Play (activity)

From Wikipedia, the free encyclopedia

 

Playfulness by Paul Manship

 

Play is a range of voluntary, intrinsically motivated activities done for recreational pleasure and enjoyment. Play is commonly associated with children and juvenile-level activities, but play occurs at any life stage, and among other higher-functioning animals as well, most notably mammals. 

Many prominent researchers in the field of psychology, including Melanie Klein, Jean Piaget, William James, Sigmund Freud, Carl Jung and Lev Vygotsky have viewed play as confined to the human species, believing play was important for human development and using different research methods to prove their theories.

Play is often interpreted as frivolous; yet the player can be intently focused on their objective, particularly when play is structured and goal-oriented, as in a game. Accordingly, play can range from relaxed, free-spirited and spontaneous through frivolous to planned or even compulsive. Play is not just a pastime activity; it has the potential to serve as an important tool in numerous aspects of daily life for adolescents, adults, and cognitively advanced non-human species (such as primates). Not only does play promote and aid in physical development (such as hand-eye coordination), but it also aids in cognitive development and social skills, and can even act as a stepping stone into the world of integration, which can be a very stressful process. Play is something that most children partake in, but the way play is executed is different between cultures and the way that children engage with play varies universally.

Definitions

The seminal text in the field of play studies is the book Homo Ludens first published in 1944 with several subsequent editions, in which Johan Huizinga defines play as follows:

Summing up the formal characteristic of play, we might call it a free activity standing quite consciously outside 'ordinary' life as being 'not serious' but at the same time absorbing the player intensely and utterly. It is an activity connected with no material interest, and no profit can be gained by it. It proceeds within its own proper boundaries of time and space according to fixed rules and in an orderly manner. It promotes the formation of social groupings that tend to surround themselves with secrecy and to stress the difference from the common world by disguise or other means.

This definition of play as constituting a separate and independent sphere of human activity is sometimes referred to as the "magic circle" notion of play, a phrase also attributed to Huizinga. Many other definitions exist. Jean Piaget stated, "the many theories of play expounded in the past are clear proof that the phenomenon is difficult to understand."

There are multiple aspects of play people home in on when defining it. One definition from Susanna Millar's The Psychology of Play defines play as: “any purposeful mental or physical activity performed either individually or group-wise in leisure time or at work for enjoyment, relaxation, and satisfaction of real-time or long term needs.” This definition particularly emphasizes the conditions and benefits to be gained under certain actions or activities related to play. Other definitions may focus on play as an activity that must follow certain characteristics including willingness to engage, uncertainty of the outcome, and productivity of the activity to society. 

Another definition of play from the twenty-first century comes from the National Playing Fields Association (NPFA). The definition reads as follows: “play is freely chosen, personally directed, intrinsically motivated behaviour that actively engages the child.” This definition focuses more on the child's freedom of choice and personal motivation related to an activity.

Forms

People having fun

 

Play can take the form of improvisation or pretense, interactive, performance, mimicry, games, sports, and thrill-seeking, such as extreme or dangerous sports (sky-diving, high-speed racing, etc.). Philosopher Roger Caillois wrote about play in his 1961 book Man, Play and Games and Stephen Nachmanovitch expanded on these concepts in his 1990 book Free Play: Improvisation in Life and Art. Nachmanovitch writes that:

Improvisation, composition, writing, painting, theater, invention, all creative acts are forms of play, the starting place of creativity in the human growth cycle, and one of the great primal life functions. Without play, learning and evolution are impossible. Play is the taproot from which original art springs; it is the raw stuff that the artist channels and organizes with all his learning and technique. (Free Play, p. 42)

Free play gives children the freedom to decide what they want to play and how it will be played. Both the activity and the rules are subject to change in this form, and children can make any changes to the rules or objectives of the play at any time. Some countries in the twenty-first century have added emphasis of free play into their values for children in early childhood such as Taiwan and Hungary.

Structured play has clearly defined goals and rules and such play is called a "game". Other play is unstructured or open-ended. Both types of play promote adaptive behaviors and mental states of happiness.

Sports with defined rules will take place within designated play spaces, such as sports fields where, in Soccer for example, players kick a ball in a certain direction and push opponents out of their way as they do so. While appropriate within the sport's play space, these same behaviors might be inappropriate or even illegal outside the playing field.

Other designed play spaces can be playgrounds with dedicated equipment and structures to promote active and social play. Some play spaces go even farther in specialization to bring the play indoors and will often charge admission as seen at Children's Museums, Science Centers, or Family Entertainment Centers. Family Entertainment Centers (or Play Zones) are typically For-Profit businesses purely for play and entertainment, while Children's Museums and Science Centers are typically Non-Profit organizations for educational entertainment.

The California-based National Institute for Play describes seven play patterns:

1. Attunement play, which establishes a connection, such as between newborn and mother.
2. Body play, in which an infant explores the ways in which his or her body works and interacts with the world, such as making funny sounds or discovering what happens in a fall.
3. Object play, such as playing with toys, banging pots and pans, handling physical things in ways that use curiosity.
4. Social play, play which involves others in activities such as tumbling, making faces, and building connections with another child or group of children.
5. Imaginative or pretend play, in which a child invents scenarios from his or her imagination and acts within them as a form of play, such as princess or pirate play.
6. Storytelling play, the play of learning and language that develops intellect, such as a parent reading aloud to a child, or a child retelling the story in his or her own words.
7. Creative play, by which one plays with imagination to transcend what is known in the current state, to create a higher state. For example, a person might experiment to find a new way to use a musical instrument, thereby taking that form of music to a higher plane; or, as Einstein was known to do, a person might wonder about things which are not yet known and play with unproven ideas as a bridge to the discovery of new knowledge.

Separate from self-initiated play, play therapy is used as a clinical application of play aimed at treating children who suffer from trauma, emotional issues and other problems.

Children

In young children, play is frequently associated with cognitive development and socialization. Play that promotes learning and recreation often incorporates toys, props, tools or other playmates. Play can consist of an amusing, pretend or imaginary activity alone or with another. Some forms of play are rehearsals or trials for later life events, such as "play fighting", pretend social encounters (such as parties with dolls), or flirting. Modern findings in neuroscience suggest that play promotes flexibility of mind, including adaptive practices such as discovering multiple ways to achieve a desired result, or creative ways to improve or reorganize a given situation (Millar, 1967; Shonkoff & Phillips, 2000).

Children playing in a sandbox

 

As children get older, they engage in board games, video games and computer play, and in this context the word gameplay is used to describe the concept and theory of play and its relationship to rules and game design. In their book, Rules of Play, researchers Katie Salen and Eric Zimmerman outline 18 schemas for games, using them to define "play", "interaction" and "design" formally for behaviorists. Similarly, in his book Half-Real: Video Games between Real Rules and Fictional Worlds, game researcher and theorist Jesper Juul explores the relationship between real rules and unreal scenarios in play, such as winning or losing a game in the real world when played together with real-world friends, but doing so by slaying a dragon in the fantasy world presented in the shared video game.

Play is explicitly recognized in Article 31 of the Convention on the Rights of the Child (adopted by the General Assembly of the United Nations, November 29, 1989), which declares:

• Parties recognize the right of the child to rest and leisure, to engage in play and recreational activities appropriate to the age of the child and to participate freely in cultural life and the arts.
• Parties shall respect and promote the right of the child to participate fully in cultural and artistic life and shall encourage the provision of appropriate and equal opportunities for cultural, artistic, recreational and leisure activities.

