Despite the evident importance of beauty (τὸ καλόν) in Plato, the precise relation between beauty and goodness (τὸ ἀγαθόν) has yet to be specified. Part of the reason for this seems to be the belief that καλός should not be translated ‘beautiful,’ because it has a broader sense and application than our word ‘beautiful.’ A better translation, on this view, would be something like ‘fine.’ But it is difficult to see the difference between fineness and goodness, and it is perhaps for this reason that determining the relation between the two has not been felt an urgent task. In the first chapter we shall investigate the use of the Greek word καλός in some of the major authors prior to and contemporary with Plato in order to determine the strength of the evidence for translations of καλός other than ‘beautiful.’ It will be argued that the evidence for translations of καλός other than ‘beautiful’ is weak, and thus that the word should generally be translated ‘beautiful.’ When we turn to Plato’s understanding of τὸ καλόν, we find that he often seems to associate the concept closely with goodness, and yet there are also passages which suggest a difference between the two. Thus the first question to ask is whether beauty and goodness are at least coextensive for Plato? In the second chapter it will be argued that despite some apparent evidence to the contrary, he does seem to think they are coextensive. In the third chapter we argue that Plato identifies goodness and unity, and that the coextension of goodness and beauty is explained on the model of the necessary connection between certain forms, or immanent characters, in the Phaedo. But it does not follow from this that goodness and beauty are identical. In the fourth chapter we will argue that, though beauty and goodness are connected in concrete particulars, qua forms they are distinct, i.e., there are two separate forms, the form of the good (which is identical to the one) and the form of beauty. Finally, a theme which runs more or less throughout this work is that, contrary to what one might expect, Plato seems to discover what is good by asking what is beautiful. This may seem counterintuitive, because there are passages, like Republic 452d-e and 509b, where it seems that goodness determines or in a way causes beauty, but it seems that when trying to discover what is truly good, Plato always settles on what is beautiful. It may be agreed, even by those who disagree about what goodness is, that things like justice and courage are beautiful, and it is these that Plato always thinks constitute the human good.

Despite the evident importance of beauty (τὸ καλόν) in Plato, the precise relation between beauty and goodness (τὸ ἀγαθόν) has yet to be specified. Part of the reason for this seems to be the belief that καλός should not be translated ‘beautiful,’ because it has a broader sense and application than our word ‘beautiful.’ A better translation, on this view, would be something like ‘fine.’ But it is difficult to see the difference between fineness and goodness, and it is perhaps for this reason that determining the relation between the two has not been felt an urgent task. In the first chapter we shall investigate the use of the Greek word καλός in some of the major authors prior to and contemporary with Plato in order to determine the strength of the evidence for translations of καλός other than ‘beautiful.’ It will be argued that the evidence for translations of καλός other than ‘beautiful’ is weak, and thus that the word should generally be translated ‘beautiful.’ When we turn to Plato’s understanding of τὸ καλόν, we find that he often seems to associate the concept closely with goodness, and yet there are also passages which suggest a difference between the two. Thus the first question to ask is whether beauty and goodness are at least coextensive for Plato? In the second chapter it will be argued that despite some apparent evidence to the contrary, he does seem to think they are coextensive. In the third chapter we argue that Plato identifies goodness and unity, and that the coextension of goodness and beauty is explained on the model of the necessary connection between certain forms, or immanent characters, in the Phaedo. But it does not follow from this that goodness and beauty are identical. In the fourth chapter we will argue that, though beauty and goodness are connected in concrete particulars, qua forms they are distinct, i.e., there are two separate forms, the form of the good (which is identical to the one) and the form of beauty. Finally, a theme which runs more or less throughout this work is that, contrary to what one might expect, Plato seems to discover what is good by asking what is beautiful. This may seem counterintuitive, because there are passages, like Republic 452d-e and 509b, where it seems that goodness determines or in a way causes beauty, but it seems that when trying to discover what is truly good, Plato always settles on what is beautiful. It may be agreed, even by those who disagree about what goodness is, that things like justice and courage are beautiful, and it is these that Plato always thinks constitute the human good.

