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Plato's and account
Scholars dispute whether and how much Plato's story or account was inspired by older traditions.
Scholars translated it for him, and he testified that their account fully agreed with Plato's account of Atlantis " or J. V. Luce's suggestion that Crantor sent " a special enquiry to Egypt " and that he may simply be referring to Plato's own claims.
Zoticus, a Neoplatonist philosopher of the 3rd century AD, wrote an epic poem based on Plato's account of Atlantis.
In many of Plato's dialogues, such as the Meno, and in particular the Theaetetus, Socrates considers a number of theories as to what knowledge is, the last being that knowledge is true belief that has been " given an account of " — meaning explained or defined in some way.
Epicureanism incorporated a relatively full account of the social contract theory, following after a vague description of such a society in Plato's Republic.
According to Plato's dialogues Timaeus and Critias, he visited Neith's temple at Sais and received from the priests there an account of the history of Atlantis.
According to Plato's account, the lost realm of Atlantis was situated beyond the Pillars of Hercules, in effect placing it in the realm of the Unknown.
The proverb was apparently based on an anecdote about Ibycus stupidly or nobly turning down an opportunity to become tyrant of Rhegium in order to pursue a poetic career instead ( one modern scholar however infers from his poetry that Ibycus was in fact wise enough to avoid the lure of supreme power, citing as an example Plato's quotation from one of his lyrics: " I am afraid it may be in exchange for some sin before the gods that I get honour from men ") There is no other information about Ibycus ' activities in the West, apart from an account by Himerius, that he fell from his chariot while travelling between Catana and Himera and injured his hand badly enough to give up playing the lyre " for some considerable time.
He believes Plutarch's account ultimately derives from Plato's works, and not from local Boeotian historians.
W. Hamilton indicated the similarities of Plutarch's account on " the great continent " and Plato's location of Atlantis in Timaeus 24E – 25A.
Although many have questioned whether this is a factual account, careful attention to Plato's words, modern and ancient medicine, and other ancient Greek sources point to the above account being consistent with Conium poisoning.
However, unlike Plato's account of male love, Ulrichs understood male urnings to be essentially feminine, and male dionings to be masculine in nature.
Xenophon's account disagrees in some other respects with the details of Plato's Apology, but he nowhere explicitly claims it to be inaccurate.
According to Plato's account, the celebration was upstaged by the unexpected entrance of the toast of the town, the young Alcibiades, dropping in drunken and nearly naked, having just left another symposium.
Another account of the theory is found in Plato's Meno, although in that case Socrates implies anamnesis ( previous knowledge of everything ) whereas he is not so bold in Phaedo.
Donnelly considered Plato's account of Atlantis as largely factual and attempted to establish that all known ancient civilizations were descended from this supposed lost land.
According to the account given by Plato's character Critias, Evenor was among the original inhabitants of Atlantis born from the earth.
It is the only surviving primary account of the trial other than Plato's Apology.
One thing that distinguishes Xenophon's account from Plato's is that in the former, the Oracle at Delphi claimed that no one was " more free, more just, or more sound of mind " than Socrates, while in Plato's text the claim was only that no one was " wiser ".

