What one cannot handle should be left to others or be left alone. The use of the protreptic and protreptic motifs in Clitophon is to prove that explicit protreptic is not advantageous and instead implicit protreptic ought to be preferred.
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Brunnecke, Kester and Souilhe believe this dialogue to be an attack on Antisthenes. Based upon Diogenes Laërtius crediting Antisthenes with three books of protreptic works in his Lives and Opinions of Eminent Philosophers vi 16, Clitophon may well be a criticism of Antisthenes. The author of Clitophon uses one of Antisthenes' protreptic works and summarizes its content. Throughout Clitophon, Plato disparages the use of protreptic speeches.
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This text belongs to the well-established genre in ancient philosophy of protreptic or exhortational literature.
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According to Slings, the use of the protreptic in Clitophon is a parody of protreptic literature, which is designed to cause a change in behavior of the listener. Whether or not Clitophon was paraphrasing, Socrates' speeches lack congruence in content with three unrelated exhortations, taking the pattern of the Platonic trichotomy of values. Clitophon employs this pattern with exhortative motifs seen in other dialogues. The beginning of the dialogue is the accusing protreptic seen in Plato's Apology at 29d9-e3.
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He put his literary skills, human experience, and common sense at the service of his protreptic and paedagogic purpose.
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This sort of discourse seeks to persuade, and in the case of Bronté has both protreptic and paranetic aspects.
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These writings, 'on nature'on'on truth', 'on being' and so on, mostly in prose, some in verse, were demonstrative, not protreptic.
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Plato felt he had literary rivals, and this may explain this somewhat odd combination of esoterism, protreptic and apology in a literarily brilliant form.
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Book One, On the Pythagorean Life, has biographical aspects but is primarily a detailed description of and a protreptic for the Pythagorean way of life.
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Punk is sometimes effective in articulating a critique of capitalism with a protreptic energy capable of positioning its audience in struggles over justice and social change.
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Arethas Codex (Paris grec 451). The script is Greek minuscule. The Exhortation to the Greeks (; alternative Latin: '; ) is an Ancient Greek Christian paraenetic or protreptic text in thirty-eight chapters.
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Plato's attempt to argue for the split between the intelligible and sensible world in Books VI and VII of the Republic may well be a protreptic directed at Archytas, who refused to separate numbers from things.
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According to the Constantinian writer Trebellius Pollio, Cicero wrote the Hortensius "in the model of [a] protrepticus" (Marcus Tullius in Hortensio, quem ad exemplum protreptici scripsit).Trebellius Pollio, Historia Augusta, "Gallieni duo", 20.1. Some scholars, such as Ingram Bywater, have argued that this is proof that Cicero based his work on Aristotle's Protrepticus, whereas others, like W. G. Rabinowitz, argue it simply meant that Cicero wrote in the general protreptic style. Either way, scholars tend to classify the Hortensius as a protreptic dialogue (that is "hortatory literature that calls the audience to a new and different way of life") based on Greek models.
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In English, these topics of business economics are published in the books Management Philosophy. A Radical-Normative Perspective, Heidelberg and New York: Springer Verlag 2000; The Virtue of Leadership. Copenhagen: CBS Press 2007; and The New Protreptic. The Concept and the Art.
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The dialogue depicts Clitophon complaining to Socrates that Socrates' speeches are merely exhortative; they create a desire for justice and virtue, but do not instruct how one becomes just or what justice is. Throughout the dialogue Clitophon seems to narrate his changes towards justice and the protreptic from seeing Socrates as a god upon a stage with hopes and beliefs in attaining justice and virtue to thoughts of doubt and disappointment and eventual defiance of Socrates. Clitophon addresses Clitophon's contempt for protreptic, or exhortative, speeches. It showcases the ignorance of Socrates and depicts, as Mark Kremer puts it, the conflict of philosophy of Socrates and Clitophon's irrationality.
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This hypothesis is not without its detractors. In 1957, W. G. Rabinowitz argued that the Hortensius was not based strictly on the Protrepticus but was rather written in the general hortatory and protreptic style then "much in vogue", as the philosopher and historian Anton-Hermann Chroust puts it.Rabinowitz (1957), p. 93.Chroust (2015), p. 98.
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One of the more puzzling aspects of the dialogue is Socrates' silence. Clitophon seems to be an attack on him and yet there is no rebuttal of Clitophon's remarks. What meaning, if anything, does his silence impart on the dialogue? Hayden Ausland indicates that his silence may be just a characteristic of the protreptic genre.
