plato

The present essay studies the natural philosophy of Plato in Republic from the perspective of the Form of the Good. The question is this: why and how in Republic the Form of the Good proposed as the greatest god or the first principle? Some subjects in this dialogue are related with natural philosophy; for example, essential-rational goodness of the virtues, critique of the mythology, psychology, eschatology and the Form of the Good. It is worth to mention that Plato is studying some of these subjects in the previous dialogues and others in Republic. In order to examine the mentioned question in the realm of Republic, I am studying some of those subjects that immediately concern with the subject matter. At this dialogue Plato through accepting the ethical virtues as essential goodness and their being reasonable, goes on to the critique of the mythological theology; then Plato founds three laws of the theology and eschatology for his utopia. Finally, he proposes the Form of the Good as the greatest god. The Form of the Good is not a hypothesis but a reasoned principle. A part of the present essay tries to recovery and report a reasoning for this principle. In Republic we encounter an implicit reasoning that proceeds from the gradations of perfections to the most perfect or absolute perfection.

Focusing on Heidegger's and Derrida's interpretations of Plato, this paper highlights a line of interpretation in which Plato is seen as the origin of a philosophical understanding that dismisses the hidden aspect of Being and truth. Against this line, Foucault's interpretation of Plato and Greek philosophical practices is elaborated. Considering this interpretation, it becomes clear that we are dealing with two distinct descriptions of Greek philosophical practices and their relation to the rise of modernity: one that views modernity as an extension of the deepest meanings embedded in Greek metaphysics and another that interprets the foundations of modern philosophy in opposition to the basis of Platonic thought, seeing Plato and the ancient philosophical approaches influenced by him as an avenue for resisting modern domination. Although Foucault's project on the art of living owes much to Heidegger's ideas about care of the self and the work of art, it allows Foucault to offer a different interpretation of Plato. We show the methodological considerations that enable Foucault to present this distinct interpretation. To achieve such an interpretation, Foucault focuses on the practices of writing, logos, and truth as parrhesia in Plato's thought and Greek philosophy. Following Foucault's path, we offer an analysis of forms, Agathon, and dialogue that emphasizes their living, engaging, aesthetic, and political aspects. This conceptual and methodological toolkit helps us to introduce and develop an alternative interpretive line of Plato's thought.

Avicenna in two parts of the book of Al-Shifa (کتاب الشفاء) or The Book of Healing reports the theory of Platonic Ideas or Forms: first account is in the chapter 10 from the second book in the Demonstration Treatise (رساله البرهان) and second account is in the chapter 2 from the seventh book in the Theology Treatise (رساله الالهیات). Both reports have explanations of the theory of Platonic Ideas and then some critiques of the theory. Here we will discuss only Avicenna's description and explanations of the theory of Ideas; what is Avicenna's understanding from Plato's Ideas? At the present essay it is necessary to investigate the range of familiarity that Avicenna has with Platonic Ideas, Aristotle's role in this familiarity and the philosophical functions of the Ideas in Avicenna's understanding and identification of them. First of all, Avicenna thinks that Platonic Ideas are universals and, on this description, he erects other descriptions of their truth. It is vital to know that Avicenna's familiarity with Platonic Forms is essentially mediate; that's by way of Aristotle's works including both descriptions and criticisms of those forms. Review and analysis of Avicenna's texts brings us to the three arguments of Platonists for the existence of Ideas: the argument from the sciences, the one over many arguments and the object of thought argument.

Contemporary man, who lives in the era of information and communication technology and is in a sense under the control of Cyberspace, is faced with issues that have made it difficult for him to distinguish truth from error. This difficulty has the same nature as the epistemological problems of ancient Greece, which were created by the Sophists and solved by Plato's enlightenment. The aim of the current research is to investigate whether Plato's position against the sophists can be a solution to the problems of Syber space? This research has been carried out with a descriptive-analytical method and the findings indicate that although there is no absolute compatibility between the infrastructure and the content of the Cyberspace with the nature and practice of the sophist, and the basis and purpose of creating the Cyberspace is different from all kinds of sophistry which was done by the false claimants of philosophy; At the same time, in use, there is a significant closeness between these two procedures. Correspondence between sophistry and Cyberspace is clear in components such as the use of appearance instead of truth, opinion instead of knowledge, neglect of human knowledge, and the preference of speech or writing. The way out of the problems of Syberspace according to the Platonic approach is to pay attention to the two elements of "rationality" and "spirituality".