Plato's and Atlantis
Whether or not Plato's tale of the lost continent of Atlantis is true, skeptics concede that the myth may have some foundation in a great tsunami of ancient times.
Atlantis ( in Greek,, " island of Atlas ") is a legendary island first mentioned in Plato's dialogues Timaeus and Critias, written about 360 BC.
Plato's dialogues Timaeus and Critias, written in 360 BC, contain the earliest references to Atlantis.
Heinz-Günther Nesselrath has argued that these and other details of Silenus ' story are meant as imitation and exaggeration of the Atlantis story, for the purpose of exposing Plato's ideas to ridicule.
Tertullian believed Atlantis was once real and wrote that in the Atlantic Ocean once existed "( the isle ) that was equal in size to Libya or Asia " referring to Plato's geographical description of Atlantis.
A character in the narrative gives a history of Atlantis that is similar to Plato's and places Atlantis in America.
In Plato's myth of Atlantis, Poseidon consorted with Cleito, daughter of the autochthons Evenor and Leucippe, and had by her ten sons: Ampheres, Atlas, Autochthon, Azaes, Diaprepes, Elasippus, Euaemon, Eumelus ( Gadeirus ), Mestor, Mneseus.
The dual pipe system, the advanced architecture, and the apparent layout of the Akrotiri find resemble Plato's description of the legendary lost city of Atlantis, further indicating the Minoans as the culture which primarily inspired the Atlantis legend.
Correcting Plato's " tenfold error ", a mistranslation from Egyptian to Greek, the document pinpoints the location of Atlantis in the Mediterranean, 300 miles from Greece, instead of 3000 as mentioned in the dialogue Critias.
Inspiration for the mythology in the game, such as the description of the city and the appearance of the metal orichalcum, was primarily drawn from Plato's dialogues Timaeus and Critias, and from Ignatius Loyola Donnelly's book Atlantis: The Antediluvian World that revived interest in the myth during the nineteenth century.
* Eumelus ( Gadeirus ), a figure in Plato's myth of Atlantis
He identified this with Plato's Atlantis, a theory further developed by Helena Blavatsky, an occultist during the second part of the 19th century.
* Leucippe, the wife of Euenor ( mythology ) and mother of Cleito in Plato's legend of Atlantis
Inspired by Plato's Republic and the description of Atlantis in Timaeus, it describes a theocratic society where goods, women and children are held in common.
Evola cites Plato's description of the fall of Atlantis by Atlantean miscegenation with humankind ( Critias, 110c ; 120d-e ; 121a-b ) and the biblical myth of the benei elohim, the Sons of God catastrophically mixing with the " daughters of men " ( Genesis 6: 4-13 ) as support for his esoteric, Aryanist anthropogenesis.

Plato's and may
The relevant theoretical concepts may purportedly be part of the structure of the human mind ( as in Kant's theory of transcendental idealism ), or they may be said to exist independently of the mind ( as in Plato's theory of Forms ).
" It is further believed that Euclid may have studied at Plato's Academy in Athens.
In 370 BC, Plato's Parmenides may have contained an early example of an implicit inductive proof.
Much like Euclid's first and third definitions and Plato's ' beginning of a line ', the Mo Jing stated that " a point may stand at the end ( of a line ) or at its beginning like a head-presentation in childbirth.
These texts depict the sophists in an unflattering light, and it is unclear how accurate or fair Plato's representation of them may be ; however, Protagoras and Prodicus are portrayed in a largely positive light in Protagoras ( dialogue ).
One of Plato's students, Aristotle, is known to have also been an experimentalist, and may have taken the concept up from his teacher's teacher.
The passage in which the above occurs has been described as " elaborately ironical ", making it unclear which of its aspects may be taken seriously, although Diogenes Laertius later confirms that there were indeed seven such individuals who were held in high esteem for their wisdom well before Plato's time.
Although it is not certain, Posidonius may have written a commentary on Plato's Timaeus.
Since true being resides in the world of the forms, we must direct our intellects there to have knowledge, in Plato's view ; otherwise, we are stuck with mere opinion of what may be likened to passing shadows.
The Allegory may be related to Plato's Theory of Forms, according to which the " Forms " ( or " Ideas "), and not the material world of change known to us through sensation, possess the highest and most fundamental kind of reality.
Plato's Apology may be read as both a religious and literary apology ; however, more specifically literary examples may be found in the prefaces and dedications, which proceed many Early Modern plays, novels, and poems.
" Of Plato's image in Timaeus, Justin Martyr, the Christian apologist writing in the 2nd century, found a prefiguration of the Holy Cross, and an early testimony may be the phrase in Didache, " sign of extension in heaven " ( sēmeion ekpetaseōsen ouranō ).
Although this may seem obvious, there have been some philosophers who have denied the concept of metamorphosis, such as Plato's predecessor Parmenides and later Greek philosopher Sextus Empiricus, and perhaps some Eastern philosophers.
The experience that was had in this common course and condition, tried sundry years and that amongst godly and sober men, may well evince the vanity of that conceit of Plato's and other ancients applauded by some of later times ; and that the taking away of property and bringing in community into a commonwealth would make them happy and flourishing ; as if they were wiser than God.
These teachings were not accessible to the general public, symbolized by the Greek phrase " Ουδείς αγεωμέτρητος εισείτω " ( which may be translated as " no person without knowledge of Geometry should get in ") found in Plato's Academy.
The traditional subtitle ( which may or may not be Plato's ) is " or the Sophists, probative ".
The idea that aspects of common culture, such as religion or economic explanations, can be manipulated to the political advantage of the dominant class was popular with Age of Enlightenment critics of government and society, and may have arose with Plato's " noble lie.

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