Rebecca Goldstein

As Plato: We become more worthy the more we bend our minds to the impersonal. We become better as we take in the universe, thinking more about the largeness that it is and laugh about the smallness that is us.

This is the pedagogical paradox. The person and the teacher is required precisely because the knowledge itself is nontransferable from teacher to student.

And what is it, according to Plato, that philosophy is supposed to do? Nothing less than to render violence to our sense of ourselves and our world, our sense of ourselves in the world. (p. 40)

That's one of the compensations for being mediocre. One doesn't have to worry about becoming mediocre.

I have a Greek-American friend who named her daughter "Nike" and is often asked why she chose to name her offspring after a sneaker.

If we don't understand our tools, then there is a danger we will become the tool of our tools. We think of ourselves as Google's customers, but really we're its products.

Plato dramatically puts the detachment of the philosopher from his time this way: to philosophize is to prepare to die.

What is it precisely, that they are doing when they are doing science. Are they refining their instruments for observation or discovering new aspects of reality?

If there is such a thing as philosophical progress, then why _ unlike scientific progress _ is it so invisible? Philosophical progress is invisible because it is incorporated into our points of view. What was torturously secured by complex argument comes widely shared intuition, so obvious that we forget its provenance.

Quite often we are led to aporia, an impasse, unable to proceed a step further. Socrates is almost always there, but even he is only a supporting character. The starring role is given to the philosophical question. It is the philosophical question that is supposed to take center stage, cracking us open to an entirely new variety of experience.

The good polis is made by the good person, his moral character intact, and the good polis, in turn, helps turn out good persons, their moral character intact.

I don't only act out of my character; my character reacts to my actions. Each time I why, even if I'm not caught, I become a little bit more of this ugly thing: a liar. Character is always in the making, with each morally valenced action, whether right or wrong, affecting our characters, the people who we are.

Participation in the collective life of the polis both restrains the extraordinary individual and enlarges the ordinary individual, allowing him to participate in the extraordinary. An individual can achieve participatory excellence via the accomplishments of the polis and need not always be caught up in the agnostic struggle to outdo his peers.

As Plato: What is play and delightful one kind of child is coercion and torture for another, and will not take no matter how much coercion is applied.

Children, who have so much to learn in so short a time, had involved the tendency to trust adults to instruct them in the collective knowledge of our species, and this trust confers survival value. But it also makes children vulnerable to being tricked and adults who exploit this vulnerability should be deeply ashamed.

Plato worries our thinking might become too reflexive and comfortable with itself.

Thinking is the soul speaking to itself.

Conclusions that philosophers first establish by way of torturous reasoning have a way, over time, of leaking into shared knowledge.