Вidеn is a LIАR – Video Proof – ⋆September 11⋆

[Trading Century]( Sometimes, colleagues of Trading Century share special offers with us that we think our readers should be made aware of. Below is one such special opportunity that we believe deserves your attention. [divider] Works Themes Painting of a scene from Plato's Symposium (Anselm Feuerbach, 1873) See also: List of speakers in Plato's dialogues Plato never presents himself as a participant in any of the dialogues, and with the exception of the Apology, there is no suggestion that he heard any of the dialogues firsthand. Some dialogues have no narrator but have a pure "dramatic" form, some dialogues are narrated by Socrates himself, who speaks in the first person. The Symposium is narrated by Apollodorus, a Socratic disciple, apparently to Glaucon. Apollodorus assures his listener that he is recounting the story, which took place when he himself was an infant, not from his own memory, but as remembered by Aristodemus, who told him the story years ago. The Theaetetus is also a peculiar case: a dialogue in dramatic form embedded within another dialogue in dramatic form. Some scholars take this as an indication that Plato had by this date wearied of the narrated form.[67] In most of the dialogues, the primary speaker is Socrates, who employs a method of questioning which proceeds by a dialogue form called dialectic. The role of dialectic in Plato's thought is contested but there are two main interpretations: a type of reasoning and a method of intuition.[68] Simon Blackburn adopts the first, saying that Plato's dialectic is "the process of eliciting the truth by means of questions aimed at opening out what is already implicitly known, or at exposing the contradictions and muddles of an opponent's position."[68] Karl Popper, on the other hand, claims that dialectic is the art of intuition for "visualising the divine originals, the Forms or Ideas, of unveiling the Great Mystery behind the common man's everyday world of appearances."[69] Textual sources and history Volume 3, pp. 32–33, of the 1578 Stephanus edition of Plato, showing a passage of Timaeus with the Latin translation and notes of Jean de Serres See also: List of manuscripts of Plato's dialogues During the early Renaissance, the Greek language and, along with it, Plato's texts were reintroduced to Western Europe by Byzantine scholars. Some 250 known manuscripts of Plato survive.[70] In September or October 1484 Filippo Valori and Francesco Berlinghieri printed 1025 copies of Ficino's translation, using the printing press at the Dominican convent S.Jacopo di Ripoli.[71] The 1578 edition[72] of Plato's complete works published by Henricus Stephanus (Henri Estienne) in Geneva also included parallel Latin translation and running commentary by Joannes Serranus (Jean de Serres). It was this edition which established standard Stephanus pagination, still in use today.[73] The text of Plato as received today apparently represents the complete written philosophical work of Plato, based on the first century AD arrangement of Thrasyllus of Mendes.[74][75] The modern standard complete English edition is the 1997 Hackett Plato, Complete Works, edited by John M. Cooper.[76][77] Authenticity Thirty-five dialogues and thirteen letters (the Epistles) have traditionally been ascribed to Plato, though modern scholarship doubts the authenticity of at least some of these. Jowett[78] mentions in his Appendix to Menexenus, that works which bore the character of a writer were attributed to that writer even when the actual author was unknown. The works taken as genuine in antiquity but are now doubted by at least some modern scholars are: Alcibiades I (*),[d] Alcibiades II (‡), Clitophon (*), Epinomis (‡), Letters (*), Hipparchus (‡), Menexenus (*), Minos (‡), Lovers (‡), Theages (‡) The following works were transmitted under Plato's name in antiquity, but were already considered spurious by the 1st century AD: Axiochus, Definitions, Demodocus, Epigrams, Eryxias, Halcyon, On Justice, On Virtue, Sisyphus. Chronology No one knows the exact order Plato's dialogues were written in, nor the extent to which some might have been later revised and rewritten. The works are usually grouped into Early (sometimes by some into Transitional), Middle, and Late period; The following represents one relatively common division.[79] Early: Apology, Charmides, Crito, Euthyphro, Gorgias, Hippias Minor, Hippias Major, Ion, Laches, Lysis, Protagoras Middle: Cratylus, Euthydemus, Meno, Parmenides, Phaedo, Phaedrus, Republic, Symposium, Theatetus Late: Critias, Sophist, Statesman, Timaeus, Philebus, Laws.