Euthydemos By Plato But are you quite sure about this, dionysodorus and Euthydemus? the promise is Then I said O Euthydemus and dionysodorus, I earnestly request you to do http://www.4literature.net/Plato/Euthydemos/2.html
Extractions: Euthydemos by Plato Buy more than 2,000 books on a single CD-ROM for only $19.99. That's less then a penny per book! Click here for more information. Read, write, or comment on essays about Euthydemos Search for books Search essays would superior beings, and ask you to pardon the impiety of my former expressions. But are you quite sure about this, Dionysodorus and Euthydemus? the promise is so vast, that a feeling of incredulity steals over me. You may take our word, Socrates, for the fact. Then I think you happier in having such a treasure than the great king is in the possession of his kingdom. And please to tell me whether you intend to exhibit your wisdom; or what will you do? That is why we have come hither, Socrates; and our purpose is not only to exhibit, but also to teach any one who likes to learn. Certainly, Socrates, said Dionysodorus; our art will do both. And you and your brother, Dionysodorus, I said, of all men who are now living are the most likely to stimulate him to philosophy and to the study of virtue? Yes, Socrates, I rather think that we are.
Euthydemos By Plato translated by Benjamin Jowett. EUTHYDEMUS . PERSONS OF THE DIALOGUE SOCRATES,who is the narrator; CRITO; CLEINIAS; EUTHYDEMUS; dionysodorus; CTESIPPUS. http://www.4literature.net/Plato/Euthydemos/
Extractions: Euthydemos by Plato Buy more than 2,000 books on a single CD-ROM for only $19.99. That's less then a penny per book! Click here for more information. Read, write, or comment on essays about Euthydemos Search for books Search essays 380 BC EUTHYDEMUS by Plato translated by Benjamin Jowett EUTHYDEMUS - PERSONS OF THE DIALOGUE: SOCRATES, who is the narrator; CRITO; CLEINIAS; EUTHYDEMUS; DIONYSODORUS; CTESIPPUS. Scene: The Lyceum - Crito. Who was the person, Socrates, with whom you were talking yesterday at the Lyceum? There was such a crowd around you that I could not get within hearing, but I caught a sight of him over their heads, and I made out, as I thought, that he was a stranger with whom you were talking: who was he? Socrates. There were two, Crito; which of them do you mean? Cri. The one whom I mean was seated second from you on the right-hand side. In the middle was Cleinias the young son of Axiochus, who has wonderfully grown; he is only about the age of my own Critobulus, but he is much forwarder and very good-looking: the other is thin and looks younger than he is. Soc. He whom you mean, Crito, is Euthydemus; and on my left hand there was his brother Dionysodorus, who also took part in the conversation.
SOCRATES: The Sophists By Sanderson Beck The others who have been following Euthydemus and dionysodorus also come forwardand indicate Socrates turns and speaks to dionysodorus and Euthydemus. http://www.san.beck.org/SOC2-Sophists.html
Attitudes Of Socrates By Sanderson Beck 47 Euthydemus and dionysodorus are attempting to show that there are no falsestatements. Socrates shows that this means there are no mistakes. http://www.san.beck.org/SOCRATES2-Attitude.html
Extractions: Attitude toward Death Life-style Xenophon informs us that Socrates' entire property and possessions might sell for about five minas; yet Socrates felt himself to be rich since he was not in need of more money, while Critobulus who owned material goods worth a hundred times as much would need even three times what he already had to satisfy his wants and keep up his style of life.3 In the Memoirs of Socrates Xenophon recalls a conversation which he felt he must record. The sophist Antiphon pointed out to Socrates that the fruits he was reaping from philosophy were all kinds of unhappiness - the poorest food and drink, a poor cloak used summer and winter, and no shoes or coat. All this was because he refused to take money which was a joy itself, making one more independent and happier. According to Antiphon, teachers attempt to make their students imitate them, and therefore Socrates must be a teacher of unhappiness. Socrates responded as follows: Further, if help is wanted by friends or city, which of the two has more leisure to supply their needs, he who lives as I am living or he whose life you call happy? Which will find soldiering the easier task, he who cannot exist without expensive food or he who is content with what he can get? Which when besieged will surrender first, he who wants what is very hard to come by or he who can make shift with whatever is at hand?
