Plato

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  1. Two Passions in Plato’s Symposium: Diotima’s To Kalon as a Reorientation of Imperialistic Erōs.Mateo Duque - 2019 - In Heather L. Reid & Tony Leyh (eds.), Looking at Beauty to Kalon in Western Greece: Selected Essays from the 2018 Symposium on the Heritage of Western Greece. Sioux City, IA, USA: pp. 95-110.
    In this essay, I propose a reading of two contrasting passions, two kinds of erōs, in the "Symposium." On the one hand, there is the imperialistic desire for conquering and possessing that Alcibiades represents; and on the other hand, there is the productive love of immortal wisdom that Diotima represents. It’s not just what Alcibiades says in the Symposium, but also what he symbolizes. Alcibiades gives a speech in honor of Socrates and of his unrequited love for him, but even (...)
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  2. The Choreography of the Soul: A Psychedelic Philosophy of Consciousness.Ed D'Angelo - manuscript
    This is a 2018 revision of my 1988 dissertation "The Choreography of the Soul" with a new Forward, a new Conclusion, a substantially revised Preface and Introduction, and many improvements to the body of the work. However, the thesis remains the same. A theory of consciousness and trance states--including psychedelic experience--is developed. Consciousness can be analyzed into two distinct but generally interrelated systems, which I call System X and System Y. System X is the emotional-visceral-kinaesthetic body. System X is a (...)
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  3. A Unified Interpretation of the Varieties of False Pleasure in Plato's Philebeus.Matthew Strohl - manuscript
    Most commentators think that Plato's account of the varieties of false pleasure is disjointed and that various types of false pleasure he identifies are false in different ways. It really doesn't look that way to me: I think that the discussion is unified, and that Plato starts with less difficult cases to build up to a point about more important but less clear cases. In this paper, I do my best to show how this might work. I don't think I (...)
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  4. James Warren, “The Pleasures of Reason in Plato, Aristotle, and the Hellenistic Hedonists.” Review by Facundo Bey. [REVIEW]Facundo Bey - 2016 - Boletín de Estética 36:71-76.
    The Pleasures of Reason in Plato, Aristotle, and the Hellenistic Hedonists se centra en la relación mutua entre las capacidades humanas de sentir placer y dolor y el carácter afectivo que las une con las facultades cognitivas de aprender, comprender, recordar, evocar, planificar y anticiparse. Para esto, Warren consagra toda su agudeza analítica a eminentes obras del pensamiento antiguo: particularmente nos referimos a los diálogos platónicos República, Protágoras y Filebo. Otro tanto hace con De Anima, De Memoria et Reminiscentia, Ética (...)
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  5. Sogno e realtà tra India e Grecia.Paolo Magnone - 2009 - In Paolo A. Rossi, Ida Li Vigni & Emanuela Miconi (eds.), Sulle ali del sogno. Mimesis. pp. 103-114.
    [Dream and Reality between India and Greece].
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  6. Bi-Medial Plato, Derrida's Pharmakon.Francesco Tampoia - manuscript
    Only ten years since Derrida’s death, with critical detachment, is it possible to be in touch with him again, to start from the beginning of his philosophizing in company with Plato, and from this vantage point to re-read Dissemination? What really stands between Plato and Derrida? In the first page of Pharmacia Derrida writes: “We will take off here from the Phaedrus ... Only a blind or grossly insensitive reading, could indeed spread the rumour that Plato was simply condemning the (...)
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  7. The Spirited Part of the Soul in Plato's Timaeus.Josh Wilburn - 2014 - Journal of the History of Philosophy 52 (4):627-652.
    in the tripartite psychology of the Republic, Plato characterizes the “spirited” part of the soul as the “ally of reason”: like the auxiliaries of the just city, whose distinctive job is to support the policies and judgments passed down by the rulers, spirit’s distinctive “job” in the soul is to support and defend the practical decisions and commands of the reasoning part. This is to include not only defense against external enemies who might interfere with those commands, but also, and (...)
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  8. Is Appetite Ever 'Persuaded'?: An Alternative Reading of Republic 554c-D.Joshua Wilburn - 2014 - History of Philosophy Quarterly 31 (3).
