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  1. 'Gramsci and Ancient Philosophy: Prelude to a Study' (Please Contact Me for Proofs).Phillip Sidney Horky - 2021 - In Emilio Zucchetti & Anna Maria Cimino (eds.), Antonio Gramsci and the Classics. London, UK: pp. 86-100.
    This chapter investigates the precise ways in which Antonio Gramsci engaged with ancient philosophy. A brief examination of the longest discussion in the Prison Notebooks of any ancient philosopher or text, Plato’s Republic (Q8, §22), raises many questions about Gramsci’s approach to ancient philosophy. These questions motivate an investigation into Gramsci’s surprisingly minimal discussion of ancient philosophy and philosophers, which is best explained in the light of his theoretical commitments to his distinctive species of historical materialism. Rather than responding to (...)
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  2. Ordinary Language, Cephalus and a Deflationary Account of the Forms.Joshua Anderson - 2020 - Humanities Bulletin 3 (1):17-29.
    In this article I seek to come to some understanding of the interlocutors in the first book of Plato’s Republic, particularly Cephalus. A more complete view of Cephalus not only provides some interesting ways to think about Plato and the Republic, but also suggests an interesting alternative to Plato’s view of justice. The article will progress as follows: First, I discuss Plato’s allegory of the cave. I, then, critique the cave allegory by applying the same kind of reasoning that O. (...)
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  3. Cultivating Weeds: The Place of Solitude in the Political Philosophies of Ibn Bājja and Nietzsche.Peter S. Groff - 2020 - Philosophy East and West 70 (3):699-739.
    This article re-exams the old tension between the philosopher and the city. Reading Ibn Bājja’s Governance of the Solitary and Nietzsche’s Thus Spoke Zarathustra against the background of Plato’s Republic, I argue that they both embrace several key aspects of Platonic political philosophy: the assumption that philosophical natures can grow spontaneously in sick cities, the ideal of the philosopher legislator and the correlative project of founding a virtuous new regime. Yet in preparation for this final task, each prescribes a regimen (...)
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  4. 'Anonymus Iamblichi, On Excellence (Peri Aretês): A Lost Defense of Democracy'.Phillip Sidney Horky - 2020 - In D. Wolfsdorf (ed.), Early Greek Ethics. Oxford, UK: pp. 262-92.
    In 1889, the German philologist Friedrich Blass isolated a section of Chapter 20 from Iamblichus’ Exhortation to Philosophy (mid- or late 3rd Century CE) as an extract from a lost sophistic or philosophical treatise from the late 5th Century BCE. In this article, I introduce the text, which is now known as 'Anonymus Iamblichi' (or 'the anonymous work preserved in Iamblichus') by appeal to its two main contexts (source preservation and original historical composition), translate and discuss all eight surviving fragments (...)
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  5. Teleology, Causation and the Atlas Motif in Plato's Phaedo.Daniel Vazquez - 2020 - Schole 14 (1):82-103.
    In this paper, I propose a new reading of Phaedo 99b6-d2. My main thesis is that in 99c6-9, Socrates does not refer to the teleological αἰτία but to the αἰτία that will be provided by a stronger ‘Atlas’ (99c4-5). This means that the passage offers no evidence that Socrates abandons teleology or modifies his views about it. He acknowledges, instead, that he could not find or learn any αἰτία stronger than the teleological one. This, I suggest, allows an interpretation of (...)
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  6. Athenaeus of Attalia on the Psychological Causes of Bodily Health.Sean Michael Pead Coughlin - 2018 - In Chiara Thumiger & P. N. Singer (eds.), Mental Illness in Ancient Medicine: From Celsus to Paul of Aegina. Leiden: Brill. pp. 107-142.
    Athenaeus of Attalia distinguishes two types of exercise or training (γυμνασία) that are required at each stage of life: training of the body and training of the soul. He says that training of the body includes activities like physical exercises, eating, drinking, bathing and sleep. Training of the soul, on the other hand, consists of thinking, education, and emotional regulation (in other words, 'philosophy'). The notion of 'training of the soul' and the contrast between 'bodily' and 'psychic' exercise is common (...)
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  7. The Science of Philosophy: Discourse and Deception in Plato’s Sophist.Pettersson Olof - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):221-237.
