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According to Eric Voegelin, Plato’s Laws constitutes nothing less than Plato’s theological testament: without abandoning the philosophical ideal of The Republic, the Athenian reformulates it through a broader historical and symboli
Plato for Russian civilization and equally for Western traditional civilization is as important as Upanishadas for India or Confucius for China. Christian theology is based on Plato. Without him, his theories, his terms, his language nothing is comprehensible in our heritage.
It’s this topic, education, that I’ve been asked to talk to you about. I’m especially pleased by the opportunity to do so because it gives me the chance to speak well of my teachers and the great teachers of mankind. We can’t always study with them in their classrooms; they are often long since deceased. But we can read, reread, discuss, and reflect on them through books, either because, like Plato, they wrote, or because, like Socrates, they were written about.
Political philosophy has always been denied full recognition, focusing on analyzing the metaphysical aspects of Neoplatonism. Neoplatonic concepts such as “permanence” (μονή), “emanation” (πρόοδος), “return” (ὲπιστροφή), etc. were treated in historical-philosophical works separately from the sphere of the Political. Thus, the Political was interpreted only as a stage of ascent toward the Good, embedded in the rigid hierarchical model of Neoplatonic philosophical thought, but not as an independent pole of the philosophical model.
Friedrich Nietzsche, in his lectures on Greek philosophy, called Plato a radical revolutionary. Plato, in Nietzsche's interpretation, is the one who surpasses the classical Greek notion of the ideal citizen: Plato's philosopher becomes above religiosity, directly contemplating the idea of the Good, unlike the other two properties (war and artisans).
“Secret history.” This term, or rather notion, evokes passionate intuitions and suspicions.
A Critique of Olavo de Carvalho's Work in tandem with a Refutation of Western Logocentrism
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