complete all instances of the genus. The genus ANIMAL may be divided into the species God = ANIMAL: rational: immortal; Man = ANIMAL: rational: mortal; Beast = ANIMAL:irrational: mortal; Divine Beast (e.g. Cerberus) = ANIMAL:irrational:immortal. So… Euthyphro agrees to Socrates’ suggestion that the holy is a part of the just. The subsequent example of a division of NUMBER into its two Species - {NUMBER:scalene} and {NUMBER:isosceles} indicates that Socrates is treating the holy here as if it is a species of the just. He essentially expects Euthyphro to provide the specifying difference, to say what sort of justice holiness is, i.e., the Holy is {JUSTICE: in some way}<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51210094</guid><pubDate>Sat, 10 Sep 2022 13:02:05 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51210094/0058_euthyphro_12c_07_09_2022_14_59.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Some background this time. Species = {GENUS: specifying difference} (e.g., Man is ANIMAL: rational: mortal). A species entails other species, and all the species together fully complete all instances of the genus. The genus ANIMAL may be divided into...</itunes:subtitle><itunes:summary><![CDATA[Some background this time. Species = {GENUS: specifying difference} (e.g., Man is ANIMAL: rational: mortal). A species entails other species, and all the species together fully complete all instances of the genus. The genus ANIMAL may be divided into the species God = ANIMAL: rational: immortal; Man = ANIMAL: rational: mortal; Beast = ANIMAL:irrational: mortal; Divine Beast (e.g. Cerberus) = ANIMAL:irrational:immortal. So… Euthyphro agrees to Socrates’ suggestion that the holy is a part of the just. The subsequent example of a division of NUMBER into its two Species - {NUMBER:scalene} and {NUMBER:isosceles} indicates that Socrates is treating the holy here as if it is a species of the just. He essentially expects Euthyphro to provide the specifying difference, to say what sort of justice holiness is, i.e., the Holy is {JUSTICE: in some way}<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dikaion,eidos,euthyphro,genos,genus,holy,hosion,just,meros,part,socrates,species</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0057 Euthyphro 12a</title><link>https://www.spreaker.com/episode/0057-euthyphro-12a--51116361</link><description><![CDATA[Having just suggested that the just (to dikaion) is part of the holy (to hosion), Socrates purportedly explains what he means by adducing the poet Stasinus who says something which Socrates claims is the opposite (regarding the relationship of the terms), that where there is apprehension there also is reverence/shame. This hardly explains anything, but It does recall the shameful behavior of Euthyphro towards his authority figures, especially his father, although no such connection is made by either speaker.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51116361</guid><pubDate>Fri, 02 Sep 2022 12:44:35 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51116361/0057_euthyphro_12a_02_09_2022_15_28.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Having just suggested that the just (to dikaion) is part of the holy (to hosion), Socrates purportedly explains what he means by adducing the poet Stasinus who says something which Socrates claims is the opposite (regarding the relationship of the...</itunes:subtitle><itunes:summary><![CDATA[Having just suggested that the just (to dikaion) is part of the holy (to hosion), Socrates purportedly explains what he means by adducing the poet Stasinus who says something which Socrates claims is the opposite (regarding the relationship of the terms), that where there is apprehension there also is reverence/shame. This hardly explains anything, but It does recall the shameful behavior of Euthyphro towards his authority figures, especially his father, although no such connection is made by either speaker.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>aidos,apprehension,deos,dikaion,elegiac,euthyphro,hexameter,holy,hosion,just,pentameter,phobos,reverence,shame,socrates,stasinos,stasinus</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0056 Euthyphro 11e</title><link>https://www.spreaker.com/episode/0056-euthyphro-11e--51047360</link><description><![CDATA[Following the refutation of the holy as the godloved, and Euthyphro's reluctance to offer an alternative definition, Socrates suggests that the holy is the just (or that holiness is justice), in whole or in part.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/51047360</guid><pubDate>Sat, 27 Aug 2022 10:53:34 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/51047360/0056_euthyphro_11e_27_08_2022_13_40.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Following the refutation of the holy as the godloved, and Euthyphro's reluctance to offer an alternative definition, Socrates suggests that the holy is the just (or that holiness is justice), in whole or in part.</itunes:subtitle><itunes:summary><![CDATA[Following the refutation of the holy as the godloved, and Euthyphro's reluctance to offer an alternative definition, Socrates suggests that the holy is the just (or that holiness is justice), in whole or in part.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dikaion,euthyphro,holy,hosion,just,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0055 Euthyphro 11c</title><link>https://www.spreaker.com/episode/0055-euthyphro-11c--50970744</link><description><![CDATA[Mentioning the legendary sculptor Daedalus eventually allows Socrates to confess that he too is an expert (sophos), albeit an unwilling one. His expertise is in changing not only his own opinions, but those of others as well. This expertise is not rhetoric but dialectic, the art of dialogos, conversation.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/50970744</guid><pubDate>Sat, 20 Aug 2022 11:51:49 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/50970744/0055_euthyphro_11c_20_08_2022_14_40.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Mentioning the legendary sculptor Daedalus eventually allows Socrates to confess that he too is an expert (sophos), albeit an unwilling one. His expertise is in changing not only his own opinions, but those of others as well. This expertise is not...</itunes:subtitle><itunes:summary><![CDATA[Mentioning the legendary sculptor Daedalus eventually allows Socrates to confess that he too is an expert (sophos), albeit an unwilling one. His expertise is in changing not only his own opinions, but those of others as well. This expertise is not rhetoric but dialectic, the art of dialogos, conversation.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>daedalus,dialectic,euthyphro,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0054 Euthyphro 11b</title><link>https://www.spreaker.com/episode/0054-euthyphro-11b--50904360</link><description><![CDATA[Having established that the godloved is merely an affect of the holy, Socrates asks Euthyphro again for something which is common to all instances of holy but is not an affect. Euthyphro complains or observes that every attempt at an answer so far has moved around. Instead of pointing out the obvious, that the (very few) suggestions so far have been wrong, Socrates begins to develop the conceit that the answers are like the statues made by Daedalus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/50904360</guid><pubDate>Sat, 13 Aug 2022 08:13:01 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/50904360/0054_euthyphro_11b_12_08_2022_18_10.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Having established that the godloved is merely an affect of the holy, Socrates asks Euthyphro again for something which is common to all instances of holy but is not an affect. Euthyphro complains or observes that every attempt at an answer so far has...</itunes:subtitle><itunes:summary><![CDATA[Having established that the godloved is merely an affect of the holy, Socrates asks Euthyphro again for something which is common to all instances of holy but is not an affect. Euthyphro complains or observes that every attempt at an answer so far has moved around. Instead of pointing out the obvious, that the (very few) suggestions so far have been wrong, Socrates begins to develop the conceit that the answers are like the statues made by Daedalus.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>daedalus,daidalos,euthyphro,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0053 Euthyphro 10c</title><link>https://www.spreaker.com/episode/0053-euthyphro-10c--50836615</link><description><![CDATA[Socrates continues his examination of the holy as godloved with further observations on the difference between something causing an activity and something described by an activity<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/50836615</guid><pubDate>Sat, 06 Aug 2022 18:11:24 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/50836615/0053_euthyphro_10c_03_08_2022_21_25.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues his examination of the holy as godloved with further observations on the difference between something causing an activity and something described by an activity</itunes:subtitle><itunes:summary><![CDATA[Socrates continues his examination of the holy as godloved with further observations on the difference between something causing an activity and something described by an activity<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>affect,euthyphro,ousia,pathos,socrates,substance</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0052 Euthyphro 10b</title><link>https://www.spreaker.com/episode/0052-euthyphro-10b--50757318</link><description><![CDATA[Socrates presents Euthyphro with active and passive participles and verbs in order to impress upon him the nature of cause and effect. An activity is logically prior to a thing described by that activity. A thing described by an activity is not the reason for that activity. This will become relevant to the discussion on the holy defined as the god-loved.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/50757318</guid><pubDate>Sat, 30 Jul 2022 12:14:12 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/50757318/0052_euthyphro_10b_30_07_2022_14_59.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates presents Euthyphro with active and passive participles and verbs in order to impress upon him the nature of cause and effect. An activity is logically prior to a thing described by that activity. A thing described by an activity is not the...</itunes:subtitle><itunes:summary><![CDATA[Socrates presents Euthyphro with active and passive participles and verbs in order to impress upon him the nature of cause and effect. An activity is logically prior to a thing described by that activity. A thing described by an activity is not the reason for that activity. This will become relevant to the discussion on the holy defined as the god-loved.