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One of the main purposes of the Symposium is to describe the best and truest expression of Eros|epwg {the godSaiuwv and at the same time the affective disposition): Eros is an intermediary Saijucou between our mortal condition and what is divine and immortal. As such he malces us spontaneously feel attracted to beauty and through our procreating in it helps us to attain in this life 'a sort of immmortality by leaving behind our productions and, together with it, a certain ownership of the good, which is universally desired. Most people only attain a second grade of vicarious immortality, either through biological procreation or, in the best case, through cultural procreation. However, those who are able to follow a philosophical way of life might be able to contemplate Beauty itself and by procreating in it produce authentic virtue, in this way attaining ownership of the good as far as is possible for a human being in this life. But at the same time, it is hinted that a more permanent, god-lilce, existence might be available for the philosopher after death. In the light of the Republic some issues which remain unclear in the Symposium find an articulate explanation: a) The tripartite theory of the soul explains why, although everybody desires the good, different individuals focus their love and desire in different ways (even in a destructive way as is the case of the tyrant or of Alcibiades in the Symposium), b) The programme of earlier and higher education malces clear what the levels of the erotic ascent consist in. c) The nature of the Good helps us to understand the status of Beauty itself d) The myth of Er describes what a 'god-like', post mortem existence for the philosopher would be like, while also simultaneously, allowing for a different sort of 'immortality', along the lines suggested by the Symposium.

Typescript. / Thesis (Ph. D.)--University of Hawaii at Manoa, 1978. / Bibliography: leaves 401-408. / Microfiche. / iv, 408 leaves 28 cm

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Romantic relationships (RR) regarding attachment styles and theory have been widely studied, whereas platonic relationships (PR) have received comparatively less attention in research. This study aims to explore two hypotheses: (1) individuals exhibit more avoidant behavior in platonic relationships rather than anxious behavior, and more anxious behavior in romantic relationships than in platonic ones; (2) attachment styles in platonic relationships manifest uniquely and can exist independently of romantic attachment. This research aims to better understand the way that attachment differs between both relationship types. Through a quantitative study involving a survey with a 5-point Likert scale measuring attachment, administered to college-aged students and others, the data analysis supported the prediction that anxiousness is higher in RR than in PR and avoidance is higher in PR than in RR. As for the second hypothesis, the data did not fully support that attachment styles exist uniquely in both relationship types. This research helps contribute to a better understanding of how attachment differs between RR and PR.

Η παρούσα εργασία αντιπροσωπεύει μία απόπειρα για συστηματική μελέτη και εξέταση του μεταφυσικού - οντολογικού ζητήματος το οποίο αναφέρεται στην ύπαρξη των Ιδεών ως μεταφυσικών πραγματικοτήτων, οι οποίες μέσω της εμμενούς παρουσίας τους στον φυσικό, αισθητό κόσμο αποτελούν τρόπον τινά την οντολογική προύπόθεση του αισθητού κόσμου. / Proclus refers to platonic ideas as the paradigmatic forms of Parmenides, which with their immanence, affect the sensible natural world.

It is hoped that this exposition of the Platonic and Pragmatic systems of philosophy will aid in the understanding and interpretation of the highest Good, and what the implications are in modern education. The author has attempted to point out the identical phases and contrasting features, and to summarize the data in which research has been plentiful.

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This inquiry explores the possibility of applying principles from Plato?s education system in the Republic to modern military leadership development programs. Both are concerned with producing a ?guard-dog? that will serve the interests of the state rather than exploit vulnerable civilians. Plato proposes educating guardians with a natural disposition to believe the ?noble lie,? that it is better to serve others than to pursue selfinterest for personal gain; but, would the proper tension in moral sensibilities prescribed by the Platonic Grid help or hinder a military leader to successfully act on the battlefield? First, I examine Plato?s theory to familiarize military leaders with the education system from the Republic; including his views on unity, reality, the theory of the forms, and recollection of knowledge that underlie Plato?s enquiry into the nature of justice, and lead to the need for inner harmony of the soul through the proper tension of wisdom, courage, and temperance to rule the three elements of the soul. Then I analyze the key leaders from the Battle of Balaclava, the Battle of Gettysburg, and the siege of the Alamo for possible correlations of the application of the Platonic Grid aligned with the ?noble lie? to success on the battlefield. This includes inquiry into the likelihood that belief in the ?noble lie? can motivate soldiers to make the ultimate sacrifice. I conclude by examining how Plato?s theories could be assimilated into a military pedagogy to produce modern day ?dogs of war? that leads to the startling conclusion that adherence to the ?noble lie? could also be in the self-interest of the guardian who seeks to serve the best interest of her nation.