Published in 1998, the philosophical concern of this book is epistemological in kind. It involves understanding the Socratic elentic method and how its structure introduces an important epistemological problem which is first raised in the "Meno" dialogue as a paradox. This paradox, named the Meno paradox, raises the problem of falsehood. Specifically the impossibility of falsehood. The "Theaetetus" dialogue is then analyzed in terms of how falsehood is there set up as a clearly epistemological problem. The "Sophist" dialogue is in turn discussed as offering a response to the problem of falsehood by revising it as a problem for semantics.
The Pedagogic Mission offers a focused pedagogic exegesis of the philosophies of Heraclitus, Parmenides, Socrates and Plato. Encrypted in their philosophical practices is a pedagogical mission which structures their manner of engagement. The linguistic style, epistemological assumptions, and metaphysical views are shown to be integral to the neophytes’ pedagogical experience involving the acquisition of rational skills, an enhanced conceptual framework of understanding, and transformative effect on the subject.
The Pedagogic Mission offers a focused pedagogic exegesis of the philosophies of Heraclitus, Parmenides, Socrates and Plato. Encrypted in their philosophical practices is a pedagogical mission which structures their manner of engagement. The linguistic style, epistemological assumptions, and metaphysical views are shown to be integral to the neophytes’ pedagogical experience involving the acquisition of rational skills, an enhanced conceptual framework of understanding, and transformative effect on the subject.
Published in 1998, the philosophical concern of this book is epistemological in kind. It involves understanding the Socratic elentic method and how its structure introduces an important epistemological problem which is first raised in the "Meno" dialogue as a paradox. This paradox, named the Meno paradox, raises the problem of falsehood. Specifically the impossibility of falsehood. The "Theaetetus" dialogue is then analyzed in terms of how falsehood is there set up as a clearly epistemological problem. The "Sophist" dialogue is in turn discussed as offering a response to the problem of falsehood by revising it as a problem for semantics.
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