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>active,affect,becoming,euthyphro,gignomai,godloved,god-loved,holy,hosion,loved,loving,participle,pascho,passive,socrates,verb</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0051 Euthyphro 10a</title><link>https://www.spreaker.com/episode/0051-euthyphro-10a--50687872</link><description><![CDATA[The Euthyphro Dilemma - will not be discussed in this series, since it has little to do with this dialogue or with Plato. Instead, we shall be examining the original question at 10a which is effectively the springboard for many and varied discussions about the connection between God and morality.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/50687872</guid><pubDate>Sat, 23 Jul 2022 11:32:39 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/50687872/0051_euthyphro_10a_23_07_2022_14_24.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The Euthyphro Dilemma - will not be discussed in this series, since it has little to do with this dialogue or with Plato. Instead, we shall be examining the original question at 10a which is effectively the springboard for many and varied discussions...</itunes:subtitle><itunes:summary><![CDATA[The Euthyphro Dilemma - will not be discussed in this series, since it has little to do with this dialogue or with Plato. Instead, we shall be examining the original question at 10a which is effectively the springboard for many and varied discussions about the connection between God and morality.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>active,cause,effect,euthyphro,godloved,holy,hosion,participle,passive,socrates,theophiles</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0050 Euthyphro 9d</title><link>https://www.spreaker.com/episode/0050-euthyphro-9d--50582724</link><description><![CDATA[Euthyphro finally concludes that what is holy (to hosion) is what all (not some of) the gods love, and that what is unholy (to anosion) is what all (not some of) the gods hate.  Euthyphro may seem to have switched from a definition of holy involving the removal of miasma to one involving a divine hatred of injustice, but he is simply describing two aspects of his own god-loved action (prosecuting his father).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/50582724</guid><pubDate>Fri, 15 Jul 2022 14:06:00 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/50582724/0050_euthyphro_9d_13_07_2022_13_30.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Euthyphro finally concludes that what is holy (to hosion) is what all (not some of) the gods love, and that what is unholy (to anosion) is what all (not some of) the gods hate.  Euthyphro may seem to have switched from a definition of holy involving...</itunes:subtitle><itunes:summary><![CDATA[Euthyphro finally concludes that what is holy (to hosion) is what all (not some of) the gods love, and that what is unholy (to anosion) is what all (not some of) the gods hate.  Euthyphro may seem to have switched from a definition of holy involving the removal of miasma to one involving a divine hatred of injustice, but he is simply describing two aspects of his own god-loved action (prosecuting his father).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>definition,dikaion,dike,euthyphro,god,holy,hosion,just,justice,love,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0049 Euthyphro 9c</title><link>https://www.spreaker.com/episode/0049-euthyphro-9c--50517916</link><description><![CDATA[Socrates continues to run rings around Euthyphro with gods loving just acts, hating unjust acts, all the while disagreeing with each other, and yet Euthyphro remains blithely confident that all the gods love his prosecution of his father, and is happy to have the killing at the centre of his court case appear to be hated by all the gods. The subsequent definition of holiness (hosion) and unholiness seems to make all acts outside of Euthyphro's court case either both holy and unholy, or neither holy nor unoly, but Euthyphro is to wrapped up in his court case to notice.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/50517916</guid><pubDate>Sat, 09 Jul 2022 11:17:48 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/50517916/0049_euthyphro_9c_09_07_2022_14_01.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues to run rings around Euthyphro with gods loving just acts, hating unjust acts, all the while disagreeing with each other, and yet Euthyphro remains blithely confident that all the gods love his prosecution of his father, and is happy...</itunes:subtitle><itunes:summary><![CDATA[Socrates continues to run rings around Euthyphro with gods loving just acts, hating unjust acts, all the while disagreeing with each other, and yet Euthyphro remains blithely confident that all the gods love his prosecution of his father, and is happy to have the killing at the centre of his court case appear to be hated by all the gods. The subsequent definition of holiness (hosion) and unholiness seems to make all acts outside of Euthyphro's court case either both holy and unholy, or neither holy nor unoly, but Euthyphro is to wrapped up in his court case to notice.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anosion,dike,euthyphro,father,holy,hosion,justice,killing,murder,socrates,unholy</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0048 Euthyphro 9a</title><link>https://www.spreaker.com/episode/0048-euthyphro-9a--50443840</link><description><![CDATA[It becomes even more apparent that Euthyphro is concerned with to hosion rather than justice, but will use justice as a rhetorical device. Rhetoric is necessary in a court case. Socrates is not so easily influenced by rhetoric, and he dwells on the legal difficulties of Euthyphro's case.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/50443840</guid><pubDate>Sat, 02 Jul 2022 14:00:41 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/50443840/0048_euthyphro_9a_02_07_2022_16_53.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>It becomes even more apparent that Euthyphro is concerned with to hosion rather than justice, but will use justice as a rhetorical device. Rhetoric is necessary in a court case. Socrates is not so easily influenced by rhetoric, and he dwells on the...</itunes:subtitle><itunes:summary><![CDATA[It becomes even more apparent that Euthyphro is concerned with to hosion rather than justice, but will use justice as a rhetorical device. Rhetoric is necessary in a court case. Socrates is not so easily influenced by rhetoric, and he dwells on the legal difficulties of Euthyphro's case.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dialectic,dikaion,dike,euthyphro,holy,hosion,just,rhetoric,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0047 Euthyphro 8d</title><link>https://www.spreaker.com/episode/0047-euthyphro-8d--50331180</link><description><![CDATA[Euthyphro is motivated by to hosion (the holy) to prosecute his father (the prosecution will remove the pollution of murder). Socrates has contrived a portrayal of the gods whereby they are in conflict with each other primarily because they disagree who among them acts justly or unjustly in any given action. This nonsensical portrayal is based on opinions held by Euthyphro, which is why Euthyphro agrees with it. Socrates finally begins to bring this new emphasis on the problematic nature of justice to bear on Euthyphro's prosecution of his father.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/50331180</guid><pubDate>Sat, 25 Jun 2022 08:54:48 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/50331180/0047_euthyphro_8d_25_06_2022_11_39.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Euthyphro is motivated by to hosion (the holy) to prosecute his father (the prosecution will remove the pollution of murder). Socrates has contrived a portrayal of the gods whereby they are in conflict with each other primarily because they disagree...</itunes:subtitle><itunes:summary><![CDATA[Euthyphro is motivated by to hosion (the holy) to prosecute his father (the prosecution will remove the pollution of murder). Socrates has contrived a portrayal of the gods whereby they are in conflict with each other primarily because they disagree who among them acts justly or unjustly in any given action. This nonsensical portrayal is based on opinions held by Euthyphro, which is why Euthyphro agrees with it. Socrates finally begins to bring this new emphasis on the problematic nature of justice to bear on Euthyphro's prosecution of his father.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>conflict,dike,disagreement,euthyphro,holy,hosion,justice,manipulation,mythology,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0046 Euthyphro 8b</title><link>https://www.spreaker.com/episode/0046-euthyphro-8b--50247865</link><description><![CDATA[Socrates continues his questioning of Euthyphro's reply that the holy is what is loved by the gods. Euthyphro insists that all the gods love his prosecution of his father's unjust killing of one of their bondsmen.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/50247865</guid><pubDate>Sat, 18 Jun 2022 11:28:29 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/50247865/0046_euthyphro_8b_18_06_2022_14_21.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues his questioning of Euthyphro's reply that the holy is what is loved by the gods. Euthyphro insists that all the gods love his prosecution of his father's unjust killing of one of their bondsmen.</itunes:subtitle><itunes:summary><![CDATA[Socrates continues his questioning of Euthyphro's reply that the holy is what is loved by the gods. Euthyphro insists that all the gods love his prosecution of his father's unjust killing of one of their bondsmen.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>adikon,dike,euthyphro,god,holy,hosion,justice,rhetoric,socrates,unjust</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0045 Euthyphro 7c</title><link>https://www.spreaker.com/episode/0045-euthyphro-7c--50167895</link><description><![CDATA[Socrates continues to examine Euthyphro's suggestion that the holy (to hosion) is what is loved by the gods.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/50167895</guid><pubDate>Sat, 11 Jun 2022 18:14:14 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/50167895/0045_euthyphro_7c_11_06_2022_21_06.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues to examine Euthyphro's suggestion that the holy (to hosion) is what is loved by the gods.</itunes:subtitle><itunes:summary><![CDATA[Socrates continues to examine Euthyphro's suggestion that the holy (to hosion) is what is loved by the gods.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>beauty,cronus,euthyphro,god-loved,gods,goodness,hatred,hephaestus,hephaistos,hera,holy,hosion,justice,kronos,manipulation,ouranos,socrates,uranus,war,zeus</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0044 Euthyphro 6e</title><link>https://www.spreaker.com/episode/0044-euthyphro-6e--50057884</link><description><![CDATA[Socrates asks for a paradigm of the holy, effectively a definition of the holy (to hosion). Euthyphro suggests the god-loved, the dear-to-the-gods (to prosphiles). Socrates begins his examination of the definition by asking over what we have disagreements. We do not disagree over things which may be measured objectively.