The Management and the old: The second part Unlike Xenophon, Plato on economic issues remains close to the positions of Socrates, that chrematistics and economy "activities are unworthy of the philosopher and perhaps even an honest man"
[1] ; opposed to the thought of Socrates Xenophon the idea that in terms of increases in assets "not only you will be limited in the choice of means but also the extent of gain."
considerations just described are also beliefs that arise in a manner consistent with the fundamental characteristic of Socratic thinking: Socrates was in fact to focus on, first, and perhaps more than any other, his research on humans and on the ethical aspects of 'human existence. In the Platonic dialogue
Apology of Socrates, the philosopher puts it this way:
"or anything else in truth I do with my going around if you do not persuade you, young and old, not the body you have neither wealth nor care what someone else first and that the soul, she becomes a good and virtuous, and that wealth comes not from virtue, but by virtue of wealth created and all the other things that are goods for men as well as individual citizens to the state "
[2] .
Commenting on the words of Socrates has been handed down by Plato said that "while the sophistry to assert the centrality of the individual as social and political actors, Socrates believes that the public aspect of human life rather than be dependent on the ethical: to make a man a good citizen and a good politician needs to be done he a good man, only then can establish a fruitful relationship with its citizens and commit to the good of the community "
[3] . A virtuous
management of your own home, exactly where we are limited in their choice of means and with respect to the measure of gain for Socrates seems to be the starting point for good that can subsequently lead to the proper achievement of the virtuous man, in ways that can be the most varied, the good of the community.
As regards, however, Plato, he inserts into a single science, the science director, "an accumulation of knowledge that are reported to the government, politics, the economy, namely the science of ruling the home and family and the government of slaves, assuming that everything between the family and the city there were no differences in the structure of the organization, but only in size
[4] .
The arguments of Aristotle's economic position is far more detailed than that of Plato.
fact, Aristotle gives a definition of what is professed former economics, but at the same time uses the concept of oikonomia in ways closer to common usage "
[5] .
He first uses the term oikonomia in discussions aimed to demonstrate that all behavior Humans are driven towards an end.
In Aristotle, the oikonomia, a discipline that concerns the good of the family, is inserted under the various definitions of wisdom that he proposes, is the wisdom, in his view, ability to make good laws (political wisdom "legislator" , that over all), ability to take individual decisions (political wisdom, simply), and to take good decisions (political wisdom "judicial")
[6] . At a lower level than the political wisdom, the wisdom of Aristotle puts "domestic" (oikonomia), which, as we have said many times, has to do with the good the family and with the wisdom that regards the single
[7] .
Ultimately, the ability to act well is intended to Aristotle, respectively, about their city (political wisdom) of his family (economic wisdom) and themselves (wisdom itself) "
[8] . **
classical values, namely all the information on the nature and human behavior, in theory and practice, handed down from ancient greek-roman, may be considered - and so on are in fact considered by many - as tools through which to interpret our civilization, our society and our history.
no coincidence that as early as the end of the 800, thought and history of ancient Greece have been subject to reinterpretation, and sometimes subverted, just as full of instances recognized that they could be staked in the contemporary world.
The myth of the Greek world is rediscovered, reassessed and somehow "transformed", because it was considered useful for a redefinition of those years characterized not only by war but also by continuous innovation and critical social, political, economic, scientific , technological
[9] . As noted by Salvatore
Settis
[10] , "Antiquity was intended as a reservoir of exempla in the Middle Ages [...]. But the enormous vitality, ethics and politics, before history, the model 'classic' implicit in those exempla then had the effect of reinforcing the notion that the 'classic', since it was good to be mentioned, also had to be per se interesting to know, and in the long run to bring the knowledge of ancient greek-roman in the spotlight, rekindling dell'exemplum history through a return to the texts and monuments. [...] E 'should be concluded by stating that, even in a "global" as envisaged above, the' classic 'greek-roman retains at least, than any other historical culture, a feature unique and unrepeatable, which makes it all the more necessary knowledge to understand not only the long time of history, but also the building blocks of modern civilization, especially the European tradition "And again:" it is worth studying the 'classic' greek-roman precisely in shuttling between identity and otherness, and that is why we feel it is 'our', and because we recognize 'different' from us, both as it is intrinsic to Western culture and essential to understanding it, both because it opens the door to study and understand the cultures of the 'other'; tank and because of values \u200b\u200bin which we can still recognize us, both for what it has irretrievably alien "
[11] .
