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Plato

Is it pious because loved by god, or is it loved by god because it's pious?

This is exactly the question that needs to be adressed before understanding the problem

with defining piety as “that which god loves”. Presumably, justice and piety can be

described as being related, not identical, but subset of the other.   If piety is the part of

justice that ministers to god,   how does it do so, what does it give him that he needs? Is

there a certain type of adulation that god needs, or is there only one correct kind, i.e.

pious. There is a difference in being in a state of something, and being that something;

meaning one is a state of change, and one gets change. However, being divinly approved

and being pious are not the same, but are both states. So the act is loved by god because

its pious, and not vise versa.

It was Plato’s goal in Theatetus to give voice to a   impersonal and neutral absolute theory of knowledge. He searched for a way to surpass presocratic philosophers, particularly the contrast between Parmenides and Zeno’s monism and the pluralism of Heraclitus and Protagoras. Plato argues that belief is to be distinguished from knowledge on account of justification, a view that can be said to of having no small amount of influence on future generations of epistemology. However, the statement “Knowledge is jusitified true belief”, inflects many current deductive and observational categories onto the person of Plato himself, making it more effiective to view them independantly of Plato himself.   The basis of Plato's philosophy is his theory of Ideas, or doctrine of Forms. Plato associates knowledge with the grasping of unchanging Forms and their relationships to one another. Plato introduces Forms as specially suited to be objects of knowledge: unlike the sense particulars named after them, Forms are stable, pure, and uncluttered by context. That is, unlike sense particulars, Forms never vary in their evaluative features from one...