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1

Akrasia w Protagorasie

100%
Price A. W.
Lectiones & Acroases Philosophicae
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2011
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vol. 4
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issue 1
189-212
EN
The main task in this paper is to tackle a problem in the Protagoras whose solution is long overdue - the one posed by the fact that in stating and defending his doctrine of ''the unity of the virtues'' Socrates employs formulae which seem hopelessly at odds both with common sense and with the procedural assumptions of his own dialectic. The proportions of this problem are obscured in standard discussions of this passage.
2

Dialektyka w Protagorasie

100%
Petrželka J.
Lectiones & Acroases Philosophicae
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2011
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vol. 4
|
issue 1
51-70
EN
In this paper the dialogue Protagoras is analyzed in light of Aristotle's conception of dialectic as described in the Topics. The aim is to follow those argumentative strategies and other features of discussion between Socrates and Protagoras which represent rules or characteristic steps of dialectical discussions in Plato's and Aristotle's times. This approach to Plato's dialogues (including Protagoras) could extend our understanding of these writings. In the Protagoras the paper detected these dialectical motives described in the Topics: dialectical problems and questions, strategies recommended for questioner as well as for answerer, allusion to all three goals of dialectical discussions, allusion to ''rules and rights'' for both participants of discussion, the opposition of the views of the many and the wise.
3

Sokrates w piekle sofistów: motywy katabastyczne w platońskim Protagorasie

100%
Komorowska J.
Lectiones & Acroases Philosophicae
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2011
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vol. 4
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issue 1
33-50
EN
The essay investigates the interpretative possibilities inherent in the Homeric undertone of the descriptive introduction to the great debate in the Protagoras, its exploitation of the katabastic motives known from the earlier literary tradition and possible allusions to the contemporary dramatic art. Should we take those allusions as indication of the authorial intent, it seems arguable that the references to the underworld voyages of Odysseus (explicit) and Dionysus (possible) may reveal Plato's highly negative opinion concerning the sophistic training and prepare the ground for the imminent clash between the Socratic elenchus and Protagorean sophistry, thus being of particular value in any attempt to reconstruct Platonic psychagogic techniques.
4

Protagoras Platona: kompozycja, rozgrywka logosów i sokratejska parodia

80%
Wesoły M.
Lectiones & Acroases Philosophicae
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2011
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vol. 4
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issue 1
15-32
EN
Protagoras belongs to one of Plato’s most commonly staged dialogues of Plato. Ancient Greeks characterized it as agonistic (competitive) and endeictic, i.e., merely hinting at, but not offering the final settlement of the dispute in question. In the dialogue, we face an incredible controversy (agon) between Socrates and Protagoras. While the controversy concerns the value of the Sophist’s teaching of civil virtue for money, it is combined with numerous other themes and tensions which culminate in the philosopher’s ensnaring of his interlocutor. Thus, the dialogue is characterized by its dramatic composition with a (double) prologue, four agons (controversies), a humorous interlude, an ingenious anagnorismos and an epilogue which concludes with a perplexing reversal of Protagoras’ and Socrates’ positions. At the end, there are several remarks about possible interpretations of this and other dialogues of Plato.
5

Demiurgiczna i polityczna techne w Platońskim Protagorasie

80%
Wollner U.
Lectiones & Acroases Philosophicae
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2011
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vol. 4
|
issue 1
223-247
EN
The aim of the paper is to analyse the Great Speech which is part of the dialogue Protagoras, principally the problem of dēmiourgikē technē and politikē technē. The existence of some other technai is researched as well as their relationship, their significance and objective. The questions are investigated: Is the virtue part of human nature or not? Can we find such technē that is able to make people good at deliberation and at capability to master one`s own life as well as other people’s life?
6

Postaci wiedzy w platońskim Protagorasie

80%
Meyer M. F.
Lectiones & Acroases Philosophicae
|
2011
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vol. 4
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issue 1
85-114
EN
In Plato's philosophy the concept of knowledge plays an outstanding role. This contribution will show that Plato focused on this topic already in his early dialogue Protagoras. In particular the discussion about the sophistic concepts of knowledge forms the thread of this dialogue. In its first part Socrates examines the common prejudices about sophistic knowledge. His phenomenology of learning (a process of 'getting wiser') points out that knowledge is always the knowledge of something. The substance of knowledge (the mathēma) can be isolated from individual persons knowing something. Socrates underlines that human psyche feeds on mathēmata. Therefore, it is of vital importance to distinguish useful knowledge from harmful knowledge. The second - more comprehensive - part of the Protagoras offers a critical synopsis of types of sophistical knowledge. In particular, the concepts of polumathiē, of rhetorical skills, of poetological language competence and of political knowledge are discussed. In the third and final part of the dialogue Plato presents his own concept of knowledge, named ''the art of measuring''. This metretikē technē is a type of practical knowledge relating decisions based on momentary phenomena to the consequences of future actions. This kind of knowledge aims at insights preventing our loss of ethical intuitions, which in principle we have at our disposal.
7

PROTÁGORAS JAKO TEORETIK SPOLEČENSKÉ SMLOUVY

80%
Myšička S.
Filozofia (Philosophy)
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2011
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vol. 66
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issue 3
258-272
EN
In his theory of society Protagoras, one of the most influential sophist thinkers, applies a contractarian approach, similar in many respects to those of Locke, Hobbes and Rousseau. Protagoras, unlike Aristotle or Plato, was convinced that individual perceptions and beliefs as well as those of the body political are relative, because there is no uniform ground on which things could be perceived or experienced. He offers an evolutionary account of the development of human species, arguing that society is a result of a contract among its members, based on commonly shared and taught social virtues. On the other hand, Protagoras is not a nihilist: In his account there is still a possibility of an expertise within the polis, related to the good of the particular community.
8

