Unwritten doctrines

(Theol.) such doctrines as have been handed down by word of mouth; oral or traditional doctrines.

See also: Unwritten

References in periodicals archive ?
Making extensive use of the voluminous secondary literature on his authors, Nyvlt tries to avoid broad strokes and boldly strides into the scholarly controversies concerning his historical study, such as whether the testimonies to Plato's Unwritten Doctrines are unreliable, whether the Unmoved Mover knows the world, and whether Plotinus conceives of the emanation of all things as due to an internal conversion of the One to itself.
Despite this, she doubts that Plato is esoteric, although she discusses at some length the question of his unwritten doctrines about the Good.
Since Plato states that his doctrines are not fully expressed in his writings, one must synthesize the dialogues with the extant reports of the Academy's teachings (Plato's unwritten doctrines) in order to accurately reconstruct Plato's positions.
Finally, no article squarely addresses two difficulties regarding Plato's unwritten doctrines that were raised back in 1945 by Harold Chemiss.
Hans Joachim Kramer's 1969 "Epekiena tes Ousias [Beyond Being]" and 1996 "Plato's Unwritten Doctrines" are perhaps a better introduction to the Tubingen School.
Gaiser closely examines the accounts of mathematics in Plato's works and in Epinomis and only brings in the unwritten doctrines as supporting evidence (though perhaps Gaiser's conclusions are already determined by them).
It is obvious, he argues, that the theory of principles of Plato's unwritten doctrines is not identical with what Republic 6 and 7 say about the good, but there is no real opposition.
Gaiser, and others, Canto pays no attention to Plato's unwritten doctrines. Otherwise her account is balanced and complete, lacking only some pages on Plato's religion.
Their exegetical reading of Plato attempted to take into account the so-called Unwritten Doctrines of Plato on the Protology or Theory of the Principles without neglecting the dialogues themselves.
The bulk of the essay is then occupied with an analysis of the dialogue, though there are supplementary discussions, whose arguments are both reasonable and familiar, of the Socratic question (Why is Socrates the main speaker?), the question concerning Eudoxus (Is the dialogue a response to the hedonism of Eudoxus?), and the question concerning the esoteric Plato (Does the Philebus reveal Plato's unwritten doctrines, especially those about the Good?).