Children's Games, 1560, Pieter Bruegel the Elder

History of childhood playtime

American historian Howard Chudacoff has studied the interplay between parental control of toys and games and children's drive for freedom to play. In the colonial era, toys were makeshift and children taught each other very simple games with little adult supervision. The market economy of the 19th century enabled the modern concept of childhood as a distinct, happy life stage. Factory-made dolls and doll houses delighted young girls. Organized sports filtered down from adults and colleges, and boys learned to play with a bat, a ball and an impromptu playing field. In the 20th century, teenagers were increasingly organized into club sports supervised and coached by adults, with swimming taught at summer camps and through supervised playgrounds. Under the New Deal's Works Progress Administration, thousands of local playgrounds and ball fields opened, promoting softball especially as a sport for all ages and both sexes. By the 21st century, Chudacoff notes, the old tension between parental controls and a child's individual freedom was being played out in cyberspace.

Cultural differences of play

Museum of toys – Portugal

 

The act of play time is a cross-cultural phenomenon that is universally accepted and encouraged by most communities however it can differ in the ways that is performed.

Some cultures, such as Euro-American cultural heritages, encourage play time in order to stress cognitive benefits and the importance of learning how to care for one's self. Other cultures, such as people of African American or Asian American heritages, stress more group oriented learning and play where kids can learn what they can do with and for others. Parent interactions when it comes to playtime also differs drastically within communities. Parents in the Mayan culture do interact with their children in a playful mindset while parents in the United States tend to set aside time to play and teach their children through games and activities. In the Mayan community, children are supported in their playing but also encouraged to play while watching their parents do household work in order to become familiar with how to follow in their footsteps.

Elephant – Mud play

 

All around the world, children use different natural materials like stones, water, sand, leaves, fruits, sticks and a variety of resources to play. In addition, there are groups that have access to crafts, industrialized toys, electronics and video-games.

In Australia, games and sports are part of play. There, play can be considered as preparation for life and self- expression, like in many other countries.

Groups of children in Efe of the Democratic Republic of Congo can be seen making ‘food’ from dirt or pretending to shoot bows and arrows much like their elders. These activities are similar to other forms of play worldwide. For instance, children can be seen comforting their toy dolls or animals, anything that they have modeled from adults in their communities.

In Brazil, we can find children playing with balls, kites, marbles, pretend houses or mud kitchens, like in many other countries. In smaller communities they use mud balls, little stones or cashews to replace marbles.

Child playing around the kitchen

 

At an indigenous community of Sierra Nevada de Santa Marta in Colombia, children's play is highly valued and encouraged by leaders and parents. They interact with the children of different ages and explore together different environments to let the children express themselves as part of the group.

Some children in the Sahara use clay figures as their forms of playful toys. Toys in general are a representation of cultural practices. They usually illustrate characters and objects of a community.

Play time can be used as a way for children to learn the different ways of their culture. Many communities use play to can emulate work. The way in which children mimic work through their play can differ according to the opportunities they have access to, but it is something that tends to be promoted by adults.

Sports

Sportive activities are one of the most universal forms of play. Different continents have their own popular/dominant sports. For example, European, South American, and African countries enjoy soccer (also known as ‘football’ in Europe), while North American countries prefer basketball, ice hockey, baseball, or American football. In Asia, sports such as table tennis and badminton are played professionally; however soccer and basketball are played amongst common folks. Events such as The Olympic Games and FIFA World Cup showcase countries competing with each other and are broadcast all over the world. Sports can be played as a leisure activity or within a competition. According to sociologist Norbert Elias; it is an important part of "civilization process". Victory and defeat in sports can also influence one's emotions to a point where everything else seems so irrelevant. Sport fans can also imagine what it feels like to play for their preferred team. The feelings people experience can be so surreal that it affects their emotions and behavior.

Benefits in youth

Youth sport can provide a positive outcome for youth development. Research shows adolescents are more motivated and engaged in sports than any other activity, and these conditions predict a richer personal and interpersonal development. Anxiety, depression and obesity can stem from lack of activity and social interaction. There is a high correlation between the amount of time that youth spend playing sports and the effects of physical (e.g., better general health), psychological (e.g., subjective well being), academic (e.g., school grades), and social benefits (e.g., making friends). Electronics over the past 10 years have been looked as a form of playtime but researchers have found that most electronic play leads to lack of motivation, no social interaction and can lead to obesity. Play is originally based on the idea of children using their creativity while developing their imagination, dexterity, physical, cognitive and emotional strength. Dramatic play is common in younger children. For the youth community to benefit from playtime, the following are recommended:

• Give children ample, unscheduled time to be creative to reflect and decompress
• Give children “true” toys, such as blocks or dolls for creativity
• Youth should have a group of supportive people around them (teammates, coaches, and parents) with positive relationships
• Youth should possess skill development; such as physical, interpersonal, and knowledge about the sport
• Youth should be able to make their own decisions about their sport participation
• Youth should have experiences that are on par with their certain needs and developmental level

Research findings on benefits in youth

With regular participation in a variety of sports, children can develop and become more proficient at various sports skills (including, but not limited to, jumping, kicking, running, throwing, etc.) if the focus is on skill mastery and development. Young people participating in sports also develop agility, coordination, endurance, flexibility, speed, and strength. More specifically, young athletes could develop the following:

• enhanced functioning and health of Cardiorespiratory and Muscular systems
• improved flexibility, mobility, and coordination
• increased stamina and strength
• increased likelihood of maintaining weight

Moreover, research shows that regular participation in sport and physical activity is highly associated with lowering the risk of diabetes, heart disease, obesity, and other related diseases. Young people also tend to be more nutrition-conscious in their food choices when participating in sport Girls involved in sport tend associate with lower chance of teenage pregnancy, begin smoking, and/or developing breast cancer. Young athletes have shown lower levels of total cholesterol and other favorable profiles in serum lipid parameters associated with cardiovascular disease. Sport provides an arena for young people to be physically active and in result reduce the time spent in sedentary pursuits, such as watching TV and playing video games.

Adults

Playing weiqi in Shanghai

 

Although adults who engage in excessive amounts of play may find themselves described as "childish" or "young at heart" by less playful adults, play is actually an important activity, regardless of age. Creativity and happiness can result from adult play, where the objective can be more than fun alone, as in adult expression of the arts, or curiosity-driven science. Some adult "hobbies" are examples of such creative play. In creative professions, such as design, playfulness can remove more serious attitudes (such as shame or embarrassment) that impede brainstorming or artistic experimentation in design.

Imaginative play and role play may allow adult individuals to practice useful habits such as learned optimism, which is helpful in managing fear or terrors. Play also offers adults the opportunity to practice concepts that may not have been explicitly or formally taught (e.g. how to manage misinformation or deceit). Thus, even though play is just one of many tools used by effective adults, it remains a necessary one.

Workplace

There has been extensive research when it comes to the benefits of play amongst children, youth, and adolescence. Most commonly overlooked are the benefits of play for adults, more specifically, adults who spend a lot of time in the workplace. Many adults in North America are in the workforce and spend half of their waking hours in a workplace environment with little to no time for play. Play in this context refers to leisure-type activities with colleagues during lunch breaks or short breaks throughout the working day. Leisure activities could include, but are not limited to, different forms of physical sport activities, card games, board games, video games and interaction-based type video games, foosball, ping-pong, yoga, and boot-camp sessions.

