BIOGRAPHY

     Ancient Greek philosopher Plato founded the Academy and is the author of philosophical works of unparalleled influence in Western thought.Born circa 428 B.C.E., ancient Greek philosopher Plato was a student of Socrates and a teacher of Aristotle. His writings explored justice, beauty and equality, and also contained discussions in aesthetics, political philosophy, theology, cosmology, epistemology and the philosophy of language. Plato founded the Academy in Athens, one of the first institutions of higher learning in the Western world. He died in Athens circa 348 B.C.E.Due to a lack of primary sources from the time period, much of Plato's life has been constructed by scholars through his writings and the writings of contemporaries and classical historians. Traditional history estimates Plato's birth was around 428 B.C.E., but more modern scholars, tracing later events in his life, believe he was born between 424 and 423 B.C.E. Both of his parents came from the Greek aristocracy. Plato's father, Ariston, descended from the kings of Athens and Messenia. His mother, Perictione, is said to be related to the 6th century B.C.E. Greek statesman Solon.Some scholars believe that Plato was named for his grandfather, Aristocles, following the tradition of the naming the eldest son after the grandfather. But there is no conclusive evidence of this, or that Plato was the eldest son in his family. Other historians claim that "Plato" was a nickname, referring to his broad physical build. This too is possible, although there is record that the name Plato was given to boys before Aristocles was born.As with many young boys of his social class, Plato was probably taught by some of Athens' finest educators. The curriculum would have featured the doctrines of Cratylus and Pythagoras as well as Parmenides. These probably helped develop the foundation for Plato's study of metaphysics (the study of nature) and epistemology (the study of knowledge).

PHILOSOPHY

          The 17th Century English philosopher Thomas Hobbes is now widely regarded as one of a handful of truly great political philosophers, whose masterwork Leviathan rivals in significance the political writings of Plato, Aristotle, Locke, Rousseau, Kant, and Rawls. Hobbes is famous for his early and elaborate development of what has come to be known as “social contract theory”, the method of justifying political principles or arrangements by appeal to the agreement that would be made among suitably situated rational, free, and equal persons. He is infamous for having used the social contract method to arrive at the astonishing conclusion that we ought to submit to the authority of an absolute—undivided and unlimited—sovereign power. While his methodological innovation had a profound constructive impact on subsequent work in political philosophy, his substantive conclusions have served mostly as a foil for the development of more palatable philosophical positions. Hobbes's moral philosophy has been less influential than his political philosophy, in part because that theory is too ambiguous to have garnered any general consensus as to its content. Most scholars have taken Hobbes to have affirmed some sort of personal relativism or subjectivism; but views that Hobbes espoused divine command theory, virtue ethics, rule egoism, or a form of projectivism also find support in Hobbes's texts and among scholars. Because Hobbes held that “the true doctrine of the Lawes of Nature is the true Morall philosophie”, differences in interpretation of Hobbes's moral philosophy can be traced to differing understandings of the status and operation of Hobbes's “laws of nature”, which laws will be discussed below. The formerly dominant view that Hobbes espoused psychological egoism as the foundation of his moral theory is currently widely rejected, and there has been to date no fully systematic study of Hobbes's moral psychology.

APPLICATION

              Analysis has always been at the heart of philosophical method, but it has been understood and practised in many different ways. Perhaps, in its broadest sense, it might be defined as a process of isolating or working back to what is more fundamental by means of which something, initially taken as given, can be explained or reconstructed. The explanation or reconstruction is often then exhibited in a corresponding process of synthesis. This allows great variation in specific method, however. The aim may be to get back to basics, but there may be all sorts of ways of doing this, each of which might be called ‘analysis’. The dominance of ‘analytic’ philosophy in the English-speaking world, and increasingly now in the rest of the world, might suggest that a consensus has formed concerning the role and importance of analysis. This assumes, though, that there is agreement on what ‘analysis’ means, and this is far from clear. On the other hand, Wittgenstein's later critique of analysis in the early (logical atomist) period of analytic philosophy, and Quine's attack on the analytic-synthetic distinction, for example, have led some to claim that we are now in a ‘post-analytic’ age. Such criticisms, however, are only directed at particular conceptions of analysis. If we look at the history of philosophy, and even if we just look at the history of analytic philosophy, we find a rich and extensive repertoire of conceptions of analysis which philosophers have continually drawn upon and reconfigured in different ways. Analytic philosophy is alive and well precisely because of the range of conceptions of analysis that it involves. It may have fragmented into various interlocking subtraditions, but those subtraditions are held together by both their shared history and their methodological interconnections. It is the aim of this article to indicate something of the range of conceptions of analysis in the history of philosophy and their interconnections, and to provide a bibliographical resource for those wishing to explore analytic methodologies and the philosophical issues that they raise.