Safe Greek Fun – Kids Try it at Home!

 

 The
Phaedrus Kit


 

Earl Jackson, Jr.

tomrip5@aol.com

Safe Greek Fun


Sometimes, in preparing to do a „close reading“ of a passage such as
Plato’s

  • Seventh
    Letter 342a-344
    , [from which you may have just
    hyperleapt
    ] I download both the English and the Greek from Perseus,
    then make a page with a table, and fill in the English and the Greek in
    columns side by side. It makes a handy guide and reference. Then I can
    take notes and attach the notes to
    the text as hyperlinks
    . It allows for various bird’s eye views of the
    texts and their topography.
  • Here’s one of the tables I used in the  reading for the „Who
    was Plato?
    “ Page:

    :


    Every existing object has three things which
    are the necessary means by which knowledge of that object is acquired;
    and the knowledge itself is a fourth thing; and as a fifth one must postulate
    the object itself which is cognizable [7.342b] and true. First of these
    comes the name; secondly the definition; thirdly the image; fourthly the
    knowledge.

    If you wish, then, to understand what I am now saying, take a single
    example and learn from it what applies to all. There is an object called
    a circle, which has for its name the word we have just mentioned and, secondly,
    it has
    a definition
    , composed of names and verbs; for „that which is everywhere
    equidistant from the extremities to the center“ will be the definition
    of that object which has for its name „round“ and „spherical“ and „circle.“

    [7.342c] And in the third place there is that object which is in course
    of being portrayed and obliterated, or of being shaped with a lathe, and
    falling into decay; but none of these affections is suffered by the circle
    itself, whereto all these others are related inasmuch as it is distinct
    therefrom.

    Fourth comes knowledge and intelligence and true opinion regarding these
    objects; and these we must assume to form a single whole, which does not
    exist in vocal utterance or in bodily forms but in souls; whereby it is
    plain that it differs both from the nature of the circle itself and from
    the three previously mentioned.

    And of those four [ 7.342d] intelligence approaches most nearly in kinship
    and similarity to the fifth, and the rest are further removed.The same
    is true alike of the straight and of the spherical form, and of color,
    and of the good and the fair and the just, and of all bodies whether manufactured
    or naturally produced (such as fire and water and all such substances),
    and of all living creatures, and of all moral actions or passions in souls.
    For unless [7.342e] a man somehow or other grasps the four of these, he
    will never perfectly acquire knowledge of the fifth. Moreover, these four
    attempt to express the quality of each object no less than its real essence,
    owing to the weakness inherent in language.

    estin tôn ontôn hekastôi, di‘
    hôn tên epistêmên anankê paragignesthai,
    tria, tetarton d‘ autê–pempton d‘ auto[7.342b]
    tithenai dei ho dê gnôston te kai alêthôs estin
    on–hen men onoma, deuteron de logos,
    to de triton eidôlon, tetarton
    de epistêmê. peri hen oun
    labe boulomenos mathein to nun legomenon, kai pantôn houtô
    peri noêson. kuklos estin ti legomenon, hôi tout‘ auto estin
    onoma ho nun ephthegmetha. logos d‘ autou to deuteron, ex onomatôn
    kai rhêmatôn sunkeimenos: to gar ek tôn eschatôn
    epi to meson ison apechon pantêi, logos an eiê ekeinou hôiper
    strongulon kai peripheres [7.342c] onoma kai kuklos. 

    triton de to zôgraphoumenon te kai exaleiphomenon kai torneuomenon
    kai apollumenon: hôn autos ho kuklos, hon peri pant‘ estin tauta,
    ouden paschei, toutôn hôs heteron on. tetarton de 

     

    epistêmê kai nous alêthês te doxa peri taut‘
    estin: hôs 
     de hen touto au pan theteon, ouk en phônais
     oud‘ en sômatôn schêmasin
    all‘ en psuchais 


    enon, hôi dêlon heteron te on autou tou kuklou tês phuseôs
    tôn


    N. B. For the real surprise in the
    Seventh Letter
    , and one I’m not going to let you forget it. It’s so
    important, unless Plato
    didn’t actually write it
    ), be sure to visit the Who
    Was Plato?
    page. Or at least the
    right-hand frame
    , which has the fateful excerpt from that amazing letter.


    .

    How do you get to just the
    right-hand frame
    of that page? Click on any occurrence in this paragraph
    of the noun phrase „the
    right-hand frame
    “ including this one ;-).