Research shows that playing games may promote a persistent and optimistic motivational style and positive affect. Positive affect enhances people's experiences, enjoyment, and sense of satisfaction derived from the activity, during their engagement with a certain task. While people are engaged in their work, positive affect increases the satisfaction they feel from the work, and this has also been shown to increase their creativity and improve their performance on problem-solving tasks as well as other tasks. The development of a persistent motivational style charged with positive affect may lead to lasting work success.

Studies show that work and play are mutually supportive. Employees need to experience the sense of newness, flow, discovery and liveliness that play provides. By doing this, it will provide the employee with the sense that they are integrated within the organization, and therefore they will feel and perform better. By incorporating play at work, it will also result in more productivity, creativity and innovation, higher job satisfaction, greater workplace morale, stronger or new social bonds, improved job performance, a decrease in staff turnover, absenteeism and stress. Decreased stress leads to less illness, which results in lower health care costs. Play at work may help employees function and cope when under stress, refresh body and mind, encourage teamwork, trigger creativity, and increase energy while preventing burnout.

Studies show that companies that encourage play at work, whether short breaks throughout the day or during lunch breaks experience more success because it leads to positive emotion amongst employees. Risk taking, confidence in presenting novel ideas, and embracing unusual and fresh perspectives are common characteristics associated with play at work. Play can increase self-reported job satisfaction and well-being. Employees experiencing positive emotions are more cooperative, more social, and perform better when faced with complex tasks.

Contests, team-building exercises, fitness programs, mental health breaks and other social activities, will make the work environment fun, interactive, and rewarding. Also playfighting, i.e. playful fights or fictive disputes, may contribute to organizations and institutions, as in youth care settings. Staff tries to down-key playfight invitations to “treatment” or “learning,” but playfighting also offers youth and staff identificatory respite from the institutional regime. Wästerfors (2016) has found that playfighting is a recurrent pattern in the social life of a youth care institution and sits at the core of what inmates and staff have to deal with

Seniors

Older adults represent one of the fastest growing populations around the world. In fact, the United Nations predicted an increase of those aged 60 and above from 629 million in 2002 to approximately two billion in 2050 but increased life expectancy does not necessarily translate to a better quality of life. For this reason, research has begun to investigate methods to maintain and/or improve quality of life among older adults.

Similar to the data surrounding children and adults, play and activity are associated with improved health and quality of life among seniors. Additionally, play and activity tend to affect successful aging as well as boost well-being throughout the lifespan. Although children, adults, and seniors all tend to benefit from play, older adults often perform it in unique ways to account for possible issues, such as health restrictions, limited accessibility, and revised priorities. For this reason, elderly people may partake in physical exercise groups, interactive video games, and social forums specifically geared towards their needs and interests. One qualitative research study found older adults often chose to engage in specific games such as dominoes, checkers, and bingo for entertainment. Another study indicated a common pattern within game preferences among older adults; seniors often favor activities that encourage mental and physical fitness, incorporate past interests, have some level of competition, and foster a sense of belonging. Researchers investigating play in older adults are also interested in the benefits of technology and video games as therapeutic tools. Studies show these outlets can lower the risk of developing particular diseases, reduce feelings of social isolation and stress, as well as promote creativity and the maintenance of cognitive skills. As a result, play has been integrated into physiotherapy and occupational therapy interventions for seniors.

The ability to incorporate play into one's routine is important because these activities allow participants to express creativity, improve verbal and non-verbal intelligence as well as enhance balance. These benefits may be especially crucial to seniors because evidence shows cognitive and physical functioning declines with age. However, other research argues it might not be aging that is associated with the decline in cognitive and physical capabilities. More specifically, some studies indicate it could be the higher levels of inactivity within older adults that may have significant ramifications on their health and well-being.

With attention to these hypotheses, research shows play and activity tend to decline with age which may result in negative outcomes such as social isolation, depression, and mobility issues. American studies found that only 24% of seniors took part in regular physical activity and only 42% use the internet for entertainment purposes. In comparison to other age groups, the elderly are more likely to experience a variety of barriers, such as difficulty with environmental hazards and accessibility related issues, that may hinder their abilities to execute healthy play behaviours. Similarly, although playing may benefit seniors, it also has the potential to negatively impact their health. For example, those who play may be more susceptible to injury. Investigating these barriers may assist in the creation of useful interventions and/or the development of preventative measures, such as establishing safer recreational areas, that promote the maintenance of play behaviours throughout elderly life.

A significant amount of literature suggests a moderate level of play has numerous positive outcomes in the lives of senior citizens. In order to support and promote play within the older population, studies suggest institutions should set up more diverse equipment, improve conditions within recreational areas, and create more video games or online forums that appeal to the needs of seniors.

Animals

Cocker spaniel playing with a monkey doll

 

Evolutionary psychologists believe that there must be an important benefit of play, as there are so many reasons to avoid it. Animals are often injured during play, become distracted from predators, and expend valuable energy. In rare cases, play has even been observed between different species that are natural enemies such as a polar bear and a dog. Yet play seems to be a normal activity with animals who occupy the higher strata of their own hierarchy of needs. Animals on the lower strata, e.g. stressed and starving animals, generally do not play. However, in wild Assamese macaques physically active play is performed also during periods of low food availability and even if it is at the expense of growth, which strongly highlights the developmental and evolutionary importance of play.

The social cognitive complexity of numerous species, including dogs, have recently been explored in experimental studies. In one such study, conducted by Alexandra Horowitz of the University of California, the communication and attention-getting skills of dogs were investigated. In a natural setting, dyadic play behavior was observed; head-direction and posture was specifically noted. When one of the two dogs was facing away or otherwise preoccupied, attention-getting behaviors and signals (nudging, barking, growling, pawing, jumping, etc.) were used by the other dog to communicate the intent and/or desire to continue on with the dyadic play. Stronger or more frequent signaling was used if the attention of the other dog was not captured. These observations tell us that these dogs know how play behavior and signaling can be used to capture attention, communicate intent and desire, and manipulate one another. This characteristic and skill, called the "attention-getting skill" has generally only been seen in humans, but is now being researched and seen in many different species. 

Observing play behavior in various species can tell us a lot about the player's environment (including the welfare of the animal), personal needs, social rank (if any), immediate relationships, and eligibility for mating. Play activity, often observed through action and signals, often serves as a tool for communication and expression. Through mimicry, chasing, biting, and touching, animals will often act out in ways so as to send messages to one another; whether it's an alert, initiation of play, or expressing intent. When play behavior was observed for a study in Tonkean macaques, it was discovered that play signals weren't always used to initiate play; rather, these signals were viewed primarily as methods of communication (sharing information and attention-getting). 

A dog plays with a ball.

 

One theory – "play as preparation" – was inspired by the observation that play often mimics adult themes of survival. Predators such as lions and bears play by chasing, pouncing, pawing, wrestling, and biting, as they learn to stalk and kill prey. Prey animals such as deer and zebras play by running and leaping as they acquire speed and agility. Hoofed mammals also practice kicking their hind legs to learn to ward off attacks. Indeed, time spent in physical play accelerates motor skill acquisition in wild Assamese macaques. While mimicking adult behavior, attacking actions such as kicking and biting are not completely fulfilled, so playmates do not generally injure each other. In social animals, playing might also help to establish dominance rankings among the young to avoid conflicts as adults.

John Byers, a zoologist at the University of Idaho, discovered that the amount of time spent at play for many mammals (e.g. rats and cats) peaks around puberty, and then drops off. This corresponds to the development of the cerebellum, suggesting that play is not so much about practicing exact behaviors, as much as building general connections in the brain. Sergio Pellis and colleagues at the University of Lethbridge in Alberta, Canada, discovered that play may shape the brain in other ways, too. Young mammals have an overabundance of brain cells in their cerebrum (the outer areas of the brain – part of what distinguishes mammals). There is evidence that play helps the brain clean up this excess of cells, resulting in a more efficient cerebrum at maturity.

