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After the Ascent: Plato on Becoming Like God

In David Sedley (ed.), Oxford Studies in Ancient Philosophy Xxvi: Summer 2004. Oxford University Press. pp. 171–183 (2004)

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  1. Worldly and Otherworldly Virtue: Likeness to God as Educational Ideal in Plato, Plotinus, and Today.Marie-Élise Zovko - 2018 - Educational Philosophy and Theory 50 (6-7):586-596.
    In Plato, ‘Becoming like God’ constitutes the telos of the philosophical life. Our ‘likeness to God’ is rooted in the relationship of the divine paradeigma to its image established in the generation of the Cosmos. This relationship makes knowledge and virtue possible, and informs Plato’s theory of education. Related concepts preexist in Judeo-Christian and other traditions and continue to inform our thought on moral and ethical issues, particularly as regards our understanding of what it means to be human. From the (...)
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  • Plato on Divinization and the Divinity of the Rational Part of the Soul.Justin Keena - 2021 - Plato Journal 21:87-95.
    Three distinct reasons that Plato calls the rational part of the soul “divine” are analyzed: its metaphysical kinship with the Forms, its epistemological ability to know the Forms, and its ethical capacity to live by them. Supposing these three divine aspects of the rational part are unified in the life of each person, they naturally suggest a process of divinization or “becoming like god” according to which a person, by living more virtuously, which requires increasingly better knowledge of the Forms, (...)
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  • Plato’s Bond of Love : Erôs as Participation in Beauty.Lauren Patricia Wenden Hosty Ware - unknown
    In his dialogues, Plato presents different ways in which to understand the relation between Forms and particulars. In the Symposium, we are presented with yet another, hitherto unidentified Form-particular relation: the relation is Love, which binds together Form and particular in a generative manner, fulfilling all the metaphysical requirements of the individual’s qualification by participation. Love in relation to the beautiful motivates human action to desire for knowledge of the Form, resulting in the lover actively cultivating and bringing into being (...)
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  • Imitation in Faith: Enacting Paul’s Ambiguous Pistis Christou Formulations on a Greco-Roman Stage.Suzan J. M. Sierksma-Agteres - 2016 - International Journal of Philosophy and Theology 77 (3):119-153.
    ABSTRACTThere is an ongoing debate in New Testament scholarship on the correct interpretation of Paul’s pistis Christou formulations: are we justified by our own faith/trust in Christ, or by participating in Christ’s faith and faithfulness towards God? This article contributes to the position of purposeful or sustained ambiguity by reading Paul’s imitation – and faith – language against the background of Hellenistic-Roman thought on and practice of imitation. In particular, the mimetic chain between teachers and students training for a philosophical (...)
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  • Athletic Beauty in Classical Greece: A Philosophical View.Heather Reid - 2012 - Journal of the Philosophy of Sport 39 (2):281-297.
    Classical Greece is famous for its athletic art, particularly the image of the nude male athlete. But how did the Greeks understand athletic beauty? Plato, Aristotle, Xenophon, and others discuss athletes? beauty, while the educational ideal of kalokagathia conceptually connects athletic beauty with the good. More questions need to be answered, however, if we are to understand ancient athletic beauty. We need to ask ourselves what the Greeks appreciated when they looked at athletic bodies. What did those qualities mean to (...)
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