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ancient Greek culture
plato's influence
The contributions of Plato to philosophy western civilization
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On the surface, pagan culture and Christianity would appear to have very little in common. Traditionally, the Hellenistic pagan cultures worshipped multiple deities; the central of which were the twelve Olympians of the Greek Pantheon. Lesser divine beings and demi-humans also played a significant role in the Hellenistic culture. The worship of these deities was the mainstream of religion during the Hellenistic period until the rise of the great philosophers.
Amongst these philosophers, Plato emerged as one of the founding fathers of Western philosophy. Living from roughly 428 BCE until 348 BCE, Plato’s theories predated Christianity by at least four centuries. Because of this, it can be assumed that early Christian worshippers used Plato’s teachings as a basis for their religion. It is evident that there is a surprising amount of similarities between Plato’s philosophy and early Christianity. By utilizing Plato’s theories and philosophy, early Christians were able to bridge the gap between paganism and Christianity. This allowed for an easier conversion from a polytheistic culture into a monotheistic religion. But why was this conversion so easy and where exactly did Plato and his theories fit?
In order to answer these questions, this paper will include an analysis of Plato’s theories as well as their influences on early Christianity. It will demonstrate to the reader that Plato’s theories are, in fact, still in use in Christian Theology and conclude with an evaluation of this assessment.
Plato and the Theory of Forms
In order to understand the influence of Platonism on Christianity, one must first comprehend the Theory of Forms. First discussed in Phaedo, Plato asserts that the Theory of Forms is an answer to the questions a...
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...he one that most Christians know today. This God is quite different from both the New Testament and Plato’s. In Genesis, God states, “For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die.” This God does not desire human beings to accept knowledge but rather to accept His rule and obey. This particular deity is about fear, power, and absolute control; so much so that those who do not adhere to His law, their deaths are assured. This is seen in Deuteronomy 7:2, it states, “When the Lord your God gives them over to you, and you defeat them, then you must devote them to complete destruction.” God is characterized not as a kindly guider of souls, but rather the harsh taskmaster intent on defeating enemies of His and spreading the influence of His supporters.
Although, Plato’s Republic seems to be a philosophy of long ago, many of his ideas are still relevant in our society in ways we do not even realize. They show that man, left to his own thoughts outside of God, basically comes back to the same point or thought
Such reflection brings to light how a pre-rational social imaginary can confine a Christian inside of the Platonic allegory of the cave. In Plato’s analogy, the cave inhabitants cannot be criticized for thinking that their way was the only way because it was all they ever knew. Following along the same train of thought, this brings to question whether it is wrong for the Christian social imaginary to believe that its way is the only way. In two sentences, Plato answers the question of why Platonic views should be considered compatible with Christian faith. He says, “Each of you in turn must go down to live in the common dwelling place of the others and grow accustomed to seeing in the dark. When you are used to it, you’ll see vastly better than the people there” (Republic, VII, 519 d-e). Just as Plato marks levels of hierarchy between the higher spiritual realm and the lower material realm, one could translate Plato’s cave allegory into a hierarchy of the higher “real” world and the lower “perceived and deceived” world. Just as moving outside of the cave signifies the “real” world, while confinement inside the cave depicts the “perceived and deceived” world. This also can be compared to the Christian social
Plato, like Pythagoras, believes that knowledge of pure Forms and of “Being” is the direct path to someone living a life of salvation and of the highest quality. Plato, like Pythagoras, also believed that all of the forms are geometric figures and mathematical in nature. Also, Plato, like Heraclitus, believed that our world is constantly changing, or in a constant flux. Plato, also agreed with Parmenides, who believed that the real world is not the same as the world of our experience.
In this paper I examine George Gemistos Plethon's defense in his De Differentiis of Plato's conception of God as superior to that of Aristotle's. (2) Plethon asserts that the Platonic conception of God is more consistent with Orthodox Christian theology than the Aristotelian conception. This claim is all the more interesting in light of the fact that Plethon is, as it turns out, a pagan. I argue that Plethon takes the position he does because his interpretation of the Platonic God better fits his own neo-pagan theological conceptions. Part of the evidence for this is supplied by the first English translation of Plethon's Summary of the Doctrines of Zoroaster and Plato.
