Archetype The concept of an archetype /ˈɑrkɪtaɪp/ is found in areas relating to behavior, modern psychological theory, and literary analysis. An archetype can be…: …a statement, pattern of behavior, or prototype which other statements, patterns of behavior, and objects copy or emulate; ……a Platonic philosophical idea referring to pure forms which embody the fundamental characteristics of a thing; ……a collectively-inherited unconscious idea, pattern of thought, image, etc., that is universally present in individual psyches, as in Jungian psychology; ……or a constantly recurring symbol or motif in literature, painting, or mythology (this usage of the term draws from both comparative anthropology and Jungian archetypal theory). Etymology[edit] Plato[edit] The origins of the archetypal hypothesis date back as far as Plato. Jungian archetypes[edit] Archetypal literary criticism[edit] See also[edit] References[edit] Jump up ^ Douglas Harper.
Parmenides (dialogue) Parmenides (Greek: Παρμενίδης) is one of the dialogues of Plato. It is widely considered to be one of the more, if not the most, challenging and enigmatic of Plato's dialogues.[1][2][3] The Parmenides purports to be an account of a meeting between the two great philosophers of the Eleatic school, Parmenides and Zeno of Elea, and a young Socrates. The occasion of the meeting was the reading by Zeno of his treatise defending Parmenidean monism against those partisans of plurality who asserted that Parmenides' supposition that there is a one gives rise to intolerable absurdities and contradictions. At this point, Parmenides takes over as Socrates' interlocutor and dominates the remainder of the dialogue. After establishing that Socrates himself has made the distinction between Forms and sensibles, Parmenides asks him what sorts of Form he is prepared to recognize. The second part of the dialogue can be divided in the three following parts: Hypothesis n.1: If it is one.
Asclepius Asclepius (/æsˈkliːpiəs/; Greek: Ἀσκληπιός, Asklēpiós [asklɛːpiós]; Latin: Aesculapius) was a god of medicine and healing in ancient Greek religion. Asclepius represents the healing aspect of the medical arts; his daughters are Hygieia ("Hygiene", the goddess/personification of health, cleanliness, and sanitation), Iaso (the goddess of recuperation from illness), Aceso (the goddess of the healing process), Aglæa/Ægle (the goddess of beauty, splendor, glory, magnificence, and adornment), and Panacea (the goddess of universal remedy). He was associated with the Roman/Etruscan god Vediovis. He was one of Apollo's sons, sharing with Apollo the epithet Paean ("the Healer").[1] The rod of Asclepius, a snake-entwined staff, remains a symbol of medicine today. Those physicians and attendants who served this god were known as the Therapeutae of Asclepius. Etymology[edit] The etymology of the name is unknown. Mythology[edit] Birth[edit] He was the son of Apollo and a human woman, Coronis.
Third man argument Principles of Plato's theory of Forms[edit] Plato's theory of Forms, as it is presented in such dialogues as the Phaedo, Republic and the first part of the Parmenides, seems committed to the following principles: "F" stands for any Form (appearance, property). One-over-many: For any plurality of F things, there is a form of F-ness by virtue of partaking of which each member of that plurality is F.Self-predication: Every form of F-ness is itself F.Non-self-partaking: No form partakes of itself.Uniqueness: For any property F, there is exactly one form of F-ness.Purity: No form can have contrary properties.One/many: The property of being one and the property of being many are contraries.Oneness: Every form is one. The argument[edit] However, the TMA shows that these principles are mutually contradictory, as long as there is a plurality of things that are F: (In the following sentences, large is used as an example; however the argumentation obviously holds for any F.) Interpretation[edit]
Infinite regress Distinction is made between infinite regresses that are "vicious" and those that are not. Aristotle[edit] Aristotle argued that knowing does not necessitate an infinite regress because some knowledge does not depend on demonstration: Some hold that, owing to the necessity of knowing the primary premises, there is no scientific knowledge. Consciousness[edit] Infinite regress in consciousness is the formation of an infinite series of "inner observers" as we ask the question of who is observing the output of the neural correlates of consciousness in the study of subjective consciousness. Optics[edit] References[edit] See also[edit]
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