Abstract In this article, the writer points out that the concept of Atlantis originally came from Plato's two books, 'Timaeus' and 'Critias' written in approximately 370 B.C.. The writer explains that according to Plato, Atlantis was first founded by a mix of gods and mortals. In 'Timaeus', Plato describes Atlantis as a prosperous nation out to expand its domain. The writer concludes that Plato's 'Timaeus' and 'Critias' are the only written records that describe Atlantis in detail. The writer notes that they are written in two dialogues of conversations between Socrates, Hermocrates, Timeaus, and Critias as a result of an earlier talk by Socrates about perfect civilizations.
From the Paper "The residents lived in buildings and plantations, where separate accommodations, with baths, were provided for royalty and commoners, women, horses, and other beasts of burden."
"This sounds very feasible and could very likely be a nation state that existed at that time. It is very indicative of other cultures at that period. However, this is not the whole story. According to Plato, Atlantis was first founded by a mix of gods and mortals. Poseidon wed the mortal woman Cleito. As a god, Poseidon easily created the
centre island and brought up the two springs of water as well as every variety of food to grow from the rich soil."
Abstract This paper examines the archaeological search for the historical Atlantis, the theories that have been suggested over the years and the techniques which have been used to investigate them. It looks at how the myth has been captured by many authors over the years such as Ignatius Donnelly. It also considers whether K.T. Frost's hypothesis attempting to prove that the lost city of Atlantis was in fact in the Aegean is the solution to the problem of its location.
From the Paper "However, if we are equating the destruction of Minoan Crete to that of Atlantis, we run into problems. The most obvious of these is that Atlantis was supposed to have sunk under the sea after experiencing "earthquakes and floods of extraordinary violence" . While Crete probably did experience earthquakes as a result of Santorini, it is quite plainly still there, not sunk under the waves at all. Supporters of the Crete/Thera theory have two arguments to this. The first is that the eruption of Santorini could have caused a tsunami that would have hit Crete. This would certainly be a watery end for the Minoans, but even stretching the imagination one cannot say that it 'sank' the island."
Abstract This paper looks at the various questions about justice that Plato attempts to address in "The Republic" and analyzes his discourse on guardians and other roles that make up society. The paper also looks at Plato's views regarding division of labor and Plato's notion of the ideal. Finally, Plato's unfinished work, "Critias", is discussed and analyzed in terms of how it relates to today's society.
From the Paper "Why do people behave justly? Is it because they fear societal punishment? Or do they do so because it is good for them and thus society as a whole? Is justice, regardless of its rewards and punishments, a good thing in and of itself? How should justice be defined? Plato responds to such questions in the Republic and concludes that justice is worthwhile in and of itself."
Abstract In the dialogue "Charmides", Socrates explores the definition of temperance. The paper explains that, to the Greeks, temperance represented both an inner order of the soul and a kind of self-aware restraint; the two are linked together in a whole person who is temperate in body, soul, and action. At the outset, Socrates says that before he can presume to cure Charmides of his headache, he must establish the condition of his soul.
From the Paper "Although the discussion ends in perplexity and no satisfactory definition of temperance is arrived at, it seems that temperance requires knowledge of good and evil, but that without a context, one cannot know whether ones actions will result in good or evil. (With the historical perspective of Critias and Charmides subsequent intemperance, it seems possible that this might be one of the points that Plato had in mind for this dialogue: Even someone as discerning as Socrates cannot predict the future or determine character based on appearance alone.)"
