Midwifery
Socrates' ``midwifery technique'' is clearly written.
In other words, as you probably know, none of these midwives choose to act as midwives for others even though they themselves are pregnant or giving birth. Not there. Such things are done by those who are no longer able to bear children. (The Complete Works of Stephanus Edition, 149b)
Yes, however, in the technique of recruiting midwives that I know, the midwives I just mentioned belong to, of course. However, in addition to this, there is also the fact that we work for the sake of women, not for the sake of women, and that we take care of the fruits of their spirits and not of their bodies. This is the most important thing that is included. In other words, it is necessary for those who are familiar with this technique to conduct a million tests to determine whether the object that the young man gave birth to is an imitation or a fake, or an authentic object. It is said that it is possible. The reason why this is the most important thing and why I can't do anything else is because the following circumstances exist for me just as they do for midwives. In other words, I am a person who cannot generate wisdom. (150c)
I guess the midwife was the one who didn't give birth. How was Japan? Nowadays, there are probably some female doctors who have never given birth, and I think there are even more male doctors.
Because childbirth is not a disease, health insurance does not cover normal childbirth (instead, a subsidy is provided). However, most childbirth-related activities are done in hospitals and medical science is applied. It is said that giving birth in a hospital is ``safe''. Therein lies the gender collapse.
Childbirth is no longer an event of and among women. The uterus, in medical police terms, became the specialized organ for producing infants. Woman was described as if it were a womb on two legs. Women are no longer helpers for other women to bear children. Doctors and midwives took away the children. Genderless medicine transforms the womb into a kind of prenatal parking garage. (I. Ilyich “Gender” Iwanami Gendai Sensho, p. 273)
And there is a confusion between "sensation" and "knowledge." Socrates declares.
Therefore, knowledge does not exist in what is merely received [through the body]. Rather, knowledge lies in the thought (consideration) about them. (186D)
Therefore, in no case will Theaetetus, sensation and knowledge be the same. (186E)
I think Socrates places more emphasis on knowledge (thought) than on sense, but this should not be taken simply as ``misogyny.'' This is because Socrates cannot sense (experience) his birth itself. Rather than that, isn't it even more ``misogynistic'' for modern people to think that ``knowledge can replace sensation''?
explain and criticize the wise men
Because at any timebeSince there is no such thing asBecomeThis is because. And in this regard, it can be said that all the wise men except Parmenides are on the same page. So are Protagoras and Hereklitus, and so are Empedocles. (152D)
The reason why Parmenides was excluded is probably because he believed that ``there is, and there is not.'' In other words, ``something does not come from nothing.'' ``Becoming'' means ``something comes into being from nothing.'' In other words, Socrates recognizes "generation" and "motion."
In other words, these are the two types of movements I am talking about. One is change [of becoming something of a different nature], and the other is movement [of a place]. (181D)
Everything changes in time and space. However, Socrates says, ``We cannot recognize things that are not identical (things that are constantly changing).''
That is, "Yes," and this also must not be said. Because if you do that, ``so'' may no longer work. On the other hand, we must not say that it is not so. Because this is also not a movement. Rather, those who advocate this theory must invent some other language. (182B)
Something that changes (moves) while remaining the same (rest) is probably a result of Zeno's paradox, but I don't know how Socrates solved it. I can imagine that there is a deep connection with Parmenides' ``ontology.''
Socrates left behind no written works.
For when people learn these letters, the training of their memory is neglected, and a tendency to forgetfulness will be implanted in their souls. It is none other than that they trust what they have written and remember things, but they remember from the outside by signs carved on something other than themselves, and they remember from within by their own strength. This is because you will not be able to do anything. In fact, what you have invented is not the secret of memory, but the secret of recollection. On the other hand, the wisdom you give to those who learn it is an appearance of wisdom, and not real wisdom; for by virtue of you they become acquainted without being intimately taught; In many cases, one will come to appear to be a great polymath when in fact one does not know anything, and instead of becoming an intellectual one develops only the conceit of being an intellectual. , he will be a difficult person to get along with ( Phaedrus , Plato's Complete Works, Volume 5 , translated by Reio Fujisawa, Iwanami Shoten, 1974, P.255-256)
In fact, Phaedrus, I think that writing has the following problems, and the situation seems to be very similar to that of painting. In other words, when you look at what a painting has created, it stands properly as if it were alive, but when you ask it something, it is extremely arrogant and silent and does not answer. The same is true of written words. Moreover, once a word is put into writing, it goes from place to place, whether it is to people who understand it or to people who are completely unsuitable for it. . And you can't just talk to the people you absolutely need to talk to and remain silent about the people you don't. (Ibid., p.257)
Dialogue was important to Socrates. Text makes the "dialogue" "fixed (still)." I don't think Socrates ever thought of such a thing. In comparison, there are many works by Plato (even more so by Aristotle). There may have been some similarities between Socrates' thoughts and Plato's, but this may have been a ``bad side.''
