Genres

1952

Lists

The Lion, the Witch and the Wardrobe by C.S. Lewis

How the Grinch Stole Christmas! by Dr. Seuss

The Voyage of the Dawn Treader by C.S. Lewis

Best Children's Books of the 1950s

284 books — 66 voters

Love Twists and Knots by Jo-Anne Carriere

We Are All Guilty Here by Karin Slaughter

2026: What PEOPLE born BEFORE 1970 have read so far

248 books — 18 voters

My Family and Other Animals by Gerald Durrell

Non-Fiction Published in Decade: 1950s

118 books — 14 voters

Classic Science Fiction - 1950-1959

256 books — 275 voters

Teen Romance of the 1950s

101 books — 29 voters

YA Fiction set in the 1950s

91 books — 49 voters

Featured News & Interviews

Great New Books to Read for Hispanic Heritage Month

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“ In fact, it is by no means certain that the purpose of Plato or of Aristotle, as Fārābī understood it, required the actualization of the best political order or of the virtuous city. Fārābī adumbrates the problem by making a distinction between Socrates’ investigations and Plato’s investigations, as well as between “the way of Socrates” and the way adopted eventually by Plato. “The science and the art of Socrates” which is to be found in Plato’s Laws, is only a part of Plato’s, the other part be In fact, it is by no means certain that the purpose of Plato or of Aristotle, as Fārābī understood it, required the actualization of the best political order or of the virtuous city. Fārābī adumbrates the problem by making a distinction between Socrates’ investigations and Plato’s investigations, as well as between “the way of Socrates” and the way adopted eventually by Plato. “The science and the art of Socrates” which is to be found in Plato’s Laws, is only a part of Plato’s, the other part being “the science and the art of Timaeus” which is to be found in the Timaeus. “The way of Socrates” is characterized by the emphasis on “the scientific investigation of justice and the virtues,” whereas the art of Plato is meant to supply “the science of the essence of every being” and hence especially the science of the divine and on the natural things. The difference between the way of Socrates and the way of Plato points back to the difference between the attitude of the two men toward the actual cities. The crucial difficulty was created by the political or social status of philosophy: in the nations and cities of Plato’s time, there was no freedom of teaching and of investigation. Socrates was therefore confronted with the alternative, whether he should choose security and life, and thus conform with the false opinions and the wrong way of life of his fellow-citizens, or else non-conformity and death. Socrates chose non-conformity and death. Plato found a solution to the problem posed by the fate of Socrates, in founding the virtuous city in speech: only in that “other city” can man reach his perfection. Yet, according to Fārābī, Plato “repeated” his account of the way of Socrates and he “repeated” the mention of the vulgar of the cities and nations which existed in his time. The repetition amounts to a considerable modification of the first statement, or to a correction of the Socratic way. The Platonic way, as distinguished from the Socratic way, is a combination of the way of Socrates with the way of Thrasymachus; for the intransigent way of Socrates is appropriate only for the philosopher’s dealing with the elite, whereas the way of Thrasymachus, which is both more and less exacting than the former, is appropriate for his dealing with the vulgar. What Fārābī suggests is that by combining the way of Socrates with the way of Thrasymachus, Plato avoided the conflict with the vulgar and thus the fate of Socrates. Accordingly, the revolutionary quest for the other city ceased to be necessary: Plato substituted it for a more constructive way of action, namely, the gradual replacement of the accepted opinions by the truth or an approximation of the truth. The replacement of the accepted opinions could not be gradual, if it were not accompanied by a provisional acceptance of the accepted opinions: as Fārābī elsewhere declares, conformity with the opinions of the religious community in which one is brought up, is a necessary qualification for the future philosopher. The replacement of the accepted opinions could not be gradual if it were not accompanied by the suggestion of opinions which, while pointing toward the truth, do not too flagrantly contradict the accepted opinions. We may say that Fārābī’s Plato eventually replaces the philosopher-king who rules openly in the virtuous city, by the secret kingship of the philosopher who, being “a perfect man” precisely because he is an “investigator,” lives privately as a member of an imperfect society which he tries to humanize within the limits of the possible. ...more ”
― Leo Strauss, Persecution and the Art of Writing

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“ Lysenkoism may be useful only because it provides a lesson. Whether we like it or not, the days of the independent scientist and of independent science are about over. The more important science becomes in the lives of individuals and of nations, the more it will need popular support and will have to submit to social control. But the forms and techniques of this support and control have not yet been devised and tested. The problem is a new one. The Soviet rulers have tried a solution, but their ...more ”
― Theodosius Dobzhansky, The Pseudoscience Wars: Immanuel Velikovsky and the Birth of the Modern Fringe

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1952

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