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Platonism is the philosophy of Plato or the name of other philosophical systems considered closely derived from it. In a narrower sense the term might indicate the doctrine of Platonic realism. The central concept of Platonism is the distinction between that reality which is perceptible, but not intelligible, and that which is intelligible, but imperceptible; to this distinction the Theory of Forms is essential. The forms are typically described in dialogues such as the Phaedo, Symposium and Republic as transcendent, perfect archetypes, of which objects in the everyday world are imperfect copies. In the Republic the highest form is identified as the Form of the Good, the source of all other forms, which could be known by reason. In the Sophist, a later work, the forms being, sameness and difference are listed among the primordial "Great Kinds". In the 3rd century BC, Arcesilaus adopted skepticism, which became a central tenet of the school until 90 BC when Antiochus added Stoic elements, rejected skepticism, and began a period known as Middle Platonism. In the 3rd century AD, Plotinus added mystical elements, establishing Neoplatonism, in which the summit of existence was the One or the Good, the source of all things; in virtue and meditation the soul had the power to elevate itself to attain union with the One. Platonism had a profound effect on Western thought, and many Platonic notions were adopted by the Christian church which understood Platonic forms as God's thoughts, whilst Neoplatonism became a major influence on Christian mysticism.

Philosophy[link]

The primary concept is the Theory of Forms. The only true being is founded upon the forms, the eternal, unchangeable, perfect types, of which particular objects of sense are imperfect copies. The multitude of objects of sense, being involved in perpetual change, are thereby deprived of all genuine existence.^[1] The number of the forms is defined by the number of universal concepts which can be derived from the particular objects of sense.^[1] The following excerpt may be representative of Plato's middle period metaphysics and epistemology:

[Socrates:]"Since the beautiful is opposite of the ugly, they are two."
[Glaucon:]"Of course."
"And since they are two, each is one?"
"I grant that also."
"And the same account is true of the just and unjust, the good and the bad, and all the forms. Each of them is itself one, but because they manifest themselves everywhere in association with actions, bodies, and one another, each of them appears to be many."
"That's right."
"So, I draw this distinction: On one side are those you just now called lovers of sights, lovers of crafts, and practical people; on the other side are those we are now arguing about and whom one would alone call philosophers."
"How do you mean?"
"The lovers of sights and sounds like beautiful sounds, colors, shapes, and everything fashioned out of them, but their thought is unable to see and embrace the nature of the beautiful itself."
"That's for sure."
"In fact, there are very few people who would be able to reach the beautiful itself and see it by itself. Isn't that so?"
"Certainly."
"What about someone who believes in beautiful things, but doesn't believe in the beautiful itself and isn't able to follow anyone who could lead him to the knowledge of it? Don't you think he is living in a dream rather than a wakened state? Isn't this dreaming: whether asleep or awake, to think that a likeness is not a likeness but rather the thing itself that it is like?"
"I certainly think that someone who does that is dreaming."
"But someone who, to take the opposite case, believes in the beautiful itself, can see both it and the things that participate in it and doesn't believe that the participants are it or that it itself is the participants--is he living in a dream or is he awake?
"He's very much awake."
(Republic Bk. V, 475e-476d, translation G.M.A Grube)

Book VI of the Republic identifies the highest form as the Form of the Good, the cause of all other Ideas, and that on which the being and knowing of all other Forms is contingent. Conceptions derived from the impressions of sense can never give us the knowledge of true being; i.e. of the forms.^[1] It can only be obtained by the soul's activity within itself, apart from the troubles and disturbances of sense; that is to say, by the exercise of reason.^[1] Dialectic, as the instrument in this process, leading us to knowledge of the forms, and finally to the highest form of the Good, is the first of sciences.^[1] Later Neoplatonism, beginning with Plotinus, identified the Good of the Republic with the so-called transcendent, absolute One of the first hypothesis of the Parmenides (137c-142a).

