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Then, at twenty-eight, Hermodorus says, [Plato] went to Euclides in Megara." As Debra Nails argues, "The text itself gives no reason to infer that Plato left immediately for Megara and implies the very opposite." In his Seventh Letter, Plato notes that his coming of age coincided with the taking of power by the Thirty, remarking, "But a youth under the age of twenty made himself a laughingstock if he attempted to enter the political arena." Thus, Nails dates Plato's birth to 424/423.

According to some accounts, Ariston tried to force his attentions on Perictione, but failed in his purpose; then the god Apollo appeared to him in a vision, and as a result, Ariston left Perictione unmolested.

Dionysius expelled Dion and kept Plato against his will. Dion would return to overthrow Dionysius and ruled Syracuse for a short time before being usurped by Calippus, a fellow disciple of Plato.

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Besides Plato himself, Ariston and Perictione had three other children; these were two sons, Adeimantus and Glaucon, and a daughter Potone, the mother of Speusippus (the nephew and successor of Plato as head of his philosophical Academy).

The traditional date of Plato's birth (428/427) is based on a dubious interpretation of Diogenes Laertius, who says, "When [Socrates] was gone, [Plato] joined Cratylus the Heracleitean and Hermogenes, who philosophized in the manner of Parmenides.

The Academy operated until it was destroyed by Lucius Cornelius Sulla in 84 BC.

Neoplatonists revived the Academy in the early 5th century, and it operated until 529 AD, when it was closed by Justinian I of Byzantium, who saw it as a threat to the propagation of Christianity.

One story, based on a mutilated manuscript, Although Socrates influenced Plato directly as related in the dialogues, the influence of Pythagoras upon Plato also appears to have significant discussion in the philosophical literature. Hare, this influence consists of three points: (1) The platonic Republic might be related to the idea of "a tightly organized community of like-minded thinkers", like the one established by Pythagoras in Croton.

Pythagoras, or in a broader sense, the Pythagoreans, allegedly exercised an important influence on the work of Plato. (2) There is evidence that Plato possibly took from Pythagoras the idea that mathematics and, generally speaking, abstract thinking is a secure basis for philosophical thinking as well as "for substantial theses in science and morals".

According to Burnet, "the opening scene of the Charmides is a glorification of the whole [family] connection ...

Plato's dialogues are not only a memorial to Socrates, but also the happier days of his own family." It was common in Athenian society for boys to be named after grandfathers (or fathers).

However, if Plato was not named after an ancestor named Plato (there is no record of one), then the origin of his renaming as Plato becomes a conundrum.), the name does not occur in Plato's known family line.

Another scholar, however, claims that "there is good reason for not dismissing [the idea that Aristocles was Plato's given name] as a mere invention of his biographers", noting how prevalent that account is in our sources.

In contrast to reticence about himself, Plato often introduced his distinguished relatives into his dialogues, or referred to them with some precision: Charmides has a dialogue named after him; Critias speaks in both Charmides and Protagoras; and Adeimantus and Glaucon take prominent parts in the Republic.

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