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  1. The Wrath of Thrasymachus: A Thought on the Politics of Philosophical Praxis Based on a Counter-Phenomenological Reinvestigation of the Thrasymachus-Socrates Debate in Plato’s Republic. Yusuk - forthcoming - Journal of the British Society for Phenomenology:1-20.
    The phenomenological vision, particularly, Husserl’s idea of critique as an infinite vocational theoria and Patočka’s as an enduring programme, view Platonic logic and Socratic act as the paradigms...
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  • Socrates, Thrasymachus, and Competition Among the Unjust: Republic 1.349b–350c.Nicholas R. Baima - 2020 - Ancient Philosophy Today 2 (1):1-23.
    In Republic 1, Thrasymachus makes the radical claim that being just is ‘high-minded simplicity’ and being unjust is ‘good judgment’. Because injustice involves benefiting oneself, while justice involves benefiting others, the unjust are wise and good and the just are foolish and bad. The “greedy craftsperson” argument attempts to show that the unjust person's desire to outdo or have more than everyone is a symptom of her ignorance. Many commentaries have found the argument problematic and unclear. However, this paper argues (...)
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  • 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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  • Aristotle and the Origins of Evil.Jozef Müller - 2020 - Phronesis: A Journal for Ancient Philosophy 65 (2):179-223.
    The paper addresses the following question: why do human beings, on Aristotle’s view, have an innate tendency to badness, that is, to developing desires that go beyond, and often against, their natural needs? Given Aristotle’s teleological assumptions (including the thesis that nature does nothing in vain), such tendency should not be present. I argue that the culprit is to be found in the workings of rationality. In particular, it is the presence of theoretical reason that necessitates the limitless nature of (...)
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  • Thrasymachus’ Unerring Skill and the Arguments of Republic 1.Tamer Nawar - 2018 - Phronesis 63 (4):359-391.
    In defending the view that justice is the advantage of the stronger, Thrasymachus puzzlingly claims that rulers never err and that any practitioner of a skill or expertise (τέχνη) is infallible. In what follows, Socrates offers a number of arguments directed against Thrasymachus’ views concerning the nature of skill, ruling, and justice. Commentators typically take a dim view of both Thrasymachus’ claims about skill (which are dismissed as an ungrounded and purely ad hoc response to Socrates’ initial criticisms) and Socrates’ (...)
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  • The Concept of Freedom in Plato’s Republic.Sergio Ariza - 2017 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 19:33-59.
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  • Thrasymachus of Chalcedon on the Platonic Stage.Dorota Zygmuntowicz - 2019 - Journal of Ancient Philosophy 13 (1):1-39.
    The conviction that Plato manipulated Thrasymachus’ views is today accepted by the scholarly opinion. Given the absence of testimonies regarding the political and moral views held by the historical Thrasymachus, the degree of this manipulation can be gauged only by assessing the degree of incoherence and ambiguity in the views of the Platonic Thrasymachus. This perspective, of necessity a self-referential one, is overcome by the hypothesis presented in the following article, namely, that Plato manipulates not as much the views of (...)
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  • Rehabilitating the ‘City of Pigs’.Joel De Lara - 2018 - Journal of Ancient Philosophy 12 (2):1-22.
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  • The Politics of Virtue in Plato's "Laws".John Melvin Armstrong - 1998 - Dissertation, The University of Arizona
    This dissertation identifies and explains four major contributions of the Laws and related late dialogues to Plato's moral and political philosophy. -/- Chapter 1: I argue that Plato thinks the purpose of laws and other social institutions is the happiness of the city. A happy city is one in which the city's parts, i.e. the citizens, are unified under the rule of intelligence. Unlike the citizens of the Republic, the citizens of the Laws can all share the same true judgments (...)
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  • Colloquium 8: Yet Another Way to Read the Republic?Alasdair Macintyre - 2008 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 23 (1):205-224.
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  • Departed Souls? Tripartition at the Close of Plato’s Republic.Nathan Bauer - 2017 - Logical Analysis and History of Philosophy 20:139-157.
    Plato’s tripartite soul plays a central role in his account of justice in the Republic. It thus comes as a surprise to find him apparently abandoning this model at the end of the work, when he suggests that the soul, as immortal, must be simple. I propose a way of reconciling these claims, appealing to neglected features of the city-soul analogy and the argument for the soul’s division. The original true soul, I argue, is partitioned, but in a finer manner (...)
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  • Plato on the Philosophical Benefits of Musical Education.Naly Thaler - 2015 - Phronesis 60 (4):410-435.
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  • Colloquium 3: The Unjust Philosophers of Republic VII.Roslyn Weiss - 2012 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 27 (1):65-103.
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  • Colloquium 7: The Relationship Between Justice and Happiness in Plato’s Republic.Daniel Devereux - 2005 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 20 (1):265-312.
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  • Ausland/Sanday Bibliography.Editors Proceedings of the Boston Ar - 2013 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 28 (1):36-39.
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  • Commentary on Rist: Is Plato Interested in Meta-Ethics?Rachel Barney - 1998 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 14 (1):73-82.
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  • Plato's Critique of the Democratic Character.Dominic Scott - 2000 - Phronesis 45 (1):19-37.
    This paper tackles some issues arising from Plato's account of the democratic man in Rep. VIII. One problem is that Plato tends to analyse him in terms of the desires that he fulfils, yet sends out conflicting signals about exactly what kind of desires are at issue. Scholars are divided over whether all of the democrat's desires are appetites. There is, however, strong evidence against seeing him as exclusively appetitive: rather he is someone who satisfies desires from all three parts (...)