“Ladies and gentlemen, I think you understand what I said last week, so today I will go one step further and talk about ``semi-affirmative reasoning''.What is ``semi-affirmative reasoning''? As you can read, it is an argument that partially affirms the artistic value of a certain work.However, that ``half'' must be the ``worse half''.It is not possible to affirm the ``better half''. This argument is dangerous.
``For example, apply this argument to the cherry blossoms of Japan.The ``better half'' of the cherry blossoms is the beauty of color and shape. We must affirm the ``worse half'' than the ``half'' - that is, the scent of cherry blossoms. In other words, we end up deciding that ``the scent is true, but in the end, that's all there is to it.'' Yes. (Ryuunosuke Akutagawa, “Words of Confucianism,” Iwanami Edition Complete Works Volume 7, P424-425)
The relationship between Jesus and the apostles, the relationship between Buddha and his disciples, etc. come to mind. Lately, I have been learning that this cannot be dismissed simply as a parent's ignorance of their child's feelings.
whole and parts
Socrates differentiates the relationship between ``sensation (insensibility)'' and ``knowledge (inknowledge)''. The translator has illustrated the 14 (17?) cases below on P.337 (192A) (P.339, translation note), but it confuses me. I gave up trying to understand (lol).
Then, he gives various examples and talks with Theaetetus, and sometimes Theaetetus says, ``That's exactly right,'' and other times, ``Let's do it that way.'' This is because Plato was clearly aware of what was considered ``natural'' in Greece at the time, and what was not. And it seems that this feeling is ``almost'' common to me, who lives in modern times. There are times when I honestly agree with what Socrates says, and times when I think ``I guess so.'' If I think ``I guess so,'' Theaetetus doesn't say ``That's right.'' However, Socrates goes on and on. If you don't do that, the story won't end.
What I thought was important was the relationship between the parts and the whole. It already presupposes "sameness." This is because the premise is that recognition is possible and that it is based on "difference."
This is probably because the spelling should not have been assumed to be the jimo. Rather, it should be assumed that it is a unique variety, made from a jimo, but distinct from the jimo, and with its own unique form. It must have been. (203E)
"Form" probably means "idea." It is questionable whether "Socrates (Sōkrátēs)" is an idea or not, but even if it is an idea, the "S" and "O" that make up the spelling are not "something that does not exist" but are "beings that can be recognized". That is also an "idea".
Furthermore, regarding “six”,
“Is there any difference between the sum of all of them (that is, the sum) and the sum of all of them (the sum)?For example, when we say one, two, three, four, five, six, Therefore, when we say two times three, or three times two, or four plus two, or three plus two and one, are we talking about the same thing in all of these? , or is it something different? (204B)
One, two, three, four, five, six, all are ideas (concepts). There is more than one way to explain the idea of "six." And the "one, two,...five" that explains it is itself a concept. That is, knowable knowledge.
In order to translate future questions and answers in an easy-to-understand manner, we will now have to use two translations for the same original word (to-pan): ``all'' and ``total''. "All" is used for "the whole" to indicate the similarity between the two. The difference between ``total'' and ``sum'' is that ``to-pan'' (to-pan) is singular, and ``to-pan'' (ta-panta) is the plural of the same word. ” (P.379, translation note)
"General-purpose 〈PAN〉" is a transliteration of "Pan πᾶν" and is often used in Japan as well. However, in Japanese, there is no distinction between singular and plural in words such as ``all, whole, totality, total sum''. In addition to that, there is the problem of the definite article, which was common in Greece at the time. In English, it is "the". In addition, there is also the part of speech, or gender. "tό πᾶν" is a singular neuter noun, "τά πᾶντα" is a plural neuter noun. Classical Greek philosophers skillfully used the singular, plural, and indefinite to convey their ideas. And I think that's something that Japanese people have a hard time understanding.
I interpreted what Socrates meant here to mean, ``The whole is not the sum of the parts; the parts are also a whole.'' If you want to express the same thing (identity) while moving (changing), or to express something that is both a part and a whole, you should create ``another language (words)'' as Socrates said. But then others won't understand. I think it was Socrates' policy to communicate in everyday language.
what is knowledge
Now, what did we come to understand through dialogue as "knowledge (episteme)"?
Although we are looking for knowledge as ``what it is,'' it would be a shame to claim that it is the right thought that adds knowledge, whether it is knowledge of difference or knowledge of anything. is also foolish. Therefore, what is knowledge, Theaetetus, is neither the sensations you speak of, nor the true thoughts, nor the addition of speech without true thoughts. . (210A)
This seems to be Socrates' conclusion. I think the story will continue,
Well, for now, since Meletus has sued me, I have to report to the Basileus office for this official matter, but early tomorrow morning, Theodorus, we will meet again here. Sho. (210D)
I say goodbye.
Finally volume 3
I have now finished reading volumes 1, 2, 5, and finally 3 of Plato's complete works. At first I thought I could read it in about three years, but at this pace I would probably finish it before I could finish it.
In particular, I could hardly understand this ``Theaetetus.'' Moreover, I read it about six months ago and skimmed through it, so I had forgotten most of it. Still, reading the original is a good experience. I can't read Greek though.