    Republic 554c-d—where the oligarchic individual is said to restrain his appetites ‘by compulsion and fear’, rather than by persuasion or by taming them with speech—is often cited as evidence that the appetitive part of the soul can be ‘persuaded’. I argue that the passage does not actually support that conclusion. I offer an alternative reading and suggest that appetite, on Plato’s view, is not open to persuasion.
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  9. La paternità dell’eros: il “Simposio” e Freud.Marco Solinas - 2005 - In Gherardo Ugolini (ed.), Die Kraft der Vergangenheit – La forza del passato. Georg Olms Verlag. pp. 231-241.
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  10. Unterdrückung, Traum und Unbewusstes in Platons „Politeia“ und bei Freud.Marco Solinas - 2004 - Philosophisches Jahrbuch 111 (1):90-112.
    The essay concerns the reconstruction of the repression of desires, with reference to the analysis of their oneiric emersions expounded in the Republic, in comparison with Freud’s conception. Plato’s concept of suppression according to which specific desires are enslaved, so that they can find satisfaction usually only in dreams seems consistent with Freud’s concept of remotion; therefore both the condition of the suppressed desires and the intrapsychic place of their enslavement seem to be interpretable in the light of Freud’s concept (...)
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  11. 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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  12. The Wooden Horse: The Cyrenaics in the Theaetetus.Ugo Zilioli - 2013 - In G. Boys-Stones, C. Gill & D. El-Murr (eds.), The Platonic Art of philosophy. Cambridge University Press.
    In this contribution, I aim to show how locating the Platonic dialogues in the intellectual context of their own time can illuminate their philosophical content. I seek to show, with reference to a specific dialogue (the Theaetetus), how Plato responds to other thinkers of his time, and also to bring out how, by reconstructing Plato’s response, we can gain deeper insight into the way that Plato shapes the structure and form of his argument in the dialogue. In particular, I argue (...)
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  13. Moral Education and the Spirited Part of the Soul in Plato's Laws.Joshua Wilburn - 2013 - Oxford Studies in Ancient Philosophy 45:63.
    In this paper I argue that although the Republic’s tripartite theory of the soul is not explicitly endorsed in Plato’s late work the Laws, it continues to inform the Laws from beneath the surface of the text. In particular, I argue that the spirited part of the soul continues to play a major role in moral education and development in the Laws (as it did in earlier texts, where it is characterized as reason’s psychic ‘ally’). I examine the programs of (...)
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  14. Akrasia and Self-Rule in Plato's Laws.Joshua Wilburn - 2012 - Oxford Studies in Ancient Philosophy 43:25-53.
    In this paper I challenge the commonly held view that Plato acknowledges and accepts the possibility of akrasia in the Laws. I offer a new interpretation of the image of the divine puppet in Book 1 - the passage often read as an account of akratic action -- and I show that it is not intended as an illustration of akrasia at all. Rather, it provides the moral psychological background for the text by illustrating a broader notion of self-rule as (...)
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  15. Empirically Socratic.Nathan Smith - 2013 - Cognizance Journal.
    In the Republic, Socrates argues that morality (justice) is valuable both for itself and for what comes from it. In contemporary moral theory, this view is not widely accepted. However, contemporary empirical research in psychology reveals that what we experience is also what we come to expect. It follows from this that if we act in an immoral fashion, we will expect the same from others. The more often we act immorally, the more suspicion will be ingrained within us. Suspicion (...)
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  16. The Berkeley Plato. [REVIEW]J. A. Towey - 2010 - Journal of Classics Teaching 3 (21):36.
    Review of Miller's The Berkeley Plato. It is argued that Berkeley University possesses a contemporary portrait of Plato as an aristocrat adorned with the ribbons of athletic victory.
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  17. Administrative Lies and Philosopher-Kings.David Simpson - 1996 - Philosophical Inquiry 18 (3-4):45-65.
    The question of whether lies by those who govern are acceptable receives a clear focus and an ideal case in the Republic. Against C. D. C. Reeve, and T. C. Brickhouse and N. D Smith, I argue that the Republic’s apparent recommendation of administrative lies is incoherent. While lies may be a necessary part of the City’s administration, the process and practice of lying undermines that nature which is necessary for any suitable ruler – rendering the ideal impossible. I argue (...)
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  18. Plato on Conventionalism.Rachel Barney - 1997 - Phronesis 42 (2):143 - 162.