Extractions: "Trialogical" Duals in Plato's Euthydemus and the Illusion of the Dialogue Wolfgang Polleichtner The University of Texas at Austin Plato uses third person duals three times within the narrated dialogue between Socrates, Euthydemus, and Dionysodorus (Euthyd. 273e2, 273e5, and 294e9). These forms are regularly translated as second person duals, although Plato did know the correct dual forms in historical tenses Euthyd. 273d1, 274a2 . My paper will argue that Plato did not make a mistake when he had Socrates use third person duals. Plato rather uses these forms to establish three levels of dialogue: the narrated dialogue within a narrated dialogue is the attempt to engage the reader of the Euthydemus in yet another dialogue. Consequently we should translate these third person duals as third person duals. The frame of the Euthydemus Euthydemus works are superseded by a third layer. Plato addresses the reader of his Euthydemus and thereby enlivens the dialogue itself. Socrates is not able to keep up the rather complicated illusion of narrating a dialogue to a third party in direct speech. On the other hand, this blurring of boundaries between the levels of discourse turns to out to be a manipulating device used by Plato to address the reader of his dialogue. The grammars list seven passages in Greek prose that allegedly use the third person dual in historical tenses for the second person. All of these are to be found in Plato and are hence doubtful.
Euthydemus - Part I Crito, Cleinias, Euthydemus, dionysodorus, Ctesippus. b SCENE /b The Lyceum. b CRITO /b Who was the person, Socrates, with whom you were talking http://www.worldwideschool.org/library/books/lit/socialcommentary/Euthydemus/cha
Extractions: Crito, Cleinias, Euthydemus, Dionysodorus, Ctesippus. SCENE: The Lyceum. CRITO Who was the person, Socrates, with whom you were talking yesterday at the Lyceum? There was such a crowd around you that I could not get within hearing, but I caught a sight of him over their heads, and I made out, as I thought, that he was a stranger with whom you were talking: who was he? SOCRATES There were two, Crito; which of them do you mean? CRITO The one whom I mean was seated second from you on the right-hand side. In the middle was Cleinias the young son of Axiochus, who has wonderfully grown; he is only about the age of my own Critobulus, but he is much forwarder and very good-looking: the other is thin and looks younger than he is. SOCRATES He whom you mean, Crito, is Euthydemus; and on my left hand there was his brother Dionysodorus, who also took part in the conversation. CRITO Neither of them are known to me, Socrates; they are a new importation of Sophists, as I should imagine. Of what country are they, and what is their line of wisdom?
Euthydemus - Part II I was pleased at hearing this; and I turned to dionysodorus and And thereforedionysodorus, if he says that which is, says the truth of you and no lie. http://www.worldwideschool.org/library/books/lit/socialcommentary/Euthydemus/cha
Extractions: by Plato translated by B. Jowett Terms Contents Introduction Part I ... Part III Part II et us consider a further point, I said: Seeing that all men desire happiness, and happiness, as has been shown, is gained by a use, and a right use, of the things of life, and the right use of them, and good- fortune in the use of them, is given by knowledge,the inference is that everybody ought by all means to try and make himself as wise as he can? Yes, he said. And when a man thinks that he ought to obtain this treasure, far more than money, from a father or a guardian or a friend or a suitor, whether citizen or strangerthe eager desire and prayer to them that they would impart wisdom to you, is not at all dishonourable, Cleinias; nor is any one to be blamed for doing any honourable service or ministration to any man, whether a lover or not, if his aim is to get wisdom. Do you agree? I said. Yes, he said, I quite agree, and think that you are right. Yes, I said, Cleinias, if only wisdom can be taught, and does not come to man spontaneously; for this is a point which has still to be considered, and is not yet agreed upon by you and me But I think, Socrates, that wisdom can be taught, he said.