[80] Whereas those classified as "early dialogues" often conclude in aporia, the so-called "middle dialogues" provide more clearly stated positive teachings that are often ascribed to Plato such as the theory of Forms. The remaining dialogues are classified as "late" and are generally agreed to be difficult and challenging pieces of philosophy.[81] It should, however, be kept in mind that many of the positions in the ordering are still highly disputed, and also that the very notion that Plato's dialogues can or should be "ordered" is by no means universally accepted,[82][e] though Plato's works are still often characterized as falling at least roughly into three groups stylistically.[3] Printed editions Plato's works have been published in many languages and editions in print. English editions include: Benjamin Jowett translation, 5 vols. (1892) Dear Reader, Did Biden just get caught in the BIGGEST lie of his presidency? [This presentation]( contains video evidence that incriminates him in a shocking “act of war”… And that could have a deadly impact on millions of American citizens. Legacy Plato's Academy mosaic in the villa of T. Siminius Stephanus in Pompeii, around 100 BC to 100 CE Unwritten doctrines Main articles: Plato's unwritten doctrines and Allegorical interpretations of Plato Plato's unwritten doctrines are,[84][85][86] according to some ancient sources, the most fundamental metaphysical teaching of Plato, which he disclosed only orally, and some say only to his most trusted fellows, and which he may have kept secret from the public, although many modern scholars[who?] doubt these claims. A reason for not revealing it to everyone is partially discussed in Phaedrus where Plato criticizes the written transmission of knowledge as faulty, favouring instead the spoken logos: "he who has knowledge of the just and the good and beautiful ... will not, when in earnest, write them in ink, sowing them through a pen with words, which cannot defend themselves by argument and cannot teach the truth effectually."[87] It is, however, said that Plato once disclosed this knowledge to the public in his lecture On the Good (Περὶ τἀγαθοῦ), in which the Good (τὸ ἀγαθόν) is identified with the One (the Unity, τὸ ἕν), the fundamental ontological principle. The first witness who mentions its existence is Aristotle, who in his Physics writes: "It is true, indeed, that the account he gives there [i.e. in Timaeus] of the participant is different from what he says in his so-called unwritten teachings (Ancient Greek: ἄγραφα δόγματα, romanized: agrapha dogmata)."[88] In Metaphysics he writes: "Now since the Forms are the causes of everything else, he [i.e. Plato] supposed that their elements are the elements of all things. Accordingly, the material principle is the Great and Small [i.e. the Dyad], and the essence is the One (τὸ ἕν), since the numbers are derived from the Great and Small by participation in the One".[89] "From this account it is clear that he only employed two causes: that of the essence, and the material cause; for the Forms are the cause of the essence in everything else, and the One is the cause of it in the Forms. He also tells us what the material substrate is of which the Forms are predicated in the case of sensible things, and the One in that of the Forms – that it is this the duality (the Dyad, ἡ δυάς), the Great and Small (τὸ μέγα καὶ τὸ μικρόν). Further, he assigned to these two elements respectively the causation of good and of evil".[89] The most important aspect of this interpretation of Plato's metaphysics is the continuity between his teaching and the Neoplatonic interpretation of Plotinus[f] or Ficino[g] which has been considered erroneous by many but may in fact have been directly influenced by oral transmission of Plato's doctrine. A modern scholar who recognized the importance of the unwritten doctrine of Plato was Heinrich Gomperz who described it in his speech during the 7th International Congress of Philosophy in 1930.[90] All the sources related to the ἄγραφα δόγματα have been collected by Konrad Gaiser and published as Testimonia Platonica.[91] Modern reception See also: Transmission of the Greek Classics Plato's thought is often compared with that of his most famous student, Aristotle, whose reputation during the Western Middle Ages so completely eclipsed that of Plato that the Scholastic philosophers referred to Aristotle as "the Philosopher". The only Platonic work known to western scholarship was Timaeus, until translations were made after the fall of Constantinople, which occurred during 1453.