Dating all the way back to ancient Greece, Plato raised a challenge by merely asking, “Is it right because God commands it, or does God command it because it’s right?” Nowadays, this simple yet complex question poses a problem to modern day Christians. When understanding this question, you are forced to believe you only have one of two choices to accept. Those being either it is right because God commands it or God commands it because it is right. If it is right because God commands it then anything, specifically evil, could be right. On the other hand, if God commands it because it is right then the standard of goodness is no longer. Both options are hostile to Christianity. However, after further investigation, there is a third option: God’s very nature is the standard of goodness. By closely examining Plato’s Euthyphro Dilemma, it’s clear that a theist should undoubtedly accept the third option, being that of God’s nature is the standard of goodness.
Plato was born in Athens, Greece around 427 B.C. He was always interested in politics, until he witnessed his mentor and teacher, Socrates, death. After learning of the callousness of politics, Plato changed his mind and eventually opened up The Academy, which is considered if not the first, one of the first Universities. Students at the Academy studied many different fields of science, including biological and astronomical. The students also studied many other fields, such as math. Plato developed many views that were mathematical in nature. He expressed these views through his writings. According to Dr. Calkins of Andrew University, "Timaeus is probably the most renowned of Plato's thirty-five dialogues. [In it] Plato expresses that he believes that the heavenly bodies are arranged in perfect geometric form. He said that because the heavens are perfect, the various heavenly bodies move in exact circles." (Calkins 1). Of course that is a much summarized view of what Plato discusses in Timaeus, but still a solid view on Plato's beliefs about cosmology. Cosmology can be loosely defined as everything being explained and in its place or beautiful. The cosmos is beautiful because everything is perfect. Plato understood that when he defined the most perfect geometric design as the circle. In a circle one line is always equidistance from one point. In Plato's universe there are two realms, eternity and time. The factor that creates "time" out of the chaos of "eternity" is the Demiurge. Plato's Demiurge can be defined as an architect creator theological entity. The importance of the Demiurge in this paper is to compare and contrast him with Boethius's God in The Consolation of Philosophy.
The foundations of the Arian contention might be found in the improvement that occurred much sooner than Constantine. Surely, the contention was an immediate consequence of the way in which Christians came to think about the way of God, because of the works of Justin, Clement of Alexandria, Origen, and others. Tending to such regarded powers, Christians contended that they had faith in the ideal being of savants, and what they implied when they spoke of God. This contention had two results, first it helped the acknowledgement of Christianity around the scholarly people, however it additionally was conceivable that Christians, in their excitement to show the likeness between confidence and established rationality, might arrive at the conclusion that the most ideal approach to discuss God not in the way of consistent with the scriptures journalists, but instead in the way of Plato, Plotinus and the rest. Since those thinkers persuaded of flawlessness as consistent, numerous Christians arrived at conclusion that such was the God scripture. Because of the convention of the Logos, advanced by Justin, Clement, Origen, and others, the view that, between the changeless One and the alterable planet, there was the Word, or Logos, of God, which got boundless in the Eastern wing of the congregation. This was inside the connection that the Arian debate occurred.
The forms are not the only divinities to Plato although they are the highest of his divinities. Plato also believes in lower gods which we can find in other parts of the universe. Gods are simp...