    At 252e1 to 253c9 in Plato’s Sophist, the Eleatic Visitor explains why philosophy is a science. Like the art of grammar, philosophical knowledge corresponds to a generic structure of discrete kinds and is acquired by systematic analysis of how these kinds intermingle. In the literature, the Visitor’s science is either understood as an expression of a mature and authentic platonic metaphysics, or as a sophisticated illusion staged to illustrate the seductive lure of sophistic deception. By showing how the Visitor’s account (...)
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  8. Manuscript "Neoplatonic Philosophy" by Pamfil D. Yurkevych: source criticism.Anna Pylypiuk - 2018 - Наукові Записки Наукма. Філософія Та Релігієзнавство 1:26-34.
    This article is the first to bring into scientific discussion and to provide a historico-philosophical analysis of a manuscript “Neoplatonic Philosophy from the archive of Pamfil Danylovych Yurkevych (1826–1874). The reviewed manuscript belongs to P. D. Yurkevych’s handwritten nachlass stored in the funds of the Institute of Manuscript of V. I. Vernadsky National Library of Ukraine in the city of Kyiv. Additional archival materials (in particular, programs of P. D. Yurkevych’s lectures that took place in 1850s – beginning of 1860s (...)
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  9. Climacus as a Reader of the Hippias Major in Concluding Unscientific Postscript.Daphne Giofkou - 2017 - Acta Kierkegaardiana 7:156-170.
    A quotation from the early Platonic dialogue Hippias Major is used as an epigraph to Concluding Unscientific Postscript. Apart from this paratextual (and liminal) presence of the Platonic text, “the Hippias as an introduction to the beautiful” could serve, according to Climacus’ words, “as a kind of analogy to an introduction such as that” his own book aims to be; that is, an introduction which will throw light “on what Christianity is” but make “it difficult to become a Christian”. The (...)
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  10. Introduction.Pettersson Olof - 2017 - In Olof Pettersson & Vigdis Songe-Møller (eds.), Plato’s Protagoras: Essays on the Confrontation of Philosophy and Sophistry. Springer. pp. 1-8.
    Guided by the bold ambition to reexamine the nature of philosophy, questions about the foundations and origins of Plato’s dialogues have in recent years gained a new and important momentum. In the wake of the seminal work of Andrea Nightingale and especially her book Genres in Dialogue from 1995, Plato’s texts have come to be reconsidered in terms of their compositional and intergeneric fabric. Supplementing important research on the argumentative structures of the dialogues, it has been argued that Plato’s philosophizing (...)
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  11. Philosophy Hitherto: A Reply to Frodeman and Briggle.W. Derek Bowman - 2016 - Social Epistemology Review and Reply Collective 5 (3):85-91.
    Early in his career, Karl Marx complained that “Philosophers have hitherto only interpreted the world in various ways; the point is to change it.” Philosophers Robert Frodeman and Adam Briggle have recently issued this same complaint against their contemporaries, arguing that philosophy has become an isolated, “purified” discipline, detached from its historical commitments to virtue and to public engagement. In this paper I argue that they are wrong about contemporary philosophy and about its history. Philosophy hitherto has always been characterized (...)
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  12. Plato as Teacher of Socrates?Rafael Ferber - 2016 - In International Plato Studies. St. Augustin: Academia Verlag. pp. 443-448.
    What distinguishes the Socrates of the early from the Socrates of the middle dialogues? According to a well-known opinion, the “dividing line” lies in the difference between the Socratic and the Platonic theory of action. Whereas for the Platonic Socrates of the early dialogues, all desires are good-dependent, for the Platonic Socrates of the middle dialogues, there are good-independent desires. The paper argues first that this “dividing line” is blurred in the "Symposium", and second that we have in the "Symposium" (...)
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  13. El pequeño dios.Enrique Morata (ed.) - 2015 - Bubok.
    El hombre actual como dios. Textos de Platón, Lactancio, Malebranche... ISBN 978 84 686 6212 1 Published by Bubok Publishing S.L., 2015.
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  14. ‘Plato and Nietzsche: Their Philosophical Art’, Mark Anderson. [REVIEW]Bethany Parsons - 2015 - Pli 27:166-170.