Humans and non-human animals playing in water

Playing in the surf is among the favorite activities of children at the beach

 

Dolphins playing in the surf

 

Marc Bekoff (a University of Colorado evolutionary biologist) proposes a "flexibility" hypothesis that attempts to incorporate these newer neurological findings. It argues that play helps animals learn to switch and improvise all behaviors more effectively, to be prepared for the unexpected. There may, however, be other ways to acquire even these benefits of play: the concept of equifinality. The idea is that the social benefits of play for many animals, for example, could instead be garnered by grooming. Patrick Bateson maintains that equifinality is exactly what play teaches. In accordance with the flexibility hypothesis, play may teach animals to avoid "false endpoints". In other words, they will harness the childlike tendency to keep playing with something that works "well enough", eventually allowing them to come up with something that might work better, if only in some situations. This also allows mammals to build up various skills that could come in handy in entirely novel situations. A study on two species of monkeys Semnopithecus entellus and Macaca mulatta that came into association with each other during food provisioning by pilgrims at the Ambagarh Forest Reserve, near Jaipur, India, shows the interspecific interaction that developed between the juveniles of the two species when opportunity presented itself.

Development and learning

Learning through play has been long recognized as a critical aspect of childhood and child development. Some of the earliest studies of play started in the 1890s with G. Stanley Hall, the father of the child study movement that sparked an interest in the developmental, mental and behavioral world of babies and children. Play also promotes healthy development of parent-child bonds, establishing social, emotional and cognitive developmental milestones that help them relate to others, manage stress, and learn resiliency.

Modern research in the field of affective neuroscience (the neural mechanisms of emotion) has uncovered important links between role play and neurogenesis in the brain. For example, researcher Roger Caillois used the word ilinx to describe the momentary disruption of perception that comes from forms of physical play that disorient the senses, especially balance. 

Studies have found that play and coping to daily stressors to be positively correlated in children. By playing, children regulate their emotions and this is important for adaptive functioning because without regulation, emotions could be overwhelming and stressful.

Evolutionary psychologists have begun to explore the phylogenetic relationship between higher intelligence in humans and its relationship to play, i.e., the relationship of play to the progress of whole evolutionary groups as opposed to the psychological implications of play to a specific individual.

Physical, mental and social

Various forms of play, whether it is physical or mental, have influenced cognitive abilities in individuals. As little as ten minutes of exercise (including physical play), can improve cognitive abilities. These researchers did a study and have developed an "exergame" which is a game that incorporates some physical movement but is by no means formal exercise. These games increase one's heart rate to the level of aerobics exercise and have proven to result in recognizable improvements in mental faculties. In this study they use play in a way that incorporates physical activity that creates physical excursions. The results of the study had statistical significance. There were improvements in math by 3.4% and general improvements in recall memory by 4% among the participants of the study.

On the other hand, other research has focused on the cognitive effects of mentally stimulating play. Playing video games is one of the most common mediums of play for children and adults today. There has been mixed reviews on the effects of video games. Despite this, according to a research conducted by Hollis (2014), "[playing video games] was positively associated with skills strongly related to academic success, such as time management, attention, executive control, memory, and spatial abilities – when playing video game occurs in moderation".

Play can also influence one's social development and social interactions. Much of the research focuses on the influence play has on child social development. There are different forms of play that have been noted to influence child social development. One study conducted by (Sullivan, 2003) explores the influence of playing styles with mothers versus playing styles with fathers and how it influences child social development. This article explains that "integral to positive development is the child's social competence or, more precisely, the ability to regulate their own emotions and behaviors in the social contexts of early childhood to support the effective accomplishment of relevant developmental tasks.

Social benefits of play have been measured using basic interpersonal values such as getting along with peers. One of the social benefits that this researcher has uncovered is that play with parents has proven to reduce anxiety in children. Having play time with parents that involves socially acceptable behaviour makes it easier for children to relate to be more socially adjusted to peers at school or at play Social development involving child interaction with peers is thus an area of influence for playful interactions with parents and peers.

Play in educational practices

Anji play

Anji play is an educational method based on children's self-directed play in outside spaces, using simple tools made of natural material. The teachers and instructors only observe and document the children's independent play. The method was created by Cheng Xueqin and is organized in two hours of free play, when the children choose the available material they want to use and build structures to play.

While planning, experimenting, building and using the structures to play, the children have the opportunity to interact with peers, to think critically about what may work, to discuss the plan and organize the construction hard work. The process is observed and recorded by the teachers and instructors without intervention, even in instances of possible risk. 

Before and after the two hours of play, the children have the opportunity to express their plans and discuss with the peers. After the play, they get the opportunity to draw, write or explain what they did. Then, they watch the videos recorded the same day and explain how they played and comment each other's creations.

Anji play is also called “true play” and its guiding principles are love, risk, joy, engagement and reflection. This method of self-initiated and self-directed play is applied at the pre-schools (to children from 3 to 6 years-old) in Anji county, East China.

Theory of forms

From Wikipedia, the free encyclopedia

 

The theory of Forms or theory of Ideas is a philosophical theory, concept, or world-view, attributed to Plato, that the physical world is not as real or true as timeless, absolute, unchangeable ideas. According to this theory, ideas in this sense, often capitalized and translated as "Ideas" or "Forms", are the non-physical essences of all things, of which objects and matter in the physical world are merely imitations. Plato speaks of these entities only through the characters (primarily Socrates) of his dialogues who sometimes suggest that these Forms are the only objects of study that can provide knowledge. The theory itself is contested from within Plato's dialogues, and it is a general point of controversy in philosophy. Whether the theory represents Plato's own views is held in doubt by modern scholarship. However, the theory is considered a classical solution to the problem of universals. 

The early Greek concept of form precedes attested philosophical usage and is represented by a number of words mainly having to do with vision, sight, and appearance. Plato uses these aspects of sight and appearance from the early Greek concept of the form in his dialogues to explain the Forms and the Good.

Forms

The meaning of the term εἶδος (eidos), "visible form", and related terms μορφή (morphē), "shape", and φαινόμενα (phainomena), "appearances", from φαίνω (phainō), "shine", Indo-European *bʰeh₂- or *bhā- remained stable over the centuries until the beginning of philosophy, when they became equivocal, acquiring additional specialized philosophic meanings. The pre-Socratic philosophers, starting with Thales, noted that appearances change, and began to ask what the thing that changes "really" is. The answer was substance, which stands under the changes and is the actually existing thing being seen. The status of appearances now came into question. What is the form really and how is that related to substance? 

The Forms are expounded upon in Plato's dialogues and general speech, in that every object or quality in reality has a form: dogs, human beings, mountains, colors, courage, love, and goodness. Form answers the question, "What is that?" Plato was going a step further and asking what Form itself is. He supposed that the object was essentially or "really" the Form and that the phenomena were mere shadows mimicking the Form; that is, momentary portrayals of the Form under different circumstances. The problem of universals – how can one thing in general be many things in particular – was solved by presuming that Form was a distinct singular thing but caused plural representations of itself in particular objects. For example, in the dialogue Parmenides, Socrates states: "Nor, again, if a person were to show that all is one by partaking of one, and at the same time many by partaking of many, would that be very astonishing. But if he were to show me that the absolute one was many, or the absolute many one, I should be truly amazed." Matter is considered particular in itself. For Plato, forms, such as beauty, are more real than any objects that imitate them. Though the forms are timeless and unchanging, physical things are in a constant change of existence. Where forms are unqualified perfection, physical things are qualified and conditioned.