The domestic and big enterprise puts into the industry of the United States of the manufacture technology skin care products in succession and cares the market of product, our management of God Mr. Wang, Yung-qing also puts into the manufacture technology healthy industry, always plentiful remaining group also investment health care and skin care business, why the big enterprise want to increase the product line of health care and beauty care, Economics investigates to estimate in 2007, the beautiful related product sales amount is USD 45.5billion and the health care product is USD 523.8 billion , the manufacture technology makes medicine USD 715,2, billion and the total market is USD 1,692,5 billion .It is thus clear that the importance of the beautiful and healthy product is very important.How prove beautiful and healthy product's hasing the important influence on the profit growth of a company is count for much.My research with the biggest day of whole world grow a consumer goods of the company treasure alkali(P& G) for diverse product line also 1998-2007 treasure (P& G) annual reports of the wealth report an analytical nalysis company BEAUTY related beautiful product ofBeauty CARE and HEALTH CARE the related product express a good factor.

Thesis--PlanB (M.S.)--University of Wisconsin--Stout, 2001. / Includes bibliographical references.

Thesis (M. Phil.)--University of Hong Kong, 2000. / Includes bibliographical references (leaves 155-157).

Thesis (Ph. D)--University of Oklahoma, 1977. / Includes bibliographical references.

The author's doctoral dissertation, Leland Stanford Junior University, 1915, but not published as a thesis. / "Bibliography and abbreviations": p. vii-xii.

Thesis (Ph. D.)--University of Wisconsin--Madison, 1963. / Typescript. Abstracted in Dissertation abstracts, v. 23 (1963) no. 9, p. 3155. Vita. eContent provider-neutral record in process. Description based on print version record. Includes bibliographical references (leaves 91-96).

Thesis (M. A. in anthropology)--Washington State University, May 2006. / Includes bibliographical references (p. 116-121).

"Older people are beautiful!" "Older people are beautiful images of God!" Even though contemporary western society is powerfully shaped both by the visual and by an increasingly ageing demographic, the above statements are rare and counter-cultural. Yet they are statements totally true to my own experience as a minister with special responsibility for older people. I am drawn to wondering how the beauty of older people can be highlighted in ways that our culture will see and engage with; and therefore begin to own, and even possibly celebrate, the ageing process. In the first part of my thesis I aim to discover why our society does not see beauty in age, or even perceive age itself. I begin with a historical study of western artistic expressions of beauty, tracing a reoccurring and influential strand of classical symmetry and perfection. A social analysis of our contemporary culture of youth is followed by an overview of the church's attitudes towards ageing. All three studies reveal a picture of deeply rooted ageism in society. Alongside these discoveries, an alternative perspective and antidote to ageism is offered through an inclusive reader response to Paul's description of the Body of Christ in 1 Corinthians 12. My discoveries inform my choice of research methodology - the ways in which I endeavour to uncover new perceptions of older people and forms of expression that honour and include them. Thus embracing them as part of the Body of Christ. Participant observation, the inclusive tool favoured by social anthropology suits the aesthetic and subjective nature of my research. Older people themselves are my research participants. Group situations, where they play with clay and comment upon portraits and landscapes, enable them to express their perceptions of what is beautiful and so reflect a perceptible beauty of their own. A biblical structure allows the participants' thoughts about beauty to become expressions of their own particular spirituality. This uncovering of an embodied spirituality of older people as vital and beautiful is offered as a counterpoint to a culture that renders older people invisible. I discover that there is much that older people can offer younger generations through their laughter and tears, their interpersonal relationships and their intrepid journeying through the unknown territory of ageing itself. A search for and reflection upon theological perspectives and art images that resonate with these discoveries and illuminate older people as beautiful images of God forms the final part of my thesis.