Symbolism has long been applied to religion, mysticism, and philosophy. Shaykh al-Isrāq, al-Suhrawardī, through his symbolic language, portrays transcendent themes that are beyond the reach of ordinary language and demonstrative reason. Al-Suhrawardī views the pre-Aristotelian tradition, particularly Plato, as the Western representative of the primordial tradition of wisdom. The fundamental problem addressed in the present article is an analysis of al-Suhrawardī's symbolist perspective and its impact on interpreting Platonic wisdom based on the primordial tradition. The present research adopts a descriptive-analytic and comparative approach, referencing the works of both philosophers—al-Suhrawardī and Plato—to analyze the characteristics of symbolic language and its fundamental connection to transcendent truths and the primordial tradition of wisdom, and doctrines such as the purification and detachment of the soul, divine illumination (al-ishrāq) and inception, revelation (al-kashf), and intuition (al-shuhūd). The results indicate: first, a symbol is connected to and arises from transcendent truths. Second, the primordial tradition of wisdom has two aspects: a universal aspect (historical) and a divine aspect (nonhuman and trans-historical). Third, understanding transcendent truths and the shared divine foundation is possible through elements such as the detachment and purification of the soul and inner insight. Fourth, symbolic language enters the realm where experience and intuition serve as its dynamic elements. Fifth, Plato, as a divine sage, is a man of mystical experience and intuition who attained the state of detachment from the body (khalʿ al-badan); his wisdom is filled with transcendent truths. Sixth, symbolism is the means through which Plato and other philosophers expressed themselves. Thus, al-Suhrawardī employs a symbolic approach based on the primordial tradition when interpreting Plato. Through this approach, he conveys the profound meanings of the wisdom of illumination, seeking wisdom not in history but beyond it, in his interpretation of this tradition and others..

In the present article we try to examine the relationship between Plato's theory of Ideas and his political and ethical thoughts. First, we present an outline of the genesis of theory of Ideas in "Meno", "Phaedo", and "Republic". Then, we go on to examine Plato's political and ethical thoughts in "Apology", "Protagoras", "Gorgias" and again "Republic". The study results in the conclusion that Plato's "cave allegory" is the climax of both his theory of Ideas and his politico-ethical thoughts. A close reading of "cave allegory" and comparing of its main ideas with the crucial problems of "Protagoras" and "Gorgias" reveals the politico-ethical character of theory of Ideas. Contrary to the sophists who think they are the locus of Truth, Socrates only keeps open the abyss of truth and makes the student turn around it. In "The Symposium", Alcibiades calls this "madness of philosophy". At the end, we try to provide a possible answer to Nietzsche's and Popper's reproaches to Plato and show that there may be a possible immanent reading of Plato's theory of Ideas.

Death is a human issue. Since the beginning of human life, this issue has had a deep connection with the thought system of philosophers and has become a basic concept in the thought of thinkers. For this reason, different interpretations of this concept have been made in philosophical schools. Plato and Sadra have provided reflections on this concept. By examining the works of Plato and Sadra, we find out that in the works of these two philosophers, another death called voluntary death is planned along with natural death, which is realized by human effort and creating a separation between soul and body. It seems that this concept has a deep connection with knowledge and ethics in the thought of Plato and Sadra. The main issue of this article is to deal with what voluntary death is and to examine the ruling relationship between this concept and knowledge and ethics in the thought of Plato and Sadra. The writer is trying to analyze the concepts of what was said by comparative analysis and in a descriptive-analytical way. The result of the present research shows that in the eyes of these two philosophers, voluntary death, knowledge and ethics have a single function. The importance of these ancient writings is that the abstract state of the metaphysical concepts of the philosophy of Plato and Sadra is explained in the form of concrete concepts such as death and morality.