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/50057884</guid><pubDate>Sat, 04 Jun 2022 08:11:38 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/50057884/0044_euthyphro_6e_04_06_2022_10_40.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates asks for a paradigm of the holy, effectively a definition of the holy (to hosion). Euthyphro suggests the god-loved, the dear-to-the-gods (to prosphiles). Socrates begins his examination of the definition by asking over what we have...</itunes:subtitle><itunes:summary><![CDATA[Socrates asks for a paradigm of the holy, effectively a definition of the holy (to hosion). Euthyphro suggests the god-loved, the dear-to-the-gods (to prosphiles). Socrates begins his examination of the definition by asking over what we have disagreements. We do not disagree over things which may be measured objectively.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>count,dear-to-the-gods,difference,disagreement,euthyphro,faction,god-loved,holy,hosion,hostility,measure,paradeigma,paradigm,prosphiles,socrates,weigh</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0043 Euthyphro 6d</title><link>https://www.spreaker.com/episode/0043-euthyphro-6d--49967918</link><description><![CDATA[The stage is set for the ostensibly more philosophical part of the dialogue. Socrates has made Euthyphro his unofficial teacher; Euthyphro accepts that he was the one who brought up the notion of one thing common to many things (idea is a general aspect; eidos is a particular aspect). Everything is ready for a discussion of the common aspect of to hosion (the holy), next time.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/49967918</guid><pubDate>Fri, 27 May 2022 13:52:30 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/49967918/0043_euthyphro_6d_27_05_2022_16_38.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The stage is set for the ostensibly more philosophical part of the dialogue. Socrates has made Euthyphro his unofficial teacher; Euthyphro accepts that he was the one who brought up the notion of one thing common to many things (idea is a general...</itunes:subtitle><itunes:summary><![CDATA[The stage is set for the ostensibly more philosophical part of the dialogue. Socrates has made Euthyphro his unofficial teacher; Euthyphro accepts that he was the one who brought up the notion of one thing common to many things (idea is a general aspect; eidos is a particular aspect). Everything is ready for a discussion of the common aspect of to hosion (the holy), next time.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0042 Euthyphro 6b</title><link>https://www.spreaker.com/episode/0042-euthyphro-6b--49886670</link><description><![CDATA[Given that they are paradeigmata of aspects of the idea of the holy (to hosion), Euthyphro and Socrates are faithfully extreme in features pertaining to those aspects. Euthyphro believes everything about mythology. Belief in mythology may therefore be understood to be a feature of one of the aspects of the holy.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/49886670</guid><pubDate>Sat, 21 May 2022 12:33:47 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/49886670/0042_euthyphro_6b_21_05_2022_15_20.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Given that they are paradeigmata of aspects of the idea of the holy (to hosion), Euthyphro and Socrates are faithfully extreme in features pertaining to those aspects. Euthyphro believes everything about mythology. Belief in mythology may therefore be...</itunes:subtitle><itunes:summary><![CDATA[Given that they are paradeigmata of aspects of the idea of the holy (to hosion), Euthyphro and Socrates are faithfully extreme in features pertaining to those aspects. Euthyphro believes everything about mythology. Belief in mythology may therefore be understood to be a feature of one of the aspects of the holy.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>athena,belief,believe,euthyphro,holy,hosion,know,myth,peplos,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0041 Euthyphro 6a</title><link>https://www.spreaker.com/episode/0041-euthyphro-6a--49795738</link><description><![CDATA[How does Euthyphro intend to use his mythological justification for prosecuting his father? Socrates apparently doesn't know what Euthyphro does, which he says is why he will agree with Euthyphro, his teacher, the one who knows, concerning the holy.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/49795738</guid><pubDate>Sat, 14 May 2022 12:36:31 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/49795738/0041_euthyphro_6a_14_05_2022_15_24.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>How does Euthyphro intend to use his mythological justification for prosecuting his father? Socrates apparently doesn't know what Euthyphro does, which he says is why he will agree with Euthyphro, his teacher, the one who knows, concerning the holy.</itunes:subtitle><itunes:summary><![CDATA[How does Euthyphro intend to use his mythological justification for prosecuting his father? Socrates apparently doesn't know what Euthyphro does, which he says is why he will agree with Euthyphro, his teacher, the one who knows, concerning the holy.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>cronus,euthyphro,holy,hosion,knowledge,kronos,mad,many,ouranos,pupil,socrates,teacher,uranus</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0040 Euthyphro 5d</title><link>https://www.spreaker.com/episode/0040-euthyphro-5d--49699428</link><description><![CDATA[Socrates asks his "teacher" Euthyphro what the holy and the unholy (hosion, anosion) are, and Euthyphro explains that prosecuting his unjust father is holy. He points to the precedents of Zeus binding his unjust father Kronos, and Kronos castrating his unjust father Ouranos.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/49699428</guid><pubDate>Sat, 07 May 2022 09:01:15 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/49699428/0040_euthyphro_5d_07_05_2022_11_52.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates asks his "teacher" Euthyphro what the holy and the unholy (hosion, anosion) are, and Euthyphro explains that prosecuting his unjust father is holy. He points to the precedents of Zeus binding his unjust father Kronos, and Kronos castrating...</itunes:subtitle><itunes:summary><![CDATA[Socrates asks his "teacher" Euthyphro what the holy and the unholy (hosion, anosion) are, and Euthyphro explains that prosecuting his unjust father is holy. He points to the precedents of Zeus binding his unjust father Kronos, and Kronos castrating his unjust father Ouranos.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anosion,cronus,euthyphro,father,holy,hosion,just,kronos,ouranos,socrates,son,unholy,uranus</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0039 Euthyphro 5b</title><link>https://www.spreaker.com/episode/0039-euthyphro-5b--49594786</link><description><![CDATA[Socrates takes the next steps towards becoming Euthyphro's student of holiness (to hosion, he hosiotes). In the process he sneakily introduces irreverence (to asebes, he asebeia) and the concept of aspect (idea, cf. eidos).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/49594786</guid><pubDate>Fri, 29 Apr 2022 13:02:33 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/49594786/0039_euthyphro_5b_29_04_2022_15_45.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates takes the next steps towards becoming Euthyphro's student of holiness (to hosion, he hosiotes). In the process he sneakily introduces irreverence (to asebes, he asebeia) and the concept of aspect (idea, cf. eidos).</itunes:subtitle><itunes:summary><![CDATA[Socrates takes the next steps towards becoming Euthyphro's student of holiness (to hosion, he hosiotes). In the process he sneakily introduces irreverence (to asebes, he asebeia) and the concept of aspect (idea, cf. eidos).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>aspect,euthyphro,holiness,idea,irreverence,pupil,socrates,teacher,to_asebes,to_hosion</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0038 Euthyphro 4e</title><link>https://www.spreaker.com/episode/0038-euthyphro-4e--49516081</link><description><![CDATA[Since Euthyphro claims to know about divine things - the holy and the unholy (hosion and anosion) - accurately, Socrates prepares the ground for a discussion of the holy by pretending to become a pupil of Euthyphro (although Euthyphro is not a sophist) as if in order to defend himself against Meletus, either in his trial, or in a counter-trial. Socrates and Euthyphro are both extreme characters, something which needs to be taken into account: they are deigmata of paradeigmata of "to hosion", and aspects of a concept are as clear-cut as the concept itself.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/49516081</guid><pubDate>Fri, 22 Apr 2022 13:47:06 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/49516081/0038_euthyphro_4e_22_04_2022_16_36.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Since Euthyphro claims to know about divine things - the holy and the unholy (hosion and anosion) - accurately, Socrates prepares the ground for a discussion of the holy by pretending to become a pupil of Euthyphro (although Euthyphro is not a...</itunes:subtitle><itunes:summary><![CDATA[Since Euthyphro claims to know about divine things - the holy and the unholy (hosion and anosion) - accurately, Socrates prepares the ground for a discussion of the holy by pretending to become a pupil of Euthyphro (although Euthyphro is not a sophist) as if in order to defend himself against Meletus, either in his trial, or in a counter-trial. Socrates and Euthyphro are both extreme characters, something which needs to be taken into account: they are deigmata of paradeigmata of "to hosion", and aspects of a concept are as clear-cut as the concept itself.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>accurate,anosion,deigma,euthyphro,expert,holy,hosion,knowledge,many,paradeigma,paradigm,pupil,socrates,sophos,teacher,trial,unholy</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0037 Euthyphro 4c</title><link>https://www.spreaker.com/episode/0037-euthyphro-4c--49443930</link><description><![CDATA[Euthyphro describes the events leading up to the death of the person on whose behalf he is prosecuting his father. Euthyphro's family claim his prosecution of his father for murder to be anosion (unholy), but he claims to know exactly what hosion and anosion mean. He and his family appear to agree that what is anosion causes miasma (pollution).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/49443930</guid><pubDate>Fri, 15 Apr 2022 12:57:41 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/49443930/0037_euthyphro_4c_15_04_2022_15_47.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Euthyphro describes the events leading up to the death of the person on whose behalf he is prosecuting his father. Euthyphro's family claim his prosecution of his father for murder to be anosion (unholy), but he claims to know exactly what hosion and...