Plato’s use of Binary Techniques to Explain Justice: Ditto The NT
By Andre Austin
Plato’s use of binary techniques to explain Justice is strikingly to Revelations chapter three when a Judge claims he know the deeds of Church members.
In Plato’s 1st book of The Republic he states that when men are injured they becaome worse in Human virtue:
Is not Justice a human virtue
That is necessary too
Then , my friend, if men are injured, they must necessarily become more unjust.
So it seems.
Take music, now: Is it possible for the musical to make men unmusical by means of music?
No
Or horsemen bad horsemen by Horsemanship?
Impossible
But can the just make men unjust by justice? Or in general, can the good make men bad by means of virtue-is that possible?
No, impossible
For it is not the work of heat to make cold, but the opposite” Book 1 (333D-335B)
If we take a peak at the Judge in Rev chapter 3 he’s trying to determine if a person is hot or cold but finds them “Lukewarm” which means balance. We know this person is a Judge because he invites people to a Door. When we read James he states that person is a judge who stands at the Door.
James was affiliated with the people who wrote the Dead Sea Scrolls. When they celebrated Pentecost it was about dedicating themselves to the Law of Moses either being to the right or left.
THE Chariot Allegory of Plato, which appears in the Phaedrus, is a very important part of the Western — and World — spiritual and philosophical tradition. It presents a rich metaphor for the soul and its journey. Everyone with a soul should read it!
The soul is portrayed as a compound of three components: a charioteer (Reason), and two winged steeds: one white (spiritedness, the irascible element, boldness) and one black (the appetitive element, concupiscence, desire). The goal is to ascend to divine heights — but the black horse poses problems. The black horse with Scales in the NT Rev 6:5 is killed in Rev 14:20 and Rev 19:18-19. The Black horse is symbolic of Paul who has an appetite for food scarified to idols killed by the White Horse (Domitian).
When I read Stolen Legacy by George G.M James he reported that the winged steed allegory came from the Egyptian Judgement scene.
In Revelation chapter 22 we have the Tree of Life which was based on the deity Shu who wears the feather Maat (Law Justice) on top of her head. The Tree has leaves which were healing. Martin Bernal in his book Black Athena Writes Back p302 states that gold leaves were symbolic of scales from the balance beam in Egypt.
By Andre Austin
Plato’s use of binary techniques to explain Justice is strikingly to Revelations chapter three when a Judge claims he know the deeds of Church members.
In Plato’s 1st book of The Republic he states that when men are injured they becaome worse in Human virtue:
Is not Justice a human virtue
That is necessary too
Then , my friend, if men are injured, they must necessarily become more unjust.
So it seems.
Take music, now: Is it possible for the musical to make men unmusical by means of music?
No
Or horsemen bad horsemen by Horsemanship?
Impossible
But can the just make men unjust by justice? Or in general, can the good make men bad by means of virtue-is that possible?
No, impossible
For it is not the work of heat to make cold, but the opposite” Book 1 (333D-335B)
If we take a peak at the Judge in Rev chapter 3 he’s trying to determine if a person is hot or cold but finds them “Lukewarm” which means balance. We know this person is a Judge because he invites people to a Door. When we read James he states that person is a judge who stands at the Door.
James was affiliated with the people who wrote the Dead Sea Scrolls. When they celebrated Pentecost it was about dedicating themselves to the Law of Moses either being to the right or left.
THE Chariot Allegory of Plato, which appears in the Phaedrus, is a very important part of the Western — and World — spiritual and philosophical tradition. It presents a rich metaphor for the soul and its journey. Everyone with a soul should read it!
The soul is portrayed as a compound of three components: a charioteer (Reason), and two winged steeds: one white (spiritedness, the irascible element, boldness) and one black (the appetitive element, concupiscence, desire). The goal is to ascend to divine heights — but the black horse poses problems. The black horse with Scales in the NT Rev 6:5 is killed in Rev 14:20 and Rev 19:18-19. The Black horse is symbolic of Paul who has an appetite for food scarified to idols killed by the White Horse (Domitian).
When I read Stolen Legacy by George G.M James he reported that the winged steed allegory came from the Egyptian Judgement scene.
In Revelation chapter 22 we have the Tree of Life which was based on the deity Shu who wears the feather Maat (Law Justice) on top of her head. The Tree has leaves which were healing. Martin Bernal in his book Black Athena Writes Back p302 states that gold leaves were symbolic of scales from the balance beam in Egypt.
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