[92] However, the study of Plato continued in the Byzantine Empire, the Caliphates during the Islamic Golden Age, and Spain during Golden age of Jewish culture. During the early Islamic era, Persian, Arab, and Jewish scholars translated much of Plato into Arabic and wrote commentaries and interpretations on Plato's, Aristotle's and other Platonist philosophers' works (see Al-Kindi, Al-Farabi, Avicenna, Averroes, Hunayn ibn Ishaq). Plato is also referenced by Jewish philosopher and Talmudic scholar Maimonides in his The Guide for the Perplexed. Many of these commentaries on Plato were translated from Arabic into Latin and as such influenced Medieval scholastic philosophers.[93] The School of Athens fresco by Raphael features Plato (left) also as a central figure, holding his Timaeus while he gestures to the heavens. Aristotle (right) gestures to the earth while holding a copy of his Nicomachean Ethics in his hand. During the Renaissance, George Gemistos Plethon brought Plato's original writings to Florence from Constantinople in the century of its fall. Many of the greatest early modern scientists and artists who broke with Scholasticism, with the support of the Plato-inspired Lorenzo (grandson of Cosimo), saw Plato's philosophy as the basis for progress in the arts and sciences. The 17th century Cambridge Platonists, sought to reconcile Plato's more problematic beliefs, such as metempsychosis and polyamory, with Christianity.[94] By the 19th century, Plato's reputation was restored, and at least on par with Aristotle's. Plato's influence has been especially strong in mathematics and the sciences. Plato's resurgence further inspired some of the greatest advances in logic since Aristotle, primarily through Gottlob Frege. Albert Einstein suggested that the scientist who takes philosophy seriously would have to avoid systematization and take on many different roles, and possibly appear as a Platonist or Pythagorean, in that such a one would have "the viewpoint of logical simplicity as an indispensable and effective tool of his research."[95] Criticism Many recent philosophers have also diverged from what some would describe as ideals characteristic of traditional Platonism. Friedrich Nietzsche notoriously attacked Plato's "idea of the good itself" along with many fundamentals of Christian morality, which he interpreted as "Platonism for the masses" in Beyond Good and Evil (1886). Martin Heidegger argued against Plato's alleged obfuscation of Being in his incomplete tome, Being and Time (1927), and the philosopher of science Karl Popper argued in the first volume of The Open Society and Its Enemies (1945) that Plato's alleged proposal for a utopian political regime in the Republic was prototypically totalitarian. Edmund Gettier famously demonstrated the problems of the justified true belief account of knowledge. That the modern theory of justified true belief as knowledge, which Gettier addresses, is equivalent to Plato's is accepted by some scholars but rejected by others.[96WARNING! What you’re about to see is extremely controversial. In fact, the White House has flat out DENIED what you’re about to see. But it’s important that you and EVERY American patriot sees it right away. [>> Click here to view it now, before they make us take it down.]( Regards, Jim Rickards, Editor, Paradigm Press Friedrich Wilhelm Nietzsche (/ˈniːtʃə, ˈniːtʃi/ NEE-chə, NEE-chee,[10] German: [ˈfʁiːdʁɪç ˈvɪlhɛlm ˈniːtʃə] i or [ˈniːtsʃə];[11][12] 15 October 1844 – 25 August 1900) was a German philosopher, prose poet, cultural critic, philologist, and composer, whose work has exerted a profound influence on contemporary philosophy. He began his career as a classical philologist before turning to philosophy. He became the youngest person to hold the Chair of Classical Philology at the University of Basel in 1869 at the age of 24, but resigned in 1879 due to health problems that plagued him most of his life; he completed much of his core writing in the following decade. In 1889, at age 44, he suffered a collapse and afterward a complete loss of his mental faculties, with paralysis and probably vascular dementia. He lived his remaining years in the care of his mother until her death in 1897 and then with his sister Elisabeth Förster-Nietzsche. Nietzsche died in 1900, after experiencing pneumonia and multiple strokes. Nietzsche's work spans philosophical polemics, poetry, cultural criticism, and fiction while displaying a fondness for aphorism and irony. Prominent elements of his philosophy include his radical critique of truth in favour of perspectivism; a genealogical critique of religion and Christian morality and a related theory of master–slave morality; the aesthetic affirmation of life in response to both the "death of God" and the profound crisis of nihilism; the notion of Apollonian and Dionysian forces; and a characterisation of the human subject as the expression of competing wills, collectively understood as the will to power. He also developed influential concepts such as the Übermensch and his doctrine of eternal