</itunes:subtitle><itunes:summary><![CDATA[Euthyphro describes the events leading up to the death of the person on whose behalf he is prosecuting his father. Euthyphro's family claim his prosecution of his father for murder to be anosion (unholy), but he claims to know exactly what hosion and anosion mean. He and his family appear to agree that what is anosion causes miasma (pollution).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>anosion,euthyphro,father,holy,hosion,miasma,murder,naxos,socrates,son,unholy</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0036 Euthyphro 4c</title><link>https://www.spreaker.com/episode/0036-euthyphro-4c--49376526</link><description><![CDATA[Euthyphro explains why a murderer should be prosecuted by a family member. Both the murderer and the family member have pollution (miasma) and need to remove it through a trial in a court of law. We also have our first indirect mention of the concept hosion. Since this will be under discussion throughout the dialogue, we may simply delimit it here as pertaining to the gods. It is often translated as "holy".<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/49376526</guid><pubDate>Sat, 09 Apr 2022 13:44:13 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/49376526/0036_euthyphro_4c_09_04_2022_16_35.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Euthyphro explains why a murderer should be prosecuted by a family member. Both the murderer and the family member have pollution (miasma) and need to remove it through a trial in a court of law. We also have our first indirect mention of the concept...</itunes:subtitle><itunes:summary><![CDATA[Euthyphro explains why a murderer should be prosecuted by a family member. Both the murderer and the family member have pollution (miasma) and need to remove it through a trial in a court of law. We also have our first indirect mention of the concept hosion. Since this will be under discussion throughout the dialogue, we may simply delimit it here as pertaining to the gods. It is often translated as "holy".<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dike,euthyphro,father,holy,hosion,justice,miasma,pollution,socrates,son</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0035 Euthyphro 3e</title><link>https://www.spreaker.com/episode/0035-euthyphro-3e--49281721</link><description><![CDATA[Socrates and Euthyphro turn to a discussion of Euthyphro's prosecution, and Euthyphro defends his decision to prosecute his father for murder.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/49281721</guid><pubDate>Fri, 01 Apr 2022 14:00:22 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/49281721/0035_euthyphro_3e_01_04_2022_16_52.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates and Euthyphro turn to a discussion of Euthyphro's prosecution, and Euthyphro defends his decision to prosecute his father for murder.</itunes:subtitle><itunes:summary><![CDATA[Socrates and Euthyphro turn to a discussion of Euthyphro's prosecution, and Euthyphro defends his decision to prosecute his father for murder.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dike,euthyphro,father,murder,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0034 Euthyphro 3c</title><link>https://www.spreaker.com/episode/0034-euthyphro-3c--49208137</link><description><![CDATA[Being and appearance: Euthyphro regards himself and Socrates as fellow predictors of the future; the Many regard Euthyphro as mad (lacking a sophia), but Socrates as possessing a sophia concerning new gods with which he corrupts the young; Socrates, for dialectical purposes, appears to attribute to Euthyphro sophist-like qualities, such as a sophia (the ability to predict the future) and exhibiting himself, which he does not attribute to himself.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/49208137</guid><pubDate>Sat, 26 Mar 2022 11:58:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/49208137/0034_euthyphro_3c_26_03_2022_14_46.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Being and appearance: Euthyphro regards himself and Socrates as fellow predictors of the future; the Many regard Euthyphro as mad (lacking a sophia), but Socrates as possessing a sophia concerning new gods with which he corrupts the young; Socrates,...</itunes:subtitle><itunes:summary><![CDATA[Being and appearance: Euthyphro regards himself and Socrates as fellow predictors of the future; the Many regard Euthyphro as mad (lacking a sophia), but Socrates as possessing a sophia concerning new gods with which he corrupts the young; Socrates, for dialectical purposes, appears to attribute to Euthyphro sophist-like qualities, such as a sophia (the ability to predict the future) and exhibiting himself, which he does not attribute to himself.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>euthyphro,gods,mantis,many,socrates,sophia,sophist</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0033 Euthyphro 2d</title><link>https://www.spreaker.com/episode/0033-euthyphro-2d--49095141</link><description><![CDATA[Euthyphro, being a seer in his spare time,considers Socrates to be unjustly charged with inventing new gods (as if the writ itself is an act of injustice). Meletus, Socrates' prosecutor, and the Many, do not take seriously the idea of a personal daemon, and fail to understand Socrates' daimonion (demonic power). Euthyphro identifies with Socrates as a victim of the Many, since Euthyphro himself is (according to him) similarly mocked in the people's assembly whenever he predicts the future.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/49095141</guid><pubDate>Thu, 17 Mar 2022 15:21:23 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/49095141/0033_euthyphro_2d_17_03_2022_17_07.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Euthyphro, being a seer in his spare time,considers Socrates to be unjustly charged with inventing new gods (as if the writ itself is an act of injustice). Meletus, Socrates' prosecutor, and the Many, do not take seriously the idea of a personal...</itunes:subtitle><itunes:summary><![CDATA[Euthyphro, being a seer in his spare time,considers Socrates to be unjustly charged with inventing new gods (as if the writ itself is an act of injustice). Meletus, Socrates' prosecutor, and the Many, do not take seriously the idea of a personal daemon, and fail to understand Socrates' daimonion (demonic power). Euthyphro identifies with Socrates as a victim of the Many, since Euthyphro himself is (according to him) similarly mocked in the people's assembly whenever he predicts the future.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>daemon,daimon,dike,euthphro,graphe,many,meletus,mock,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0032 Euthyphro 2b</title><link>https://www.spreaker.com/episode/0032-euthyphro-2b--49029278</link><description><![CDATA[Socrates describes his accuser, Meletus, to Euthyphro, and emphasizes how young he is both through the direct description of his appearance and through the agricultural image of a farmer weeding out older plants. Meletus was the actual prosecutor in 399 BC, but he was put up to it by a powerful radical democrat, Anytus, who is not mentioned here (he appears in another dialogue, Meno). Despite appearances, the dialogue is not about Socrates' trial per se.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/49029278</guid><pubDate>Fri, 11 Mar 2022 15:16:42 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/49029278/0032_euthyphro_2b_11_03_2022_17_06.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates describes his accuser, Meletus, to Euthyphro, and emphasizes how young he is both through the direct description of his appearance and through the agricultural image of a farmer weeding out older plants. Meletus was the actual prosecutor in...</itunes:subtitle><itunes:summary><![CDATA[Socrates describes his accuser, Meletus, to Euthyphro, and emphasizes how young he is both through the direct description of his appearance and through the agricultural image of a farmer weeding out older plants. Meletus was the actual prosecutor in 399 BC, but he was put up to it by a powerful radical democrat, Anytus, who is not mentioned here (he appears in another dialogue, Meno). Despite appearances, the dialogue is not about Socrates' trial per se.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>euthyphro,farmer,graphe,meletus,socrates,weed,writ</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0031 Euthyphro 2a</title><link>https://www.spreaker.com/episode/0031-euthyphro-2a--48954434</link><description><![CDATA[This is the second Platonic dialogue to be analysed in this podcast. Euthyphro and Socrates meet outside the Stoa of the Archon King and begin to discuss their respective cases concerning offences to the gods<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/48954434</guid><pubDate>Fri, 04 Mar 2022 19:44:36 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/48954434/0031_euthyphro_2a_04_03_2022_21_30.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>This is the second Platonic dialogue to be analysed in this podcast. Euthyphro and Socrates meet outside the Stoa of the Archon King and begin to discuss their respective cases concerning offences to the gods</itunes:subtitle><itunes:summary><![CDATA[This is the second Platonic dialogue to be analysed in this podcast. Euthyphro and Socrates meet outside the Stoa of the Archon King and begin to discuss their respective cases concerning offences to the gods<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>courtcase,dike,euthyphro,graphe,justice,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0030 Hippias Minor The Paradigm Shift</title><link>https://www.spreaker.com/episode/0030-hippias-minor-the-paradigm-shift--48879452</link><description><![CDATA[In this final episode on Hippias Minor we see how the dialogue is a dramatization of the consequences of the Many's misconstrual of appearance as a good in itself. Plato has made concrete three aspects of dynamis (ability/power) in the form of the paradeigmata "dialectician" (representing true ability as a means), and two paradeigmata for dynamis treated as a good end in itself - "aristocrat" (social ability/power), "craftsman" (technical ability). These paradeigmata are made palatable for a dialogue by adding personalizing details to them to make them deigmata, embellished copies of the paradeigmata. "Dialectician" becomes a deigma with the name Socrates, "Aristocrat" a deigma "Eudicus" leading many other less clearly drawn deigmata all of whom are aristocrats, and "Craftsman" becomes an extreme all-round handyman with the name Hippias. These deigmata happen to have some of the qualities of the historical Socrates, Eudicus, and Hippias, but they are nevertheless faithful to their paradeigmata with additional details. In other words, they are as extremely clear-cut as the aspects of dynamis which they represent.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/48879452</guid><pubDate>Sat, 26 Feb 2022 14:19:50 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/48879452/0030_hippias_minor_the_paradigm_shift_09_10_2021_10.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>In this final episode on Hippias Minor we see how the dialogue is a dramatization of the consequences of the Many's misconstrual of appearance as a good in itself. Plato has made concrete three aspects of dynamis (ability/power) in the form of the...