The Socratic political philosophy is aimed at educating the competent souls to return to the best way of life, the philosophical way of life. The Platonic version of this way of life implies a narrow meaning, so that it cannot be achieved except through negating the political way of life as a naturally limited one. But the Socratic political philosophy is not restricted to the Platonic narrative. In the 7th book of the Politics, Aristotle contrives a plan of Socratic political philosophy that, according to him, can solve the insufficiency of the Platonic version. There, Aristotle tries to expand the meaning of the philosophical way of life to such an extent that it can be considered as a set of teachings of the best regime. In other words, in the Aristotelian narrative, there is an explicit reference to the desirability of the political way of life, while the Socratic purpose is not lost. This article is an effort to clarify this narrative and reflect on the most important Socratic moments in the 7th book of Aristotle's Politics.

In his collection of works, Plato has two approaches regarding ethical researchThe first is approach that he took against the sophists and denies that virtue can be learned, and talks about the unity of arete against the multiplicity of arete among the sophists, does not consider everyone worthy of education and emphasizes the monopoly of education The second is approach based on believes that all people are worthy of benefiting from a virtue like Aidos and introduces its education through true teachers of virtue as a source of stability for the state and its prosperity Plato's works, the views of three thinkers including Protagoras Socrates and Plato have been raised regarding the concept of aidos In the Socratic treatise of Charmedes from the series of dialogues, the question is directly raised whether Eidos is considered a virtue or not. In the treatise of Protagoras, the issue of the learnability of the virtue of aidos is discussed it is mentionedaidos is a virtue that is not specialized like other arts, it is a virtue that everyone should benefit from, of course, on the condition that they can cultivate it by learning. deals with the social nature of aidos and its role in supporting civil order In the treatise of the President and Phaedrus, in the topic of the three-part theory of the human ego, the internalization of the feeling of shame is stated, but in none of these dialogues, a specific description of the nature of theaidos is given.

In various philosophical perspectives, the concept of the essence and being of the universe is one of the issues that has always led to discussions and reflections among renowned philosophers such as Plato and Arthur Schopenhauer. Plato, focusing on the concept of ideas and the world of thought, and Schopenhauer, emphasizing the will and the concept of the "thing in itself," have created various views on truth and existence, each influenced by different philosophical and historical backgrounds. This article seeks to provide a deeper insight into the concept of the essence or "being" of the universe and the epistemological function of art within it through the study and analysis of the perspectives of Plato and Schopenhauer. By examining these concepts, the role and importance of art as a means of understanding and cognizing the universe are explored. On one hand, a look into Plato's philosophy and the concept of ideas and forms is presented to understand how art relates to truth and being, and on the other hand, Schopenhauer's perspective on will and the "thing in itself" and the role of art in understanding and visualizing these concepts are examined. Given that each of these perspectives is rooted in rich and sometimes complex philosophical thoughts, the writing of this article is dedicated to a detailed analysis of the concepts and a review of various sources related to these topics. It is hoped that these analyses can present the perspectives of Plato and Schopenhauer in the context of art and knowledge to the readers in the best possible way, aiding in a clearer understanding and enlightenment of our perception of the world and art.

Literature Review:

In the articles "Aesthetics and Art in Plato's Philosophy" by Abolhasan Ghaffari (2015) and "The Role of Art in Schopenhauer's Thought" by Mohammad Javad Safaian and Amini (2009), Plato's view on art and its levels, as well as Schopenhauer's view on the role of art in alleviating pain and suffering, have been explained. However, the comparison between these two thoughts, especially the epistemic function of art in understanding the essence of the world or the thing-in-itself, is a new approach addressed in this article.

     This article attempts a descriptive-analytical approach. After explaining the phenomenal world and the essence from Schopenhauer's perspective, the importance and position of art, the levels of art, and its epistemic function in Schopenhauer's thought are discussed by contemplating Plato's philosophy and his view on the relationship between art and understanding the truth of the world.

