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font: Georgia; font-size: 14px; font-weight: normal">28&ndash;30 August 2018&nbsp;&nbsp;&nbsp;St Petersburg, Russia&nbsp;&nbsp;&middot;&nbsp;&nbsp;28&ndash;30 023CAB0&nbsp;2018&nbsp;&nbsp;&nbsp;!0=:B-5B5@1C@3, >AA8O</span> </td> <td> <img src="IMAGES/pla150.png" border="0" alt="" /> </td> </tr> </table> </center> </div> <hr /> <div class="d1"> <table class="ovrBtn"> <tr> <td class="c1" style="vertical-align:bottom !important;"> <img src="IMAGES/ovrbrd_11.png" alt="" /> </td> <td class="c1"> <img src="IMAGES/ovrbrd_12.png" alt="" /> </td> <td class="c7"> </td> <td class="c1"> <img src="IMAGES/ovrbrd_15.png" alt="" /> </td> <td class="c1" style="vertical-align:bottom !important;"> <img src="IMAGES/ovrbrd_16.png" alt="" /> </td> </tr> <tr> <td class="c1"> <img src="IMAGES/ovrbrd_18.png" alt="" /> </td> <td colspan="3" class="c8" > <a href="upt26en.htm">Back to the Conference Program</a> </td> <td class="c1"> <img src="IMAGES/ovrbrd_19.png" alt="" /> </td> </tr> <tr> <td class="c1"> <img src="IMAGES/ovrbrd_23.png" alt="" /> </td> <td class="c1"> <img src="IMAGES/ovrbrd_24.png" alt="" /> </td> <td class="c9"> </td> <td class="c1"> <img src="IMAGES/ovrbrd_26.png" alt="" /> </td> <td class="c1"> <img src="IMAGES/ovrbrd_27.png" alt="" /> </td> </tr> </table> </div> <table border="0" cellspacing="0" cellpadding="0" width="100%"> <tr> <td><img src="tabs/tii_48.png" border="0" /></td> <td style="background:url(tabs/tii_45a.png) repeat-x"></td> <td><img src="tabs/tii_56.png" border="0" /></td> </tr> <tr> <td style="background:url(tabs/tii_68.png) repeat-y"></td> <td width="100%" bgcolor="#F0FFF0"> <div style="text-align:right;font-family:Tahoma, Geneva, sans-serif;font-size:16px;"><a href="ther183.html" style="text-decoration:none"><img src="IMAGES/ru.png" border="0" alt=" CAA:0O 25@A8O" />&nbsp; #!!/&nbsp; !/</a></div> <div style="font-family:Tahoma, Geneva, sans-serif;font-size:14px;"><p class='pcAuthor'><span class='pcName'>Kirill Prokopov</span><span class='pcAffil'>, National Research University Higher School of Economics</span><span class='pcPosition'>, PhD student</span></p> <p class='pcTitleD'>Mysteries of Plato s <I>Phaedo</i>: Philosophy as Initiation</p><p class='tcSumma'>The<i> Phaedo</i> is famous for puzzling its reader: from the arguments for the immortality of a soul to Socrates enigmatic last words. A flavour of secrecy is added by the reference to  an ancient doctrine (70c: À±»±¹x Ĺ »Ì³¿Â) that was  given in mysteries (62b: ½ À¿ÁÁ®Ä¿¹Â »µ³Ì¼µ½¿Â) and further mentions of mysteries (69cd: Ʊù½ ¿1 ÀµÁv Äp ĵ»µÄ¬Â, ½±Á¸·º¿ÆÌÁ¿¹ ¼r½ À¿»»¿¯, ²¬ºÇ¿¹ ´­ ĵ À±æÁ¿¹) accompanied by the notion of ritual <i>º¬¸±ÁùÂ</i>. In this paper I will argue that Plato s addressing to mysteries is not merely a stylistic preference or an attempt to push cultic elements through a rational discourse but a depiction of philosophy as a specific way of living  a primary <i>ú¿ÀyÂ</i> of the <I>Phaedo</i> in general. In case of the <I>Phaedo</i>, Plato structures a philosopher s <i>modus vivendi </i>by having in mind the process of initiation in relation to 1) the direction of the way of living (ascension to knowledge and, eschatologically, to the upper regions of cosmos as it pictured in the <I>Phaedo</i>) 2) steps and efforts that philosopher has to make during his life (<i>º¬¸±ÁùÂ</i> as a practice of philosophy and philosophy as <i>¼µ»­Ä· ¸±½¬Ä¿Å</i>) 3) result (pure and blessed life). That idea of philosophy as a progressive ascension while it unfolds in cave imagery of the <I>Republic</i> and becoming like god digression of the <I>Theaetetus </i>(besides it is echoed in Diotima s speech in the <I>Symposium</i> and Socrates palinode in the <I>Phaedrus</i>, both coloured by references to mysteries) in the <I>Phaedo </i>has all its strength because of dramatic setting of the dialogue and the figure of dying Socrates who is trying to defend a vision of philosophical life in his  second apology and in  autobiography , that reveals his own quest for knowledge and divergence with <i>ÀµÁv ÆÍõÉ </i>type of thinking. From this perspective, we can add a vivid stroke to our understanding of the <I>Phaedo</i>: on the background of Pythagorean <i>ÄÁyÀ¿Â Ä¿æ ²¯¿Å</i> Plato draws a figure of Socrates, who personally represents a renewed sense of philosophy and philosopher in contrast to <i>ÆÅù¿»y³¿¹</i>, a transition that can be understood by analogy to the initiation into mysteries.</p><br /> <p class="tcLurkmore"><a href="ther183.html">Read more in Russian</a></p></div> </td> <td style="background:url(tabs/tii_69.png) repeat-y"></td> </tr> <tr> <td><img src="tabs/tii_72.png" alt="" /></td> <td style="background:url(tabs/tii_74.png) repeat-x"></td> <td><img src="tabs/tii_79.png" alt="" /></td> </tr> </table> <p class="MsoNormal" align="right" style='text-align:right'><span style='font-size:10.0pt;font-family:&quot;Tahoma&quot;,&quot;sans-serif&quot;'>© ;0B>=>2A:>5 >1I5AB2>, 2018 3. </span></p> <p align="right" style='margin-top:0mm;margin-right:3pt;margin-bottom: 0mm;margin-left:-36.0pt;margin-bottom:.0001pt;text-align:right'><b><span style='font-size:10.0pt;font-family:&quot;Tahoma&quot;,&quot;sans-serif&quot;'><a href="../index3.htm">  !!# $ &</a></span></b></p> <!-- InstanceEndEditable --> </td> </tr> </tbody> </body> <!-- InstanceEnd --></html>