Platonist ethics is based on the Form of the Good. Virtue is knowledge, the recognition of the supreme form of the Good.^[1] And, since in this cognition, the three parts of the soul, which are reason, spirit, and appetite, all have their share, we get the three virtues, Wisdom, Courage, and Moderation.^[1] The bond which unites the other virtues is the virtue of Justice, by which each part of the soul is confined to the performance of its proper function.^[1]

Platonism had a profound effect on Western thought. In many interpretations of the Timaeus Platonism,^[2] like Aristotelianism, poses an eternal universe, as opposed to the nearby Judaic tradition that the universe had been created in historical time, with its continuous history recorded. Unlike Aristotelianism, Platonism describes idea as prior to matter and identifies the person with the soul. Many Platonic notions secured a permanent place in Christianity.^[3]

History[link]

The Academy[link]

Site of Plato's Academy in Athens

Platonism was originally expressed in the dialogues of Plato, in which the figure of Socrates is used to expound certain doctrines, that may or may not be similar to the thought of the historical Socrates, Plato's master. Plato delivered his lectures at the Academy, a precinct containing a sacred grove outside the walls of Athens. The school continued there long after. There were three periods: the Old, Middle, and New Academy. The chief figures in the Old Academy were Speusippus (Plato's nephew), who succeeded him as the head of the school (until 339 BC), and Xenocrates (till 313 BC). Both of them sought to fuse Pythagorean speculations on number with Plato's theory of forms.

Around 266 BC, Arcesilaus became head of the Academy. This phase, known as the Middle Academy, strongly emphasized Academic skepticism. It was characterized by its attacks on the Stoics and their assertion of the certainty of truth and our knowledge of it. The New Academy began with Carneades in 155 BC, the fourth head in succession from Arcesilaus. It was still largely skeptical, denying the possibility of knowing an absolute truth; both Arcesilaus and Carneades believed that they were maintaining a genuine tenet of Plato.

Middle Platonism[link]

Around 90 BC, Antiochus of Ascalon rejected skepticism, making way for the period known as Middle Platonism, in which Platonism was fused with certain Peripatetic and many Stoic dogmas. In Middle Platonism, the Platonic Forms were not transcendent but immanent to rational minds, and the physical world was a living, ensouled being, the World-Soul. Pre-eminence in this period belongs to Plutarch. The eclectic nature of Platonism during this time is shown by its incorporation into Pythagoreanism (Numenius of Apamea) and into Jewish philosophy (Philo of Alexandria).

Neoplatonism[link]

In the third century, Plotinus recast Plato's system, establishing Neoplatonism, in which Middle Platonism was fused with oriental mysticism. At the summit of existence stands the One or the Good, as the source of all things.^[4] It generates from itself, as if from the reflection of its own being, reason, the nous, - wherein is contained the infinite store of ideas.^[4] The world-soul, the copy of the nous, is generated by and contained in it, as the nous is in the One, and, by informing matter in itself nonexistent, constitutes bodies whose existence is contained in the world-soul.^[4] Nature therefore is a whole, endowed with life and soul. Soul, being chained to matter, longs to escape from the bondage of the body and return to its original source.^[4] In virtue and philosophical thought it has the power to elevate itself above the reason into a state of ecstasy, where it can behold, or ascend to, that one good primary Being whom reason cannot know.^[4] To attain this union with the Good, or God, is the true function of human beings.^[4]

Plotinus' disciple, Porphyry, followed by Iamblichus, developed the system in conscious opposition to Christianity. The Platonic Academy was re-established during this time period; its most renowned head was Proclus (died 485), a celebrated commentator on Plato's writings. The Academy persisted until Roman emperor Justinian closed it in 529

Christianity and Platonism[link]

Many Western churchmen, including Augustine of Hippo, have been influenced by Platonism

Platonism influenced Christianity through Clement of Alexandria and Origen,^[3] and the Cappadocian Fathers.^[5] St. Augustine was heavily influenced by Platonism as well, which he encountered through the Latin translations of Marius Victorinus of the works of Porphyry and/or Plotinus.^[3]