Schopenhauer, like Plato, regards this world as a manifestation wherein the essence is manifested; because behind the sensible, there is an inner and mysterious truth, the visible world is entirely subsidiary and dependent on it, and there is no intrinsic difference between this visible world and the essence for Schopenhauer, just as for Plato, there is no intrinsic difference between the natural world and the world of forms. Considering the degrees of existence and corresponding degrees and levels of knowledge, this world is a shadow of that world, and knowledge of this world is a degree of levels of cognition, and during the example, it is considered as the highest example. The essence or the being of the world for Schopenhauer is the will, but the will is not the same as the Platonic example because from Schopenhauer's perspective, the Platonic example, which is rational, is an intermediary between will as the essence and the visible. Whereas, Schopenhauer's will be not accessible to reason. This is where the role and position of art in Schopenhauer's philosophy become clear; because Schopenhauer, like Plato, believes in the epistemic function of art; because art for Schopenhauer is not the expression of emotions and feelings; rather, art is a particular understanding of reality. Art is directly and immediately, not with general and abstract concepts, seeks to reach the essence and being of the world, and with art as the power of inner thought, knowledge of the essence and will, namely, the inner and true reality of the world, is attainable. Therefore, Schopenhauer considers true art as the observation of the general and will. Furthermore, art can create a kind of deep thought in humans to free the mind from the captivity of desires and, as a result, transcend suffering and hardships in the superior world. Plato, considering the relationship between epistemology and ontology in art, like Schopenhauer, seeks to give authenticity to art. Plato, by raising the criterion of knowledge for the artist in creating an artistic work, shows that the arts, as it were, in different directions, are reflective of knowledge of truth and untruth. Therefore, for Plato, knowledge is the most important component in imitation; if imitation is based on ignorance and lack of knowledge, it has a reprehensible meaning, and imitation based on knowledge is desirable and preferred. Plato in the Republic considers imitation as a formative authority that can be multi-layered; that is, it can be close to the truth or far from it, and while being imitative, believes that to imitate well, one must know the truth. The closer an art is to the truth, the more valuable it is; therefore, any art indifferent to the truth is considered worthless.

Although Aristotle is the first philosopher who separates theoretical and practical wisdom from each other, but before Aristotle, Plato also paid attention to the separation or non - separation of theoria and praxis. According to Plato, the virtue is knowledge; That is, self - knowledge is the same virtue and arete of a person. Therefore, in Plato's philosophy, it can be said that theoria and praxis are not separate from each other. At the same time, Plato believes that if we want to become virtuous by will and intention, we must resort to philosophy; That is, philosophy is considered as praxis to provide a certain theoria and purpose. Therefore, it can be said that Plato proposed the separation of theoria from praxis. Now, according to this introduction, important issue arises: Are theoria and praxis separate from each other in Plato's philosophy? This article tries to examine the above question from the viewpoint of Martin Heidegger and Hans - Georg Gadamer. While Heidegger believes that Plato by proposing the separation of theoria from praxis and also the precedence of theoria over praxis, has provided the ground for the formation of metaphysics and as a result the forgetting of Being, Gadamer believes that in Plato's philosophy, theoria and praxis are not separate from each other. In Gadamer's view, many of Plato's doctrines such as the doctrine of ideas, the ideal state, etc., have derived from his practical considerations.