    A new reading of Plato's account of conventionalism about names in the Cratylus. It argues that Hermogenes' position, according to which a name is whatever anybody 'sets down' as one, does not have the counterintuitive consequences usually claimed. At the same time, Plato's treatment of conventionalism needs to be related to his treatment of formally similar positions in ethics and politics. Plato is committed to standards of objective natural correctness in all such areas, despite the problematic consequences which, as he (...)
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  19. Plato on Knowledge as a Power.Nicholas D. Smith - 2000 - Journal of the History of Philosophy 38 (2):145-168.
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Plato: Metaphysics
  1. Plato and Heidegger on Sophistry and Philosophy.Jens Kristian Larsen - 2016 - In Diego De Brasi & Marko Fuchs (eds.), Sophistes : Plato’s Dialogue and Heidegger’s Lectures in Marburg (1924-25). pp. 27-60.
    The present chapter investigates Heidegger's early understanding of Platonic dialectic in its contrast to sophistry as this comes to expression in his lectures on Plato's Sophist.
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  2. Dialectic of Eros and Myth of the Soul in Plato's Phaedrus.Jens Kristian Larsen - 2010 - Symbolae Osloenses 84 (84):73-90.
    In this paper, I question a widespread reading of a passage in the last part of the Phaedrus dealing with the science of dialectic. According to this reading, the passage announces a new method peculiar to the later Plato aiming at defining natural kinds. I show that the Phaedrus itself does not support such a reading. As an alternative reading, I suggest that the science of dialectic, as discussed in the passage, must be seen as dealing primarily with philosophical rhetoric (...)
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  3. The Virtue of Power – The Gigantomachia in Plato’s Sophist 245e6-249d5 Revisited.Jens Kristian Larsen - 2014 - New Yearbook for Phenomenology and Phenomenological Philosophy 13:306-317.
    The “battle” between corporealists and idealists described in Plato’s Sophist 245e6–249d5 is of significance for understanding the philosophical function of the dramatic exchange between the Eleatic guest and Theaetetus, the dialogue's main interlocutors. Various features of this exchange indicate that the Eleatic guest introduces and discusses the dispute between corporealists and idealists in order to educate Theaetetus in ontological matters. By reading the discussion between Theaetetus and the Eleatic guest in the light of these features, one comes to see that (...)
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  4. The Unreasonable Effectiveness of Abstract Metaphysics.Daniel Nolan - 2015 - Oxford Studies in Metaphysics 9:61-88.
    In Metaphysics A, Aristotle offers some objections to Plato’s theory of Forms to the effect that Plato’s Forms would not be explanatory in the right way, and seems to suggest that they might even make the explanatory project worse. One interesting historical puzzle is whether Aristotle can avoid these same objections to his own theory of universals. The concerns Aristotle raises are, I think, cousins of contemporary concerns about the usefulness and explanatoriness of abstract objects, some of which have recently (...)
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  5. Hegel Und Die Grenzen Der Dialektik.Marie-Elise Zovko - 2001 - Hegel-Jahrbuch 3 (1):54-61.
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  6. Analogie dobra u Platóna a Aristotela.J. Jinek & Jakub Jinek - 2008 - Reflexe: Filosoficky Casopis 35:51–75.
    Platónovy pokusy o určení dobra lze nalézt v celém jeho díle. Zahrnují jak relativně „univoční“ koncepci dobra ve smyslu sókratovského intelektualismu, tak pluralističtější koncepci obsaženou v politickém projektu Zákonů. Podle vývojové interpretace Platónových dialogů to naznačuje posun v autorově myšlení způsobený poznáním obtížnosti problému. Byl to přitom údajně teprve Aristotelés, kdo vyřešil Platónův problém dobra pomocí pojmu analogie. Proti této interpretaci článek zdůrazňuje, že aristotelské pojetí analogie je hluboce zakořeněno v Platónově vlastním potýkání se s rozdílem mezi morálním a politickým (...)
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  7. Platon Im Nachmetaphysischen Zeitalter.Gregor Schiemann & Dieter Mersch (eds.) - 2006 - Wissenschaftliche Buchgesellschaft.