Virtue As Knowledge There dionysodorus, asked by Socrates whether he is making a certain argumentfor the sake of dionysodorus rightly answers, ``Just indeed (287c78). http://home.uchicago.edu/~abestone/papers/short_meno/node3.html
Extractions: Next: The Exchange Value of Up: On the Teaching of Previous: Introduction To proceed, then, with the first part: Meno's question is whether virtue can be taught. But Socrates soon diverts him to another, based on the principle that one must know what something is before one can know its qualities (71 b 3-4). This implies that, to answer Meno, one must first know (1) what virtue is and (2) what teaching is. In the end Socrates and Meno agree (1) that virtue is ``prudence'' or ``knowledge'' (89 a c 2-4)it is no foregone conclusion that those are equivalent, but Socrates treats them interchangeablyand (2) that what human beings call ``teaching'' is actually ``reminding'' (87 b c Socrates demonstrates (2) by means of his conversation with Meno's slave. He asks for the side of a square whose area is eight square feet, and the slave, who at first answers incorrectly, eventually learns the correct solution. Socrates thus teaches him a truth. Since the official point of the demonstration is to show that (what human beings call) teaching in general is actually remindingrather, that is, than to establish the merits of any one teaching methodit is unsurprising that he does so in what is to this day the normal and only effective way of teaching mathematics, namely to ask leading questions. As anyone knows who has studied a new area of mathematical knowledge, one's knowledge is secure only once one has answered such leading questions many times in many ways. Until then it is, like a dream, easily forgotten (see 85
Dionysodorus EUTHYDEMUSFirst, he praises the indifference of dionysodorus and Euthydemus to public opinion; The description of dionysodorus and Euthydemus suggests to him the http://www-history.mcs.st-and.ac.uk/history/Mathematicians/Dionysodorus.html
Extractions: Version for printing There is certainly more than one mathematician called Dionysodorus and this does make it a little difficult in deciding exactly what was studied by each. Strabo , the Greek geographer and historian (about 64 BC - about 24 AD), describes a mathematician named Dionysodorus who was born in Amisene, Pontus in northeastern Anatolia on the Black Sea. The Dionysodorus we are interested in here is the mathematician Dionysodorus who Eutocius states solved the problem of the cubic equation using the intersection of a parabola and a hyperbola . This was related to a problem of Archimedes given in On the Sphere and Cylinder. It was thought until early this century that the Dionysodorus who Eutocius refers to was Dionysodorus of Amisene described by Strabo. There is a second Dionysodorus who appears in the writings of Pliny . In Natural history Pliny mentions a certain Dionysodorus who measured the earth's radius and gave the value 42000 stades. Strabo distinguishes this Dionysodorus from Dionysodorus of Amisene and it is now thought that the Dionysodorus referred to by Pliny is not the mathematician who solved the problem of the cubic equation. Interestingly Pliny died as a result of the eruption of Vesuvius in 79 AD and it is as a consequence of this eruption that new information regarding a mathematician Dionysodorus was published in 1900.