</itunes:subtitle><itunes:summary><![CDATA[In this final episode on Hippias Minor we see how the dialogue is a dramatization of the consequences of the Many's misconstrual of appearance as a good in itself. Plato has made concrete three aspects of dynamis (ability/power) in the form of the paradeigmata "dialectician" (representing true ability as a means), and two paradeigmata for dynamis treated as a good end in itself - "aristocrat" (social ability/power), "craftsman" (technical ability). These paradeigmata are made palatable for a dialogue by adding personalizing details to them to make them deigmata, embellished copies of the paradeigmata. "Dialectician" becomes a deigma with the name Socrates, "Aristocrat" a deigma "Eudicus" leading many other less clearly drawn deigmata all of whom are aristocrats, and "Craftsman" becomes an extreme all-round handyman with the name Hippias. These deigmata happen to have some of the qualities of the historical Socrates, Eudicus, and Hippias, but they are nevertheless faithful to their paradeigmata with additional details. In other words, they are as extremely clear-cut as the aspects of dynamis which they represent.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ability,apparent,deigma,dynamis,end,eudicus,good,hippias,means,mimesis,paradeigma,paradigm,power,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0029 Hippias Minor Conclusions</title><link>https://www.spreaker.com/episode/0029-hippias-minor-conclusions--48789330</link><description><![CDATA[Conclusions are made regarding Plato's point in writing Hippias Minor, and how he went about writing it.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/48789330</guid><pubDate>Fri, 18 Feb 2022 21:13:50 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/48789330/0029_hippias_minor_conclusions_18_02_2022_23_06.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Conclusions are made regarding Plato's point in writing Hippias Minor, and how he went about writing it.</itunes:subtitle><itunes:summary><![CDATA[Conclusions are made regarding Plato's point in writing Hippias Minor, and how he went about writing it.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ability,apparent,appearance,deigma,dynamis,end,eudicus,good,hippias,means,paradeigma,power,real,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0028 Hippias Minor 376a</title><link>https://www.spreaker.com/episode/0028-hippias-minor-376a--48703317</link><description><![CDATA[Socrates finally concludes that if anyone performs injustice willingly, it is the just man, but neither Hippias nor Socrates is happy with this conclusion. It is often said that the dialogue ends in aporia, but there was never any dialectical attempt to define a concept in any case. The eristic debate finishes in favour of Hippias, who may now be sure to have some new students. Socrates has failed in his attempt to make Hippias realize the true nature of ability, as a means, and not a good end in itself.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/48703317</guid><pubDate>Sat, 12 Feb 2022 15:32:35 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/48703317/0028_hippias_minor_376a_12_02_2022_17_20.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates finally concludes that if anyone performs injustice willingly, it is the just man, but neither Hippias nor Socrates is happy with this conclusion. It is often said that the dialogue ends in aporia, but there was never any dialectical attempt...</itunes:subtitle><itunes:summary><![CDATA[Socrates finally concludes that if anyone performs injustice willingly, it is the just man, but neither Hippias nor Socrates is happy with this conclusion. It is often said that the dialogue ends in aporia, but there was never any dialectical attempt to define a concept in any case. The eristic debate finishes in favour of Hippias, who may now be sure to have some new students. Socrates has failed in his attempt to make Hippias realize the true nature of ability, as a means, and not a good end in itself.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>bad,dialectic,end,eristic,hippias,just,refutation,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0027 Hippias Minor 375d</title><link>https://www.spreaker.com/episode/0027-hippias-minor-375d--48591190</link><description><![CDATA[Socrates makes one last attempt to have Hippias realize that ability is only a means and not a good end in itself. He posits justice as an ability. Were justice really an ability, we would need to regard it as an ability with necessarily good ends (were it to have bad ends, it would not be justice); but Hippias regards justice itself, being an ability, as good in itself, and for him this ability, like all others, is then free to have bad ends.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/48591190</guid><pubDate>Fri, 04 Feb 2022 19:34:30 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/48591190/0027_hippias_minor_375d_04_02_2022_21_14.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates makes one last attempt to have Hippias realize that ability is only a means and not a good end in itself. He posits justice as an ability. Were justice really an ability, we would need to regard it as an ability with necessarily good ends...</itunes:subtitle><itunes:summary><![CDATA[Socrates makes one last attempt to have Hippias realize that ability is only a means and not a good end in itself. He posits justice as an ability. Were justice really an ability, we would need to regard it as an ability with necessarily good ends (were it to have bad ends, it would not be justice); but Hippias regards justice itself, being an ability, as good in itself, and for him this ability, like all others, is then free to have bad ends.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ability,dynamis,end,episteme,eristic,hippias,just,knowledge,socrates,soul,understanding</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0026 Hippias Minor 375b</title><link>https://www.spreaker.com/episode/0026-hippias-minor-375b--48478904</link><description><![CDATA[Socrates continues to attempt to make Hippias rethink the notion that ability per se is good. Having questioned whether doing bad willingly (with ability) is better than doing bad unwillingly (without ability, and hence without choice) with regard to inanimate tools, he continues with animate tools (e.g., horses and slaves) whose souls do bad from choice (being able), and Hippias prefers even them to those who do bad unwillingly (without ability), but Hippias balks at the notion that we ourselves might do bad willingly.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/48478904</guid><pubDate>Fri, 28 Jan 2022 07:42:54 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/48478904/0026_hippias_minor_375b_18_09_2021_18.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues to attempt to make Hippias rethink the notion that ability per se is good. Having questioned whether doing bad willingly (with ability) is better than doing bad unwillingly (without ability, and hence without choice) with regard to...</itunes:subtitle><itunes:summary><![CDATA[Socrates continues to attempt to make Hippias rethink the notion that ability per se is good. Having questioned whether doing bad willingly (with ability) is better than doing bad unwillingly (without ability, and hence without choice) with regard to inanimate tools, he continues with animate tools (e.g., horses and slaves) whose souls do bad from choice (being able), and Hippias prefers even them to those who do bad unwillingly (without ability), but Hippias balks at the notion that we ourselves might do bad willingly.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>archer,bad,doctor,eristic,hippias,horse,refutation,slave,socrates,soul,techne,willing</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0025 Hippias Minor 374e</title><link>https://www.spreaker.com/episode/0025-hippias-minor-374e--48387586</link><description><![CDATA[In this eristic movement concerning the choice between two equally bad outcomes, one with ability (willingly) and one without ability (unwillingly) Socrates moves from inanimate tools to animate tools, such as horses, dogs, archers, where the worthless soul is less preferable because the outcome is bad without ability.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/48387586</guid><pubDate>Fri, 21 Jan 2022 10:12:28 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/48387586/0025_hippias_minor_374e_21_01_2022_12_04.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>In this eristic movement concerning the choice between two equally bad outcomes, one with ability (willingly) and one without ability (unwillingly) Socrates moves from inanimate tools to animate tools, such as horses, dogs, archers, where the...</itunes:subtitle><itunes:summary><![CDATA[In this eristic movement concerning the choice between two equally bad outcomes, one with ability (willingly) and one without ability (unwillingly) Socrates moves from inanimate tools to animate tools, such as horses, dogs, archers, where the worthless soul is less preferable because the outcome is bad without ability.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ability,bad,eristic,hippias,socrates,soul,worthless</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0024 Hippias Minor 374b</title><link>https://www.spreaker.com/episode/0024-hippias-minor-374b--48308537</link><description><![CDATA[Socrates continues his attempts to make Hippias realize that ability is a means, and not a good end in itself,  by asking which bad end is preferable, the one by choice (with ability) or the one without choice (without ability). His examples turn to parts of the body.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/48308537</guid><pubDate>Sat, 15 Jan 2022 13:30:20 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/48308537/0024_hippias_minor_374b_15_01_2022_15_24.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates continues his attempts to make Hippias realize that ability is a means, and not a good end in itself,  by asking which bad end is preferable, the one by choice (with ability) or the one without choice (without ability). His examples turn to...</itunes:subtitle><itunes:summary><![CDATA[Socrates continues his attempts to make Hippias realize that ability is a means, and not a good end in itself,  by asking which bad end is preferable, the one by choice (with ability) or the one without choice (without ability). His examples turn to parts of the body.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ability,bad,body,disgraceful,eristics,good,hippias,socrates,willing,worthless</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0023 Hippias Minor 373d</title><link>https://www.spreaker.com/episode/0023-hippias-minor-373d--48204291</link><description><![CDATA[Is the intentional or the unintentional wrongdoer better? Hippias effectively contradicts his escape clause (where he pointed out that the intentional wrongdoer is considered by the Many to be worse) by choosing the intentional wrongdoer (Hippias has built his reputation upon the Many's admiration of ability per se). However, as he points out, the fields Socrates has chosen are running, wrestling, and other physical pursuits. The implication is that they have nothing to do with criminal wrongdoing and therefore should not lead to a refutation of his escape clause.