On a similar line of reference to classical culture, and humanities, a group of scholars who, in a paper published in October 2004
[12] proposed the founding of the lines called humanistic management, took advantage of the growing need also consider the phenomena related to business organization and business economy of less rigid criteria and especially the second point of view tend to prefer more interaction with organizational realities of the increasingly complex environmental situations through reading a "humanist" the context in which the organization operates (a type of reading that is just making it increasingly necessary, since the organizational systems "scientific" are judged less appropriate in order to correctly interpret the complexity of our time and more than ever, you want to add, in order to understand and to govern situations, always uneven, complex beyond all limits for the simultaneous presence of social, ethnic, religious, technological, economic, etc., which constitute the field of action privileged of government in such situations has to perform a myriad of services to the community of contributors).
seems appropriate to clarify immediately that you are dealing with a contribution that, for the editors own admission in the foreword to the book, has "no scientific pretense in the classic sense"
[13] .
the contrary, the ambition would seem the opposite, since the intention of the authors is to "achieve a similar end product, not to a 'paradigm', but rather to a script play, a musical score, a novel crowded of characters "
[14] .
The stated purpose by the authors is in fact, to show how the rationality should not necessarily make reference to a body of knowledge it remains banned from the future, but instead allows us to "open-mindedness, individual self-analysis and reflection, coupled with the ability to continually find original solutions, through a manic attention to context: what is outside. In Plato's Parmenides is perfectly captures the difference between a routine eye gaze and sees "
[15] . The reference to the work
Plato seems, even in the context of a publication of socio-economic enterprise which is considered particularly interesting, if true, it is true that the contemporary world and society need not only to each skills and knowledge of different types, but also skills and multi-disciplinary meta-indestructible and adaptability: ability derived from that particular talent that is able to interpret and "read" key is always different, but more appropriately, what surrounds us and learn to live with awareness the context in which it is immersed.
In a very complex way, but in itself highly suggestive, in Plato's Parmenides Parmenides says that the One (the variety and extent inconsistent with the continuous change with respect to space and time)
"will not be similar or dissimilar, or Other than, or in relation to himself "
[16] .
and that in fact:
"to the viewer away from a framework, all the elements appear together, with the same character and therefore similar. [...] But who will show many different approaches, and this image of a different nature and diversity appear dissimilar to themselves "
[17] .
What Plato says is justified by the fact that Parmenides judged to be the single, homogeneous and multiplicity, or the differences that can be found between such things as falling within the scope of appearance, that is deception of the senses. This one
no differences, that is unique and homogeneous, it comes from Parmenides conceived as a finite and limited on all sides, "therefore, as the One of Xenophanes, is similar to a 'well-rounded ball'"
[18] .
Jean Paul Dumont wrote here that "the historians of philosophy founded appreciation of the thought as Parmenides thought that excludes the inconsistency and contradiction and thus defines the only possible rule of human knowledge. The knowledge revealed to be an intelligible, no past, no future, no vacuum "
[19] .
Another element which the authors of the "manifesto" is a reference, and which helps to indicate the "specific intellectual affiliation"
[20] of those who conceived it, is the inspiration and also to culture and thought of classical Greece as a place which led to the love of beauty and art, that for the good things and the pleasures of life: all the elements that characterize the nature of Mediterranean peoples that have always been distinguished for their genius and their vitality, their spirit, "pointing to an ideal of Epicurean happiness of the moment."
[21] Only from these brief references that are made, we understand how the coupling to the "classic" is linked mainly with the creativity and vitality that you would like to introduce in the management of all types of organization with the desired mode of development of production processes and, equally, with the motivations that lead to innovate and improve products to be sold on the market, and the redefinition of knowledge management .
E 'in such a context of demands and problems which, not coincidentally, is the study and appreciation of classical authors, the rediscovery of humanistic thinking and the old one, the revival of the values \u200b\u200bin ancient cultures, especially those Greek, over the centuries have made carriers.
E 'has been rightly argued that "it is from Greek philosophy, in fact, that we have learned what issues deserve first to attract the attention of the spirit tended to seize, under cover mobile and the mutant face of things, the essence that is the truth, and still is from Greek philosophy that we have learned the precepts of virtue that our civilization has been able to focus and, finally, in his heart that our classical humanism has its most vigorous roots
[22] .
Recently it was stated that "the new products, how to communicate the meaning and vision, not produced by a process of incremental innovation, radical innovation, but organized by an opening. Which in turn depends on a culture and a corporate structure designed to facilitate the expression, testing and implementation of ideas "
[23] .
We live in the constant perception of change and the multiple, you "consume" ideas at unprecedented speed, it creates and destroys in a few moments: and all this in such a way that is easy to demonstrate that the prospect of undertaking spectrum of action of the government not only require more work methods more or less experienced and / or judged effective, however, this prospect is no longer sufficient to determine the basic culture through which human subjects should be filtered and develop a systematic learning sector.
E ', however, as alleged, "a question of values"
[24] , values \u200b\u200bwhich are not ends in themselves but they also have the difficult task of learning, on a single organizational entity, "a popular the automatic and expert systems that is based on modern production system, jamming the mechanical operation, irresponsible "
[25] and putting" system "elements among them are very different," Aristophanes and the last software, lives Plutarch's Parallel and management of human resources, the Odyssey and the development of a new product for a new market, the Republic Plato and the vision of a company "
[26] or an apparatus that operates public virtue. References
, as we see, yet authoritatively that the ancients were able to extend their voice and their wisdom to us, the main actors of this era of knowledge.