Gadamer's definition of philosophical hermeneutics is the description of the encounter with the text. The absence of the event that is present in the first encounter with the work of art in the form of dialogue or dialectics. Basically, hermeneutics is a kind of event, and dialectic is the determination of the event of understanding in philosophical hermeneutics. Gadamer believes that the phenomenon of understanding occurs in dialectics. Gadamer's dialectic is the dialectic of the word. In the dialectic of the word, Gadamer seeks to understand the thing itself, and the dynamics of the word in the conversation field provides such a possibility. A possibility that leads to the occurrence of understanding. In the dialectic of the word, the language game and the dynamics of words, which is a kind of confrontation in the space of conversation, precedes the stability of ideas and concepts in the dialectic of Plato's idea. Philosophical hermeneutics is based on logos, and logos in Gadamer's view is the same word. Philosophical hermeneutic model is based on Plato's dialectic, with the difference that in Plato, dialectic is the dialectic of ideas or a method focused on ideas. The uniqueness of dialectic, according to Plato, is the achievement of the highest type of knowledge. According to Plato, the word is the idea of ​​the mind, which is present in the field of language in an a priori form. Words can be closer to reality when their example is contained in the world of ideas. In dialectics, the idea is the essence of the word idus. The ideals are formed in the exemplary world and are revealed in the form of words and in the form of dialogue when facing the reality. What we see in Plato's perception is a sensory representation of the determination of the world of ideas. Plato's dialectic model is a direction that changes nature from logos or idea to ergon or behavior and action. But in the dialectic of the word, the ontological aspect of the cognitive existence of the word is important. The word is revealed in conversation and conversation is one of the pillars of understanding. In other words, understanding has a dialogue-oriented nature. The occurrence of narrative comprehension is conversation-oriented, assuming the dynamics of the word and its coming and going, the structure of the speech is formed. For this reason, philosophical hermeneutics is based on logos. That is, it is word-oriented. In the present study, we will find that Gadamer constantly refers to Plato's dialectic for the following reasons. 1. Dialectic is a way to understand the thing itself. 2. Language plays a central role in dialectics, as the nature of conversation is language. It is the language of conversation that leads to the fusion of horizons. 3. In Plato's dialectic, the idea is the essence of the word idea, and the relations of the eidos are linguistic, fixed and concrete relations in the field of cognition. 4. In the dialectic of the word, the dynamism and fluidity of the word is ontologically prior to the stability of the idea in the dialectic of the idea. The basis of Plato's philosophy is based on dialectic, and this attitude is the turning point of Gadamer's attention to Plato. In Gadamer's opinion, dialectic reveals the strain of understanding. 5. In Gadamer's view, Plato's dialectic, while being methodical in form, lacks method in terms of content. That is why it is the way to reach the truth.

 Nicholas Dewey in Gadamer's Unsettled Understanding of Philosophical Hermeneutics, under the title of Dialogue and Dialectic, says about Plato's view of the word: "In Plato's opinion, words are ideas of the mind that exist a priori in language. Words can be objectified or become closer to external reality when they exist in a prior form in language" (Davey. 2006:190). The word with speech is the determined form of language, which finds an objective form in relation to the mind. Plato's dialectic can be called the dialectic of ideas. The process in which the stages of knowledge are passed and the word is transformed from idea or logos to ergon or practical behavior. Ergon in the dialectical process is similar to behavior from the example world that has been revealed in the world. The word comes into speech following the idea of ​​the word and enters the dialogue. The parties to the conversation are like legislators who take the word from the idea of ​​the word and enter into dialectical relations. In the dialectic of the word, hermeneutic understanding does not correspond to stability and emphasizes fluidity, transformation and transcendence. Understanding is not formed in the fixed and exemplary world of Plato and in Idos. Understanding is determined based on fluid and dialectical relations between the parties. Because the essence of the word does not belong to the world of ideas. The word is not made by the mind, it is independent of it. The word belongs to the effective date. The word belongs to Logos, which is expressed in interpersonal and dialogue-oriented relationships. Every word is a Logos that came into the world. Gadamer's belief, the incompleteness of the text and the word is revealed in the reading of the text. The dialectical nature of the final word is open and unfinished. Because the question and answer process is being extended and there is no definitive and complete meaning. The essence of the word is fluid and changeable. The dialectic of the word is the dialectic of evolution and transformation. Philosophical hermeneutics is logos-oriented and focuses on the dynamics of words and language play against the fixedness of concepts (Ibid: 188-189).The dialectic of idea means the transformation of idea into sensory representation (logos into ergon). Ideas are the foundation of the world, they should be used in nature. Dialectic method is the most suitable option in applying ideas. One of the goals of dialectics is to transmit true knowledge. Real and fundamental knowledge is expressed in dialectics. In the dialectics of ideas, ideas are expressed in the form of words. The word (logos) is the idea of ​​the mind and it exists in the language as a priori. Of course, it can be objectified when its previous form is present in the language. The dialectic of the word focuses on the fluidity of the word rather than the stability of concepts. In the dialectic of the word, the word is used as a linguistic sign, as a tool to facilitate what is in the mind in the form of sounds. The word ontologically invokes itself through speech and enters into an all-encompassing participation.