    Book review of Mark Anderson's 'Plato and Nietzsche: Their Philosophical Art' for Pli, the Warwick Journal of Philosophy.
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  15. La metafísica de Platón según san Alberto Magno.David Torrijos-Castrillejo - 2015 - In Oscar Mauricio Donato (ed.), En torno a Platón. Universidad Libre de Colombia. pp. 17-64.
    Although St. Albert the Great is known for his assimilation of Aristotle’s thought, he holds Plato in high regard. Yet Aristotle largely guides Albert’s understanding of Plato and Aristotelian criticism against him is repeated along Albert’s work. The objections raised in the first book of the Metaphysics are especially recurrent. Therefore to study Albert’s commentary on such objections in some detail, as we do in these pages, has considerable interest. Criticism against Plato focuses on his conception of the universal and (...)
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  16. The Circle of Socrates: Readings in First-Generation Socratics [Review]. [REVIEW]Geoffrey Bagwell - 2014 - Teaching Philosophy 37 (2):253-257.
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  17. T. Wareh The Theory and Practice of Life: Isocrates and the Philosophers. Cambridge MA and London: Harvard University Press, . Pp. Viii + 236. £18.95. 9780674067134. [REVIEW]Monte Ransome Johnson - 2014 - Journal of Hellenic Studies 134:262-263.
    Review of a recent monograph arguing that an analysis of the works of Isocrates is necessary to get a clear view of mid-fourth-century B.C. philosophy, including Plato and Aristotle.
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  18. "We Are the Disease": Truth, Health, and Politics From Plato's Gorgias to Foucault.C. T. Ricciardone - 2014 - Epoché: A Journal for the History of Philosophy 18 (2):287-310.
    Starting from the importance of the figure of the parrhesiastes — the political and therapeutic truth- teller— for Foucault’s understanding of the care of the self, this paper traces the political figuration of the analogy between philosophers and physicians on the one hand, and rhetors and disease on the other in Plato’s Gorgias. I show how rhetoric, in the form of ventriloquism, infects the text itself, and then ask how we account for the effect of the “ contaminated ” philosophical (...)
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  19. Ἁμαρτiα, Verfall, Pain. Plato's and Heidegger's Philosophies of Politics and Beyond.Panos Theodorou - 2013 - New Yearbook for Phenomenology and Phenomenological Philosophy:189-205.
    Two seemingly opposing philosophies, Plato’s and Heidegger’s, are brought together by reading the philosophy of politics in the Republic through the existential-analytic lenses of Being and Time and also by using the former in order to explore the philosophico-political potential of the latter. Plato’s thematic of errancy (αμαρτία) is shown to interlock harmoniously with Ηeidegger’s thematic of the fall (Verfall). This provides a single, penetrating interpretation of how philosophy thinks humans are supposed to respond to the predicament of their original (...)
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  20. Phenomenological reduction as a philosophical conversion (periagoge): Husserl and Scheler.Guido Cusinato - 2012 - In Person und Selbsttranszendenz.
    Phenomenological reduction as a philosophical conversion (periagoge) -/- Während Husserl in den Ideen I die Reduktion als eine neue „Methode“ des Denkens, d. h. als eine „epistemologische“ Reduktion versteht, schlägt Scheler eine Reduktion als eine „Tèchne“ der Umbildung vor, durch die der Mensch seiner exzentrischen Stellung in der Welt Gestalt zu geben sucht. Mich interessiert an diesem Zitat vor allem der Gebrauch des griechischen Terminus „Tèchne“. Was Scheler damit bezeichnet, hat offensichtlich nichts mit dem zu tun, was wir heute unter (...)
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  21. The Death of Painting (After Plato).Ryan Drake - 2011 - Research in Phenomenology 41 (1):23-44.
    Whereas the entrance of the monochrome into modern art has typically been understood in light of movements in contemporary art and aesthetic theory following in its wake, this essay seeks to understand the motivations for, and the effect of, the monochrome in the work of Aleksandr Rodchenko in 1921 in reference to Plato's analysis of pure pleasure and absolute beauty in the Philebus . I argue that Rodchenko and Plato were motivated by a shared project to contend with the aesthetic (...)
