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Plato's Logic (Paperback)
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Plato's Logic (Paperback)
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Plato uses a logic without defining or naming it, somewhat as verbs
are used in daily life without saying "verbs" or defining them.
Linguists may define them. Similarly, Plato's Logic identifies
Plato's logic: Plato does not. He lives by it. The logic in
question is used to track down first causes. These begin or end
causal series of all four of Aristotle's types of cause. Thus for
instance God in the Laws is the first mover in a chain of movers,
so God is the first efficient cause. The Republic's Form of the
Good, again, is the highest authority or order, and due to this it
is the first formal cause. The Symposium's Form of Beauty is the
first final cause, that is the ultimate reward. The Phaedo's psyche
is a first material cause, being simple (and therefore immortal).
This is not a logic in Aristotle's sense, but luckily that is not
the only sense there is. Plato's logic is relational, not
Aristotelian. This is because the causes are easiest to interpret
as causal relations. Then the causal relations form series, and the
series begin or end in Forms or Gods. In this book's formal
vocabulary Plato's logic is always of the form aRbRc... zRz (if the
terminus is a God) or aRbRc... zRR (if the terminus is a Form). All
of Plato's writing is not quite like this, that is true. But his
wildest and most characteristic writings are. He does admittedly
write many other things as well. But the core of his philosophy
consists of his hyperbolical claims about the Forms and Gods, and
so they deserve to be in the limelight. The general idea of this
book is that Plato's idealistic demands make sense in relational
idioms. The idealism is not nonsensical or fallacious but rational.
Speculation is a duty, not a joke or a sin. Numerous recent
scholars are attacked because they belittle it.
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