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/48204291</guid><pubDate>Fri, 07 Jan 2022 16:05:43 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/48204291/0023_hippias_minor_373d_07_01_2022_17_27.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Is the intentional or the unintentional wrongdoer better? Hippias effectively contradicts his escape clause (where he pointed out that the intentional wrongdoer is considered by the Many to be worse) by choosing the intentional wrongdoer (Hippias has...</itunes:subtitle><itunes:summary><![CDATA[Is the intentional or the unintentional wrongdoer better? Hippias effectively contradicts his escape clause (where he pointed out that the intentional wrongdoer is considered by the Many to be worse) by choosing the intentional wrongdoer (Hippias has built his reputation upon the Many's admiration of ability per se). However, as he points out, the fields Socrates has chosen are running, wrestling, and other physical pursuits. The implication is that they have nothing to do with criminal wrongdoing and therefore should not lead to a refutation of his escape clause.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ability,end,eristics,hippias,intentional,means,runner,socrates,sport,wrestler</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0022 Hippias Minor 373c</title><link>https://www.spreaker.com/episode/0022-hippias-minor-373c--48129286</link><description><![CDATA[Eudicus brings Hippias back into the conversation. Hippias agrees to be questioned again. Socrates exploits Hippias' attempted escape clause to move the conversation from the ability to lie to the ability to do wrong.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/48129286</guid><pubDate>Sat, 01 Jan 2022 15:36:50 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/48129286/0022_hippias_minor_373c_01_01_2022_17_27.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Eudicus brings Hippias back into the conversation. Hippias agrees to be questioned again. Socrates exploits Hippias' attempted escape clause to move the conversation from the ability to lie to the ability to do wrong.</itunes:subtitle><itunes:summary><![CDATA[Eudicus brings Hippias back into the conversation. Hippias agrees to be questioned again. Socrates exploits Hippias' attempted escape clause to move the conversation from the ability to lie to the ability to do wrong.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>eristics,eudicus,hippias,lying,socrates,themany,wrongdoing</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0021 Hippias Minor 373a</title><link>https://www.spreaker.com/episode/0021-hippias-minor-373a--48061595</link><description><![CDATA[Socrates cashes in on his investment at the beginning of the dialogue. Eudicus is availed upon to bring Hippias back into the conversation. Socrates is now able to play on Hippias' two contradictory criteria by which the ability to do wrong is either good or bad.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/48061595</guid><pubDate>Sun, 26 Dec 2021 10:34:10 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/48061595/0021_hippias_minor_373a_26_12_2021_12_26.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates cashes in on his investment at the beginning of the dialogue. Eudicus is availed upon to bring Hippias back into the conversation. Socrates is now able to play on Hippias' two contradictory criteria by which the ability to do wrong is either...</itunes:subtitle><itunes:summary><![CDATA[Socrates cashes in on his investment at the beginning of the dialogue. Eudicus is availed upon to bring Hippias back into the conversation. Socrates is now able to play on Hippias' two contradictory criteria by which the ability to do wrong is either good or bad.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ability,bad,eristics,eudicus,good,hippias,socrates,willing</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0020 Hippias Minor 372c</title><link>https://www.spreaker.com/episode/0020-hippias-minor-372c--47976720</link><description><![CDATA[Socrates does not allow Hippias to escape, but begins buttering up Hippias in an effort to return him to the conversation. This does not work, and Hippias remains uncooperative. Socrates will move on to stronger tactics next time. All of this marks the transition between the first and second major arguments of the dialogue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/47976720</guid><pubDate>Sat, 18 Dec 2021 16:40:48 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/47976720/0020_hippias_minor_372c_18_12_2021_18_25.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates does not allow Hippias to escape, but begins buttering up Hippias in an effort to return him to the conversation. This does not work, and Hippias remains uncooperative. Socrates will move on to stronger tactics next time. All of this marks...</itunes:subtitle><itunes:summary><![CDATA[Socrates does not allow Hippias to escape, but begins buttering up Hippias in an effort to return him to the conversation. This does not work, and Hippias remains uncooperative. Socrates will move on to stronger tactics next time. All of this marks the transition between the first and second major arguments of the dialogue.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>eristics,hippias,pupil,socrates,teacher,transition</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0019 Hippias Minor 371d</title><link>https://www.spreaker.com/episode/0019-hippias-minor-371d--47880017</link><description><![CDATA[Socrates springs the double trap. Hippias escapes by moving the goalposts, from simple lying (the able person can lie or tell the truth at will and is therefore better)  to injustice (no able person doing injustice willingly is considered better than one doing injustice unwillingly). This is not opening up the discussion, but an attempt by Hippias to end the discussion with the crowd still on his side.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/47880017</guid><pubDate>Sat, 11 Dec 2021 12:03:40 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/47880017/0019_hippias_minor_371d_11_09_2021_15.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates springs the double trap. Hippias escapes by moving the goalposts, from simple lying (the able person can lie or tell the truth at will and is therefore better)  to injustice (no able person doing injustice willingly is considered better than...</itunes:subtitle><itunes:summary><![CDATA[Socrates springs the double trap. Hippias escapes by moving the goalposts, from simple lying (the able person can lie or tell the truth at will and is therefore better)  to injustice (no able person doing injustice willingly is considered better than one doing injustice unwillingly). This is not opening up the discussion, but an attempt by Hippias to end the discussion with the crowd still on his side.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>eristic,escape,hippias,injustice,lying,refutation,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0018 Hippias Minor 370e</title><link>https://www.spreaker.com/episode/0018-hippias-minor-370e--47679059</link><description><![CDATA[Socrates at the beginning of the eristic debate had made Hippias interpret "polytropos" negatively as "unsimple" and "lying", making Odysseus very bad in contrast to Achilles the truthful and simple. Under pressure, Hippias has had to add "willingly", so that the evil Odysseus lies willingly. Socrates now springs an eristic surprise on Hippias, a double trap emphasizing the ability both of Hippias and Achilles to lie willingly.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/47679059</guid><pubDate>Sat, 27 Nov 2021 11:43:55 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/47679059/0018_hippias_minor_370e_27_11_2021_13_31.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates at the beginning of the eristic debate had made Hippias interpret "polytropos" negatively as "unsimple" and "lying", making Odysseus very bad in contrast to Achilles the truthful and simple. Under pressure, Hippias has had to add "willingly",...</itunes:subtitle><itunes:summary><![CDATA[Socrates at the beginning of the eristic debate had made Hippias interpret "polytropos" negatively as "unsimple" and "lying", making Odysseus very bad in contrast to Achilles the truthful and simple. Under pressure, Hippias has had to add "willingly", so that the evil Odysseus lies willingly. Socrates now springs an eristic surprise on Hippias, a double trap emphasizing the ability both of Hippias and Achilles to lie willingly.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>achilles,eristic,hippias,lying,odysseus,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0017 Hippias Minor 369d</title><link>https://www.spreaker.com/episode/0017-hippias-minor-369d--47565752</link><description><![CDATA[Socrates demonstrates how Homeric characters should be analysed - by  comparing what they say with what they do. Could Plato be hinting at the way Platonic characters should be analysed? Socrates provocatively calls Achilles a liar for declaring his intention to go home, while never actually making any preparations.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/47565752</guid><pubDate>Fri, 19 Nov 2021 23:23:52 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/47565752/0017_hippias_minor_369d_20_11_2021_1_15.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates demonstrates how Homeric characters should be analysed - by  comparing what they say with what they do. Could Plato be hinting at the way Platonic characters should be analysed? Socrates provocatively calls Achilles a liar for declaring his...</itunes:subtitle><itunes:summary><![CDATA[Socrates demonstrates how Homeric characters should be analysed - by  comparing what they say with what they do. Could Plato be hinting at the way Platonic characters should be analysed? Socrates provocatively calls Achilles a liar for declaring his intention to go home, while never actually making any preparations.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>achilles,characteranalysis,hippias,homer,liar,odysseus,phthia,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0016 Hippias Minor 369c</title><link>https://www.spreaker.com/episode/0016-hippias-minor-369c--47502136</link><description><![CDATA[Socrates derails Hippias' attempt to turn the eristic competition into a rhetorical competition. Socrates praises Hippias while incidentally touching upon the art of learning and the art of judging character.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/47502136</guid><pubDate>Tue, 16 Nov 2021 13:31:31 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/47502136/0016_hippias_minor_369c_16_11_2021_15_21.