    Die Beschäftigung mit Platon hat eine lange Geschichte, Rezeptionen seines Denkens sind so prägend für die Philosophiegeschichte geworden, dass diese verständlicherweise zuweilen als eine Sammlung von Fußnoten zu seinem Werk begriffen wurde. Das gilt besonders für einen durchgängigen metaphysischen Zug des abendländischen Denkens, ein grundsätzliches Ordnungsmodell aus der Antike, das, christlich gewendet, die Theoriebildung bis in unsere Tage fundiert. Aber mit einer Reihe anderer Gewissheiten ist auch dieser erfolgreiche Platonismus Gegenstand der Kritik geworden. Kann und soll man den metaphysischen Platon (...)
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  8. La tradición platónica acerca de los principios en Orígenes de Alejandría.Francisco Bastitta-Harriet - 2012 - Dianoia 57 (68):141-164.
    El presente trabajo se propone rastrear la influencia de la tradición platónica Acerca de los primeros principios, en sus diversas formulaciones, sobre la filosofía de Orígenes de Alejandría. La lectura origeniana de los autores platónicos y su afinidad con ellos se confirman en las fuentes históricas. El alejandrino adopta y asimila numerosos aspectos de la doctrina y la terminología de los seguidores de Platón. Sin embargo, también toma distancia de ellos en algunos puntos neurálgicos de su concepción de lo divino (...)
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  9. Ἀληθῆ Λέγεις: Speaking the Truth in Plato's Republic.Mark Anderson - 2010 - Ancient Philosophy 30 (2):247-260.
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Plato: Forms
  1. Le Bien de Platon et le Problème de la transcendance du Principe: Encore une Fois L' EPEKEINA TÊS OUSIAS de Platon.Rafael Ferber - 2018 - CHORA : Revue d'Études Anciennes Et Médiévales 15:31-34.
    The article treats again the question of whether «the Idea of the Good is a Reality in the Universe, or beyond it. Is it immanent or transcendent ?» (Rufus Jones, 1863 1948). Plato scholars such as Matthias Baltes (1940 2003) and Luc Brisson have defended the thesis that Plato’s Idea of the Good is, on the one hand, beyond being (epekeina tês ousias) in dignity and power, but on the other, is nevertheless not transcendent over being. The article delivers first (...)
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  2. Grenzen des Gesprächs Über Ideen. Die Formen des Wissens Und Die Notwendigkeit der Ideen in Platons "Parmenides".Gregor Damschen - 2003 - In Gregor Damschen, Rainer Enskat & Alejandro G. Vigo (eds.), Platon und Aristoteles – sub ratione veritatis. Festschrift für Wolfgang Wieland zum 70. Geburtstag. Göttingen: Vandenhoeck & Ruprecht. pp. 31-75.
    Limits of the Conversation about Forms. Types of Knowledge and Necessity of Forms in Plato's "Parmenides". - Forms (ideas) are among the things that Plato is serious about. But about these things he says in his "Seventh Letter": "There neither is nor ever will be a treatise of mine on the subject." (341c, transl. J. Harward). Plato's statement suggests the question, why one does not and never can do justice to the Platonic forms by means of a written text about (...)
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  3. Theophrast: Metaphysik.Gregor Damschen, Dominic Kaegi & Enno Rudolph - 2012 - Hamburg: Meiner.
    Theophrastus' treatise "Metaphysics" contains a compact and critical reconstruction of unsolved systematic problems of classical Greek philosophy. It is primarily about fundamental problems of ontology and natural philosophy, such as the question of the interdependence of principles and perceptible phenomena or the plausibility of teleology as a methodical principle of the explanation of nature. The aim of the critical Greek-German edition (with introduction and commentary) is to make visible the systematic significance of Theophrastus' critique of metaphysics.
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  4. Le Bien de Platon et le problème de la transcendance du Principe. Encore une fois l’ἐπέκεινα τῆς οὐσίας de Platon.Rafael Ferber - 2017 - Chôra 15:31-43.
    The article again treats the question of whether ≪the Idea of the Good is a Reality in the Universe, or beyond it. Is it immanent or transcendent?≫. Plato scholars such as Matthias Baltes and Luc Brisson have defended the thesis that Plato’s Idea of the Good is, on the one hand, beyond being in dignity and power, but, on the other, is nevertheless not transcendent over being. The article delivers first the most important arguments for the thesis of Baltes and (...)
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  5. Two Dogmas of Platonism.Debra Nails - 2013 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 28 (1):77-112.
