Σοφιστής
A philosophical dialogue probably written in the 4th century BC. The text explores critical metaphysical concepts, primarily focusing on the nature and definition of a sophist, contrasting this with philosophers and statesmen through a method of dialectic reasoning. Central to the discussion are characters such as Socrates, Theodorus, and the Eleatic Stranger, who engage in deep philosophical inquiry. The opening of the dialogue showcases a conversation where Socrates and Theodorus introduce a new guest, the Eleatic Stranger, who is a learned philosopher. They discuss the nature of sophism and seek to define the differencing terms: sophist, philosopher, and statesman. As they navigate through their inquiry, they examine various forms of knowledge and expertise, likening the sophistic practice to forms of both hunting and commerce, drawing intricate connections between different crafts and knowledge forms. The conversation sets a tone of exploration and complexity, indicating the challenge of reaching concrete definitions in philosophical discussions.
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“We are completely perplexed, then, and you must clear up the question for us, of what you intend to signify when you use the word "being". Obviously you must be quite familiar with what you mean, whereas we, who formerly imagined we knew, are now at a loss.””
— Plato
“Stranger: 'Are not thought and speech the same, with this exception, that what is called thought is the unuttered conversation of the soul with herself?Theatetus: Quite true.Stranger: But the stream of thought which flows through the lips and is audible is called speech?Theatetus: True.Stranger: And we know that there exists in speech...Theatetus: What exists?Stranger: AffirmationTheatetus: Yes, we know it.””
— Plato
“Formulam uma série de perguntas sobre assunto em que o interlocutor pensa responder com vantagem, quando a verdade é que não diz coisa com coisa; depois, aproveitando-se de sua desorientação lhe rebatem facilmente as opiniões, que eles amontoam na crítica a que as submetem e, confrontando umas com as outras, mostram como se contradizem sobre os mesmos objetos em idênticas relações e igual sentido. Os que se vêem assim confundidos, acabam por desgostar-se de si próprios e passam a mostrar-se mais dóceis com relação aos outros; isso os livra do exagerado conceito que faziam deles mesmos, o que, de todas as liberações, é a mais agradável de se ouvir e a de melhor efeito para o interessado. O que se dá, meu caro menino, é que esses purificadores pensam exatamente como os médicos do corpo, os quais acreditam que o corpo não tira beneficio algum dos alimentos sem primeiro remover alguém o que o perturba. O mesmo pensam aqueles a respeito da alma, que não pode colher vantagem dos ensinamentos ministrados, enquanto não for submetida a crítica rigorosa e a refutação não a fizer enrubescer de vergonha, com livrá-la das falsas opiniões que servem de obstáculo ao conhecimento e, assim purificada, levála à convicção de que só sabe o que realmente sabe, nada mais do que isso.””
— Plato
“For it is clear, on the one hand, that you have been familiar with these things for a long time”
— Plato
“For it is clear, on the one hand, that have you been familiar with these things for a long time”
— Plato
“When a person supposes that he knows, and does not know; this appears to be the great source of all the errors of the intellect.””
— Plato
“Since there has been shown to be false speech and false opinion, there may be imitations of real existences, and out of this condition of the mind an art of deception may arise””
— Plato
“Estrangeiro - Ora, errar nada mais é do que se desviar do seu caminho a alma, quando intenta alcançar a verdade, sem passar ao lado dela o entendimento.””
— Plato
“Every class, then, has plurality of being and infinity of not-being.””
— Plato
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