Hire Writer Another criticism made by Aristotle.
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An ancient, though erroneous, etymology of the word theoria viewed it as a derivative of theos. Although this etymology has been shown to be untenable, the word has both a background and a usage permeated with religious significance.
A theoros was one who consulted an oracle or was present as a spectator at a religious feast. Theoria in the sense of philosophical contemplation or vision was cultivated by the Pythagoreans as a religious way of life. Plato uses the term to refer to metaphysical vision of the eternal forms in which mathematical order is fused with religious aspiration.
Aristotle represents theoria both as the goal of human life and as that in which God's own blessedness consists. In modern thought the conception of theory may appear less closely related to religion than theoria was for the Greeks. Though the word theory has a variety of distinct though related senses, it has come to be used most characteristically in connection with the natural sciences.
And the natural sciences are commonly regarded by modern men as autonomous disciplines, independent of philosophy and above all of religion. Experimental and mathematical work may no doubt be done and done well by a scientist without reflection upon the foundations upon which the scientific enterprise rests.
But once such reflection is initiated, one is engaged no longer in positive science but in philosophy. Even the most stubborn positivist will recognize the legitimacy of reflection upon the foundation of logic and scientific method, however averse he may be to anything that savors of metaphysics or theology.
We will not confine ourselves to an identification of theoretical thought with the natural sciences, but will count all systematic inquiry including philosophy and theology as falling under the concept of theoretical thought.
This broad view of the scope of theoretical thought leads to a consideration of the relations between theory and theology. A twofold relation between theory and theology may be noted. Theology is a branch of theoretical thought.
Consequently, general considerations of the theory of theory will have special applications to theology. In this connection we may consider the question of the role of reason in matters of faith and in particular the relation of theology to philosophy.
Reflection on the foundations of theory leads to a consideration of the religious factor in the foundations of theoretical thought, as Professor Herman Dooyeweerd has so impressively called to our attention in his monumental work.
Or can the theologian, by giving an account of the religious foundation of theory, provide a justification for theoretical thought? A possible interpretation of Dooyeweerd's somewhat obscure position may reject this division of the issue, although he evidently viewed his transcendental critique as philosophy and not theology.
In private conversation, he stated to me that Christian philosophy rules out apologetics and theodicy. A sound view of the role of reason in matters of faith will avoid extremes on two sides: The first extreme, which may be called philosophical rationalism but not in the sense of rationalism as opposed to empiricism in epistemologyviews reason or theoretical thought as the supreme or even the sole norm in matters of faith and religion.
All truth, consequently revealed truth, must on this view be capable of rational demonstration. If an article of faith does not lend itself to such demonstration, it is rejected as irrational.- Recollection in Plato's Phaedo and Meno As the earliest philosopher from whom we have written texts, Plato is often misrepresented as merely reproducing Socratic rhetoric.
In Meno, one of the first Platonic dialogues, Plato offers his own unique philosophical theory, infused with his mentor's brilliant sophistry. His second argument is Theory of Recollection which assumes that each and every information that one has in his/her mind is related to information and plays an important role in remembering.
While trying to convince his readers, Plato proposes another argument claiming that .
And this is Plato’s famous theory of knowledge as reminiscence. and then it’s simply a matter of all of the various forms of it.
The general argument for innate ideas raised by Platonists, from Greece to the present, is, and that, in essence, is a proof of the immortality of the soul (if it were valid). The revisionists say that during his late period, Plato was definitely in a crisis and that he was in a crisis as a result of the Third Man argument, for that argument pointed to a flaw in the theory of forms, a flaw that could be dealt with only by subjecting that theory to strong revisions.
The Basics of Plato’s Theory of Forms and Allegory of the Cave. Plato’s theory of forms is the theory that intangible ideas like beauty, moral goodness, and justice don’t exist in the physical world, and instead exist in the “world of ideas.” These FORMS are FORMAL (rationalizations, ideas, not physical things).
Platos interpretation of universals is linked to his Theory of Forms in which he uses both the terms εἶδος and ἰδέα to describe his theory, Forms are mind independent abstract objects or paradigms of which particular objects and the properties and relations present in them are copies.