For Plato, the basic tool of philosophical knowledge is logos, not only in the general sense of "reason," but also in the specific sense of knowledge attained by means of "discourse", namely a reason that has a fundamentally linguistic character. This seems to imply that the logos is entirely transparent to itself; and consequently, as we can deduce from the analysis consecrated in the Theaetetus to the so called "theory of the dream", that the elements of which the logos is composed are fully intelligible and devoid of any opacity. However, this claim seems to fail in the Cratylus, where the attempt to show the intelligibility of the elements of language, i.e. letters and syllables, does not succeed. A possible solution to this problem lies in the fact that the elements of language, unlike the natural elements, exhaust their nature in the role they play within the language itself; and therefore the knowledge of this role, just as in the case of the pieces of chess, coincides with the knowledge of the element as a whole.

Significato del logos e significato degli elementi nel Teeteto e nel Cratilo di Platone / F. Trabattoni. - In: METHODOS. - ISSN 1769-7379. - (2019).

Significato del logos e significato degli elementi nel Teeteto e nel Cratilo di Platone

F. Trabattoni
2019

Abstract

For Plato, the basic tool of philosophical knowledge is logos, not only in the general sense of "reason," but also in the specific sense of knowledge attained by means of "discourse", namely a reason that has a fundamentally linguistic character. This seems to imply that the logos is entirely transparent to itself; and consequently, as we can deduce from the analysis consecrated in the Theaetetus to the so called "theory of the dream", that the elements of which the logos is composed are fully intelligible and devoid of any opacity. However, this claim seems to fail in the Cratylus, where the attempt to show the intelligibility of the elements of language, i.e. letters and syllables, does not succeed. A possible solution to this problem lies in the fact that the elements of language, unlike the natural elements, exhaust their nature in the role they play within the language itself; and therefore the knowledge of this role, just as in the case of the pieces of chess, coincides with the knowledge of the element as a whole.
Pour Platon l'instrument principal de la connaissance philosophique est le logos, non seulement dans le sens général de « raison », mais aussi dans le sens spécifique de connaissance qui se réalise au moyen du « discours », c'est à dire d'une raison qui possède un caractère foncièrement linguistique. Cela semble impliquer que le logos a une nature entièrement transparente à soi même, et par conséquent, comme on peut le déduire de l'analyse consacrée dans le Théétète à la théorie du songe, que les éléments dont le logos est composé sont pleinement intelligibles et dépourvus de toute opacité. Cependant cette prétention semble échouer dans le Cratyle, où la tentative de montrer l'intelligibilité des éléments du langage, c'est à dire lettres et syllabes, n'est pas couronnée de succès. Une possible solution à ce problème repose sur le fait que les éléments du langage, à la différence des éléments naturels, épuisent entièrement leur nature dans le rôle qu'ils jouent à l'intérieur du langage lui-même ; et donc la connaissance de ce rôle, exactement comme il en est des pièces des échecs, coïncide avec la connaissance de l'objet dans son entier.
Plato; logos; reason; language; word; element; whole; Platon; logos; raison; langage; mot; élément; entier
Settore M-FIL/07 - Storia della Filosofia Antica
Dipartimenti di Eccellenza 2018-2022 - Dipartimento di FILOSOFIA
https://journals.openedition.org/methodos/5861
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Utilizza questo identificativo per citare o creare un link a questo documento: http://hdl.handle.net/2434/634225
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