After Socrates is sentenced to death by the Athenian court, his friend Crito comes to the prison to help him escape and go to another country. Socrates responds by saying that he would accept Crito's offer only if he can be convinced that it is right and just to do so. This dialogue is not only about Socrates' particular choice but also about the very essence of law and community. Plato lived in Athens, Greece. He wrote approximately two-dozen dialogues that explore core topics that are essential to all human beings.

In Euthyphro, Socrates is on his way to the court where he must defend himself against serious charges brought by religious and political authorities. On the way, he meets Euthyphro, an expert on religious matters, who has come to prosecute his own father. Socrates questions Euthyphro’s claim that religion serves as the basis for ethics. Plato lived in Athens, Greece. He wrote approximately two-dozen dialogues that explore core topics that are essential to all human beings.

Gorgias of Leontini, a famous teacher of rhetoric, has come to Athens to recruit students, promising to teach them how to become leaders in politics and business. A group has gathered at Callicles' house to hear Gorgias demonstrate the power of his art. This dialogue blends comic and serious discussion of the best life, providing a penetrating examination of ethics. Is it better to suffer evil or to do evil? Is it better to do something wrong and avoid being caught or to be caught and punished? Is pleasure the same as goodness?

A dialogue between Socrates and Meno probes the subject of ethics. Can goodness be taught? If it can, then we should be able to find teachers capable of instructing others about what is good and bad, right and wrong, or just and unjust. Socrates and Meno are unable to identify teachers of ethics, and we are left wondering how such knowledge could be acquired. To answer that puzzle, Socrates questions one of Meno’s servants in an attempt to show that we know fundamental ideas by recollecting them.

Plato’s dialogues frequently cover several topics and show their connection to each other. The "Phaedrus" is a model of that skill because of its seamless progression from examples of speeches about the nature of love to mythical visions of human nature and destiny to the essence of beauty and, finally, to a penetrating discussion of speaking and writing. It ends with an examination of the love of wisdom as a dialectical activity in the human mind.

The "Republic" poses questions that endure: What is justice? What form of community fosters the best possible life for human beings? What is the nature and destiny of the soul? What form of education provides the best leaders for a good republic? What are the various forms of poetry and the other arts, which ones should be fostered, and which ones should be discouraged? How does knowing differ from believing? Several characters in the dialogue present a variety of tempting answers to those questions. Cephalus, Polemarchus, Thrasymachus, and Glaucon all offer definitions of justice.

The Dialogues of Plato rank with the writings of Aristotle as the most important and influential philosophical works in Western thought. In them Plato cast his teacher Socrates as the central disputant in colloquies that brilliantly probe a vast spectrum of philosophical ideas and issues.

The dramatic nature of Plato's dialogues is delightfully evident in Symposium. The marriage between character and thought bursts forth as the guests gather at Agathon's house to celebrate the success of his first tragedy. With wit and insight, they all present their ideas about love - from Erixymachus' scientific naturalism to Aristophanes' comic fantasy. The unexpected arrival of Alcibiades breaks the spell cast by Diotima's ethereal climb up the staircase of love to beauty itself.

In Euthyphro, Socrates is on his way to the court, where he must defend himself against serious charges brought by religious and political authorities. On the way he meets Euthyphro, an expert on religious matters who has come to prosecute his own father. Socrates questions Euthyphro's claim that religion serves as the basis for ethics. Euthyphro is not able to provide satisfactory answers to Socrates' questions, but their dialogue leaves us with the challenge of making a reasonable connection between ethics and religion.

The Republic poses questions that endure: What is justice? What form of community fosters the best possible life for human beings? What is the nature and destiny of the soul? What form of education provides the best leaders for a good republic? What are the various forms of poetry and the other arts, and which ones should be fostered and which ones should be discouraged? How does knowing differ from believing?

The Apology of Socrates, by Plato, is the dialogue that presents the speech of legal self-defense, which Socrates presented at his trial for impiety and corruption, in 399 BC. Specifically, The Apology of Socrates is a defense against the charges of “corrupting the youth” and “not believing in the same gods as the city, but in other gods which are novel” to Athens.

This simplistic and ingenious allegory from one of the fathers of Western philosophy casts light on society’s naiveté and ignorance.

Socrates, at 70+ years of age, defends himself against charges of corrupting the youth of Athens, atheism, and other false claims before accepting his fate and starting his final days on Earth.

The Greek word sumposion means a drinking party (a fact shamefully ignored by the organizers of modern symposia), and the party described in Plato's Symposium is one supposedly given in the year 416 BC by the playwright Agathon to celebrate his victory in the dramatic festival of the Lenaea. He has already given one party, the previous evening; this second party is for a select group of friends, and host and guests alike are feeling a little frail.

At the beginning of his career, Joseph Campbell developed a lasting fascination with the cultures of the Far East, and explorations of Buddhist and Hindu philosophy later became recurring motifs in his vast body of work. However, Campbell had to wait until middle age to visit the lands that inspired him so deeply. In 1954, he took a sabbatical from his teaching position and embarked on a year-long voyage through India, Thailand, Cambodia, Burma, Hong Kong, Taiwan, and finally Japan.