These Forms are the essences of various objects: they are that without which a thing would not be the kind of thing it is. For example, there are countless tables in the world but the Form of tableness is at the core; it is the essence of all of them. Plato's Socrates held that the world of Forms is transcendent to our own world (the world of substances) and also is the essential basis of reality. Super-ordinate to matter, Forms are the most pure of all things. Furthermore, he believed that true knowledge/intelligence is the ability to grasp the world of Forms with one's mind.

A Form is aspatial (transcendent to space) and atemporal (transcendent to time). Atemporal means that it does not exist within any time period, rather it provides the formal basis for time. It therefore formally grounds beginning, persisting and ending. It is neither eternal in the sense of existing forever, nor mortal, of limited duration. It exists transcendent to time altogether. Forms are aspatial in that they have no spatial dimensions, and thus no orientation in space, nor do they even (like the point) have a location. They are non-physical, but they are not in the mind. Forms are extra-mental (i.e. real in the strictest sense of the word).

A Form is an objective "blueprint" of perfection. The Forms are perfect and unchanging representations of objects and qualities. For example, the Form of beauty or the Form of a triangle. For the form of a triangle say there is a triangle drawn on a blackboard. A triangle is a polygon with 3 sides. The triangle as it is on the blackboard is far from perfect. However, it is only the intelligibility of the Form "triangle" that allows us to know the drawing on the chalkboard is a triangle, and the Form "triangle" is perfect and unchanging. It is exactly the same whenever anyone chooses to consider it; however, time only effects the observer and not of the triangle. It follows that the same attributes would exist for the Form of beauty and for all Forms.

Etymology

The words, εἶδος (eidos) and ἰδέα (idea) come from the Indo-European root *weyd- or *weid- "see" (cognate with Sanskrit vétti). Eidos (though not idea) is already attested in texts of the Homeric era, the earliest Greek literature. This transliteration and the translation tradition of German and Latin lead to the expression "theory of Ideas." The word is however not the English "idea," which is a mental concept only. 

The theory of matter and form (today's hylomorphism) started with Plato and possibly germinal in some of the presocratic writings. The forms were considered as being "in" something else, which Plato called nature (physis). The latter seemed as carved "wood", ὕλη (hyle) in Greek, corresponding to materia in Latin, from which the English word "matter" is derived, shaped by receiving (or exchanging) forms.

Terminology

In the Allegory of the Cave, the objects that are seen are not real, according to Plato, but literally mimic the real Forms.

 

The English word "form" may be used to translate two distinct concepts that concerned Plato—the outward "form" or appearance of something, and "Form" in a new, technical nature, that never

...assumes a form like that of any of the things which enter into her; ... But the forms which enter into and go out of her are the likenesses of real existences modelled after their patterns in a wonderful and inexplicable manner....

The objects that are seen, according to Plato, are not real, but literally mimic the real Forms. In the Allegory of the Cave expressed in Republic, the things that are ordinarily perceived in the world are characterized as shadows of the real things, which are not perceived directly. That which the observer understands when he views the world mimics the archetypes of the many types and properties (that is, of universals) of things observed.

Intelligible realm and separation of the Forms

Plato often invokes, particularly in his dialogues Phaedo, Republic and Phaedrus, poetic language to illustrate the mode in which the Forms are said to exist. Near the end of the Phaedo, for example, Plato describes the world of Forms as a pristine region of the physical universe located above the surface of the Earth (Phd. 109a-111c). In the Phaedrus the Forms are in a "place beyond heaven" (huperouranios topos) (Phdr. 247c ff); and in the Republic the sensible world is contrasted with the intelligible realm (noēton topon) in the famous Allegory of the Cave.

It would be a mistake to take Plato's imagery as positing the intelligible world as a literal physical space apart from this one. Plato emphasizes that the Forms are not beings that extend in space (or time), but subsist apart from any physical space whatsoever. Thus we read in the Symposium of the Form of Beauty: "It is not anywhere in another thing, as in an animal, or in earth, or in heaven, or in anything else, but itself by itself with itself," (211b). And in the Timaeus Plato writes: "Since these things are so, we must agree that that which keeps its own form unchangingly, which has not been brought into being and is not destroyed, which neither receives into itself anything else from anywhere else, nor itself enters into anything anywhere, is one thing," (52a, emphasis added).

Ideal state

According to Plato, Socrates postulated a world of ideal Forms, which he admitted were impossible to know. Nevertheless, he formulated a very specific description of that world, which did not match his metaphysical principles. Corresponding to the world of Forms is our world, that of the shadows, an imitation of the real one. Just as shadows exist only because of the light of a fire, our world exists as, "the offspring of the good". Our world is modeled after the patterns of the Forms. The function of humans in our world is therefore to imitate the ideal world as much as possible which, importantly, includes imitating the good, i.e. acting morally. 

Plato lays out much of this theory in the "Republic" where, in an attempt to define Justice, he considers many topics including the constitution of the ideal state. While this state, and the Forms, do not exist on earth, because their imitations do, Plato says we are able to form certain well-founded opinions about them, through a theory called recollection.

The republic is a greater imitation of Justice:

Our aim in founding the state was not the disproportional happiness of any one class, but the greatest happiness of the whole; we thought that in a state ordered with a view to the good of the whole we should be most likely to find justice.

The key to not know how such a state might come into existence is the word "founding" (oikidzomen), which is used of colonization. It was customary in such instances to receive a constitution from an elected or appointed lawgiver; however in Athens, lawgivers were appointed to reform the constitution from time to time (for example, Draco, Solon). In speaking of reform, Socrates uses the word "purge" (diakathairountes) in the same sense that Forms exist purged of matter. 

The purged society is a regulated one presided over by philosophers educated by the state, who maintain three non-hereditary classes as required: the tradesmen (including merchants and professionals), the guardians (militia and police) and the philosophers (legislators, administrators and the philosopher-king). Class is assigned at the end of education, when the state institutes individuals in their occupation. Socrates expects class to be hereditary but he allows for mobility according to natural ability. The criteria for selection by the academics is ability to perceive forms (the analog of English "intelligence") and martial spirit as well as predisposition or aptitude.

The views of Socrates on the proper order of society are certainly contrary to Athenian values of the time and must have produced a shock effect, intentional or not, accounting for the animosity against him. For example, reproduction is much too important to be left in the hands of untrained individuals: "... the possession of women and the procreation of children ... will ... follow the general principle that friends have all things in common, ...." The family is therefore to be abolished and the children – whatever their parentage – to be raised by the appointed mentors of the state.

Their genetic fitness is to be monitored by the physicians: "... he (Asclepius, a culture hero) did not want to lengthen out good-for-nothing lives, or have weak fathers begetting weaker sons – if a man was not able to live in the ordinary way he had no business to cure him ...." Physicians minister to the healthy rather than cure the sick: "... (Physicians) will minister to better natures, giving health both of soul and of body; but those who are diseased in their bodies they will leave to die, and the corrupt and incurable souls they will put an end to themselves." Nothing at all in Greek medicine so far as can be known supports the airy (in the Athenian view) propositions of Socrates. Yet it is hard to be sure of Socrates' real views considering that there are no works written by Socrates himself. There are two common ideas pertaining to the beliefs and character of Socrates: the first being the Mouthpiece Theory where writers use Socrates in dialogue as a mouthpiece to get their own views across. However, since most of what we know about Socrates comes from plays, most of the Platonic plays are accepted as the more accurate Socrates since Plato was a direct student of Socrates. 