The ancient Greeks practiced a religion that was in effect, a building block to many ensuing pagan religions. This religion revolved around their reverence to the gods. Essentially, the Greeks worshipped numerous gods, making their religion polytheistic. They believed that exercising the opportunity to choose between a wide array of gods to worship offered them a great sense of freedom that they treasured. After all, the Greeks were known for their intellectual distinction of which their means of worship played a huge part. Each city-state, or polis, thus had an affiliated god who protected and guided its residents. Within a given polis, the belief in common gods unified the people. Ultimately, the Greeks yearned for this unity and order in the universe, which is a characteristic that is not unlike that of people today. It might seem contradictory that they believed in many gods and sought organization at the same time, for larger numbers are inherently unstable. But, to the god-fearing Greeks, each god represented a different facet of life that together upheld an organized universe if each of these gods was properly appeased. To satisfy these gods, the Greeks participated in activities such as prayer and sacrifice and erected divine temples and centers for oracles in honor of specific gods. There is evidence of this institutionalization early on in the reign of the Olympian gods, thus forming the Olympian religion.
Plato’s Republic introduces a multitude of important and interesting concepts, of topics ranging from music, to gender equality, to political regime. For this reason, many philosophers and scholars still look back to The Republic in spite of its age. Yet one part that stands out in particular is Plato’s discussion of the soul in the fourth book of the Republic. Not only is this section interesting, but it was also extremely important for all proceeding moral philosophy, as Plato’s definition has been used ever since as a standard since then. Plato’s confabulation on the soul contains three main portions: defining each of the three parts and explanation of their functions, description of the interaction of the parts, and then how the the parts and their interaction motivate action. This essay will investigate each segment, and seek to explain their importance.
Most Christians (or those religions that follow the basic principles of the Bible) believe in the stories told in the Bible. In fact, these stories are usually regarded not only as mere stories, but also as actual historical accounts of important people, events, and concepts of the Christian faith. However, stories of Greek and Roman mythology are typically regarded as nothing more than fictional, fantasy stories. The idea that Ancient Greeks viewed these stories to be their religion seems insane to many people of Biblical Faith. This idea seems to cast a stigma of irrationality, almost ignorance, upon the Ancient Greeks. Although placing this stigmatism on a long-dead culture may seem to be unimportant in much of the contemporary world, it is important because this long-dead culture represents the history of a large portion of the world (the Ancient Greek empire was much more vast than modern-day Greece). Just as many Americans would find it offensive to have their history as irrational and ignorant, it seems logical that Greeks might as well. Therefore, it is necessary to try and understand that both Ancient Greeks and Ancient Christians may have held similar beliefs about the world they were living in. The fact is that Greek myths contain unrealistic and unbelievable characters, events, and other elements, but upon comparison of Greek mythology stories with different Biblical accounts, it is apparent that some parallels between the two do exist, and that the Ancient Greeks view of the events of the early world are very similar to the views of both ancient and contemporary Christians.
In Ancient Greece, the lives of the multi-religious yet cognitive people were structured accordingly to their religious practices. Althought there was no dominant set of religious beliefs or dieties, the Greeks believed in what rather seems to be a pantheon of gods all similar in each definitive culture that seem to come together and reign supreme as the polytheistic religion of the Greek people. These beliefs came about from cultural diffusion between different religions and are reflected majorly in Roman polytheistic beliefs which transpired into the beliefs of many other cultures. It is believed that the Ancient Greek religion was comprised of ideologies from philosphers such as Aristotle, Plato, and Socrates, and that it became significant through the poetry of the epic writer Homer. The Greek beliefs influenced the cultures and minds of people in many city states throughout Ancient Greece especially Athens, Sparta, and the Minoan civilization and served as a foundation for the culture of these civilizations.
Taliaferro, C. (2010, 4 27). stanford Encyclopedia of Philosophy. Retrieved 3 11, 2011, from Philosophy of Religion: http://plato.stanford.edu/entries/philosophy-religion/
Plato’s view on existence can be understood by discussing his theory of Forms. The theory of Forms or Ideas is about the existence of ideas in higher form of reality, the existence of a reality inhabited by forms of all things and concepts. Plato used example of objects such as table and rock and concepts like Beauty and Justice to illustrate the notion of Forms. Plato further describes Forms as a being possessed by concepts. For example, Virtue has different characters; but they all have a common nature which makes them virtuous.
Plato: For today’s class Aristotle and I are going to discuss our ideas on the Theory of Form