Euthydemus By Plato: Introduction. Then dionysodorus takes up the ball Who are they who learn dictation of the And here dionysodorus is caught napping, and is induced by Socrates to http://www.online-literature.com/plato/euthydemus/1/
Extractions: Home Author Index Shakespeare The Bible ... Introduction. The Euthydemus is, of all the Dialogues of Plato, that in which he approaches most nearly to the comic poet. The mirth is broader, the irony more sustained, the contrast between Socrates and the two Sophists, although veiled, penetrates deeper than in any other of his writings. Even Thrasymachus, in the Republic, is at last pacified, and becomes a friendly and interested auditor of the great discourse. But in the Euthydemus the mask is never dropped; the accustomed irony of Socrates continues to the end... Socrates narrates to Crito a remarkable scene in which he has himself taken part, and in which the two brothers, Dionysodorus and Euthydemus, are the chief performers. They are natives of Chios, who had settled at Thurii, but were driven out, and in former days had been known at Athens as professors of rhetoric and of the art of fighting in armour. To this they have now added a new accomplishmentthe art of Eristic, or fighting with words, which they are likewise willing to teach 'for a consideration.' But they can also teach virtue in a very short time and in the very best manner. Socrates, who is always on the look-out for teachers of virtue, is interested in the youth Cleinias, the grandson of the great Alcibiades, and is desirous that he should have the benefit of their instructions. He is ready to fall down and worship them; although the greatness of their professions does arouse in his mind a temporary incredulity.
Plato : Euthydemus : Introduction. But, retorts dionysodorus, is not learning acquiring knowledge? Yes. But, says dionysodorus, there is no such thing as contradiction. http://www.classicreader.com/read.php/sid.8/bookid.1797/sec.1/
Extractions: Members :: Annotate Show Tools Preferences :: Tools Printer-friendly Euthydemus by Plato Table of Contents Introduction. The The There To The Euthydemus is, of all the Dialogues of Plato, that in which he approaches most nearly to the comic poet. The mirth is broader, the irony more sustained, the contrast between Socrates and the two Sophists, although veiled, penetrates deeper than in any other of his writings. Even Thrasymachus, in the Republic, is at last pacified, and becomes a friendly and interested auditor of the great discourse. But in the Euthydemus the mask is never dropped; the accustomed irony of Socrates continues to the end... Socrates narrates to Crito a remarkable scene in which he has himself taken part, and in which the two brothers, Dionysodorus and Euthydemus, are the chief performers. They are natives of Chios, who had settled at Thurii, but were driven out, and in former days had been known at Athens as professors of rhetoric and of the art of fighting in armour. To this they have now added a new accomplishmentthe art of Eristic, or fighting with words, which they are likewise willing to teach 'for a consideration.' But they can also teach virtue in a very short time and in the very best manner. Socrates, who is always on the look-out for teachers of virtue, is interested in the youth Cleinias, the grandson of the great Alcibiades, and is desirous that he should have the benefit of their instructions. He is ready to fall down and worship them; although the greatness of their professions does arouse in his mind a temporary incredulity.
Plato : Euthydemus : Euthydemus Crito, Cleinias, Euthydemus, dionysodorus, Ctesippus. SCENE The Lyceum. Certainly, Socrates, said dionysodorus; our art will do both. http://www.classicreader.com/read.php/sid.8/bookid.1797/sec.2/
Extractions: Crito, Cleinias, Euthydemus, Dionysodorus, Ctesippus. SCENE: The Lyceum. CRITO: Who was the person, Socrates, with whom you were talking yesterday at the Lyceum? There was such a crowd around you that I could not get within hearing, but I caught a sight of him over their heads, and I made out, as I thought, that he was a stranger with whom you were talking: who was he? SOCRATES: There were two, Crito; which of them do you mean? CRITO: The one whom I mean was seated second from you on the right-hand side. In the middle was Cleinias the young son of Axiochus, who has wonderfully grown; he is only about the age of my own Critobulus, but he is much forwarder and very good-looking: the other is thin and looks younger than he is. SOCRATES: He whom you mean, Crito, is Euthydemus; and on my left hand there was his brother Dionysodorus, who also took part in the conversation.