Republic and Statesman demonstrate the limitations of the city in distinct yet comparable ways. The first work reveals the impossibility of philosophers ruling, while the second work proves the necessity of the rule of law. Consequently, both dialogues establish foundations for addressing the question of the ideal political order based on its compatibility with the city's nature. However, formulating the best principles for the city falls within the domain of laws. This particular work held significant importance for Leo Strauss, which can be viewed from two perspectives. Firstly, Strauss' last work, "Argument and Action in Plato's Laws," focuses on the study of "Platonic Political Philosophy" and explores the tension between philosophy and politics through the final resolution of the problem. It represents the culmination and complete expression of theological-political thought. Secondly, in the introduction to "What is Political Philosophy," Strauss considers Laws to be Plato's most political work, if not the only one, as it features the Athenian stranger, along with his companions, describing a set of rules for an imminent city establishment. In contrast, Socrates constructs a city in the Republic solely through words and not in practice. Understanding how Strauss interprets Plato's Laws is of paramount importance. To comprehend his approach, we must first become acquainted with his elucidation of Farabi's interpretation of Talkhis-e-Navamis then, delve into his own interpretation to uncover similar motivations.

Knowledge, virtue, and happiness as issues that have always been of great importance in Plato's philosophical approaches, were used in constructing his utopia. The fundamental question of this paper is about the relationship between knowledge, virtue, and happiness according to Plato. The spirit of Plato's philosophy affirms the connection and alignment of virtue and knowledge with each other, and as it seems in Platonic thought, the onslaught of moral vices on the virtuous person will degrade his epistemology. Also, knowledge, as one of the foundations of human happiness, plays an essential role in his happiness. Knowledge and happiness are related to each other because, in the field of knowledge, human must be in the epistemological level of "Nous" to be like God by thinking in ideas.

Plato, the renowned Greek philosopher, expounds a multitude of ideas within his works concerning the problem of evil. These ideas have exerted a profound influence on ancient and medieval philosophers. However, Plato's theories regarding the origin of evil are fragmented and lack coherence. In his dialogues such as Timaeus, Laws, and Statesman, he references several metaphysical entities as evil principles. Nevertheless, the dialogues do not stand as the sole source for comprehending Plato's views on the problem of evil. It seems that certain teachings of Plato did not manifest explicitly in his dialogues and were orally conveyed to his disciples. These teachings are referred to as the "Unwritten Doctrines," and our understanding of them primarily derives from reports provided by Plato's disciples. Among the first disciples of Plato, the Unwritten Doctrines held equal importance to the teachings contained in the dialogues, and our principal source of information about these teachings comes from Aristotle's reports in Metaphysics and Physics.

Heidegger and Gadamer return to Plato to find a way out of the meaningless crisis of Western civilization. Heidegger believes that Plato by proposing the doctrine of ideas is the initiator of the forgetting of Being and responsible for the crisis of the West. He returns to Plato's allegory of the cave to clarify the nature of this forgetting. In this allegory, dialectic means passing from the sensible world to the reasonable world. In his interpretation of Plato, Heidegger pays attention to this meaning and ignores other meanings of dialectic such as the method of conversation, the method of collection and division, etc. Of course, in Plato's Sophist, he connects dialectic with logos and criticizes it. In general, Heidegger considers dialectic as a problem for philosophy. Unlike Heidegger, Gadamer pays attention to the different meanings of dialectic in Plato's philosophy and considers its development. Gadamer's emphasis on conversation in Socratic dialogues, as well as the method of collection and division in later dialogues, makes him consider Plato's philosophy as a dynamic and living philosophy. According to Gadamer, dialogue and dialectic in Plato's dialogues can save us from the current crisis of the West. This article tries to investigate and explain with descriptive-analytical methods how dealing with different meanings of dialectic causes Heidegger and Gadamer to present two different interpretations of Plato.

