It contains not only a Platonic view…
Nevertheless, following Augustine and Seneca, he does not reject the Platonic ideas outright.
The souls are shuttled through this process by soul counsellors—all of them named Jerry—who are depicted as ever-changing modernist doodles, two-dimensional and translucent, the Platonic forms of Platonic forms.
The Platonic influence in musical thought was to be dominant for at least a millennium.
The Sophist and Statesman strike many scholars as more dogmatic than other Platonic dialogues.
Schopenhauer states that the highest purpose of art is to communicate Platonic Ideas (WWR, Section 50).
Like an irreverently intelligent school boy, Aristotle objects that the Platonic solids cannot fill space.
The revival of interest in Plato during the Renaissance encouraged numerous imitations and adaptations of the Platonic dialogue.
On the Division of Nature is a large, systematic work in four books, presenting a vision of reality in strongly neo-Platonic terms.
Be that as it may, it is nevertheless clear that there is a rich pedigree in the history of the Platonic tradition regarding harmonisation.
Field’s point is not simply, echoing Benacerraf, that no causal account of reliability will be available to the platonist, and therefore to the platonic realist.
Few philosophers now believe in such a “Platonic heaven,” at least as Plato originally conceived it; the “copying” theory of exemplification is generally rejected.
Galen is centrally concerned to refute the Stoic view of the hēgemonikon as located in the heart, as against the Platonic-Galenic view of its location in the brain.
A semi-Platonic argument about mimesis reinforces a discernibly non-Platonic argument concerning the historically fluid character of subject matters.
Others, struck by the prominence in Thomas of such Platonic notions as participation, have argued that his thought is fundamentally Platonic, not Aristotelian.
Precisely to service this enthusiasm, Marsilio Ficino (1433–99), head of the Platonic Academy, translated the entire Platonic corpus into Latin by the end of the 15th century.
The same chapter is also interesting for the explicit contrast it makes between intelligent design as Galen, in the post-Platonic Greek tradition, understands it, and intelligent design as understood in the Jewish tradition.
As we could see from Boethius’ solution, in this way, if Platonic Forms are not universal beings existing in a universal manner, but their universality is due to a universal manner of understanding, we can avoid the contradictions arising from the “naïve” Platonic conception.
This also means that contra the standard Neoplatonic (and Platonic) rhetorics of “matter as evil,” there emerges in Ibn Gabirol a concurrent discourse of “matter as supreme”: for Ibn Gabirol, both form and matter in the “higher realm” carry with them all the positive associations which form carries in standard Platonic pictures (including a trajectory of thought in Ibn Gabirol on which pure matter arguably emerges as more sublime than pure form).
The description preceding the quotation begins (82. 20) with a passage on the first half of Speusippus’ book, telling us that it talked about numbers of various types and the five so-called ‘Platonic solids’ (the tetrahedron or pyramid, the cube, the octahedron, the dodecahedron, and the icosahedron, assigned in the Platonic tradition starting with Timaeus 54d-56b to the elements of which the universe was composed and to the universe itself or to the fifth element, ether).
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The description preceding the quotation begins 82 20 with a passage on the first half of Speusippus book telling us that it talked about numbers of various types and the five so-called Platonic solids the tetrahedron or pyramid the cube the octahedron the dodecahedron and the icosahedron assigned in the Platonic tradition starting with Timaeus 54d-56b to the elements of which the universe was composed and to the universe itself or to the fifth element ether