Fascinating discussion. Thanks to both of you for some thought-provoking reflections. Here are some clarifications on a few points you raised, as well as some other considerations you might want to chew on: It was A. N. Whitehead who said, "All of Western philosophy is a footnote to Plato.” Tertullian is the one who asked, "What has Athens got to do with Jerusalem?" In the Republic, Glaucon describes how the perfectly just man with a reputation for injustice would be crucified, but he doesn't explicitly say that he would be executed for exposing the justice of others. That's an inference we draw from associating the perfectly just man of the Republic with Socrates. Simone Weil took the perfectly just man of the Republic as a prefiguration of Christ. Nietzsche wrote, "Humanity has had to pay dearly for this Athenian having gone to school among the Egyptians (-or among the Jews in Egypt?)." Whether he meant that literally is another matter, though. However, Plato could NOT have been hanging out with the Jews in Alexandria, since the city wasn't founded until 331 BCE, over a decade after his death. Was Plato really absent on Socrates' last day? Phaedo says, "Plato, I think, was sick," but is Phaedo a reliable narrator? One theme of the Phaedo is Socrates' curing his disciples of the disease of misology, which suggests that Plato may be trying to make a deeper point in having Phaedo say that he wasn't well. As for the relationship between Greek philosophy and the New Testament, consider the view of Simone Weil, who wrote, "The Gospels are the last and most marvelous expression of the Greek genius." For her, the Greeks are a kind of Old Testament, doing the spadework to prepare the ground for the gospel. Compare her view to Nietzsche's famous claim that "Christianity is Platonism for the people."
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Fascinating discussion. Thanks to both of you for some thought-provoking reflections. Here are some clarifications on a few points you raised, as well as some other considerations you might want to chew on:
It was A. N. Whitehead who said, "All of Western philosophy is a footnote to Plato.”
Tertullian is the one who asked, "What has Athens got to do with Jerusalem?"
In the Republic, Glaucon describes how the perfectly just man with a reputation for injustice would be crucified, but he doesn't explicitly say that he would be executed for exposing the justice of others. That's an inference we draw from associating the perfectly just man of the Republic with Socrates. Simone Weil took the perfectly just man of the Republic as a prefiguration of Christ.
Nietzsche wrote, "Humanity has had to pay dearly for this Athenian having gone to school among the Egyptians (-or among the Jews in Egypt?)." Whether he meant that literally is another matter, though. However, Plato could NOT have been hanging out with the Jews in Alexandria, since the city wasn't founded until 331 BCE, over a decade after his death.
Was Plato really absent on Socrates' last day? Phaedo says, "Plato, I think, was sick," but is Phaedo a reliable narrator? One theme of the Phaedo is Socrates' curing his disciples of the disease of misology, which suggests that Plato may be trying to make a deeper point in having Phaedo say that he wasn't well.
As for the relationship between Greek philosophy and the New Testament, consider the view of Simone Weil, who wrote, "The Gospels are the last and most marvelous expression of the Greek genius." For her, the Greeks are a kind of Old Testament, doing the spadework to prepare the ground for the gospel. Compare her view to Nietzsche's famous claim that "Christianity is Platonism for the people."
Dr.Dunn thanks for the great feed back and clarification! There is certainly alot to think about here.