Question: What word is both the name of Euphronius of the Athenian dem Sunium's son and is also one of Plato's diaglogues concerning the nature of knowledge?

Context articles: Theaetetus (dialogue)
Theaetetus (mathematician)
Thomistic sacramental theology
Analogy of the sun
Great Year
Glaucon
Gynaeconomi
Adeimantus (son of Leucolophides)
Critias
Clitophon (Athenian)

The Theaetetus ( ; Greek: Θεαίτητος ) is one of Plato's dialogues concerning the nature of knowledge, written "circa" 369 BC.
Theaetetus of Athens ( ; Greek: Θεαίτητος ; c. 417 – 368 BC), possibly the son of Euphronius of the Athenian deme Sunium, was a Greek mathematician.
 His principal contributions were on irrational lengths, which was included in "Book X" of Euclid's "Elements", and proving that there are precisely five regular convex polyhedra.
 A friend of Socrates and Plato, he is the central character in Plato's eponymous Socratic dialogue.
Thomistic sacramental theology is St. Thomas Aquinas's theology of the sacraments of the Catholic Church.
 It can be found through his writings in the "Summa contra Gentiles" and in the "Summa Theologiæ".
 As can be seen, Aquinas relied heavily on Scriptural passages, as well as the writings of various Church Fathers.
 St. Augustine says (De Civ.
 Dei x): The visible sacrifice is the sacrament.
 This is the sacred sign of the invisible sacrifice.
 A thing is called a sacrament, either by having a certain hidden sanctity, and in this sense a sacrament is a sacred secret; or from having some relationship to this sanctity.
 A sacrament is a sign.
 Moreover, it is a sacred sign.
 Divine Wisdom provides for each thing according to its mode.
 Wisdom 7,1 : "she... ordered all things sweetly"; and from Matthew 25,15: "[she] gave to everyone according to his proper ability."
 It is a part of human nature to acquire knowledge of the intelligible from the sensible.
 A sign is the way one obtains knowledge of something else.
 The sacraments are the signs by which humans gain knowledge of spiritual and intelligible goods.
 Ephesians 5, 25-26: "Christ loved the Church, and delivered Himself up for it; that He might sanctify it, cleansing it by the laver of water in the word of life."
 St. Augustine says (Tract.
 xxx in John): "The word is added to the element, and this becomes the sacrament."
 Augustine (Contra Faust xix): "It is impossible to keep men together in one religious denomination, whether true or false, except they be united by means of visible signs or sacraments."
 It is necessary for salvation that humans united together in the name of true religion.
 Therefore, sacraments are necessary for man's salvation.
 There are three reasons sacraments are necessary to the salvation of humans: First, it is in the nature of humans to be led by things corporal and sensible to things that are spiritual and intelligible.
 Second, by sinning, humans have subjected themselves to corporeal things.
 Therefore, it is proper that the remedy have a corporeal side, leading to the spiritual.
 Third, humans are prone to direct their activity towards material things (things that can be seen and felt).
 Sacraments are made necessary because humans have sinned.
 The main effect of the sacraments is grace, in particular those involving Virtues and Gifts.
 Grace perfects the soul and allow participation in the Divine Nature.
 Furthermore, the effects of the sacraments is justification.
 This is an interior effect.
 Romans 8,33: "God justifies."
 Therefore, the effects of the sacraments is justification.
 This is an interior effect.
 The power of the sacraments is from God, alone.
 It does not matter that the minister of the sacraments may be a sinner, or evil.
 Augustine (commenting on John 1,33): "He upon Whom you shall see the Spirit, ...that John did not know that our Lord, having the authority of baptizing, would keep it to Himself, but that the ministry would certainly pass to both good and evil men...What is a bad minister to you, wherever the Lord is good?"
The analogy of the sun (or simile of the sun or metaphor of the sun) is found in the sixth book of "The Republic" (507b–509c), written by the Greek philosopher Plato as a dialogue between Glaucon (Plato's elder brother) and Socrates (narrated by the latter).
 Upon being urged by Glaucon to define goodness, a cautious Socrates professes himself incapable of doing so.
 Instead he draws an analogy and offers to talk about "the child of goodness" (Greek: "ἔκγονός τε τοῦ ἀγαθοῦ" ).
 Socrates reveals this "child of goodness" to be the sun, proposing that just as the sun illuminates, bestowing the ability to see and be seen by the eye, with its light so the idea of goodness illumines the intelligible with truth.
 While the analogy sets forth both epistemological and ontological theories, it is debated whether these are most authentic to the teaching of Socrates or its later interpretations by Plato.
 The sun is a metaphor for the nature of reality and knowledge concerning it.
The term Great Year has a variety of related meanings.
 It is defined by NASA as "The period of one complete cycle of the equinoxes around the ecliptic, about 25,800 years ... also known as [a] Platonic Year."
 One complete cycle of the equinoxes here means one complete cycle of axial precession.
