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Introduction to the Philosophy and Writings of Plato

1804

Thomas Taylor

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Introduction to the Philosophy and Writings of Plato

Thomas Taylor

1804

Philosophy & Ethics

Thomas Taylor, the eccentric English Platonist who devoted his life to translating Plato and Aristotle into English for the first time, offers his own philosophical interpretation of the dialogues in this remarkable 1804 treatise. Taylor reads Plato not as a mere systematizer of ethics or politics, but as a mystic whose philosophy points toward the supreme purification of the soul and its reunion with the divine. The text explores the 'ineffable One', a principle that transcends even being and intellect, and argues for the essential unity underlying all existence. Drawing on Neoplatonist interpreters like Hierocles, Taylor presents virtue not as mere moral behavior but as the transformative path by which the soul climbs back to its source. This is not a neutral scholarly introduction; it is a passionate defense of Plato as a spiritual teacher whose wisdom speaks directly to the eternal question of how we might escape the prison of the material world and remember our divine origins. For readers who find standard translations too dry, Taylor's interpretation offers Plato as he was read by those who believed philosophy was not merely an academic exercise but a way of salvation.

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Introduction to the Philosophy and Writings of Plato
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“Philosophy," says Hierocles, "is the purification and perfection of human life. It is the purification, indeed, from material irrationality, and the mortal body; but the perfection, in consequence of being the resumption of our proper felicity, and a reascent to the divine likeness.””

— Thomas Taylor

“The one therefore is in no respect. So it seems. Hence it is not in such a manner as to be one, for thus it would be being, and participate of essence; but as it appears, the one neither is one, nor is, if it be proper to believe in reasoning of this kind. It appears so. But can any thing either belong to, or be affirmed of that, which is not? How can it? Neither therefore does any name belong to it, nor discourse, nor any science, nor sense, nor opinion. It does not appear that there can. Hence it can neither be named, nor spoken of, nor conceived by opinion, nor be known, nor perceived by any being. So it seems.””

— Thomas Taylor

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