return. In his later work, he became increasingly preoccupied with the creative powers of the individual to overcome cultural and moral mores in pursuit of new values and aesthetic health. His body of work touched a wide range of topics, including art, philology, history, music, religion, tragedy, culture, and science, and drew inspiration from Greek tragedy as well as figures such as Zoroaster, Arthur Schopenhauer, Ralph Waldo Emerson, Richard Wagner, and Johann Wolfgang von Goethe. After his death, Nietzsche's sister Elisabeth became the curator and editor of his manuscripts. She edited his unpublished writings to fit her German ultranationalist ideology, often contradicting or obfuscating Nietzsche's stated opinions, which were explicitly opposed to antisemitism and nationalism. Through her published editions, Nietzsche's work became associated with fascism and Nazism. 20th-century scholars such as Walter Kaufmann, R. J. Hollingdale, and Georges Bataille defended Nietzsche against this interpretation, and corrected editions of his writings were soon made available. Nietzsche's thought enjoyed renewed popularity in the 1960s and his ideas have since had a profound impact on 20th- and early 21st-century thinkers across philosophy—especially in schools of continental philosophy such as existentialism, postmodernism, and post-structuralism—as well as art, literature, poetry, politics, and popular culture. Life[edit] Youth (1844–1868)[edit] Born on 15 October 1844, Nietzsche[13] grew up in the town of Röcken (now part of Lützen), near Leipzig, in the Prussian Province of Saxony. He was named after King Friedrich Wilhelm IV of Prussia, who turned 49 on the day of Nietzsche's birth (Nietzsche later dropped his middle name Wilhelm).[14] Nietzsche's parents, Carl Ludwig Nietzsche (1813–1849), a Lutheran pastor[15] and former teacher; and Franziska Nietzsche [de] (née Oehler) (1826–1897), married in 1843, the year before their son's birth. They had two other children: a daughter, Elisabeth Förster-Nietzsche, born in 1846; and a second son, Ludwig Joseph, born in 1848. Nietzsche's father died from a brain ailment in 1849; Ludwig Joseph died six months later at age two.[16] The family then moved to Naumburg, where they lived with Nietzsche's maternal grandmother and his father's two unmarried sisters. After the death of Nietzsche's grandmother in 1856, the family moved into their own house, now Nietzsche-Haus, a museum and Nietzsche study center. Young Nietzsche, 1861 Nietzsche attended a boys' school and then a private school, where he became friends with Gustav Krug and Wilhelm Pinder, all three of whom came from highly respected families. Academic records from one of the schools attended by Nietzsche noted that he excelled in Christian theology.[17] In 1854, he began to attend the Domgymnasium in Naumburg. Because his father had worked for the state (as a pastor) the now-fatherless Nietzsche was offered a scholarship to study at the internationally recognised Schulpforta (the claim that Nietzsche was admitted on the strength of his academic competence has been debunked: his grades were not near the top of the class).[18] He studied there from 1858 to 1864, becoming friends with Paul Deussen and Carl von Gersdorff. He also found time to work on poems and musical compositions. Nietzsche led "Germania", a music and literature club, during his summers in Naumburg.[16] At Schulpforta, Nietzsche received an important grounding in languages—Greek, Latin, Hebrew, and French—so as to be able to read important primary sources;[19] he also experienced for the first time being away from his family life in a small-town conservative environment. His end-of-semester exams in March 1864 showed a 1 in Religion and German; a 2a in Greek and Latin; a 2b in French, History, and Physics; and a "lackluster" 3 in Hebrew and Mathematics.[20] Nietzsche was an amateur composer.[21] He composed several works for voice, piano, and violin beginning in 1858 at the Schulpforta in Naumburg when he started to work on musical compositions. Richard Wagner was dismissive of Nietzsche's music, allegedly mocking a birthday gift of a piano composition sent by Nietzsche in 1871 to his wife Cosima. German conductor and pianist Hans von Bülow also described another of Nietzsche's pieces as "the most undelightful and the most antimusical draft on musical paper that I have faced in a long time".[22] While at Schulpforta, Nietzsche pursued subjects that were considered unbecoming. He became acquainted with the work of the then almost-unknown poet Friedrich Hölderlin, calling him "my favorite poet" and writing an essay in which he said that the poet raised consciousness to "the most sublime ideality".