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Clitophon is also a warning of how to not read protreptical dialogues and of the dangers of relying on these dialogues to gain insight. Clitophon did not want to think for himself, but rather to be told what to think by Socrates. As a replacement to protreptic speech, Slings proposes that Clitophon champions elenchus as the mode through which to attain virtue and justice by reaching aporia.
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The reader must detach himself or herself and read Clitophon as a fictional work. Socrates is used as a symbol of the protreptic and this causes the misinterpretations of the dialogue as well as the meaning of Socrates' silence. Socrates' character in the dialogue must be realized in his capacity as a tool of protrepticism and not as an accurate portrayal of the historical Socrates.
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Among Adelard of Bath's original works is a trio of dialogues, written to mimic the Platonic style, or correspondences with his nephew. The earliest of these is De Eodem et Diverso (On the Same and the Different). It is written in the style of a protreptic, or an exhortation to the study of philosophy. The work is modelled on Boethius' Consolation of Philosophy, evident in Adelard's vocabulary and phraseology.
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Diogenes Laërtius, vii. 179; Galen, Protreptic, 7; de Differentia Pulsuum, 10 He was slight in stature,Diogenes Laërtius, vii. 182 and is reputed to have trained as a long- distance runner.Diogenes Laërtius, vii. 179 While still young, he lost his substantial inherited property when it was confiscated to the king's treasury.Diogenes Laërtius, vii. 181. The king is not named, but Cilicia was contested between Ptolemy II Philadelphus and Antiochus I Soter during this period, cf.
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The Commonitorium, which is written in elegiac couplets, is a hortatory and didactic poem. While it is mostly of a "parenetic and protreptic character", the Latinist Johannes Schwind notes that it is also interjected with "occasional elements of diatribe and satire." When Orientius was writing, rhetoric was particularly popular, but the Commonitorium largely eschews this style and its associated devices, instead opting to focus on poetics. The individual who Orientius most frequently imitates is the Augustan poet Virgil.
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Marcus Tullius Cicero, the author of the now-lost Hortensius. Hortensius () or On Philosophy is a lost dialogue written by Marcus Tullius Cicero in the year 45 BC. The dialoguewhich is named after Cicero's friendly rival and associate, the speaker and politician Quintus Hortensius Hortalustook the form of a protreptic. In the work, Cicero, Hortensius, Quintus Lutatius Catulus, and Lucius Licinius Lucullus discuss the best use of one's leisure time. At the conclusion of the work, Cicero argues that the pursuit of philosophy is the most important endeavor.
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Through not understanding his speeches, Clitophon does not understand Socrates' methods. Clitophon tries to make the protreptic speeches of Socrates effectual while in their nature they are solely meant to encourage and cause people to have a desire for justice. Clitophon misunderstands the Socratic method of elenchus, the cross- examination statements of interlocutors. Clitophon attempts to employ elenchus when he had questioned Socrates' companions, but the portrayal of his method when relating the conversation to Socrates is too one-sided with concern only for his answers and paraphrasing that of the others.
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There is a misrepresentation and misunderstanding of Socrates' definition of justice and the differing means through which Socrates and Clitophon view virtue and justice as being achieved, by speech and deed, respectively. It is possible that Socrates uses protreptic speeches because he sees being just as being the same as having a desire to be just; therefore justice is achieved through speech. Clitophon holds that deeds and actions need to bring about change and make one just. This clear misunderstanding of justice is an example of how Clitophon misunderstands Socrates' speeches, for Clitophon has already been given the answer for how to achieve justice.
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Slings' example of the accusing protreptic is, "you care about the pseudo-Values x, y, not about true Values p, q." Clitophon's first example of Socrates' speech reflects the motifs of wealth from Plato's Euthydemus; gaining wealth has no used without knowing how to use it (280b8-d7), it is better to leave wisdom than money to your children (282a7-8, 301e1-3), not only one's children but oneself should be educated in wisdom (307c3-4). The last motif of slavery is within the second example of Socrates' speeches in which variants are seen also in Plato's Euthydemus (280e3-281e2) and Alcibiades I (117c6-e5), Xenophon's Memorabilia (4.2.25-29), Aristotle's Protrepticus (62-66).
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He often published two or three in a year, entitled either Almanachs (detailed predictions), Prognostications or Presages (more generalised predictions). Nostradamus was not only a diviner, but a professional healer. It is known that he wrote at least two books on medical science. One was an extremely free translation (or rather a paraphrase) of The Protreptic of Galen (Paraphrase de C. GALIEN, sus l'Exhortation de Menodote aux estudes des bonnes Artz, mesmement Medicine), and in his so-called Traité des fardemens (basically a medical cookbook containing, once again, materials borrowed mainly from others), he included a description of the methods he used to treat the plague, including bloodletting, none of which apparently worked.
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