    Contemporary platonism has been conditioned in large part by two dogmas. One is the belief in a fundamental cleavage between intelligible but invisible Platonic forms that are real and eternal, and perceptible objects whose confinement to spacetime constitutes an inferior existence and about which knowledge is impossible. The other dogma involves a kind of reductionism: the belief that Plato’s unhypothetical first principle of the all is identical to the form of the good. Both dogmas, I argue, are ill-founded.
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  6. The Good, the Bad, and the Ugly: Does Plato Make Room for Negative Forms in His Ontology?Necip Fikri Alican - 2017 - Cosmos and History 13 (3):154–191.
    Plato seems to countenance both positive and negative Forms, that is to say, both good and bad ones. He may not say so outright, but he invokes both and rejects neither. The apparent finality of this impression creates a lack of direct interest in the subject: Plato scholars do not give negative Forms much thought except as the prospect relates to something else they happen to be doing. Yet when they do give the matter any thought, typically for the sake (...)
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  7. A temática da separação na filosofia platônica.Maria Aparecida de Paiva Montenegro - 2014 - O Que Nos Faz Pensar 34:69-90.
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  8. My Social Networking Profile: Copy, Resemblance, or Simulacrum? A Poststructuralist Interpretation of Social Information Systems.David Kreps - 2010 - European Journal of Information Systems 19:104-115.
    This paper offers an introduction to poststructuralist interpretivist research in information systems, through a poststructuralist theoretical reading of the phenomenon and experience of social networking websites, such as Facebook. This is undertaken through an exploration of how loyally a social networking profile can represent the essence of an individual, and whether Platonic notions of essence, and loyalty of copy, are disturbed by the nature of a social networking profile, in ways described by poststructuralist thinker Deleuze’s notions of the reversal of (...)
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  9. Ontological Symmetry in Plato: Formless Things and Empty Forms.Necip Fikri Alican - 2017 - Analysis and Metaphysics 16:7–51.
    This is a study of the correspondence between Forms and particulars in Plato. The aim is to determine whether they exhibit an ontological symmetry, in other words, whether there is always one where there is the other. This points to two questions, one on the existence of things that do not have corresponding Forms, the other on the existence of Forms that do not have corresponding things. Both questions have come up before. But the answers have not been sufficiently sensitive (...)
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  10. A Horse is a Horse, of Course, of Course, but What About Horseness?Necip Fikri Alican - 2015 - In Debra Nails & Harold Tarrant (eds.), Second Sailing: Alternative Perspectives on Plato. Helsinki: Societas Scientiarum Fennica. pp. 307–324.
    Plato is commonly considered a metaphysical dualist conceiving of a world of Forms separate from the world of particulars in which we live. This paper explores the motivation for postulating that second world as opposed to making do with the one we have. The main objective is to demonstrate that and how everything, Forms and all, can instead fit into the same world. The approach is exploratory, as there can be no proof in the standard sense. The debate between explaining (...)
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  11. Rethought Forms: How Do They Work?Necip Fikri Alican - 2014 - Arctos: Acta Philologica Fennica 48: 25–55.
    This paper is a critical evaluation of Holger Thesleff’s thinking on Plato’s Forms, especially of his “rethinking” of the matter, as he puts it in the title of his most recent contribution. It lays out a broadly sympathetic perspective through dialectical engagement with the main lines of his interpretation and reconstruction of Plato’s world. The aim is to launch the formal academic reception of that reconstruction (rethinking), which Thesleff cautiously and modestly presents as a “proposal” — his teaser to elicit (...)
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  12. Rethinking Plato’s Forms.Necip Fikri Alican & Holger Thesleff - 2013 - Arctos: Acta Philologica Fennica 47:11–47.
    This is a proposal for rethinking the main lines of Plato’s philosophy, including some of the conceptual tools he uses for building and maintaining it. Drawing on a new interpretive paradigm for Plato’s overall vision, the central focus is on the so-called Forms. Regarding the guiding paradigm, we propose replacing the dualism of a world of Forms separated from a world of particulars, with the monistic model of a hierarchically structured universe comprising interdependent levels of reality. Regarding the tools of (...)
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  13. The Tolerable Planet.Enrique Morata - 2016 - eride.
    A commentary on "Philebus" of PLato.
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  14. The Role of Relatives in Plato’s Partition Argument, Republic IV 436b9- 439c9.Matthew Duncombe - 2015 - Oxford Studies in Ancient Philosophy 48:37-60.
