本篇英国酒店管理论文代写-柏拉图的真理讲了柏拉图在他的《善与恶》一书中并不担心人们是否认为自己是对的。他指出，人们可能是真的错了，但随后就会从无知的洞穴中被引向光明(Choi & Sciglitano 37)。这个柏拉图称之为“善的形式”。“善的形式”有一种方式来理解荷马式的生活和对善与恶的理解，以及与基督教观点的联系。柏拉图在他关于形式的讨论中解决了这个问题。本篇英国酒店管理论文代写文章由英国第一论文 Assignment First辅导网整理，供大家参考阅读。
An answer to understand this paradoxical state could probably lie in Plato’s explanation. Plato in his presentation of good and bad does not worry about whether people think they are right. He states that people could be real wrong, but then are led to the light from a cave of ignorance (Choi & Sciglitano 37). This Plato has termed as the ‘Form of the Good’. The ‘form of the good’ has a way to understand how Homeric living and understanding of good and bad, and the connection with the Christian view. Plato solves this in his discussion about forms. Th ese forms are things that lie in a spiritual realm, the spiritual realm being goodness, beauty, truth etc. These are perfect aspects and are in the spiritual realm, so when an individual does something right, then they are participating with some of these aspects in the spiritual realm. A person need not always be in the spiritual realm, but they come to know these good forms when they make good judgement, take good decisions, or do something good. In a way, this is part of the intuitive makeup of person. An example given here is as follows,
“Think back to when you were younger, playing with your siblings and one of them stole your toy and stomped it into dust. Now you probably felt bad about this, but more than that, you perhaps claimed to your parents that this was “unfair.” When you say “unfair,” you are implying that you have knowledge of what fairness is” (Choi & Sciglitano 37)
Therefore, the fairness aspect as seen in the kid is not something that was not taught to the child; instead it was the act of a child reaching out to a form of fairness. Now in reaching out to the form of fairness, it could be concluded that people are always seeking things that they know are outside in the world, but in truth they would be seeking things that are already in them. Plato presents these things as lying within our souls. Just as the Christian view states that god appears to have created everybody in his own image and in doing so, every one of us has some existence of good, bad and just actions within us. How much we recollect in what lies within us is what makes us. Now in order to help people recollect what lies within them, according to Plato, philosophical reasoning’s are required. A similar argument supporting philosophical reasoning’s is made by Ibn Rushd. In the Islamic work, the Quran’ it stated that men have to be introspective and have to philosophically inquire within self in order to get a better understanding of the proofs or the word of God (Choi 111). The proofs or the veracity of God’s absolute word according to the Islamic religion hence had to be sought by means of philosophical reasoning. Now an interesting point that the author makes here is that the need for demonstrative reasoning.
Demonstrative reasoning attempts to articulate the philosophical reasoning that occurs within oneself. There is a projection of this reasoning (Choi 112). Applying this understanding of demonstrative reasoning in the case of the Homeric viewpoints, one can understand that most of our actions even in a social realm are connected to some things we feel inherently. The good, the bad, and the just that is present inside us according to Plato are the God within us. We come to know this God through philosophical reasoning and in demonstrative reasoning where we connect to the more practical elements such as the facts of the real world, then the social forms come to light for everybody to see. People would form themselves into societies based on these forms of collective reasoning’s (Sciglitano 267). People who had greater affinity would hence group into a culture and political system of living. The very form of living as observed in the modern times is hence developed on these reasoning’s,
“People come together in communities to preserve the rights that are naturally theirs in the state of nature, for their mutual preservation of their lives, liberties and estates. Thus, people willingly join the society for the preservation of these basic rights” (Mirabella 271)
In conclusion, it can be seen that our very political structures are built with an affinity that arises from what is inside use. Hence, it logically follows that we use these strengths to do something good for society.