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  22. On Dmitri Nikulin, Dialectic and Dialogue.Mitchell Miller - 2011 - Graduate Faculty Philosophy Journal 32 (1):177-189.
    Dmitri Nikulin extends his earlier study of oral dialogue (On Dialogue [Lexington, 2006]) to an investigation of dialectic, moving from a narrative of its development in Plato and the history of philosophy (ch.s 1-3) through a renewed phenomenological account of oral dialogue (ch.s 4-5) to a critique, from the perspective of oral dialogue, of the limitations of written dialectic (ch. 6). I take up some of the provocations of his bold and open-ended argument. Does his own “writing against writing” constitute (...)
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  23. Review Essays-Dialectic and Dialogue-by Dmitri Nikulin.Mitchell Miller - 2011 - Graduate Faculty Philosophy Journal 32 (1):177.
    Dmitri Nikulin extends his earlier study of oral dialogue (On Dialogue [Lexington, 2006]) to an investigation of dialectic, moving from a narrative of its development in Plato and the history of philosophy (ch.s 1-3) through a renewed phenomenological account of oral dialogue (ch.s 4-5) to a critique, from the perspective of oral dialogue, of the limitations of written dialectic (ch. 6). I take up some of the provocations of his bold and open-ended argument. Does his own “writing against writing” constitute (...)
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  24. What Did Plato Say. Interpreting Plato.Erik Nis Ostenfeld - 2011 - In Ole H㸠Iris & Birte Poulsen (eds.), Antikkens Verden. Aarhus: pp. 137-156 revised and translated i.
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  25. Can You Seek the Answer to This Question? (Meno in India).Amber Carpenter & Jonardon Ganeri - 2010 - Australasian Journal of Philosophy 88 (4):571-594.
    Plato articulates a deep perplexity about inquiry in ?Meno's Paradox??the claim that one can inquire neither into what one knows, nor into what one does not know. Although some commentators have wrestled with the paradox itself, many suppose that the paradox of inquiry is special to Plato, arising from peculiarities of the Socratic elenchus or of Platonic epistemology. But there is nothing peculiarly Platonic in this puzzle. For it arises, too, in classical Indian philosophical discussions, where it is formulated with (...)
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  26. Platonic Eros.Rick Anthony Furtak - 2010 - In Kierkegaard and the Greek World, I: Socrates and Plato, ed. by Jon Stewart and Katalin Nun. pp. 105-114.
    Plato's 'Symposium': Kierkegaard and Platonic Eros.
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  27. The Classical Ideals of Friendship.Dirk Baltzly & Nick Eliopoulos - 2009 - In Barabara Caine (ed.), Friendship: a history,. Equinox.
    Surveys the ideals of friendship in ancient Greco-Roman philosophy. The notion of the best friendship inevitably reflects the various conceptions of a good life.
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  28. Persian Cosmos and Greek Philosophy: Plato's Associates and the Zoroastrian Magoi.Phillip Sidney Horky - 2009 - Oxford Studies in Ancient Philosophy 37:47-103.
    Immediately upon the death of Plato in 347 BCE, philosophers in the Academy began to circulate stories involving his encounters with wisdom practitioners from Persia. This article examines the history of Greek perceptions of Persian wisdom and argues that the presence of foreign wisdom practitioners in the history of Greek philosophy has been undervalued since Diogenes Laertius.
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  29. The Carpenter and the Good.Rachel Barney - 2008 - In D. Cairns, F. G. Herrmann & T. Penner (eds.), Pursuing the Good: Ethics and Metaphysics in Plato's Republic. University of Edinburgh.
    Among Aristotle’s criticisms of the Form of the Good is his claim that the knowledge of such a Good could be of no practical relevance to everyday rational agency, e.g. on the part of craftspeople. This critique turns out to hinge ultimately on the deeply different assumptions made by Plato and Aristotle about the relation of ‘good’ and ‘good for’. Plato insists on the conceptual priority of the former; and Plato wins the argument.
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  30. Sources for the Philosophy of Archytas.Monte Ransome Johnson - 2008 - Ancient Philosophy 28 (1):173-199.