 Although Plato uses the term "perfect year" to describe the return of the celestial bodies (planets) and the diurnal rotation of the fixed stars (circle of the Same) to their original positions, there is no evidence he had any knowledge of axial precession.
 The cycle which Plato describes is one of planetary and astral conjunction, which can be postulated without any awareness of axial precession.
 In fact, Hipparchus is the first Greek credited with discovering axial precession roughly two hundred years after Plato's death (see below).
 Cicero followed Plato in defining the Great Year as a combination of solar, lunar and planetary cycles.
 (61 XX) Nicholas Campion writes of "periods of History, analogous to the solar year, known as 'Great Years'".
Glaucon ( ; Greek: Γλαύκων ; c. 445 BC – 4th century BC) son of Ariston, was an ancient Athenian and the philosopher Plato's older brother.
 He is primarily known as a major conversant with Socrates in the "Republic", and the interlocutor during the Allegory of the Cave.
 He is also referenced briefly in the beginnings of two dialogues of Plato, the "Parmenides" and "Symposium".
Gynaeconomi (Greek: γυναικονόμοι ) were magistrates at Athens, who superintended the conduct of Athenian women.
 (Pollux, viii.
 112.)
 We know little of the duties of these officers, and even the time when they were instituted is not quite certain.
 Bockh (de Philoch.
 p. 24) has endeavoured to show that they did not exist until the time of Demetrius Phalereus, whereas, according to others, they were instituted by Solon, whose regulations concerning the female sex certainly rendered some special officers necessary for their maintenance.
 (Plut.
 Sol.
 21 ; comp.
 Thirl wall, Hist, of Greece, vol.
 ii.
 p. 51.)
 Their name is also mentioned by Aristotle (Pol.
 iv.
 12.
 p. 144, and vi.
 5.
 p. 214.
 ed.
 Gottling) as something which he supposes to be well known to his readers.
 These circumstances lead us to think that the Gynaeconomi as the superintendents of the conduct of women, existed ever since the time of Solon, but that their power was afterwards extended in such a manner that they became a kind of police for the purpose of preventing any excesses or indecencies, whether committed by men or by women.
 (See the Fragm.
 of Timocles and Menander, ap.
 Athen.
 vi.
 p. 245, where a..
.
 is mentioned as the source from which they derived their increased power ; compare Plut.
 Sol.
 21.
 in fin.)
 In their first and original capacity, therefore, they had to see that the regulations concerning the conduct of Athenian women were observed, and to punish any transgressions of them.
 In the latter capacity, they seem to have acted as ministers of the Areopagus, and as such had to take care that decency and moderation were observed in private as well as in public.
 Hence they superintended even the meetings of friends in their private houses, e. g. at weddings, and on other festive occasions.
 (Philoch.
 ap.
 Athen, vi.
 p. 245.)
 Meetings of this kind were not allowed to consist of more than thirty persons, and the Gynaeconomi had the right to enter any house and send away all the guests above that number ; and that they might be able, previous to entering a house, to form an estimate of the number of persons assembled in it, the cooks who were engaged for the occasion had to give in their names.
 (Athen.
 I. c.)
Adeimantus ( ; Greek: Ἀδείμαντος ), son of Leucolophides, an Athenian, was one of the commanders with Alcibiades in the expedition against Andros in 407 BC.
 He was again appointed one of the Athenian generals after the Battle of Arginusae in 406 BC, and continued in office until the Battle of Aegospotami in 404 BC, where he was one of the commanders, and was taken prisoner.
 He was the only one of the Athenian prisoners who was not put to death, because he had opposed the decree for cutting off the right hands of the Lacedaemonians who might be taken in the battle.
 He was accused by many of treachery in this battle, and was afterwards impeached by Conon.
 Aristophanes speaks of Adeimantus in "The Frogs", which was acted in the year of the battle, as one whose death was wished for; and he also calls him, apparently out of jest, the son of Leucolophus, that is, "White Crest".
 In Plato's "Protagoras", Adeimantus is also spoken of as present on that occasion.
Critias ( ; Greek: Κριτίας , "Kritias"; c. 460 – 403 BCE) was an ancient Athenian political figure and author.
 Born in Athens, Critias was the son of Callaeschrus and a first cousin of Plato's mother Perictione.
 He became a leading and violent member of the Thirty Tyrants.
 He also was an associate of Socrates, a fact that did not endear Socrates to the Athenian public.
Clitophon, son of Aristonymus (Greek: Κλειτόφων Ἀριστωνύμου , "Kleitóphōn Aristōnúmou", also transliterated as Cleitophon; mid-5th century – late 5th or early 4th century BCE) was an ancient Athenian oligarchic statesman and intellectual.
 His involvement in Athenian politics helped pave the way for the rule of the Four Hundred following the Athenian coup of 411 BCE.
 Clitophon also appears in the writing of Plato, and presents a philosophy of "thoroughgoing normative relativism" in a brief role in the "Republic".