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En este texto se trata de demostrar cómo la Línea, que Platón pone en juego para aclarar lo que entiende por filósofos y filosofía, constituye un modelo interesante pero del todo inadecuado en opinión del mismo autor. Se muestra, asimismo, cómo también en este contexto no se debe nunca tomar las afirmaciones platónicas de un modo simple y absoluto. En particular, se hace patente la ambivalencia del juicio sobre la doxa; además, se destaca el hecho de que también en el (...) |
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This paper examines the soul-turning metaphor in Book 7 of Plato’s Republic. It argues that the failure to find a consistent reading of how the metaphor is used has contributed to a number of long-standing disagreements, especially concerning the more famous metaphor with which it is intertwined, the Cave allegory. A full reading of the metaphor, as it occurs throughout Book 7, is offered, with particularly close attention to what is one of the most difficult and stubbornly divisive passages in (...) |
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Taking as its starting-point the interest in archaeological metaphors evinced by Freud and by Jung, this paper considers the project of analytical psychology under the rubric of the recently discussed term, ‘philosophical archaeology’. Noting the shared methodological assumptions and procedures between these two areas, the paper goes on to examine the extent to which Jung’s project can legitimately be considered as an archaeological pursuit in respect of two key aspects: its humanism, and its hermeneutics. In this second case, the paper (...) |
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This paper takes a detailed look at the Republic’s Divided Line analogy and considers how we should respond to its most contentious implication: that pistis and dianoia have the same degree of ‘clarity’ (σαφήνεια). It argues that we must take this implication at face value and that doing so allows us to better understand both the analogy and the nature of dianoia. |
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In this paper, I argue that the two versions of divided line create problems that cannot be solved — with or without the hypothesis that the objects belonging to the level of διάνοια on the divided line are intermediates. I also argue that the discussion of arithmetic and calculation does not fit Aristotle’s attribution of intermediates to Plato and provides no support for the claim that Plato had such intermediates in mind when he talked about διάνοια in the Republic. The (...) |
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I argue against a formidable interpretation of Plato’s Divided Line image according to which dianoetic correctly applies the same method as dialectic. The difference between the dianoetic and dialectic sections of the Line is not methodological, but ontological. I maintain that while this interpretation correctly identifies the mathematical method with dialectic, ( i.e. , the method of philosophy), it incorrectly identifies the mathematical method with dianoetic. Rather, Plato takes dianoetic to be a misapplication of the mathematical method by a subset (...) |
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This paper presents a new interpretation of the objects of dianoia in Plato’s divided line, contending that they are mental images of the Forms hypothesized by the dianoetic reasoner. The paper is divided into two parts. A survey of the contemporary debate over the identity of the objects of dianoia yields three criteria a successful interpretation should meet. Then, it is argued that the mental images interpretation, in addition to proving consistent with key passages in the middle books of the (...) |
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Current interpretations of Plato’s cave are obviously incorrect because they do not explain how what we hear does not come from what we see. I argue that Plato is saying that the colors we receive from our faculty of vision do not cause the sounds that we receive from our faculty of hearing. I also show how we do not see ourselves or one other, how the shadows on the wall of the cave are images of that which casts them (...) |
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There is a problem about belief and knowledge in Plato's epistemology that has exercised serious students of Plato only to settle into a recent orthodoxy. Guthrie characterizes the problem and its current resolution this way: ‘In the Meno doxa appeared to be a dim apprehension of the same objects of which knowledge is a clear and complete understanding … in the Republic each is directed to different objects, knowledge to the Forms and doxa to the sensible world alone … at (...) |
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