    A review of Carl Huffman's new edition of the fragments of Archytas of Tarentum. Praises the extensive commentary on four fragments, but argues that at least two dubious works not included in the edition ("On Law and Justice" and "On Wisdom") deserve further consideration and contain important information for the interpretation of Archytas. Provides a complete translation for the fragments of those works.
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  31. Lo strabismo dello storico (fra gli antichi e noi). Intervista teorico-biografica. A cura di Marco Solinas.Mario Vegetti & Marco Solinas - 2008 - Iride: Filosofia e Discussione Pubblica 21 (3):529-568.
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  32. All of a Sudden: Heidegger and Plato’s Parmenides.Jussi Backman - 2007 - Epoché: A Journal for the History of Philosophy 11 (2):393-408.
    The paper will study an unpublished 1930–31 seminar where Heidegger reads Plato’s Parmenides, showing that in spite of his much-criticized habit of dismissing Plato as the progenitor of “idealist” metaphysics, Heidegger was quite aware of the radical potential of his later dialogues. Through a temporal account of the notion of oneness (to hen), the Parmenides attempts to reconcile the plurality of beings with the unity of Being. In Heidegger’s reading, the dialogue culminates in the notion of the “instant” (to exaiphnēs, (...)
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  33. The Significance of Plato's Notions of Beauty and Pleasure in the Philosophy of Kant.Jennifer A. McMahon - 2007 - Greek Research in Australia: Proceedings of the Biennial Conference of Greek Studies 2005 6:27-34.
    Plato conceived of the Form of Beauty as quite distinct from the Form of the Good. Beauty was a means to the Good. The ascent theory of the Symposium has suggested to some commentators that Plato envisaged two kinds of beauty, the sensuous and the intellectual, and that to reach the Good we must transcend our sensuous desires and cultivate an appreciation of intellectual beauty. However, in the Laws Plato presents us with a third notion of beauty, which is neither (...)
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  34. Platone e i suoi commentatori.Domenico Cufalo - 2006 - Memorie dell'Accademia Roveretana Degli Agiati 256 (A.A. 2006, ser. II, vol. X):121-137.
    Some remarks about commentaries on Plato in the medieval Byzantium.
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  35. This Site is Under Construction: Situating Hegel's Plato.Maureen Eckert - 2006 - Bulletin of the Hegel Society of Great Britain 53:1-23.
    This paper examines G. W. F. Hegel’s interpretation of Plato from his Lectures on the History of Philosophy, situating his interpretation historically and noting features that resonate with contemporary Plato scholarship. Hegel forms his interpretation prior to stylometric studies of the dialogues, and distinguishes his Plato from Wilhelm Gottlieb Tennemann and Friedrich Daniel Ernst Schleiermacher’s views. Hegel responds to important interpretive concerns: 1) the relationship between Socratic and Platonic thought, 2) the dialogue form, 3) Platonic Anonymity and 4) Platonic myth. (...)
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  36. Review of Heinaman, Ed., Plato and Aristotle’s Ethics. [REVIEW]Thornton C. Lockwood Jr - 2005 - Ancient Philosophy 25 (1):197-202.
    In his 1928-29 Sather Classical lectures, Paul Shorey noted that ‘there are few sentences and almost no pages of Aristotle that can be fully understood without reference to the specific passages of Plato of which he was thinking as he wrote. And as…few modern Aristotelians have the patience to know Plato intimately, Aristotelians as a class only half understand their author’ (Platonism Ancient and Modern, Berkeley: University of California Press, 1938, 6). In the 75 years since Shorey’s lament, scholarship has (...)
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  37. Irreplaceability and Unique Value.Christopher Grau - 2004 - Philosophical Topics 32 (1&2):111-129.
    This essay begins with a consideration of one way in which animals and persons may be valued as “irreplaceable.” Drawing on both Plato and Pascal, I consider reasons for skepticism regarding the legitimacy of this sort of attachment. While I do not offer a complete defense against such skepticism, I do show that worries here may be overblown due to the conflation of distinct metaphysical and normative concerns. I then go on to clarify what sort of value is at issue (...)
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  38. Per il testo degli scoli platonici.Domenico Cufalo - 2003 - Res Publica Litterarum: Studies in the Classical Tradition 26:5-38.
    APh 75-03933: Discussione di problemi testuali e nuove proposte di lettura.
