Anamnesis (philosophy)
This article has multiple issues. Please help improve it or discuss these issues on the talk page. (Learn how and when to remove these template messages)
|
Part of a series on |
Platonism |
---|
The Republic |
The works of Plato |
|
Related articles |
Related categories |
In
Meno
In Meno, Plato's character (and old teacher) Socrates is challenged by Meno to explain how someone could find out what the nature of virtue is if they did not already know anything about it.[1] In other words, one who knows none of the attributes, properties, and/or other descriptive markers of any kind that help signify what something is (physical or otherwise) will not recognize it even after coming across it. Therefore, if the converse is true, and one knows the attributes, properties and/or other descriptive markers of this thing, one should not need to seek it out at all. The conclusion is that in either instance, there is no point trying to gain that "something"; in the case of Plato's aforementioned work, there is no point in seeking knowledge.
Socrates' response is to develop his theory of anamnesis and to suggest that the
The theory is illustrated by Socrates asking a slave boy questions about geometry. At first, the boy gives the wrong answer; when that is pointed out to him, he is puzzled, but by asking questions, Socrates helps him to reach the correct answer. That is intended to show that since the boy was not told the answer, he reached the truth by only recollecting what he had once known but later forgotten.
Phaedo
In Phaedo, Plato develops his theory of anamnesis, in part by combining it with his
Neoplatonism
For later interpreters of Plato, the concept of anamnesis became less
Anamnesis is the closest that human minds can come to experiencing the freedom of the soul before it is encumbered by matter. The process of incarnation is described in Neoplatonism as a trauma that causes the soul to forget its experiences (and often its divine origins as well). The storyteller's voice is concealed by John and Plato in order to pursue their anamnetic efforts and to encourage the following generations to be not only readers but also partakers in their original discussions on the soul.[4] Gratitude, as an example of divine salvation, was expressed by offering to God the first fruits of the harvest which maintains an identity with those who performed these actions in the past and therefore actualising them in the present.[5]
References
Bibliography
- Plato Phaedo, 1911: edited with introduction and notes by John Burnet (Oxford: Clarendon Press)
- Jane M. Day 1994 Plato's Meno in Focus (London: Routledge) – contains an introduction and full translation by Day, together with papers on Meno by various philosophers
- Don S. Armentrout and Robert Boak Slocum [edd], An Episcopal Dictionary of the Church, A User Friendly Reference for Episcopalians (New York, Church Publishing Incorporated)
- Jacob Klein, A Commentary on Plato's Meno (Chicago, 1989), pp. 103–173.
- Norman Gulley, Plato's Theory of Knowledge (London, 1962), pp. 1–47.