플라톤의 『파이돈』편에서 일식상태의 태양의비유와 이데아론의 전개의 방법론적 성격 = The Comparison with The Sun in Eclipse and The Methodology of His Theory of Ideas in Plato`s Phaedo

국문 초록 (Abstract)

본 논문은 『파이돈』편에서 플라톤이 일식상태의 태양의 비유를 통해어떻게 자신의 이데아론을 전개시키는지를 밝히고, 그것에 적용되는 원리가 ‘충족이유율’의 원리임을 밝힌다. 비유는 앞의 아낙사고라스 부분과자연철학 일반 부분으로부터 형성된 것인데, 일식상태의 태양으로 비유된 “있는 것들”이 아낙사고라스의 정신에 의해 질서지어 있는 것이라고한다면, 그것을 가리는 어둠은 사물들에 대한 감각경험과 더불어 발생하는 사물들 자체 내지는 그것들의 존재의 원인에 대한 무지를 말한다. 논문은 아낙사고라스의 정신의 세계에서 형성된 ‘충족이유율’이 플라톤의이데아론에 방법론으로서 적용되었고, 그 방법론의 적용을 통해 플라톤이 어떻게 아낙사고라스 부분에서 제기된 문제와 자연철학 일반 부분에서 제기된 문제들을 해결하였는지를 보여준다.

다국어 초록 (Multilingual Abstract)

This paper shows, how Plato in the Phaedo develops his theory of Ideas through the comparison with the sun in eclipse and the methodology of the theory is subordinate to the principal of sufficient reason. The comparison is shaped through the parts on the natural philosophy in general and on the philosophy of Anaxagoras in particular. The beings which are compared with the sun in eclipse, are those that are ordered through the cosmic Mind of Anaxagoras, and the darkness that is compared with the eclipse which covers the sun, is the ignorance of things that is occurred with the sense experience of things. In the comparison Plato evades two problems, one of which is the dizziness made through the strongness of the beings and the other is the blindness made through the darkness of ignorance of sense experience, escaping to Logoi in order to observe the beings in Logoi. The theory of Ideas that is nothing but to observe the beings in Logoi, is subordinate to the principal of sufficient reason, because it presupposes the Anaxagorian world view according to which the beings that are ordered though the divine Mind are good and one who as human being wants to find the cause of being in each of things should find the best reason of its being in order to explain its being. And that is why Plato in his theory of Ideas uses the hypothetical method supposing the strongest Logos to find the cause of being and supposes the Ideas of the Beautiful and the Good first as being in themselves. Then, he explains every beautiful thing though the the Beautiful and big and bigger things through the Big and smaller things through the Small regarding things as partaking of Ideas. With this principle he solves not only the problem of Anaxagoras that separates the true cause and its necessary condition, but also problems that comes from the part on the natural philosophy in general.

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