Platonism was considered authoritative in the Middle Ages, and many Platonic notions are now permanent elements of Christianity.^[3] Platonism also influenced both Eastern and Western mysticism.^[3][6] Meanwhile, Platonism influenced various philosophers.^[3] While Aristotle became more influential than Plato in the 13th century, St. Thomas Aquinas's philosophy was still in certain respects fundamentally Platonic.^[3]

With the Renaissance, scholars became more interested in Plato himself.^[3] In 16th, 17th century, and 19th century England, Plato's ideas influenced many religious thinkers.^[3] Orthodox Protestantism in continental Europe, however, distrusts natural reason and has often been critical of Platonism.^[3]

Christoplatonism is a term used to refer to a dualism opined by Plato, which influenced the Church, which holds spirit is good but matter is evil.^[7] According to the Methodist Church, Christoplatonism directly "contradicts the Biblical record of God calling everything He created good."^[7]

Modern Platonism[link]

Apart from historical Platonism originating from thinkers such as Plato himself, Numenius, Plotinus, Augustine and Proclus, we may wish to consider the theory of abstract objects in the modern sense.

Platonism is the view that there exist such things as abstract objects — where an abstract object is an object that does not exist in space or time and which is therefore entirely non-physical and non-mental. Platonism in this sense is a contemporary view.^[8]

This modern platonism (conventionally written with a lowercase "p" to distinguish it from the ancient schools) has been endorsed in one way or another at one time or another by numerous philosophers (most of whom taking a particular interest in the philosophy and foundations of logic and mathematics), including Bernard Bolzano, Gottlob Frege, Edmund Husserl, Bertrand Russell, Alonzo Church, Kurt Gödel, W.V. Quine, Hilary Putnam, George Bealer and Edward Zalta. Modern platonism recognizes a range of objects, including numbers, sets, truth values, properties, types, propositions and meanings.

See also[link]

• List of ancient Platonists

References[link]

1. ^ ^{a b c d e f g h} Oskar Seyffert, (1894), Dictionary of Classical Antiquities, page 481
2. ^ cf. Proclus' commentary on the Timaeus; Cornford 1937
3. ^ ^{a b c d e f g h i j} "Platonism." Cross, F. L., ed. The Oxford dictionary of the Christian church. New York: Oxford University Press. 2005
4. ^ ^{a b c d e f} Oskar Seyffert, (1894), Dictionary of Classical Antiquities, page 484
5. ^ Armstrong, A. H., ed., The Cambridge History of Later Greek and Early Medieval Philosophy, Cambridge, 1970.
6. ^ Louth, Andrew. The Origins of the Christian Mystical Tradition: From Plato to Denys. Oxford: Oxford University Press, 1983.
7. ^ ^{a b} Robin Russell (6 April 2009). "Heavenly minded: It’s time to get our eschatology right, say scholars, authors". UM Portal. http://www.umportal.org/article.asp?id=5101. Retrieved 10 March 2011. "Greek philosophers—who believed that spirit is good but matter is evil—also influenced the church, says Randy Alcorn, author of Heaven (Tyndale, 2004). He coined the term “Christoplatonism” to describe that kind of dualism, which directly contradicts the biblical record of God calling everything he created “good.”" 
8. ^ http://plato.stanford.edu/entries/platonism/

External links[link]

• Christian Platonists and Neoplatonists
• Islamic Platonists and Neoplatonists

Joseph R. Morrison (August 21, 1937 – February 5, 1989) was an American football player in the National Football League for the New York Giants and a coach best known as the head coach at the University of South Carolina.

Playing career[link]

Morrison was born in Lima, Ohio. He attended the University of Cincinnati where he played both halfback and quarterback as well as on defense during his three varsity seasons. Morrison was drafted by the Giants in the third round of the 1959 NFL Draft, where he played at the positions of running back and wide receiver. He had a long career with the Giants, playing from 1959 to 1972. He holds the Giants' team record for receptions, with 395 catches, from seven different quarterbacks; over his career his plays gained 4,993 yards. His jersey number (#40) has been retired by the Giants.