[23] The teacher who corrected the essay gave it a good mark but commented that Nietzsche should concern himself in the future with healthier, more lucid, and more "German" writers. Additionally, he became acquainted with Ernst Ortlepp, an eccentric, blasphemous, and often drunken poet who was found dead in a ditch weeks after meeting the young Nietzsche but who may have introduced Nietzsche to the music and writing of Richard Wagner.[24] Perhaps under Ortlepp's influence, he and a student named Richter returned to school drunk and encountered a teacher, resulting in Nietzsche's demotion from first in his class and the end of his status as a prefect.[25] Young Nietzsche After graduation in September 1864,[26] Nietzsche began studying theology and classical philology at the University of Bonn in the hope of becoming a minister. For a short time, he and Deussen became members of the Burschenschaft Frankonia. After one semester (and to the anger of his mother), he stopped his theological studies and lost his faith.[27] As early as his 1862 essay "Fate and History", Nietzsche had argued that historical research had discredited the central teachings of Christianity,[28] but David Strauss's Life of Jesus also seems to have had a profound effect on the young man.[27] In addition, Ludwig Feuerbach's The Essence of Christianity influenced young Nietzsche with its argument that people created God, and not the other way around.[29] In June 1865, at the age of 20, Nietzsche wrote to his sister Elisabeth, who was deeply religious, a letter regarding his loss of faith. This letter contains the following statement: Hence the ways of men part: if you wish to strive for peace of soul and pleasure, then believe; if you wish to be a devotee of truth, then inquire....[30] Arthur Schopenhauer strongly influenced Nietzsche's philosophical thought. Nietzsche subsequently concentrated on studying philology under Professor Friedrich Wilhelm Ritschl, whom he followed to the University of Leipzig in 1865.[31] There he became close friends with his fellow student Erwin Rohde. Nietzsche's first philological publications appeared soon after. In 1865, Nietzsche thoroughly studied the works of Arthur Schopenhauer. He owed the awakening of his philosophical interest to reading Schopenhauer's The World as Will and Representation and later admitted that Schopenhauer was one of the few thinkers whom he respected, dedicating the essay "Schopenhauer as Educator" in the Untimely Meditations to him. In 1866, he read Friedrich Albert Lange's History of Materialism. Lange's descriptions of Kant's anti-materialistic philosophy, the rise of European Materialism, Europe's increased concern with science, Charles Darwin's theory of evolution, and the general rebellion against tradition and authority intrigued Nietzsche greatly. Nietzsche would ultimately argue the impossibility of an evolutionary explanation of the human aesthetic sense.[32] In 1867, Nietzsche signed up for one year of voluntary service with the Prussian artillery division in Naumburg. He was regarded as one of the finest riders among his fellow recruits, and his officers predicted that he would soon reach the rank of captain. However, in March 1868, while jumping into the saddle of his horse, Nietzsche struck his chest against the pommel and tore two muscles in his left side, leaving him exhausted and unable to walk for months.[33][34] Consequently, he turned his attention to his studies again, completing them in 1868. Nietzsche also met Richard Wagner for the first time later that year.[35] [divider] This email is being delivered to you as you have expressed an interest in the Financial niche by submitting your information on one of our landing pages or sign-up forms. [Privacy Policy]( [Terms & Conditions]( Email sent by Finance and Investing Traffic, LLC, owner and operator of Trading Century This ad is sent on behalf of Paradigm Press, LLC, at 808 St. Paul Street, Baltimore MD 21202. If you're not interested in this opportunity from Paradigm Press, LLC, please [click here]( to remove your email from these offers. This offer is brought to you by Trading Century. 221 W 9th St # Wilmington, DE 19801. If you would like to unsubscribe from receiving offers brought to you by Trading Century [click here](. If you need any assistance or have any inquiries, our [support team](mailto:support@tradingcentury.com) is available round the clock, 24/7, to assist you at every step. For any security-related questions or concerns, please feel free to reach out to us by sending an email to abuse@tradingcentury.com. Don’t miss out on the latest developments in the world of investing and finance, [whitelist our email address]( to receive timely updates. Copyright © 2023 [TradingCentury.com](. All rights reserved[.](   [Unsubscribe](