Perhaps the most important principle is that just as the Good must be supreme so must its image, the state, take precedence over individuals in everything. For example, guardians "... will have to be watched at every age in order that we may see whether they preserve their resolution and never, under the influence either of force or enchantment, forget or cast off their sense of duty to the state." This concept of requiring guardians of guardians perhaps suffers from the Third Man weakness (see below): guardians require guardians require guardians, ad infinitum. The ultimate trusty guardian is missing. Socrates does not hesitate to face governmental issues many later governors have found formidable: "Then if anyone at all is to have the privilege of lying, the rulers of the state should be the persons, and they ... may be allowed to lie for the public good."

Plato's conception of Forms actually differs from dialogue to dialogue, and in certain respects it is never fully explained, so many aspects of the theory are open to interpretation. Forms are first introduced in the Phaedo, but in that dialogue the concept is simply referred to as something the participants are already familiar with, and the theory itself is not developed. Similarly, in the Republic, Plato relies on the concept of Forms as the basis of many of his arguments but feels no need to argue for the validity of the theory itself or to explain precisely what Forms are. Commentators have been left with the task of explaining what Forms are and how visible objects participate in them, and there has been no shortage of disagreement. Some scholars advance the view that Forms are paradigms, perfect examples on which the imperfect world is modeled. Others interpret Forms as universals, so that the Form of Beauty, for example, is that quality that all beautiful things share. Yet others interpret Forms as "stuffs," the conglomeration of all instances of a quality in the visible world. Under this interpretation, we could say there is a little beauty in one person, a little beauty in another—all the beauty in the world put together is the Form of Beauty. Plato himself was aware of the ambiguities and inconsistencies in his Theory of Forms, as is evident from the incisive criticism he makes of his own theory in the Parmenides.

Evidence of Forms

Plato's main evidence for the existence of Forms is intuitive only and is as follows.

Human perception

We call both the sky and blue jeans by the same color, blue. However, clearly a pair of jeans and the sky are not the same color; moreover, the wavelengths of light reflected by the sky at every location and all the millions of blue jeans in every state of fading constantly change, and yet we somehow have a consensus of the basic form Blueness as it applies to them. Says Plato:

But if the very nature of knowledge changes, at the time when the change occurs there will be no knowledge, and, according to this view, there will be no one to know and nothing to be known: but if that which knows and that which is known exist ever, and the beautiful and the good and every other thing also exist, then I do not think that they can resemble a process of flux, as we were just now supposing.

Plato believed that long before our bodies ever existed, our souls existed and inhabited heaven, where they became directly acquainted with the forms themselves. Real knowledge, to him, was knowledge of the forms. But knowledge of the forms cannot be gained through sensory experience because the forms are not in the physical world. Therefore, our real knowledge of the forms must be the memory of our initial acquaintance with the forms in heaven. Therefore, what we seem to learn is in fact just remembering.

Perfection

No one has ever seen a perfect circle, nor a perfectly straight line, yet everyone knows what a circle and a straight line are. Plato utilizes the tool-maker's blueprint as evidence that Forms are real:

... when a man has discovered the instrument which is naturally adapted to each work, he must express this natural form, and not others which he fancies, in the material ....

Perceived circles or lines are not exactly circular or straight, and true circles and lines could never be detected since by definition they are sets of infinitely small points. But if the perfect ones were not real, how could they direct the manufacturer?

Criticisms of Platonic Forms

Self-criticism

Plato was well aware of the limitations of the theory, as he offered his own criticisms of it in his dialogue Parmenides. There Socrates is portrayed as a young philosopher acting as junior counterfoil to aged Parmenides. To a certain extent it is tongue-in-cheek as the older Socrates will have solutions to some of the problems that are made to puzzle the younger.

The dialogue does present a very real difficulty with the Theory of Forms, which Plato most likely only viewed as problems for later thought. These criticisms were later emphasized by Aristotle in rejecting an independently existing world of Forms. It is worth noting that Aristotle was a pupil and then a junior colleague of Plato; it is entirely possible that the presentation of Parmenides "sets up" for Aristotle; that is, they agreed to disagree.

One difficulty lies in the conceptualization of the "participation" of an object in a form (or Form). The young Socrates conceives of his solution to the problem of the universals in another metaphor, which though wonderfully apt, remains to be elucidated:

Nay, but the idea may be like the day which is one and the same in many places at once, and yet continuous with itself; in this way each idea may be one and the same in all at the same time.

But exactly how is a Form like the day in being everywhere at once? The solution calls for a distinct form, in which the particular instances, which are not identical to the form, participate; i.e., the form is shared out somehow like the day to many places. The concept of "participate", represented in Greek by more than one word, is as obscure in Greek as it is in English. Plato hypothesized that distinctness meant existence as an independent being, thus opening himself to the famous third man argument of Parmenides, which proves that forms cannot independently exist and be participated.

If universal and particulars – say man or greatness – all exist and are the same then the Form is not one but is multiple. If they are only like each other then they contain a form that is the same and others that are different. Thus if we presume that the Form and a particular are alike then there must be another, or third Form, man or greatness by possession of which they are alike. An infinite regression would then result; that is, an endless series of third men. The ultimate participant, greatness, rendering the entire series great, is missing. Moreover, any Form is not unitary but is composed of infinite parts, none of which is the proper Form. 

The young Socrates (some may say the young Plato) did not give up the Theory of Forms over the Third Man but took another tack, that the particulars do not exist as such. Whatever they are, they "mime" the Forms, appearing to be particulars. This is a clear dip into representationalism, that we cannot observe the objects as they are in themselves but only their representations. That view has the weakness that if only the mimes can be observed then the real Forms cannot be known at all and the observer can have no idea of what the representations are supposed to represent or that they are representations.

Socrates' later answer would be that men already know the Forms because they were in the world of Forms before birth. The mimes only recall these Forms to memory. The comedian Aristophanes wrote a play, The Clouds, poking fun of Socrates with his head in the clouds.

Aristotelian criticism

The central image from Raphael's The School of Athens (1509–1511), depicting Plato (left) and Aristotle (right). Plato is depicted pointing upwards, in reference to his belief in the higher Forms, while Aristotle disagrees and points downwards to the here-and-now, in reference to his belief in empiricism.

The topic of Aristotle's criticism of Plato's Theory of Forms is a large one and continues to expand. Rather than quote Plato, Aristotle often summarized. Classical commentaries thus recommended Aristotle as an introduction to Plato. As a historian of prior thought, Aristotle was invaluable, however this was secondary to his own dialectic and in some cases he treats purported implications as if Plato had actually mentioned them, or even defended them. In examining Aristotle's criticism of The Forms, it is helpful to understand Aristotle's own hylomorphic forms, by which he intends to salvage much of Plato's theory. 

In the summary passage quoted above Plato distinguishes between real and non-real "existing things", where the latter term is used of substance. The figures that the artificer places in the gold are not substance, but gold is. Aristotle stated that, for Plato, all things studied by the sciences have Form and asserted that Plato considered only substance to have Form. Uncharitably, this leads him to something like a contradiction: Forms existing as the objects of science, but not-existing as non-substance. Scottish philosopher W.D. Ross objects to this as a mischaracterization of Plato.

