By Raphael Arteau McNeil
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Additional resources for An approach to the ''Laws'': The problem of the harmony of the goods in Plato's political philosophy
Sophist, 232d5-e4 and 268b3-5. 28 possessor of a true knowledge about everything. , a superior knower in any matter whatsoever. He accomplishes this by making anyone with whom he discusses in private, whatever his own trade or virtue might be, contradict himself. , wiser, than the man he converses with by making that man contradict himself on the very matter he professes to know. In other words, the work of the sophist is to produce an image of himself as a superior knower by producing contradictions in his interlocutor’s speech.
Statesman, 310e7-9. 11. The findings So, to summarize our results: first, the sort of interlacing that the Stranger has stressed is an interlacing of characters. On the one hand, it indicates that statesmanship is not only concerned with material goods produced by the arts but with psychological goods as well, the goods of the human soul. On the other hand, virtues and characters are not the same thing; this is made plain enough by the fluctuation between moderation and decorum in the Stranger’s speeches.
And, again, to the extent that human wholeness is the work of a specific art, human happiness would seem to be, too, the work of a specific art, which is itself grounded in a specific knowledge. 2. First difficulty There are however three difficulties that attend this statement. The first difficulty concerns the relation between human happiness and politics. The exhortation of the Euthydemus starts off with the natural wish to be happy and culminates in the need to acquire, as it were, political science.
An approach to the ''Laws'': The problem of the harmony of the goods in Plato's political philosophy by Raphael Arteau McNeil