Love is one of the few effective common topics in philosophy, art, mysticism. It can be believed that the greatest Greek philosopher who spoke extensively about love is Plato. His view had a direct impact not only on the philosophy of the Western world, but also on Islamic philosophy. In Islamic philosophy, love also plays a central role in Suhrawardi's works. They have also given an epistemological role to love. Another importance of this topic is that love has been introduced and played a role in the religion and thought of the West and the East by both philosophers., Both philosophers have presented an ideal city that cannot be imagined and understood correctly without understanding concepts such as love. On the other hand, a significant part of the current love affairs has taken a deviant path and caused a great distance between the current cities and the desired city in terms of human dignity, which requires the presentation of a correct model. Present research with a descriptive-analytical method aims to clarify what Plato and Suhrawardi thought about love, how they thought, what conclusions they made, and what lovemaking is like in their ideal city, and what are the commonalities and differences?

This article deals with the imaginary and symbolic function of the psyche, and the Real as the main categories of Lacan's thought, which was achieved by the logical extension of Freud's psychoanalysis, and then, by using the Freudian-Lacanian conceptual network, the roots of formation of Plato's metaphysics will be considered. A requirement of Parmenides' philosophy is silence and the inevitable outcome of Heraclitus's becoming, is idle talk, and perhaps the death of Socrates is due to the disregard of the defenders of Parmenides to social issues and the baseless discourse of the defenders of Heraclitus. According to the Freudian-Lacanian interpretation, Parmenides’ thought, which deals with the idea, corresponds to the symbolic function, and Heraclitus’ orientation, which pays attention to sensory perceptions, is compatible with the imaginary function of the psyche. However according to the Platonic interpretation, absorption in unity is a static activity, and mere attention to multiplicity leads to baseless dynamics. Plato uses the generality and necessity of the idea to limit the representation of the object and transcends the violence hidden in the imaginary function by the truth-seeking spirit in the play of ideas.

Man is a two-dimensional being that in the natural dimension has needs of seeking the truth and considers truth to be the most beautiful category in the universe and this beauty makes man fall in love with himself and gives meaning to his life and evolves when he reaches the true lover, so the proposition Love has long been the focus of researchers and writers, because it is one of the motivating and driving forces of human beings. The present research, with an analytical method and document study, seeks to answer this question: "What is Plato's analysis of love and the relationship between love and beauty?" What is cosmology and human excellence?" Love in various works of scholars and thinkers of different sciences and in philosophy from the perspective of Western and Eastern philosophers, including in the worksPlato has been examined and theories about the nature of love, its connection with beauty, the role of love in cosmology and creation, the role of love in philosophical tendencies and the role of love in the advancement and education of man have been discussed.Plato believes that the core of creating love is man's tendency towards beauty and perfection, and beauty is divided into inner and outer beauty, and he considers any kind of evolution and perfection as beauty, therefore, in many cases, he interprets love as beauty, and philosophers introduces them as lovers because they seek the truth.

In this article, which deals with the intellectual examination of human dignity in the method of punishing criminals from Plato's point of view, an attempt is made to examine the intellectual and philosophical grounds of the method of punishing criminals and the role of human dignity in it from Plato's point of view, who, according to many experts, is the greatest philosopher in history. It has been human, to examine and discuss. The findings of the research indicate that according to Plato, in the sense that common sense refers to punishments and discipline, the topic of punishment in dialectic is elevated to the truth. So, the Platonic dialectic on this matter, by removing malice and attributing actions to the gods, they choose this correct part according to their opinion that the criminal commits the crime because of his ignorance and not his cruel will. has been And in a way, he holds the criminal responsible and points out the fundamental teaching that no one does evil by choice if he knows, and if someone knows good and bad, he does not choose evil. Therefore, the role and effect of human dignity can be clearly seen in this issue. Therefore, according to philosophers, knowledge is enough for virtue.