Euthydemus, By Plato (introduction) Then dionysodorus takes up the ball Who are they who learn dictation of the And here dionysodorus is caught napping, and is induced by Socrates to http://etext.library.adelaide.edu.au/p/p71eud/introduction.html
Extractions: The Euthydemus is, of all the Dialogues of Plato, that in which he approaches most nearly to the comic poet. The mirth is broader, the irony more sustained, the contrast between Socrates and the two Sophists, although veiled, penetrates deeper than in any other of his writings. Even Thrasymachus, in the Republic, is at last pacified, and becomes a friendly and interested auditor of the great discourse. But in the Euthydemus the mask is never dropped; the accustomed irony of Socrates continues to the end... After Socrates has given this specimen of his own mode of instruction, the two brothers recommence their exhortation to virtue, which is of quite another sort. First, he praises the indifference of Dionysodorus and Euthydemus to public opinion; for most persons would rather be refuted by such arguments than use them in the refutation of others. Secondly, he remarks upon their impartiality; for they stop their own mouths, as well as those of other people. Thirdly, he notes their liberality, which makes them give away their secret to all the world: they should be more reserved, and let no one be present at this exhibition who does not pay them a handsome fee; or better still they might practise on one another only. He concludes with a respectful request that they will receive him and Cleinias among their disciples. It is this stage of philosophy which Plato satirises in the Euthydemus. The fallacies which are noted by him appear trifling to us now, but they were not trifling in the age before logic, in the decline of the earlier Greek philosophies, at a time when language was first beginning to perplex human thought. Besides he is caricaturing them; they probably received more subtle forms at the hands of those who seriously maintained them. They are patent to us in Plato, and we are inclined to wonder how any one could ever have been deceived by them; but we must remember also that there was a time when the human mind was only with great difficulty disentangled from such fallacies.
Lives Of The Noble Grecians And Romans, By Plutarch (chapter65) But dionysodorus the Troezenian proves him to be wrong, and restores the truereading, which is this, . Who praise their fathers but degenerate sons? http://etext.library.adelaide.edu.au/p/plutarch/lives/chapter65.html
Extractions: The philosopher Chrysippus, O Polycrates, quotes an ancient proverb, not as really it should be, apprehending, I suppose, that it sounded too harshly, but so as he thought it would run best, in these words, Who praise their father but the generous sons? Who praise their fathers but degenerate sons? telling us that the proverb is meant to stop the mouth of those who, having no merit of their own, take refuge in the virtues of their ancestors, and make their advantage of praising them. But, as Pindar hath it, He that by nature doth inherit From ancestors a noble spirit, Therefore I have sent to you the life which I have written of your fellow-citizen and forefather Aratus, to whom you are no discredit in point either of reputation or of authority, not as though you had not been most diligently careful to inform yourself from the beginning concerning his actions, but that your sons, Polycrates and Pythocles, may both by hearing and reading become familiar with those family examples which it behooves them to follow and imitate. It is a piece of self-love, and not of the love of virtue, to imagine one has already attained to what is best. In the course of time, Dinias and Aristoteles the logician killed Abantidas, who used to be present in the marketplace at their discussions, and to make one in them; till they, taking the occasion, insensibly accustomed him to the practice, and so had opportunity to contrive and execute a plot against him. After him Paseas, the father of Abantidas, taking upon him the government, was assassinated by Nicocles, who himself set up for tyrant. Of him it is related that he was strikingly like Periander the son of Cypselus, just as it is said that Orontes the Persian bore a great resemblance to Alcmaeon the son of Amphiaraus, and that Lacedaemonian youth, whom Myrsilus relates to have been trodden to pieces by the crowd of those that came to see him upon that report, to Hector.