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  • Socratic Dialectic and the Resolution of Fallacy in Plato's Euthydemus.Carrie Elizabeth Swanson - unknown
    My dissertation is devoted to an examination of the resolution of fallacy in Plato's Euthydemus. It is a familiar claim that the Euthydemus champions Socratic argumentation over sophistical or eristic reasoning. No consensus however exists regarding either the nature or philosophical significance of Socrates’ treatment of the fallacies he confronts. I argue that a careful reading of the dialogue reveals that the Socratic response to fallacious reasoning is conducted at two different levels of philosophical sophistication. Socrates relies upon the resources (...)
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  • Socrates And The Patients: Republic IX, 583c-585a.James Warren - 2011 - Phronesis 56 (2):113-137.
    Republic IX 583c-585a presents something surprisingly unusual in ancient accounts of pleasure and pain: an argument in favour of the view that there are three relevant hedonic states: pleasure, pain, and an intermediate. The argument turns on the proposal that a person's evaluation of their current state may be misled by a comparison with a prior or subsequent state. The argument also refers to `pure' and anticipated pleasures. The brief remarks in the Republic may appear cursory or clumsy in comparison (...)
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  • Anarchic Souls: Plato’s Depiction of the ‘Democratic Man’.Mark Johnstone - 2013 - Phronesis 58 (2):139-59.
    In books 8 and 9 of Plato’s Republic, Socrates provides a detailed account of the nature and origins of four main kinds of vice found in political constitutions and in the kinds of people that correspond to them. The third of the four corrupt kinds of person he describes is the ‘democratic man’. In this paper, I ask what ‘rules’ in the democratic man’s soul. It is commonly thought that his soul is ruled in some way by its appetitive part, (...)
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  • Commentary on Reeve.Mark Schiefsky - 2000 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 16 (1):223-228.
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  • Philebus.Verity Harte - 2012 - In Gerald Press (ed.), The Continuum Companion to Plato. pp. 81-83.
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  • Freedom of the Will in Plato and Augustine.Jonathan Hecht - 2014 - British Journal for the History of Philosophy 22 (2):196-216.
    There has been a recent surge of interest in ancient accounts of free will. It is surprising, then, that there have been virtually no attempts to discuss whether Plato had such an account. Those who have made an attempt quickly deny that such an account is present in the dialogues. I shall argue that if we draw a distinction between two notions of free will, it is plausible that some account of free will is, in fact, present in the dialogues, (...)
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  • In Search of an Ethical University: A Proposed East–West Integrative Vision.David K. K. Chan - 2011 - Ethics and Education 6 (3):267 - 278.
    This article employs a sociological analysis of the changing role and mission of higher education from that of a ?public good? to that of a service industry. In this regard, the rise of modern universities as corporate enterprises in the recent decades has often neglected the important dimension of education as a process of enlightenment, with its ethical and moral dimensions. The author tries to put into perspective the relevance of searching for an ?ethical university? by proposing to integrate the (...)
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  • Plato on the Enslavement of Reason.Mark A. Johnstone - 2020 - Canadian Journal of Philosophy 50 (3):382-394.
    In Republic 8–9, Socrates describes four main kinds of vicious people, all of whose souls are “ruled” by an element other than reason, and in some of whom reason is said to be “enslaved.” What role does reason play in such souls? In this paper, I argue, based on Republic 8–9 and related passages, and in contrast to some common alternative views, that for Plato the “enslavement” of reason consists in this: instead of determining for itself what is good, reason (...)
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  • Plato, Hegel, and Democracy.Thom Brooks - 2006 - Hegel Bulletin 27 (1-2):24-50.
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  • How Should I Be? A Defense of Platonic Rational Egoism.Jyl Gentzler - 2015 - European Journal of Philosophy 23 (1):39-67.
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  • “Standing Apart in the Shelter of the City Wall”: The Contemplative Ideal Vs. The Politically Engaged Philosopher in Plato's Political Theory.Catherine McKeen - 2010 - Southern Journal of Philosophy 48 (2):197-216.
    Natural philosophers seem to have good reasons to prefer that the kallipolis, the maximally just community of the Republic, is never realized. If such a community is realized, philosophers are under the obligation of a just demand that they govern. However, a life that contains governance as a significant part is not the happiest life a philosopher can live. The happiest life for a philosopher is one consisting entirely or largely in philosophical contemplation. I confront this puzzle by arguing that (...)
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  • Plato on Virtuous Leadership: An Ancient Model for Modern Business.David C. Bauman - 2018 - Business Ethics Quarterly 28 (3):251-274.
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  • How Should I Be? A Defense of Platonic Rational Egoism.Jyl Gentzler - 2012 - European Journal of Philosophy 20 (4):39-67.
    There has been a long tradition of interpreting Plato as a rational egoist. Over the past few decades, however, some scholars have challenged this reading. While Rational Egoism appeals to many ordinary folk, in sophisticated philosophical circles it has fallen out of favor as a general and complete account of the nature of reasons for action. I argue that while the theory of practical rationality that is often equated with rational egoism—a view that I call ‘Simple-Minded Rational Egoism'—is neither plausible (...)
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  • Alief in Action (and Reaction).Tamar Szabó Gendler - 2008 - Mind and Language 23 (5):552--585.
    I introduce and argue for the importance of a cognitive state that I call alief. An alief is, to a reasonable approximation, an innate or habitual propensity to respond to an apparent stimulus in a particular way. Recognizing the role that alief plays in our cognitive repertoire provides a framework for understanding reactions that are governed by nonconscious or automatic mechanisms, which in turn brings into proper relief the role played by reactions that are subject to conscious regulation and deliberate (...)
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  • Plato and the Modern American “Right”: Agendas, Assumptions, and the Culture of Fear.Paul Ramsey - 2009 - Educational Studies: Journal of the American Educational Studies Association 45 (6):572-588.
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