Freedom of Religion/Philosophical Origins/Tradition contributions/Platonism: Difference between revisions
Import-sysop (talk | contribs) (transformed) |
No edit summary |
||
| Line 4: | Line 4: | ||
|question=Tradition contributions | |question=Tradition contributions | ||
|questionHeading=What have religious and philosophical traditions contributed to our understanding of this right? | |questionHeading=What have religious and philosophical traditions contributed to our understanding of this right? | ||
|breakout=Platonism | |||
|pageLevel=Breakout | |pageLevel=Breakout | ||
|contents=According to Platonic thought, there is no freedom of religion, all men and women are required to worship the Greek gods. In ancient Hellenic city-states, gods dictate each city's laws, and usually, a specific god such as Zeus for the Cretans and Apollo for the Lacedaemonians are accredited with giving the founding kings their laws (Plato 2013). The gods are the origin of law and order in the Hellenic world, meaning that going against a city's laws will also be going against the "holy" laws created by the gods. In Plato's Laws, the three older men discussed the proper way to govern a city taking a whole book to discuss how to properly deal with the atheism some youth end up practicing due to their disconnection to the gods. They saw this as a grave issue that would bring down the natural order of the city. They said these evil men undermine "the city's greatest laws" (Plato 2013). Their solution was to give the youth music and stories when very young in order for them to be able to always look back upon the tales displaying the divinity of the gods (Plato 2013). | |||
|contents=According to Platonic thought, there is no freedom of religion, all men and women are required to worship the Greek gods. In ancient Hellenic city-states, gods dictate each city's laws, and usually, a specific god such as Zeus for the Cretans and Apollo for the Lacedaemonians are accredited with giving the founding kings their laws (Plato | |||
However, Plato knew how poorly many myths displayed the Greek gods. When creating his "city in speech," Plato discusses the dangers of poets, such as Homer, and their interpretations of the gods, specifically regarding the guardians of the city. Plato believes the city cannot run unless the gods and their stories are adequately depicted so the ordinary people can follow them; otherwise, there will be no justice and virtue. Specifically for the guardians, Plato wished for them to be raised fearing "slavery more than death," in order to do this he suggested that the poets be censored, deleting passages that make the afterlife sound like the worst possible place to end up (Plato 2004, 67). Plato wished for his Kallipolis to have not just the laws but the inner workings of the city’s citizens’ minds to be guided by the gods and their perfect divine image. This is also shown in Plato's Myth of Er, a story of a murdered soldier who returns from the dead to tell the common people what the afterlife is. This story is supposed to convince the citizens of the Kallipolis that the crimes committed by the Hellenes dictate an afterlife. However, Er recalls that while he was sitting in the judging room of the deceased that "the greater [punishments] for impiety or piety toward gods or parents" (Plato 2004, 321). This is meant to keep Greeks in line with worshiping the gods because it is a tale-telling of the fate of the impious to be eternal suffering in hades. | |||
More evidence is given on how deeply the idea of strictly following religion affected the Greek states. In The Apology, Socrates was "tried for impiety" (Plato 2018, 29). Socrates was brought to trial and eventually sentenced to death on suspicion of going against the city's religion. The Apology shows how essential Greeks thought piety and religion were and how closely related the state religion and laws were. | |||
REFERENCES: | |||
Plato. | Plato. 2004. The Republic. Translated by C. D. C. Reeve. Hackett Publishing Company, Inc. https://123philosophy.files.wordpress.com/2018/12/Plato-Republic.pdf | ||
Plato. 2013. Laws. Translated by Benjamin Jowett. The Project Gutenberg EBook of Laws. https://www.gutenberg.org/files/1750/1750-h/1750-h.htm | |||
Plato. 2018. The Apology. Translated by Benjamin Jowett. Indian River State College Libraries. https://irsc.libguides.com/worldlit/apology. | |||
}} | }} | ||
Latest revision as of 12:30, 27 February 2023
What have religious and philosophical traditions contributed to our understanding of this right?
Platonism
According to Platonic thought, there is no freedom of religion, all men and women are required to worship the Greek gods. In ancient Hellenic city-states, gods dictate each city's laws, and usually, a specific god such as Zeus for the Cretans and Apollo for the Lacedaemonians are accredited with giving the founding kings their laws (Plato 2013). The gods are the origin of law and order in the Hellenic world, meaning that going against a city's laws will also be going against the "holy" laws created by the gods. In Plato's Laws, the three older men discussed the proper way to govern a city taking a whole book to discuss how to properly deal with the atheism some youth end up practicing due to their disconnection to the gods. They saw this as a grave issue that would bring down the natural order of the city. They said these evil men undermine "the city's greatest laws" (Plato 2013). Their solution was to give the youth music and stories when very young in order for them to be able to always look back upon the tales displaying the divinity of the gods (Plato 2013).
However, Plato knew how poorly many myths displayed the Greek gods. When creating his "city in speech," Plato discusses the dangers of poets, such as Homer, and their interpretations of the gods, specifically regarding the guardians of the city. Plato believes the city cannot run unless the gods and their stories are adequately depicted so the ordinary people can follow them; otherwise, there will be no justice and virtue. Specifically for the guardians, Plato wished for them to be raised fearing "slavery more than death," in order to do this he suggested that the poets be censored, deleting passages that make the afterlife sound like the worst possible place to end up (Plato 2004, 67). Plato wished for his Kallipolis to have not just the laws but the inner workings of the city’s citizens’ minds to be guided by the gods and their perfect divine image. This is also shown in Plato's Myth of Er, a story of a murdered soldier who returns from the dead to tell the common people what the afterlife is. This story is supposed to convince the citizens of the Kallipolis that the crimes committed by the Hellenes dictate an afterlife. However, Er recalls that while he was sitting in the judging room of the deceased that "the greater [punishments] for impiety or piety toward gods or parents" (Plato 2004, 321). This is meant to keep Greeks in line with worshiping the gods because it is a tale-telling of the fate of the impious to be eternal suffering in hades.
More evidence is given on how deeply the idea of strictly following religion affected the Greek states. In The Apology, Socrates was "tried for impiety" (Plato 2018, 29). Socrates was brought to trial and eventually sentenced to death on suspicion of going against the city's religion. The Apology shows how essential Greeks thought piety and religion were and how closely related the state religion and laws were.
REFERENCES:
Plato. 2004. The Republic. Translated by C. D. C. Reeve. Hackett Publishing Company, Inc. https://123philosophy.files.wordpress.com/2018/12/Plato-Republic.pdf
Plato. 2013. Laws. Translated by Benjamin Jowett. The Project Gutenberg EBook of Laws. https://www.gutenberg.org/files/1750/1750-h/1750-h.htm
Plato. 2018. The Apology. Translated by Benjamin Jowett. Indian River State College Libraries. https://irsc.libguides.com/worldlit/apology.