Justice is Better than Injustice. Rejection of Mimetic Art X. Immortality of the Soul X.
For a suitable donation, a question could be put to the Pythia and an answer obtained from Apollo. Since the words of the Pythia were hard to understand, the priests attending her wrote up the answer in verse and delivered it to the petitioner.
The answers were legendarily obscure or ambiguous -- the source of the modern of meaning of "oracular," which is precisely to be obscure or ambiguous. One example of the kinds of answers Delphi gave occurred when King Croesus of Lydiaof legendary wealth, sought advice on the attack against Persia he was contemplating.
Cyrus the Great had just overthrown the Medesinand Croesus figured that this must reveal the weakness of the Median state, and that, in any case, Cyrus' new realm was bound to be disorganized for a while, giving the Lydians an opportunity to renew the war that had ended in But he was a cautious ruler, and sent a question to Delphi, asking what would happen if he attacked the Persians.
This is a revealing episode, since Croesus wasn't even a Greek. Delphi already had such a reputation. The answer that the Pythia delivered was that if Croesus attacked Cyrus, "a great kingdom will fall.
He had no idea who he was dealing with, and was defeated very swiftly indeed.
Lydia became part of Persia in But Cyrus didn't kill, torture, or imprison Croesus. The former king was sent home to live in retirement, where he had the leisure to write back to Delphi and complain that he had been misled.
The priests answered his letter, telling him that what they had said was perfectly accurate. A great kingdom had indeed fallen, namely his. Croesus might have worried which kingdom the god had referred to.
Another example came when the Persians invaded Greece in King Xerxes wished to avenge the defeat of his father, Darius, at the battle of Marathon in I had a student once who worked at the "Phidippides Sports Center," a sports supply store in Encino, California.
This was named after the messenger who is supposed to have run back to Athens to report the defeat of the Persians. Unfortunately, Phidippides dropped dead once he had blurted out, "Victory is ours. The distance of a Marathon run is As it happens, the distance from Marathon to Athens is more like 19 miles 30 km.
We get the difference because the distance for the event was determined inwhen the Olympics were in London, and the run was from Windsor Castle to London's Olympic Stadium. So Phidippides didn't run nearly as far as a Marathon.
Indeed, Phidippides may not have done the run at all. He or "Philippides" is mentioned by Herodotus as running to Sparta from Athens before the battle to ask for helpbut there is no account of the run from Marathon for many centuries.
And when Plutarch relates the story, he doesn't mention Phidippides. Others fled the city. Unfortunately, after the Persians had flanked and eliminated the Spartans atThermopylae "Hot gates," i. Athens, however, had just built a new fleet, under the command of Themistocles. He figured that the "walls of wood" meant the ships and that he should try and bring the Persians to action.
He drew them into an attack in the narrow waters between the island of Salamis where most Athenians had fled and the mainland. Here the large Persian fleet could not deploy to advantage, and the Athenians started getting the better of the fight.Socrates responds to Meno’s question by saying that in order to answer that question, one must first know whether virtue can be defined or not.
Meno attempts three times to define virtue however, each time Socrates refutes his definition with a counterargument. The history of the term humanism is complex but enlightening. It was first employed (as humanismus) by 19th-century German scholars to designate the Renaissance emphasis on classical studies in initiativeblog.com studies were pursued and endorsed by educators known, as early as the late 15th century, as umanisti—that is, professors or students of Classical literature.
Meno's 1st definition of virtue: Virtue is relative to the sort of person in question, e.g. the virtue of a woman is to be good at managing a household and to be submissive to her husband. The virtue of a soldier is to be skilled at fighting and brave in battle.
Socrates takes up both revolutionary and secondary approaches in revealing the contents of the Plato’s Meno.
For instance, the most writers point out to the justification of Plato’s view and definition of the term virtue (Day, Jan & Plato, 89). The dialogue between Socrates and Meno starts when Meno asks "What is virtue and can it be taught?" Meno attempts to define virtue by saying that it is ruling over people justly and moderately.
Socrates agrees that justice and moderation are a part of virtue but do not make up virtue as a whole. This is where Meno's frustration begins to set in. Meno continues with his attempts of trying to convince Socrates about the true definition of virtue. Socrates rejects every example Meno delivers his way and Meno, in the end, walks away from the question.