Morrison's best individual season as a receiver came in 1966 when the Giants won only one game. He caught 46 passes for 724 yards and scored six touchdowns. While the Giants fell on hard times, Morrison was one of the bright stars on the team. He also had five seasons of forty receptions or more between 1964 and 1971.

Because he played so many positions, he was nicknamed "Mr. Dependable," according to published accounts of his hiring at South Carolina and his death.

Coaching career[link]

Joe Morrison was a head coach at the University of Tennessee at Chattanooga, University of New Mexico, and University of South Carolina. He is one of the few major college head coaches to never work as an assistant coach.

Other than his NFL years, he is best remembered as the head coach at South Carolina. Morrison came to USC after three seasons with the Lobos of the University of New Mexico. He was a hot prospect, having gone 10-1 in 1982. Morrison took the Gamecocks to three postseason games (1984 and 1987 Gator Bowl and the 1988 Liberty Bowl) during his tenure. It was under Morrison in 1983 that South Carolina began the tradition of Einleitung from Also Sprach Zarathustra as its pre-game anthem and team entrance.

The 1984 season was affectionately dubbed the "Black Magic" year by USC fans because of the team's success and because of Morrison's famous all-black attire (cap, shirt, pants). The team ran a streak of nine consecutive wins (longest single season streak in school history) and was ranked #2 in the nation before being upset by Navy and later falling to Oklahoma State University in the Gator Bowl. Gaining victories against storied programs such as Georgia, Pittsburgh, Notre Dame, Florida State, as well as a regular season win against arch-rival Clemson, the Gamecocks finished that season with a 10-2 record, which would remain a school record for wins until 2011. Morrison was named by the Walter Camp Foundation as the 1984 National College Football Coach of the Year. Morrison would also be named the Southern Independent Coach of the year in 1987. The 1984 squad also heralded two first team All-American players in James Seawright (linebacker) and Del Wilkes (offensive lineman), as well as future NFL players Sterling Sharpe (1984–1987), and Brad Edwards (1984–1987).

Other notable players coached by Morrison included Harold Green, who spent several years with the Cincinnati Bengals in the NFL, current Gamecock football radio broadcaster Todd Ellis, who is the all-time passing leader at South Carolina, and Robert Brooks, who was part of the Green Bay Packers 1997 Super Bowl Championship team. During the time, Charlie Weis, current Kansas City Chiefs Offensive Coordinator, was an assistant coach under Morrison, his first coaching job in the college ranks. Also serving as an assistant during Morrison's tenure was Al Groh, who went on to be head coach of the New York Jets and formerly the head coach at the University of Virginia.

After back-to-back 8-4 season in 1987 and 1988, expectations were high in Columbia for the 1989 campaign. However, it would not come to pass as Morrison collapsed after playing racquetball at Williams-Brice Stadium, and died on February 5, 1989, at age 51 from congestive heart failure.

Morrison won his 100th game as a coach in 1988, when he beat N.C. State 23-7.

Morrison's traditions at South Carolina[link]

Morrison's legacy still is in place at the University of South Carolina in various ways:

• Black jerseys as part of their uniform options are used in all sports.
  • Morrison began the use of black jerseys as a uniform option and used them as the team's primary home jerseys during the 1987 and 1988 seasons
• The use of Einleitung from Also sprach Zarathustra, Op. 30, used by the football team at the time, has been spread to other sports and university functions, including graduations, where it is played to recognise graduates.
  • After the school's first national championship in 2002 (women's track and field), that team and head coach Curtis Frye was introduced by the piece after an NCAA Baseball Tournament regional had ended.
• His 1984 Coach of the Year award is posted on the wall at Williams-Brice Stadium.
• An outstanding football player from spring practice on both offense and defense are awarded the "Joe Morrison Award" each year.

Sources[link]

• NNDb

References[link]

• New York Giants: Skill Positions at The Sporting News
• New York Giants at Sports Encyclopedia
• [1] at Pro Football Reference

External links[link]

• Gallery of Joe Morrison football cards