Law And Economy In Classical Athens Part II studies the speech Against dionysodorus found in the Demosthenic As Dareius says in the speech Against dionysodorus, lenders trusted in the http://www.chs.harvard.edu/online_disc/athenian_law/lect_harris.html
Center For Hellenic Studies - Athenian Law: Lecture, Harris Part II studies the speech Against dionysodorus found in the Demosthenic corpus and About a year before, in the month of Metageitnion, dionysodorus and http://www.chs.harvard.edu/discussion_series.sec/athenian_law.ssp/athenian_law_l
Extractions: Keyword Search CHS Home Discussion Series Athenian Law Homer's Poetic Justice Suggested Reading: Demosthenes 56, Against Dionysodorus Sometime around 322 BCE a man named Dareius brought a private action in an Athenian court against a merchant called Dionysodorus. Dareius and his business partner Pamphilus had made a loan to Dionysodorus and his partner Parmeniscus for a trading voyage to Egypt and back. In his opening words of his speech to the court, Dareius describes the risks confronting men who made maritime loans. "We who decide to engage in maritime trade and to entrust our property to other men are clearly aware of this fact: the borrower has an advantage over us in every respect. The borrower receives a clearly agreed upon sum of money, but all he leaves behind is just his promise to perform his legal duties in a small tablet bought for two obols and written on a tiny scrap of paper. We on the other hand do not promise to give the money, but immediately turn it over to the borrower. What do we place our trust in and what assurance do we receive when we part with our money? You and your laws which order that all agreements one makes willingly will be binding." In his closing words Dareius discusses the close connection between the role of the courts in enforcing contracts and the volume of trade in the marketplace of Athens.
Table Of Contents And Excerpt, Bers, Demosthenes, Speeches 50-59 Against dionysodorus (56) remains controversial the authors of one book The speech Against dionysodorus (56) was written for a commercial case in which http://www.utexas.edu/utpress/excerpts/exberdem.html
Extractions: By Victor Bers DEMOSTHENES Introduction to Demosthenes (Michael Gagarin) Introduction to This Volume (Victor Bers) 50. Against Polycles 51. On the Trierarchic Crown 52. Against Callippus 53. Against Nicostratus 54. Against Conon 55. Against Callicles 56. Against Dionysodorus 57. Against Eubulides 58. Against Theocrines
History Of Mathematics: Greece dionysodorus of Amisus (c. 200?) Diocles of Carystus (c. 180); Hypsicles ofAlexandria (c. 150?) Hipparchus of Nicaea (c. 180c. 125); Zenodorus (c. 100? http://aleph0.clarku.edu/~djoyce/mathhist/greece.html
History Of Mathematics: Chronology Of Mathematicians dionysodorus of Amisus (c. 200?) *SB; Diocles of Carystus (fl. c. 180) *SB *MT;Hypsicles of Alexandria (fl. c. 175) *SB *MT; Hipparchus of Nicaea (c. http://aleph0.clarku.edu/~djoyce/mathhist/chronology.html
Extractions: Note: there are also a chronological lists of mathematical works and mathematics for China , and chronological lists of mathematicians for the Arabic sphere Europe Greece India , and Japan 1700 B.C.E. 100 B.C.E. 1 C.E. To return to this table of contents from below, just click on the years that appear in the headers. Footnotes (*MT, *MT, *RB, *W, *SB) are explained below Ahmes (c. 1650 B.C.E.) *MT Baudhayana (c. 700) Thales of Miletus (c. 630-c 550) *MT Apastamba (c. 600) Anaximander of Miletus (c. 610-c. 547) *SB Pythagoras of Samos (c. 570-c. 490) *SB *MT Anaximenes of Miletus (fl. 546) *SB Cleostratus of Tenedos (c. 520) Katyayana (c. 500) Nabu-rimanni (c. 490) Kidinu (c. 480) Anaxagoras of Clazomenae (c. 500-c. 428) *SB *MT Zeno of Elea (c. 490-c. 430) *MT Antiphon of Rhamnos (the Sophist) (c. 480-411) *SB *MT Oenopides of Chios (c. 450?) *SB Leucippus (c. 450) *SB *MT Hippocrates of Chios (fl. c. 440) *SB Meton (c. 430) *SB
Euthydemus brothers Euthydemus and dionysodorus came in, and several others me, as youdescribe; and dionysodorus and Euthydemus, when they saw http://www.geocities.com/Athens/Forum/8740/Euthydemus.htm
