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  1. Plato’s Medicalisation of Ethics.Jorge Torres - 2021 - Apeiron 54 (3):287-316.
    I argue for the view that the scientific model which Plato consistently had in mind when sharpening his main ethical theory was medicine. Moreover, I ascribe to Plato a “medical model of ethics”. A careful examination of this model reveals how Plato appropriates several medical concepts and ideas by employing two central methodological devices in his thought: dialectical transposition and analogical characterisation. In discussing them, I identify different kinds of medical references in the dialogues –not all medical references in Plato (...)
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  • Carnal Knowledge in the "Charmides".Martin McAvoy - 1996 - Apeiron 29 (4):63 - 103.
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  • Socrates and Zalmoxis on Drugs, Charms, and Purification.Mark L. McPherran - 2004 - Apeiron 37 (1):11 - 33.
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  • Zalmoxis’ Medical Holism in the Charmides.Edoardo Benati - forthcoming - Apeiron.
    This paper studies an argument in the prologue of the Charmides which defends the view that it is impossible to cure the body independently of the soul. I argue that Socrates is committed to an account of the psychē as an embodied soul, causally responsible for the biological condition of the body. Furthermore, the prescription of kaloi logoi as a treatment for the soul’s biological failures suggests that Socrates appears to initially regard the ethical and biological dimensions of the soul (...)
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  • Soul as Principle in Plato’s Charmides: A Reading of Plato’s Anthropological Ontology Based on Hermias Alexandrinus on Plato’s Phaedrus.Melina G. Mouzala - 2024 - Philosophies 9 (3):77.
    This paper aims to interpret the role of the soul as ontological, intellectual or cognitive and as the moral principle within the frame of the holistic conception of human psychosomatic health that emerges from the context of Zalmoxian medicine in the proemium of Plato’s Charmides. It examines what the ontological status of the soul is in relation to the body and the body–soul complex of man considered as a psychosomatic whole. By comparing the presentation of the soul as principle in (...)
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  • Knowledge and Temperance in Plato's Charmides.Justin C. Clark - 2018 - Pacific Philosophical Quarterly 99 (4):763-789.
    Toward the end of theCharmides, Socrates declares the search for temperance a ‘complete failure’ (175b2‐3). Despite this, commentators have suspected that the dialogue might contain an implicit answer about temperance. I propose a new interpretation: the dialogue implies that temperance is the knowledge of good and bad, when this knowledge is applied specifically to certain operations of the soul. This amounts to a kind of self‐knowledge; it also involves a kind of reflexivity, for it involves knowing about thevalueof one's knowledge. (...)
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