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  15. "Aucun attribut universel n’est une substance" (Aristotelis Metaphysica, Z, 13, 1038b 35). Aristote critique des Idées de Plato.Leone Gazziero - 2016 - Annuaire de l'École Pratique des Hautes Études 123:121-142.
    Y a-t-il des Idées et peut-on démontrer qu’elles existent ? Parmi les protagonistes anciens de la controverse qui a opposé partisans et adversaires des Idées, Aristote mérite une attention toute particulière. De fait, si – au moment où Aristote intervient dans le débat autour de l’hypothèse des Idées – ce débat a déjà une histoire, c’est avec lui que cette histoire atteint une maturité qui est à la fois d’ordre doctrinal et doxographique. De fait, non seulement Aristote est le premier (...)
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  16. 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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  17. Is the Idea of the Good Beyond Being? Plato's "Epekeina Tês Ousias" Revisited.Rafael Ferber & Gregor Damschen - 2015 - In Debra Nails, Harold Tarrant, Mika Kajava & Eero Salmenkivi (eds.), SECOND SAILING: Alternative Perspectives on Plato. Wellprint Oy. pp. 197-203.
    The article tries to prove that the famous formula "epekeina tês ousias" has to be understood in the sense of being beyond being and not only in the sense of being beyond essence. We make hereby three points: first, since pure textual exegesis of 509b8–10 seems to lead to endless controversy, a formal proof for the metaontological interpretation could be helpful to settle the issue; we try to give such a proof. Second, we offer a corollary of the formal proof, (...)
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  18. Plato on Why Mathematics is Good for the Soul.Myles Burnyeat - 2000 - In T. Smiley (ed.), Mathematics and Necessity: Essays in the History of Philosophy. pp. 1-81.
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  19. Plato's Parmenides: The Conversion of the Soul.Mitchell H. Miller - 1986 - Princeton NJ, University Park, PA: Pennsylvania State University Press.
    The Parmenides is arguably the pivotal text for understanding the Platonic corpus as a whole. I offer a critical analysis that takes as its key the closely constructed dramatic context and mimetic irony of the dialogue. Read with these in view, the contradictory characterizations of the "one" in the hypotheses dissolve and reform as stages in a systematic response to the objections that Parmenides earlier posed to the young Socrates' notions of forms and participation, potentially liberating Socrates from his dependence (...)
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  20. One, Two, Three… A Discussion on the Generation of Numbers in Plato’s Parmenides.Florin George Calian - 2015 - New Europe College:49-78.
    One of the questions regarding the Parmenides is whether Plato was committed to any of the arguments developed in the second part of the dialogue. This paper argues for considering at least one of the arguments from the second part of the Parmenides, namely the argument of the generation of numbers, as being platonically genuine. I argue that the argument at 142b-144b, which discusses the generation of numbers, is not deployed for the sake of dialectical argumentation alone, but it rather (...)
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  21. Ist die Idee des Guten nicht transzendent oder ist sie es doch? Nochmals Platons ΕΠΕΚΕΙΝΑ ΤΗΣ ΟΥΣΙΑΣ.Rafael Ferber - 2005 - In Damir Barbaric (ed.), Platon über das Gute und die Gerechtigkeit / Plato on Goodness and Justice / Platone sul Bene e sulla Giustizia. Königshausen & Neumann. pp. 149-174.
    Plato scholars such as Matthias Baltes (1940-2003) and Luc Brisson have defended the thesis that Plato‘s Idea of the Good is on the one hand beyond being (epekeina tês ousias) in dignity and power, but is nevertheless not transcendent over being. The article gives first (I.), an introduction into the status questionis. Second (II.), it delivers the most important arguments for the thesis of Baltes and Brisson. Third (III.), it gives two counterarguments against the thesis. Fourth (IV), it deals with (...)
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  22. On the Self-Predicative Universals of Category Theory.David Ellerman - manuscript
    This paper shows how the universals of category theory in mathematics provide a model (in the Platonic Heaven of mathematics) for the self-predicative strand of Plato's Theory of Forms as well as for the idea of a "concrete universal" in Hegel and similar ideas of paradigmatic exemplars in ordinary thought. The paper also shows how the always-self-predicative universals of category theory provide the "opposite bookend" to the never-self-predicative universals of iterative set theory and thus that the paradoxes arose from having (...)
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