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates derails Hippias' attempt to turn the eristic competition into a rhetorical competition. Socrates praises Hippias while incidentally touching upon the art of learning and the art of judging character.</itunes:subtitle><itunes:summary><![CDATA[Socrates derails Hippias' attempt to turn the eristic competition into a rhetorical competition. Socrates praises Hippias while incidentally touching upon the art of learning and the art of judging character.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>character,criteria,criterion,eristics,hippias,judging,learning,rhetoric,socrates,teaching</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0015 Hippias Minor 368e</title><link>https://www.spreaker.com/episode/0015-hippias-minor-368e--47442181</link><description><![CDATA[Socrates allows Hippias to escape being refuted, and Hippias proposes a straight rhetorical debate with speech and counter-speech, to prove that the true Achilles and the false Odysseus are two different people. The audience (Eudicus and friends) would decide.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/47442181</guid><pubDate>Fri, 12 Nov 2021 13:24:36 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/47442181/0015_hippias_minor_368e_12_11_2021_15_17.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates allows Hippias to escape being refuted, and Hippias proposes a straight rhetorical debate with speech and counter-speech, to prove that the true Achilles and the false Odysseus are two different people. The audience (Eudicus and friends)...</itunes:subtitle><itunes:summary><![CDATA[Socrates allows Hippias to escape being refuted, and Hippias proposes a straight rhetorical debate with speech and counter-speech, to prove that the true Achilles and the false Odysseus are two different people. The audience (Eudicus and friends) would decide.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dialectic,false,hippias,refutation,rhetoric,socrates,speech,true</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0014 Hippias Minor 368a</title><link>https://www.spreaker.com/episode/0014-hippias-minor-368a--47386277</link><description><![CDATA[Hippias polytropos. Socrates never calls Hippias explicitly "polytropos", but he does point out how many technai (skills) Hippias is an expert in. He also goes out of his way to indicate that Hippias is always advertising his expertise in many technai. Hippias, then, is a deigma for the polytropos, but a rather useless polytropos since the products of his various types of expertise are used simply in order to show that he is the polytropos.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/47386277</guid><pubDate>Tue, 09 Nov 2021 07:57:52 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/47386277/0014_hippias_minor_368a_09_11_2021_9_46.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Hippias polytropos. Socrates never calls Hippias explicitly "polytropos", but he does point out how many technai (skills) Hippias is an expert in. He also goes out of his way to indicate that Hippias is always advertising his expertise in many...</itunes:subtitle><itunes:summary><![CDATA[Hippias polytropos. Socrates never calls Hippias explicitly "polytropos", but he does point out how many technai (skills) Hippias is an expert in. He also goes out of his way to indicate that Hippias is always advertising his expertise in many technai. Hippias, then, is a deigma for the polytropos, but a rather useless polytropos since the products of his various types of expertise are used simply in order to show that he is the polytropos.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>agora,epideigma,epideixis,exhibition,hippias,oilflask,olympia,preparedwritings,ring,sandals,socrates,technai,techne</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0013 Hippias Minor 367d</title><link>https://www.spreaker.com/episode/0013-hippias-minor-367d--47346476</link><description><![CDATA[Hippias is happy for Socrates to publicize Hippias' ability in calculation, geometry, and astronomy, although Hippias' ability to lie and tell the truth in all these fields would seem to aid Socrates' general argument that the false and the true man are one and the same. Hippias is supposed to be defending the position that the true man is better than the false man, who is someone else (just as Achilles is supposed to be better than Odysseus).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/47346476</guid><pubDate>Sat, 06 Nov 2021 12:33:04 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/47346476/0013_hippias_minor_367d_06_11_2021_14_25.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Hippias is happy for Socrates to publicize Hippias' ability in calculation, geometry, and astronomy, although Hippias' ability to lie and tell the truth in all these fields would seem to aid Socrates' general argument that the false and the true man...</itunes:subtitle><itunes:summary><![CDATA[Hippias is happy for Socrates to publicize Hippias' ability in calculation, geometry, and astronomy, although Hippias' ability to lie and tell the truth in all these fields would seem to aid Socrates' general argument that the false and the true man are one and the same. Hippias is supposed to be defending the position that the true man is better than the false man, who is someone else (just as Achilles is supposed to be better than Odysseus).<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ability,able,astronomy,calculation,eristics,expert,expertise,false,geometry,good,hippias,refutation,socrates,true</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0012 Hippias Minor 367a</title><link>https://www.spreaker.com/episode/0012-hippias-minor-367a--47275821</link><description><![CDATA[Socrates eristically refutes Hippias' claim that Achilles is better than Odysseus by arguing that the true and the false are actually the same, but Hippias just as eristically escapes the refutation. Socrates until now had incidentally shown that Hippias is most able at calculation, but now Hippias in his escape allows Socrates to show that Hippias is most polytropos, as we'll see next time.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/47275821</guid><pubDate>Tue, 02 Nov 2021 15:57:28 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/47275821/0012_hippias_minor_367a_02_11_2021_17_49.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates eristically refutes Hippias' claim that Achilles is better than Odysseus by arguing that the true and the false are actually the same, but Hippias just as eristically escapes the refutation. Socrates until now had incidentally shown that...</itunes:subtitle><itunes:summary><![CDATA[Socrates eristically refutes Hippias' claim that Achilles is better than Odysseus by arguing that the true and the false are actually the same, but Hippias just as eristically escapes the refutation. Socrates until now had incidentally shown that Hippias is most able at calculation, but now Hippias in his escape allows Socrates to show that Hippias is most polytropos, as we'll see next time.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>able,achilles,eristics,false,firstrefutation,hippias,mostable,mostpolytropos,odysseus,polytropos,socrates,true</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0011 Hippias Minor 366d</title><link>https://www.spreaker.com/episode/0011-hippias-minor-366d--47219515</link><description><![CDATA[So what was Hippias' prepared speech on Achilles, Nestor, and Odysseus about? And for what purpose? Being most able and most polytropos is distinguished.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/47219515</guid><pubDate>Fri, 29 Oct 2021 16:17:23 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/47219515/0011_hippias_minor_366d_29_10_2021_19_11.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>So what was Hippias' prepared speech on Achilles, Nestor, and Odysseus about? And for what purpose? Being most able and most polytropos is distinguished.</itunes:subtitle><itunes:summary><![CDATA[So what was Hippias' prepared speech on Achilles, Nestor, and Odysseus about? And for what purpose? Being most able and most polytropos is distinguished.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>achilles,aristos,best,dunatotatos,exhibition,hippias,mostable,mostexpert,mostpolytropos,nestor,odysseus,setpiece,socrates,sophotatos</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0010 Hippias Minor 366a</title><link>https://www.spreaker.com/episode/0010-hippias-minor-366a--47101124</link><description><![CDATA[Socrates seems to have no idea how to win.an eristic debate. Instead of making the audience laugh at Hippias, he allows the sophist to agree that he, Hippias, is the most able, most expert, and best,  at arithmetic.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/47101124</guid><pubDate>Fri, 22 Oct 2021 16:36:55 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/47101124/0010_hippias_minor_366a_22_10_2021_18_36.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates seems to have no idea how to win.an eristic debate. Instead of making the audience laugh at Hippias, he allows the sophist to agree that he, Hippias, is the most able, most expert, and best,  at arithmetic.</itunes:subtitle><itunes:summary><![CDATA[Socrates seems to have no idea how to win.an eristic debate. Instead of making the audience laugh at Hippias, he allows the sophist to agree that he, Hippias, is the most able, most expert, and best,  at arithmetic.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ablest,best,eristics,expertest,hippias,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0009 Hippias Minor 365d</title><link>https://www.spreaker.com/episode/0009-hippias-minor-365d--47005076</link><description><![CDATA[Homer is finally dropped from the conversation. Hippias will say what he and Homer think... Socrates asks about the false person, and Hippias in response, because of eristic choices (Black or White, no Grey) offered by Socrates, attributes to the false person: ability, prudence, and expertise.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/47005076</guid><pubDate>Sat, 16 Oct 2021 13:44:18 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/47005076/0009_hippias_minor_365d_16_10_2021_16.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Homer is finally dropped from the conversation. Hippias will say what he and Homer think... Socrates asks about the false person, and Hippias in response, because of eristic choices (Black or White, no Grey) offered by Socrates, attributes to the...</itunes:subtitle><itunes:summary><![CDATA[Homer is finally dropped from the conversation. Hippias will say what he and Homer think... Socrates asks about the false person, and Hippias in response, because of eristic choices (Black or White, no Grey) offered by Socrates, attributes to the false person: ability, prudence, and expertise.