Plato did not claim to know where the line between Form and non-Form is to be drawn. As Cornford points out, those things about which the young Socrates (and Plato) asserted "I have often been puzzled about these things" (in reference to Man, Fire and Water), appear as Forms in later works. However, others do not, such as Hair, Mud, Dirt. Of these, Socrates is made to assert, "it would be too absurd to suppose that they have a Form."

Ross also objects to Aristotle's criticism that Form Otherness accounts for the differences between Forms and purportedly leads to contradictory forms: the Not-tall, the Not-beautiful, etc. That particulars participate in a Form is for Aristotle much too vague to permit analysis. By one way in which he unpacks the concept, the Forms would cease to be of one essence due to any multiple participation. As Ross indicates, Plato didn't make that leap from "A is not B" to "A is Not-B." Otherness would only apply to its own particulars and not to those of other Forms. For example, there is no Form Not-Greek, only particulars of Form Otherness that somehow suppress Form Greek.

Regardless of whether Socrates meant the particulars of Otherness yield Not-Greek, Not-tall, Not-beautiful, etc., the particulars would operate specifically rather than generally, each somehow yielding only one exclusion. 

Plato had postulated that we know Forms through a remembrance of the soul's past lives and Aristotle's arguments against this treatment of epistemology are compelling. For Plato, particulars somehow do not exist, and, on the face of it, "that which is non-existent cannot be known".

Dialogues that discuss Forms

The theory is presented in the following dialogues:

• Meno

71–81, 85–86: The discovery (or "recollection") of knowledge as latent in the soul, pointing forward to the theory of Forms

• Cratylus

389–390: The archetype as used by craftsmen

439–440: The problem of knowing the Forms.

• Symposium

210–211: The archetype of Beauty.

• Phaedo

73–80: The theory of recollection restated as knowledge of the Forms in soul before birth in the body.

109–111: The myth of the afterlife.

100c: The theory of absolute beauty

• Republic

• Book III

402–403: Education the pursuit of the Forms.

• Book V

472–483: Philosophy the love of the Forms. The philosopher-king must rule.

• Books VI–VII

500–517: Philosopher-guardians as students of the Beautiful and Just implement archetypical order.

Metaphor of the Sun: The sun is to sight as Good is to understanding.

Allegory of the Cave: The struggle to understand forms like men in cave guessing at shadows in firelight.

• Books IX–X

589–599: The ideal state and its citizens. Extensive treatise covering citizenship, government and society with suggestions for laws imitating the Good, the True, the Just, etc.

• Phaedrus

248–250: Reincarnation according to knowledge of the true

265–266: The unity problem in thought and nature.

• Parmenides

129–135: Participatory solution of unity problem. Things partake of archetypal like and unlike, one and many, etc. The nature of the participation (Third man argument). Forms not actually in the thing. The problem of their unknowability.

• Theaetetus

184–186: Universals understood by mind and not perceived by senses.

• Sophist

246–248: True essence a Form. Effective solution to participation problem.

251–259: The problem with being as a Form; if it is participatory then non-being must exist and be being.

• Timaeus

27–52: The design of the universe, including numbers and physics. Some of its patterns. Definition of matter.

• Philebus

14-18: Unity problem: one and many, parts and whole.

• Seventh Letter

342–345: The epistemology of Forms. The Seventh Letter is possibly spurious.

Platonism

From Wikipedia, the free encyclopedia

 

Head of Plato, Roman copy. The original was exhibited at the Academy after the death of the philosopher (348/347 BC).

 

Platonism is the philosophy of Plato and philosophical systems closely derived from it, though contemporary platonists do not necessarily accept all of the doctrines of Plato. Platonism had a profound effect on Western thought. Platonism at least affirms the existence of abstract objects, which are asserted to exist in a third realm distinct from both the sensible external world and from the internal world of consciousness, and is the opposite of nominalism. This can apply to properties, types, propositions, meanings, numbers, sets, truth values, and so on (see abstract object theory). Philosophers who affirm the existence of abstract objects are sometimes called platonists; those who deny their existence are sometimes called nominalists. The terms "platonism" and "nominalism" also have established senses in the history of philosophy, where they denote positions that have little to do with the modern notion of an abstract object.

In a narrower sense, the term might indicate the doctrine of Platonic realism. The central concept of Platonism, a distinction essential to the Theory of Forms, is the distinction between the reality which is perceptible but unintelligible, associated with the flux of Heraclitus and studied by the likes of science, and the reality which is imperceptible but intelligible, associated with the unchanging being of Parmenides and studied by the likes of mathematics. Geometry was a main motivation of Plato, and this also shows the influence of Pythagoras. The Forms are typically described in dialogues such as the Phaedo, Symposium and Republic as perfect archetypes of which objects in the everyday world are imperfect copies. Aristotle's Third Man Argument is its most famous criticism in antiquity. 

In the Republic the highest form is identified as the Form of the Good, the source of all other Forms, which could be known by reason. In the Sophist, a later work, the Forms being, sameness and difference are listed among the primordial "Great Kinds". Plato established the Academy, and in the 3rd century BC, Arcesilaus adopted academic skepticism, which became a central tenet of the school until 90 BC when Antiochus added Stoic elements, rejected skepticism, and began a period known as Middle Platonism. 

In the 3rd century AD, Plotinus added mystical elements, establishing Neoplatonism, in which the summit of existence was the One or the Good, the source of all things; in virtue and meditation the soul had the power to elevate itself to attain union with the One. Many Platonic notions were adopted by the Christian church which understood Plato's Forms as God's thoughts (a position also known as divine conceptualism), while Neoplatonism became a major influence on Christian mysticism in the West through Saint Augustine, Doctor of the Catholic Church, who was heavily influenced by Plotinus' Enneads, and in turn were foundations for the whole of Western Christian thought.

Philosophy

Plato, holding his Timaeus detail from the Vatican fresco The School of Athens

 

The primary concept is the Theory of Forms. The only true being is founded upon the forms, the eternal, unchangeable, perfect types, of which particular objects of moral and responsible sense are imperfect copies. The multitude of objects of sense, being involved in perpetual change, are thereby deprived of all genuine existence. The number of the forms is defined by the number of universal concepts which can be derived from the particular objects of sense. The following excerpt may be representative of Plato's middle period metaphysics and epistemology:

[Socrates:] "Since the beautiful is opposite of the ugly, they are two."
[Glaucon:] "Of course."
"And since they are two, each is one?"
"I grant that also."
"And the same account is true of the just and unjust, the good and the bad, and all the forms. Each of them is itself one, but because they manifest themselves everywhere in association with actions, bodies, and one another, each of them appears to be many."
"That's right."
"So, I draw this distinction: On one side are those you just now called lovers of sights, lovers of crafts, and practical people; on the other side are those we are now arguing about and whom one would alone call philosophers."
"How do you mean?"
"The lovers of sights and sounds like beautiful sounds, colors, shapes, and everything fashioned out of them, but their thought is unable to see and embrace the nature of the beautiful itself."
"That's for sure."
"In fact, there are very few people who would be able to reach the beautiful itself and see it by itself. Isn't that so?"
"Certainly."
"What about someone who believes in beautiful things, but doesn't believe in the beautiful itself and isn't able to follow anyone who could lead him to the knowledge of it? Don't you think he is living in a dream rather than a wakened state? Isn't this dreaming: whether asleep or awake, to think that a likeness is not a likeness but rather the thing itself that it is like?"
"I certainly think that someone who does that is dreaming."
"But someone who, to take the opposite case, believes in the beautiful itself, can see both it and the things that participate in it and doesn't believe that the participants are it or that it itself is the participants--is he living in a dream or is he awake?
"He's very much awake."
(Republic Bk. V, 475e-476d, translation G.M.A Grube)

Book VI of the Republic identifies the highest form as the Form of the Good, the cause of all other Ideas, and that on which the being and knowing of all other Forms is contingent. Conceptions derived from the impressions of sense can never give us the knowledge of true being; i.e. of the forms. It can only be obtained by the soul's activity within itself, apart from the troubles and disturbances of sense; that is to say, by the exercise of reason. Dialectic, as the instrument in this process, leading us to knowledge of the forms, and finally to the highest form of the Good, is the first of sciences. Later Neoplatonism, beginning with Plotinus, identified the Good of the Republic with the so-called transcendent, absolute One of the first hypothesis of the Parmenides (137c-142a).