John Graziano missing
Bibliography
Aristotle, The Administration of the house, by Natalie C., Laterza, Roma-Bari 1995
Aristotle, Politics, edited by Renato Laurenti, Laterza , Roma-Bari 2002
Berti E., Practical Philosophy, Guida, Napoli 2004
Berti E., History of Philosophy - Vol I, Antiquity and Middle Ages, Laterza, Roma-Bari 2003
De Biase L., In search of creative companies, in: "Il sole 24 ore", insert "Nova 24", 08.02.2007, p.1
Del Holy Father, The responses of Socrates, Bloomsbury Publishing, Parma 1996
JP Dumont, Greek philosophy, Xenia, Milano 1994
M. Minghetti, Cutro F., (ed.) The new frontiers of business culture, the manifesto humanistic management, ETAS, Milano 2004
Plato, Apology of Socrates, edited by G. Giannatoni, in: Plato, Works, 2 vols., Vol. 1, Laterza, Bari 1966 (often rest.)
Plato, Parmenides, in Plato, Works, 2 vols., Vol. 1, edited by G. Giannatoni, Laterza, Roma-Bari 1966 (often rest.)
Plato, Parmenides, edited by M. Best and C. Moreschini, Rusconi, Milano 1994
Settis S., Future of the classic, Einaudi, Torino 2004
Volpi F. , Notes, in: M. Heidegger, Parmenides, Adelphi, Milano 1999, p.17-25
Notes [1] See C. Natali (ed.), Aristotle, The Administration of the house ..., p.22 .
[2] See Plato, Apology, 30 B, trans. Manara Valgimigli, in: Plato, Collected Works, edited by G. Giannantoni, 2 vols., Vol. 1, p. 51, Laterza, Roma-Bari 1966 (frequently reprinted).
[3] See P. Del Santo, The responses of Socrates, Bloomsbury Publishing, Parma 1996, p. 21.
[4] See E. Berti, Practical Philosophy ..., p. 13.
[5] See C. Natali (ed.), Aristotle, The Administration of the house ..., p. 24.
[6] See E. Berti, Practical Philosophy ..., pp. 29-30.
[7] See E. Berti, Practical Philosophy ..., p. 30.
[8] See E. Berti, Practical Philosophy ..., p. 31.
[9] This debate, which had among its protagonists scholars from different backgrounds such as the philosopher and philologist W. Jaeger O. Spengler, had important implications until the early forties of twentieth century: in the second half of winter 1942 - 1943, University of Freiburg, Heidegger in fact kept its course on Parmenides poem "On Nature", whose contents were later published under the title of "Parmenides".
For Heidegger, Parmenides's poem "ends up as a pre-text for addentrasi in fundamental questions of philosophy and interpret the thought greek dawn as the beginning and foundation of Western civilization '(So, significantly, Frank Volpi, notices of the liquidator in the Parmenides M. Heidegger, editions Adelphi, Milano 1999, pp.17-18). Even
F. Nietzsche, who wrote in a historical period characterized by rapid social changes and scientific, was able to take care of the Greeks, especially in the writings that a more marked separation of thought from the romantic heritage shopenaueriano: "Human, All Too Human", a work that was completed between 1876 and 1879. For the German philosopher and philologist Greeks embody the spirit of a free man, that man, that is, that even if animated by a kind of intellectual nomadism that led him to take possession of the various bodies belonging to different cultural populations settled in the Mediterranean , along new roads always represented regardless of the known tradition.
[10] See S. Settis, Future of Classic, Einaudi, Torino 2004, p. 111-112.
[11] See ibid, p. 108.
[12] This is the Paper referred to the new frontiers of business culture, an expression of humanistic management, M. Minghetti F. Cutro (ed.), ETAS, Milano 2004.
[13] Ibid, p. XII.
[14] Ibid .
[15] Ibid, p. XIII.
[16] See Plato, Parmenides, edited by M. Best and C. Moreschini, 140 B, trans. M. Best, Rusconi, Milano 1994, p.113.
[17] Ibid , 165 c-165 d, p. 235.
[18] See E. Berti, History of Philosophy-Ancient and Middle Ages, Laterza, Roma-Bari 2003, p.23.
[19] See JP Dumont, Greek philosophy, Xenia, Milano 1994, p. 22.
[20] See M. Minghetti, F. Cutro (ed.), The new frontiers of business culture ..., p. XIII.
[21] Ibid, p. XIV.
[22] See JP Dumont, Greek philosophy ..., p. 1.
[23] See L. De Biase, In search of creative companies, in: "Il sole 24 ore", insert "Nova 24", 08 February 2007, p.1.
[24] M. Minghetti, F. Cutra (Ed.), The new frontiers of business culture ... p. XV.
[25] ibid.
[26] ibid.
Roberto Mangabeira Unger 