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  39. Plato and His Predecessors: The Dramatisation of Reason.Jyl Gentzler - 2003 - Mind 112 (445):156-162.
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  40. Obecność filozofii Platona w Polsce (Presence of Plato's philosophy in Poland: from Middle Ages till 20th century).Zbigniew Nerczuk - 2003 - Toruński Przegląd Filozoficzny 5:57-72.
    The article discusses the presence of Plato' philosophy in Poland including the presentation of the reception of Plato's texts and the knowledge of Plato's philosophy in Poland. It outlines the influence exerted by Plato's thought on various aspects of Polish culture and sets out the research on Plato in the XIX and XX centuries. The paper is supplemented with a selection of contributions concerning Plato (papers, monographs, translations) published in Poland after the year 1945.
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  41. Sztuka a prawda. Problem sztuki w dyskusji między Gorgiaszem a Platonem (Techne and Truth. The problem of techne in the dispute between Gorgias and Plato).Zbigniew Nerczuk - 2002 - Wydawnictwo Uniwersytetu Wrocławskiego.
    Techne and Truth. The problem of techne in the dispute between Gorgias and Plato -/- The source of the problem matter of the book is the Plato’s dialogue „Gorgias”. One of the main subjects of the discussion carried out in this multi-aspect work is the issue of the art of rhetoric. In the dialogue the contemporary form of the art of rhetoric, represented by Gorgias, Polos and Callicles, is confronted with Plato’s proposal of rhetoric and concept of art (techne). The (...)
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  42. Socrate e Freud. Due psicoterapie a confronto, in "Kykéion. Semestrale di idee in discussione", 8 , pp. 105-116.Marco Solinas - 2002 - Kykéion. Semestrale di Idee in Discussione 8:105-116.
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  43. Receptacle/ Chōra: Figuring the Errant Feminine in Plato's Timaeus.Emanuela Bianchi - 2001 - Hypatia 21 (4):124-146.
    This essay undertakes a reexamination of the notion of the receptacle/chōra in Plato's Timaeus, asking what its value may be to feminists seeking to understand the topology of the feminine in Western philosophy. As the source of cosmic motion as well as a restless figurality, labile and polyvocal, the receptacle/chōra offers a fecund zone of destabilization that allows for an immanent critique of ancient metaphysics. Engaging with Derridean, Irigarayan, and Kristevan analyses, Bianchi explores whether receptacle/chōra can exceed its reduction to (...)
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  44. Note sulla tradizione degli scoli platonici.Domenico Cufalo - 2001 - Studi Classici E Orientali 3 (47):529-568.
    APh 75-03932:Sono presentati i risultati di una nuova collazione dei principali manoscritti delle prime sette tetralogie, estesa anche a codici non utilizzati dall'edizione corrente degli scoli. Viene esclusa una redazione tardo-antica del corpus che risulta un prodotto specificamente bizantino redatto in tre fasi fra il 9° sec. e la metà del 10°.
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  45. O Platão Tomista.Marcos Seneda - 1999 - Educação E Filosofia 13 (25):171-191.
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  46. Platońska krytyka estetyki Gorgiasza w dialogu "Gorgiasz".Zbigniew Nerczuk - 1997 - Sztuka I Filozofia (Art and Philosophy) 13:112-122.
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  47. Gorgiasz a Platon. Przyczynek do historii empiryzmu.Zbigniew Nerczuk - 1997 - Ruch Filozoficzny 54 (3):405-409.
    The paper is concerned with the epistemological foundation of Plato's criticism of Gorgias' rhetoric in the dialogue "Gorgias".
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  48. تأثیرات شرقی در فلسفه یونان.Estiphan Panoussi - 1368 - فرهنگ 4:345-362.
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  49. Platon et Aristote ont-ils pratiqué l'histoire de la philosophie?Erwin Sonderegger - manuscript
    Abstract Most histories of philosophy make us believe, that there is a line of thought from the Greeks on until today. This impression should be checked by this article. At first we contrast some pros and cons of the view that philosophy in general has a history. Then we come back to the question, if Plato or / and Aristotle are really the founders of historiography in philosophy. As test-piece we take the passage in the centre of Plato's Sophist, which (...)
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