    Incidentally I have been developing a way of using hyperlinks
    that began with this practice but has extended beyond it. It’s a way of
    using hyperlinks in modulated heirarchies so  that they range for
    straightforward annotation [as if such a thing as straitforward or „innocent“
    annotation were possible] to polyvocalizations, dialogues or conversations
    in proxy with the text from which they „emerge“ thus retroactively transforming
    the text as it becomes thereby a range of  their multiple origins
    and a horizon of their moving destinations. The most fully developed example
    of this to date can be found in the Another Scene site. It is my re-/retro-
    annotation of  the Interview I did with Robert Glück which originally
    appeared in The Red Wheelbarrow 1.1. Spring 1995. On site it can
    be found here:

       
    http://www.anotherscene.com/gluck/

    The Interview, in turn is a key adjunct text to the new
    Internet experiment,
    Ask the Deviant
    , a monthly Web-based definitional „advice“ column on
    Freudian
    and Lacanian
    terminology. Please see the home page of the site for
    further details and the dedicated email
    address
    for questions for Ask the Deviant.

    More Word Fun

    Customized
    Glossary


    Himeros
    in Plato


    Pothos
    in Plato


    Lexica
    of Desire in the Phaedrus


    What
    is a Definition?

    I put the last two items above off to the side, because they
    are actually supplemental materials I compiled for my Commentaries
    Fourteen
    and
    Fifteen
    . You may find these items too far down the road, Phaedrus-wise
    at the moment. That is, you might if you have first accessed this page
    nice and early in your encounter with The Phaedrus Kit. I have no way of
    knowing. So there is a chance even Commentaries Fourteen and Fifteen a
    warm and cozy memories to you now. Notice  how the „now“ that ended
    the previous sentence refers to no real – even realizable present, but
    alluds to an impossible one as it seems to allude to which ever present
    constitutes any particular moment of the reader reading it [by this time
    – anytime  the „now“ that I will have meant then [now] of the moment
    of typing it into my wordprocessor – any „now“ that might have referred
    to this mythic moment of creation that is the most concretely moment to
    me „now“ tht I could imagine [in fact I don’t even have to imagine it since
    I’m experienicing it right „now“ – it wouldn’t be possible to imagine the
    present when you’re expereince the present – you can only imagine something
    ther thatn the now that you’re expereincing o r rather that „I’m“ experiencing
    in that now long-ago never really extent „now“ of mine that is only a mythicl
    originating horizon of what ever „real“ now is currently being realized
    and debunct by all these nows. Gee I hope I haven’t digressed, but 
    I have feeling the was another destination for this sentence besides these
    subterannean deferrals within parentheses that you could harbor a fugitive
    in. Now if [that „now“ is not the temporal deitic in use up to „now“ [that
    now is though] – the first „now“ in this sentence is simply a connective
    particle – as I was about to interrrupt myself – now if I were really pedagogically
    deranged and we had done a lot more Greek philosophy than the begining
    of the Phaedrus,
    you might suspect that I would call attention to my earlier observation
    that one cannot image what one is experiencing while one is expereincing
    it. I would then ask you to judge for yourself if this is indeed the case
    and tell me why or why not with grounded arguments. And you’d get extra
    points if you identify the thinker and text I seemed to have been modelling
    by observation on. Thirty more seconds. Right! Did someone say Aristotle?
    Aristotles‘ „On Memory and Reiminiscence“ [A text whose topic is certainly
    dear to your heart Tom]. And which passage do I mean? i’ll let you
    tell me later. Not „now“. My, paragraphs like this one really clears out
    the cobwebs don’t they ;-). I feel like my mind has just taken one of those
    rugged Ulster outdoor showers with a hearty bar of Irish Spring.

    The General LinksLine

    Introduction
    to this Kit


    All
    of Plato’s Dialogues and Letters on Line


    The
    Phaedrus – Table of Contents


    The
    Phaedrus Kit FAQs


    Online
    Resources for Classics Research


    Con-texts
    of the Phaedrus Kit


    The
    Relevance Menu


    The
    Medical Relevance Menu
    for the Iatrogenic Partner Material


    Who
    Was Socrates?


    Who
    Was Plato?


    Who
    Was Lysias?


    Who
    was Phaedrus?


    Who
    were the sophists?


    From
    the Life of Alcibiades


    What
    were the Eleusinian Mysteries?


    On
    line Resources


    How
    I teach


    The
    Phaedrus Kit


    designed, constructed, and maintained

    by Earl
    Jackson, Jr.


    as an xmas 99 gift

    to Dr.
    Thomas A. Sattler

    for no apparent reason.


    Messages
    to Earl


    tomrip5@aol.com