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>ability,control,dunamis,dynamis,eristics,expertise,hippias,homer,litcrit,phronimos,power,prudent,pseud,socrates,sophia</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0008 Hippias Minor 365b</title><link>https://www.spreaker.com/episode/0008-hippias-minor-365b--46865419</link><description><![CDATA[Socrates uses the eristic debate to predict what Hippias will say. Because Socrates attributes polytropos to Achilles, Hippias is required by eristics to give the term a negative connotation and reattribute it to Odysseus.  LSJ, the Greek-English Lexicon, says that Plato gives the term this negative connotation, and makes Hippias' temporary wordplay an acceptable usage.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/46865419</guid><pubDate>Tue, 12 Oct 2021 17:50:47 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/46865419/0008_hippias_minor_365b_07_10_2021_17.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates uses the eristic debate to predict what Hippias will say. Because Socrates attributes polytropos to Achilles, Hippias is required by eristics to give the term a negative connotation and reattribute it to Odysseus.  LSJ, the Greek-English...</itunes:subtitle><itunes:summary><![CDATA[Socrates uses the eristic debate to predict what Hippias will say. Because Socrates attributes polytropos to Achilles, Hippias is required by eristics to give the term a negative connotation and reattribute it to Odysseus.  LSJ, the Greek-English Lexicon, says that Plato gives the term this negative connotation, and makes Hippias' temporary wordplay an acceptable usage.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>achilles,eristics,hippias,homer,lsjwrong,odysseus,polytropos,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0007 Hippias Minor 364e</title><link>https://www.spreaker.com/episode/0007-hippias-minor-364e--46855519</link><description><![CDATA[Socrates is confused about the most obvious thing in Homer's Odyssey, applying Odysseus' epithet to Achilles. Hippias then has to explain that Achilles is better than Odysseus precisely because Achilles is not polytropos while Odysseus is. Socrates' trap is sprung.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/46855519</guid><pubDate>Thu, 07 Oct 2021 13:41:49 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/46855519/0007_hippias_minor_364e_22_07_2021_0.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates is confused about the most obvious thing in Homer's Odyssey, applying Odysseus' epithet to Achilles. Hippias then has to explain that Achilles is better than Odysseus precisely because Achilles is not polytropos while Odysseus is. Socrates'...</itunes:subtitle><itunes:summary><![CDATA[Socrates is confused about the most obvious thing in Homer's Odyssey, applying Odysseus' epithet to Achilles. Hippias then has to explain that Achilles is better than Odysseus precisely because Achilles is not polytropos while Odysseus is. Socrates' trap is sprung.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>achilles,declamation,hippias,homer,odysseus,polytropos,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0006 Hippias Minor 364c</title><link>https://www.spreaker.com/episode/0006-hippias-minor-364c--46850742</link><description><![CDATA[Apparently Hippias has a prepared speech for his exhibitions in which he claims that Homer made Achilles the best, Nestor the most expert, and Odysseus the most polytropos. Socrates is puzzled (only) by the last example, despite this epithet appearing in the first line of the Odyssey.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/46850742</guid><pubDate>Wed, 06 Oct 2021 15:55:07 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/46850742/0006_hippias_minor_364c.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Apparently Hippias has a prepared speech for his exhibitions in which he claims that Homer made Achilles the best, Nestor the most expert, and Odysseus the most polytropos. Socrates is puzzled (only) by the last example, despite this epithet appearing...</itunes:subtitle><itunes:summary><![CDATA[Apparently Hippias has a prepared speech for his exhibitions in which he claims that Homer made Achilles the best, Nestor the most expert, and Odysseus the most polytropos. Socrates is puzzled (only) by the last example, despite this epithet appearing in the first line of the Odyssey.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>achilles,aristos,best,character,deigma,drama,exhibition,expert,hippias,nestor,odysseus,paradeigma,paradigm,plato,polytropos,prepared,socrates,sophist,sophos</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0005 Hippias Minor 364b</title><link>https://www.spreaker.com/episode/0005-hippias-minor-364b--46758368</link><description><![CDATA[The changing faces of Socrates' first question about Achilles and Odysseus. What is the connection between Hippias and the three Homeric heroes, Achilles, Nestor, and Odysseus?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/46758368</guid><pubDate>Fri, 01 Oct 2021 14:43:17 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/46758368/0005_hippias_minor_364b_20_07_2021_0.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>The changing faces of Socrates' first question about Achilles and Odysseus. What is the connection between Hippias and the three Homeric heroes, Achilles, Nestor, and Odysseus?</itunes:subtitle><itunes:summary><![CDATA[The changing faces of Socrates' first question about Achilles and Odysseus. What is the connection between Hippias and the three Homeric heroes, Achilles, Nestor, and Odysseus?<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>achilles,elenchus,exhibition,hippias,nestor,odysseus,question,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0004 Hippias Minor 363c</title><link>https://www.spreaker.com/episode/0004-hippias-minor-363c--46757465</link><description><![CDATA[Socrates, Hippias, and Eudicus cooperate to create a competition between Socrates and Hippias.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/46757465</guid><pubDate>Thu, 30 Sep 2021 12:54:27 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/46757465/0004_hippias_minor_363c_30_09_2021_15.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates, Hippias, and Eudicus cooperate to create a competition between Socrates and Hippias.</itunes:subtitle><itunes:summary><![CDATA[Socrates, Hippias, and Eudicus cooperate to create a competition between Socrates and Hippias.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>competition,deigma,elis,epideixis,eristics,eudicus,exhibition,hippias,hippiasminor,olympia,sample,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0003 Hippias Minor 363b</title><link>https://www.spreaker.com/episode/0003-hippias-minor-363b--46680980</link><description><![CDATA[Socrates begins spinning his web. Using Eudicus' father, Socrates restricts Hippias, who hasn't even entered this conversation yet, to discussing just Achilles and Odysseus, and to supporting Achilles as the better hero, which everyone knows to be true anyway: he is aristos (best) in the Iliad.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/46680980</guid><pubDate>Sat, 25 Sep 2021 11:53:20 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/46680980/0003_hippias_minor_363b_21_09_2021_19.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Socrates begins spinning his web. Using Eudicus' father, Socrates restricts Hippias, who hasn't even entered this conversation yet, to discussing just Achilles and Odysseus, and to supporting Achilles as the better hero, which everyone knows to be...</itunes:subtitle><itunes:summary><![CDATA[Socrates begins spinning his web. Using Eudicus' father, Socrates restricts Hippias, who hasn't even entered this conversation yet, to discussing just Achilles and Odysseus, and to supporting Achilles as the better hero, which everyone knows to be true anyway: he is aristos (best) in the Iliad.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>achilles,agathos,apemantus,eudicus,fine,good,homer,iliad,kalos,odysseus,odyssey,socrates</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0002 Hippias Minor 363a</title><link>https://www.spreaker.com/episode/0002-hippias-minor-363a--46653225</link><description><![CDATA[Why is Socrates  silent? Who is Eudicus? These and other non-philosophical questions meet us immediately at the beginning of Plato's Hippias Minor<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/46653225</guid><pubDate>Thu, 23 Sep 2021 15:51:25 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/46653225/0002_hippias_minor_363a_21_09_2021_19.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>Why is Socrates  silent? Who is Eudicus? These and other non-philosophical questions meet us immediately at the beginning of Plato's Hippias Minor</itunes:subtitle><itunes:summary><![CDATA[Why is Socrates  silent? Who is Eudicus? These and other non-philosophical questions meet us immediately at the beginning of Plato's Hippias Minor<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>dialectic,eudicus,exhibition,hippias,hippiasminor,socrates,sophist,whysosilent?</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item><item><title>0001 Plato and Paradigms</title><link>https://www.spreaker.com/episode/0001-plato-and-paradigms--46942287</link><description><![CDATA[How did Plato really intend his dialogues to be read? If everything in a dialogue is taken into account, we don't need to guess. In this series, I'll demonstrate with a close reading of a few short dialogues what Platonic dialogues are actually about. No previous experience is required, and indeed may actually be an advantage.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></description><guid isPermaLink="false">https://api.spreaker.com/episode/46942287</guid><pubDate>Mon, 20 Sep 2021 17:48:00 +0000</pubDate><enclosure url="https://api.spreaker.com/download/episode/46942287/0001_plato_and_paradigms_12_10_2021_20.mp3" length="20165194" type="audio/mpeg"/><itunes:author>Ivor Ludlam</itunes:author><itunes:subtitle>How did Plato really intend his dialogues to be read? If everything in a dialogue is taken into account, we don't need to guess. In this series, I'll demonstrate with a close reading of a few short dialogues what Platonic dialogues are actually about....</itunes:subtitle><itunes:summary><![CDATA[How did Plato really intend his dialogues to be read? If everything in a dialogue is taken into account, we don't need to guess. In this series, I'll demonstrate with a close reading of a few short dialogues what Platonic dialogues are actually about. No previous experience is required, and indeed may actually be an advantage.<br /><br />Here I read through Platonic dialogues, translating and commenting on the Greek text as I go.<br /><br />The resulting analyses may be found at:<br /><br /><a href="https://theplatoparadigm.com/" target="_blank" rel="noreferrer noopener">https://theplatoparadigm.com</a>]]></itunes:summary><itunes:duration>841</itunes:duration><itunes:keywords>deigma,dialogue,drama,paradeigma,philosophy,plato,platonism,shift</itunes:keywords><itunes:explicit>false</itunes:explicit><itunes:image href="https://d3wo5wojvuv7l.cloudfront.net/t_rss_itunes_square_1400/images.spreaker.com/original/65fa9f2519e00c0ad9fb838d64899391.jpg"/><itunes:episodeType>full</itunes:episodeType></item></channel></rss>
