In dit proefschrift legt Wiersma uit hoe Plato's idee van de democratische mens nog steeds herkenbaar is als probleem voor onze eigen tijd. Hij schetst aan de hand van klassieke en christelijke... Show moreIn dit proefschrift legt Wiersma uit hoe Plato's idee van de democratische mens nog steeds herkenbaar is als probleem voor onze eigen tijd. Hij schetst aan de hand van klassieke en christelijke denkers een alternatief: de aristocratische mens. Voorts laat hij zien hoe de onderwijsfilosofie van de traditionele artes liberales een belangrijke rol kunnen spelen in de transitie van democratisch mens naar aristocratisch mens. Hierin is niet alleen het curriculum van groot belang maar vooral ook de rol van de docent. Show less
When Lucretius invokes Calliope as his dux at the end of the proem to Book VI (92-95), the echo of I 1 in VI 94 reinforces a more general correspondence between Calliope and Venus, whom Lucretius... Show moreWhen Lucretius invokes Calliope as his dux at the end of the proem to Book VI (92-95), the echo of I 1 in VI 94 reinforces a more general correspondence between Calliope and Venus, whom Lucretius had invoked as his socia in the proem to Book I (24). This paper argues that the two goddesses share the same double identity, as they both represent a twofold aspect of the poem, namely the profound interdependence of form and content. This twofold aspect is cunningly embodied in an interlingual pun on Epicurus’ name, which makes him an ἐπίκουρος to his own philosophy. Show less
This dissertation (Leiden University, 2014) presents a fresh reading of Plato’s Laws, that aims to do justice to the peculiarities of the dialogue's form and argumentative structure, often labelled... Show moreThis dissertation (Leiden University, 2014) presents a fresh reading of Plato’s Laws, that aims to do justice to the peculiarities of the dialogue's form and argumentative structure, often labelled intricate by specialists. By interpreting the text along its own lines, as less as possible influenced by expectations arising from its Platonic authorship, my thesis brings to light socio-political perspectives that are at odds with tendencies encountered elsewhere in Plato’s oeuvre (particularly his Republic). The more obvious anomalies, such as the Cretan setting, the absence of Socrates, the absence of a moral expert authority, and the prominence of persuasion, can be explained as features of a political project that is oriented towards a pragmatic rather than a metaphysical, absolute moral norm. This analysis also entails a reassessment of the relation between Republic and Laws. Show less
Political philosophy is not only a form of theory, but also a practice. If we wish to learn something about politics, therefore, we should focus not only on its propositional content, but also on... Show morePolitical philosophy is not only a form of theory, but also a practice. If we wish to learn something about politics, therefore, we should focus not only on its propositional content, but also on its performative meaning. This dissertation offers a reconstruction of the propositional contents of the writings of Karl Popper, Leo Strauss, and Hannah Arendt while bringing these into discussion with their performative meanings, such as polemical forms of reasoning, analogical and metaphorical uses of language, and hidden assumptions that become manifest as soon as people start acting upon them. First, it is demonstrated that Popper prescribes a conception of politics that is modeled after science, while he performs a polemical conception of politics. Next, it is shown that Strauss is aware of the performative condition of philosophy, whereas his way of framing it in terms of the mutually hostile opposition between phi losophy and politics and his remedy of the art of writing amount to an unrealistic escape from it. Finally, it is argued that Arendt not only shows to be aware of the contingent character of human action, but also develops forms of political thinking that do justice to it. Show less
This thesis consists of two components: first, I question and reposition the most dominant academic perspectives pertaining to the relationship between myth and philosophy; second, I analyze Plato_... Show moreThis thesis consists of two components: first, I question and reposition the most dominant academic perspectives pertaining to the relationship between myth and philosophy; second, I analyze Plato__s use of myth to demonstrate my reevaluation of the issue by formulating and testing my own interdisciplinary methodology which I term __mutual scaffolding__. I will investigate the dynamic interaction between myth and philosophy in six dialogues and argue that the interaction is based on a unity of the forms of discourse rather than division. In other words, instead of defining the communication between myth and philosophy in terms of opposition I argue that in specific cases, particularly in my selection of Platonic dialogues, the two forms of discourse participate in an interdependent unity. It is my aim to describe how the role of myth is inserted by Plato after careful selection, interpretation and modification in order to function in multiple ways. I examine how myth operates as a hypothesis in the Meno __ a text that functions as an instruction manual to guide the reader in how to do one form of philosophy correctly. The Protagoras provides us with an advanced dual between a myth/hypothesis presented by a sophist and alternative lines of argument submitted by Socrates. In the Phaedo we are shown how myth acts as a regulating code for how to follow the arguments, opposing arguments and the connections between arguments in the text. The Phaedrus introduces myth as a device which facilitates transition from one philosophical position to another. Finally, the Atlantis myth in both the Timaeus and Critias operates as a tool for Plato__s self-reflection and criticism. Show less