Platonist ethics is based on the Form of the Good. Virtue is knowledge, the recognition of the supreme form of the good. And, since in this cognition, the three parts of the soul, which are reason, spirit, and appetite, all have their share, we get the three virtues, Wisdom, Courage, and Moderation. The bond which unites the other virtues is the virtue of Justice, by which each part of the soul is confined to the performance of its proper function.

Platonism had a profound effect on Western thought. In many interpretations of the Timaeus Platonism, like Aristotelianism, poses an eternal universe, as opposed to the nearby Judaic tradition that the universe had been created in historical time, with its continuous history recorded. Unlike Aristotelianism, Platonism describes idea as prior to matter and identifies the person with the soul. Many Platonic notions secured a permanent place in Christianity.

History

Ancient philosophy

The Academy

Site of Plato's Academy in Athens

 

Platonism was originally expressed in the dialogues of Plato, in which the figure of Socrates is used to expound certain doctrines, that may or may not be similar to the thought of the historical Socrates, Plato's master. Plato delivered his lectures at the Academy, a precinct containing a sacred grove outside the walls of Athens. The school continued there long after Plato's death. There were three periods: the Old, Middle, and New Academy. The chief figures in the Old Academy were Speusippus (Plato's nephew), who succeeded him as the head of the school (until 339 BC), and Xenocrates (until 313 BC). Both of them sought to fuse Pythagorean speculations on number with Plato's theory of forms.

Around 266 BC, Arcesilaus became head of the Academy. This phase, known as the Middle Academy, strongly emphasized Academic skepticism. It was characterized by its attacks on the Stoics and their assertion of the certainty of truth and our knowledge of it. The New Academy began with Carneades in 155 BC, the fourth head in succession from Arcesilaus. It was still largely skeptical, denying the possibility of knowing an absolute truth; both Arcesilaus and Carneades believed that they were maintaining a genuine tenet of Plato.

Middle Platonism

Around 90 BC, Antiochus of Ascalon rejected skepticism, making way for the period known as Middle Platonism, in which Platonism was fused with certain Peripatetic and many Stoic dogmas. In Middle Platonism, the Platonic Forms were not transcendent but immanent to rational minds, and the physical world was a living, ensouled being, the World-Soul. Pre-eminence in this period belongs to Plutarch. The eclectic nature of Platonism during this time is shown by its incorporation into Pythagoreanism (Numenius of Apamea) and into Jewish philosophy (Philo of Alexandria).

Neoplatonism

Many Western churchmen, including Augustine of Hippo, have been influenced by Platonism.

 

In the third century, Plotinus recast Plato's system, establishing Neoplatonism, in which Middle Platonism was fused with mysticism. At the summit of existence stands the One or the Good, as the source of all things. It generates from itself, as if from the reflection of its own being, reason, the nous, wherein is contained the infinite store of ideas. The world-soul, the copy of the nous, is generated by and contained in it, as the nous is in the One, and, by informing matter in itself nonexistent, constitutes bodies whose existence is contained in the world-soul. Nature therefore is a whole, endowed with life and soul. Soul, being chained to matter, longs to escape from the bondage of the body and return to its original source. In virtue and philosophical thought it has the power to elevate itself above the reason into a state of ecstasy, where it can behold, or ascend to, that one good primary Being whom reason cannot know. To attain this union with the Good, or God, is the true function of human beings.

Plotinus' disciple, Porphyry, followed by Iamblichus, developed the system in conscious opposition to Christianity. The Platonic Academy was re-established during this period; its most renowned head was Proclus (died 485), a celebrated commentator on Plato's writings. The Academy persisted until Roman emperor Justinian closed it in 529.

Medieval philosophy

Christianity and Platonism

Platonism has had some influence on Christianity through Clement of Alexandria and Origen, and the Cappadocian Fathers. St. Augustine was heavily influenced by Platonism as well, which he encountered through the Latin translations of Marius Victorinus of the works of Porphyry and/or Plotinus.

Platonism was considered authoritative in the Middle Ages. Platonism also influenced both Eastern and Western mysticism. Meanwhile, Platonism influenced various philosophers. While Aristotle became more influential than Plato in the 13th century, St. Thomas Aquinas's philosophy was still in certain respects fundamentally Platonic.

Modern philosophy

Renaissance

The Renaissance also saw a renewed interest in Platonic thought, including more interest in Plato himself. In 16th-, 17th-, and 19th-century England, Plato's ideas influenced many religious thinkers including the Cambridge Platonists. Orthodox Protestantism in continental Europe, however, distrusts natural reason and has often been critical of Platonism. An issue in the reception of Plato in early modern Europe was how to deal with the same-sex elements of his corpus.

Christoplatonism is a term used to refer to a dualism opined by Plato, which holds spirit is good but matter is evil, which influenced some christian churches, though the Bible's teaching directly contradicts this philosophy and thus it receives constant criticism from many teachers in the Christian Church today. According to the Methodist Church, Christoplatonism directly "contradicts the Biblical record of God calling everything He created good."

Contemporary philosophy

Modern Platonism

Apart from historical Platonism originating from thinkers such as Plato and Plotinus, we also encounter the theory of abstract objects in the modern sense.

Platonism is the view that there exist such things as abstract objects — where an abstract object is an object that does not exist in space or time and which is therefore entirely non-physical and non-mental. Platonism in this sense is a contemporary view.

Most contemporary platonists trace their views to those of Gottlob Frege.

 

This modern Platonism has been endorsed in one way or another at one time or another by numerous philosophers, such as Bernard Bolzano, who argue for anti-psychologism.

Analytic

In contemporary philosophy, most platonists trace their ideas to Gottlob Frege's influential paper "Thought," which argues for platonism with respect to propositions, and his influential book, The Foundations of Arithmetic, which argues for platonism with respect to numbers and is a seminal text of the logicist project. Contemporary analytic philosophers who espoused Platonism in metaphysics include Bertrand Russell, Alonzo Church, Kurt Gödel, W. V. O. Quine, David Kaplan, Saul Kripke, and Edward Zalta. Iris Murdoch espoused Platonism in moral philosophy in her 1970 book The Sovereignty of Good. 

Paul Benacerraf's epistemological challenge to contemporary platonism has proved its most influential criticism.

Continental

In contemporary Continental philosophy, Edmund Husserl's arguments against psychologism are believed to derive from a Platonist conception of logic, influenced by Frege and his mentor Bolzano.—Husserl explicitly mentioned Bolzano, G. W. Leibniz and Hermann Lotze as inspirations for his position in his Logical Investigations (1900–1). Other prominent contemporary Continental philosophers interested in Platonism in a general sense include Leo Strauss, Simone Weil, and Alain Badiou.