Czy można świadomie czynić zło? Intelektualizm etyczny w Protagorasie Platona

80%
Paczkowski P.
Lectiones & Acroases Philosophicae
|
2011
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vol. 4
|
issue 1
213-222
EN
The most obvious paradox of Plato's dialogue Protagoras is statement that no one does not consciously make evil. The statement is connected with the rejection of two phenomena: an acrasia and the free will. It seems that Plato has made a considerable correction of the intellectualistic position in the Republic, but he repeats this paradox also in the late dialogue Timaeus. So it should be asked: what is the sense of the ethical intellectualism in the Protagoras? Does the ethical intellectualism deny the self-evident facts concerning human behavior? Did Plato really change his view? Is Aristotle's criticism of the ethical intellectualism accurate? The answers can be found in this paper.
9

Agon dialektyki z retoryką w platońskim Protagorasie

80%
Olesiński D.
Lectiones & Acroases Philosophicae
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2011
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vol. 4
|
issue 1
71-84
EN
The article investigates the relation between dialectic and rhetoric in Plato's Protagoras exemplified in the dialogue by the eristic agon between Socrates and the sophist. The one of the very theme of this agon is the agon alone i.e. reflection about its conditions, methods and purposes. Consequently the dialogue can actually be seen as Plato's attempt to transform egocentric type of struggle base on archaic, traditional ethos and establish a new kind of agon - the philosophical one - which is concentrated on dialectical search for truth and can be associated with Plato's ideal of symposium. Moreover in the end of dialogue Plato through his concept of metretikē technē try to polemically indicate essential error in the Sophistic thought and especially in the Protagoras's famous dictum about anthrōpos metron. Simultaneously this concept is directly related to the truth and in this way seems to by closely connected with Plato's dialectical method.
10

Ideał obywatela w świetle stasimonu pierwszego Antygony Sofoklesa i Protagorasa Platona

80%
Bibik B.
Lectiones & Acroases Philosophicae
|
2011
|
vol. 4
|
issue 1
267-279
EN
The first stasimon of Sophocles' Antigone often called an Ode on Man is considered to be a praise of human's power. In this ode the dramatist joins in the discussion about the cultural progress and the development of human life, his abilities and political skills, which was held by the great poets and philosophers in Athens at that time. In the human achievements and success in many fields presented in this ode in a different way from this made by Hesiod in his Works and Days, and especially in organization of the ordered society maintained by laws, we can easily perceive the resemblances between this ode and the myth put in Protagoras' mouth in Plato's dialogue. Considering that this improvement is due entirely to man's own efforts, unaided either by divine intervention or by a superhuman teacher, the issues of the proper education and upbringing of a good citizen were very current. And both Sophocles as well as Protagoras take the floor on this issue and touch on the subject of aretē and the question, what the man should be, how he should behave or which standards and principles he should obey in his life, especially in his civil life. For Sophocles as well as for Protagoras, the peak of human achievements is the foundation of polis and the appearance of a man, who is above all a citizen. It seems, that the dramatist and the philosopher wanted to pay attention to necessity of obedience of certain principles, which are binding for everyone in the society and by which everyone should be guided in his life. However, emphasizing the importance of human reason, art and ingenuity, it depends solely on a man and his beliefs, to what degree he would put the principles of aretē into effect in his life.
11

Protagoras czyli manowce demokracji. Platoński sprzeciw wobec sofistcyznego pojmowania polityki i cnoty w Protagorasie

70%
Cürsgen D.
Lectiones & Acroases Philosophicae
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2011
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vol. 4
|
issue 1
249-265
EN
The paper examines the importance of Protagoras for the development of Plato's political and ethical philosophy by a close look at his dialogue Protagoras named after this sophist. The focus is, firstly, the epideictic speech of Protagoras that raises and answers the questions of the nature, unity, and teachability of virtue (aretē), of the best education (paideia) and of the best political constitution (politeia). Specifically the dispute about the valuation of democracy, the understanding of political art, the relationship between nature and constitution and the anticipation of the later Aristotelian distinction between ethical and dianoetic virtues in the Protagoras are analysed in this context. All of these points can finally demonstrate how much Plato's own way of thinking has been affected by Protagoras: The sophist marks for him on an acknowledged high level and by pursuing an almost paradigmatic way all the wrong philosophical ideas, thus making him the perfect antagonist compared with Plato's own intentions.
12

SÓKRATOVSKO-PLATÓNSKÝ PRAKTICKÝ REDUKCIONISMUS

61%
Moural J.
Filozofia (Philosophy)
|
2023
|
vol. 78
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issue 4
285 – 295
EN
Practical reductionism is a program based on the claim that the sole relevant information in the sphere of practical deliberation (and of its moral evaluation) is how good the envisaged action is, while the other traditional concepts offering practical and moral orientation – especially virtues – are at the best superfluous (if they recommend the same as the inquiry of goodness) and in all other cases unintelligible and harmful (in so far as they pretend to be something good but recommend suboptimal action). Practical reductionism can be utilitarian, if the sole or dominant criterion of goodness is utility, and it can be cognitively optimistic, if it counts with the possibility to achieve perfect knowledge of the good itself and of the situation in which it should be applied. Such utilitarian and cognitively optimistic practical reductionism is a main topic in Plato’s Laches, and it (or some of its relatives) is present in several other dialogues, notably in the Charmides and the Protagoras. My aim in this paper is to elaborate the concept of practical reductionism (in close regard to the Laches), to show its presence in some other texts, and finally to consider the philosophical contribution of such a bizarre thought.
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