“A dog, for instance, likes a bone; he likes a number of bones. Now the question is: Why doesn’t it occur to him to start a bone store, or to start a science of bones, boneology, and ﬁnd out where do bones come from and how do you get them? And the trouble is the poor dog can’t get the idea of boneness, you see; he gets this bone, and then the next one, he forgot the ﬁrst one, and then the next one, and so on. And so his problem is he’s enmeshed in particulars and he can’t rise to universals.”
— Leonard Peikoff, “History of Philosophy” course, ARI, Lesson 8.
(The “Universal Man”, by Gerald Gladstone. Socrates was probably not thinking of that when looking for a proper abstraction of man, but I guess it’s a nice mnemonic for the topic of universals. Original source: SimonP; CC BY-SA 3.0 / Desaturated from original)
It is almost impossible to exaggerate the influence of Socrates in the history of thought. He taught Plato, who taught Aristotle; only that would show his importance, but, of course, he did much more. Most of what we know about Socrates, however, is through Plato’s dialogues, so the truth is we do not know much about him. Scholars tend to agree that the first dialogues represent mainly the historical Socrates, while the middle and the final dialogues represent Plato himself. Be that as it may, as a fictional character, a true philosopher, or just a man of character, Socrates has been teaching all of mankind for millennia. “The unexamined life is not worth living.” This could be considered his motto; today it is mine.
I’ve decided to study Objectivism — the philosophy of Ayn Rand — for two reasons. First, the obvious: I agree with most of it. Moreover, I’ve had a disconcerting feeling while reading it: it seemed someone was expressing my own thoughts better than me.