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• W2557868048 abstract "In his paper “On the old saw that dialogue is a Socratic but not an Aristotelian method of moral education,” Kristjan Kristjansson (2014, p. 33) attempts to “chip away at [the] received wisdom” concerning certain distinctions between Socrates/Plato’s and Aristotle’s ideas on moral education. Kristjansson argues against “the old saw” that it is only Socrates who promotes dialogue as a necessary component of moral education. According to Kristjansson, contrary to received wisdom, Aristotle also promotes dialogue, believing that it is central to the development of certain virtues. I find Kristjansson’s argument persuasive and believe that he has made an important first step in “blur[ring] the boundaries between the two thinkers” (2014, p. 33). This paper aims to blur further the boundary between them by arguing that there is another “old saw” that needs to be dealt with, namely, that it is only Aristotle who believes in the necessity of imitation and habituation in the development of virtues. I argue, contrary to the received wisdom, that Plato is not indifferent to imitation and habituation, but actually sees them as central to moral education. The standard interpretation, popularized among educators by the towering figure of Lawrence Kohlberg (1981, pp. 29–38), holds that Plato considers knowledge to be sufficient for virtuous action and a virtuous life. I argue that this interpretation is false. While Plato believes that knowledge is, at times, an extremely important handmaiden of moral education in the initial stages of an individual’s development, he does not believe that it is sufficient to complete the education. Only imitation and habituation can do that work. One of the aims of this chapter is to make Plato’s position on this clear, and in so doing make clearer the similarity between Plato and Aristotle. There is another aim to this paper, however. It is to show that the fact that Plato does emphasize the role of knowledge in the initial stages of education makes his conception of moral education particularly useful to contemporary educators of secondary students. Indeed, in this respect, Plato’s vision is superior to Aristotle’s insofar as it includes a process by which students who missed the proper imitation and habituation in their youth can develop it later in their lives. Aristotle says that such people are not morally educable (Aristotle 1984, p. 1864; Burnyeat 1980, p. 75; Sherman 1999, p. 237), whereas Plato believes that they are educable, and even provides insights into how to go about educating them." @default.
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• W2557868048 date "2016-12-02" @default.
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• W2557868048 title "Plato on the Necessity of Imitation and Habituation for the Cultivation of the Virtues" @default.
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• W2557868048 doi "https://doi.org/10.1057/978-1-137-59177-7_14" @default.
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