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  1. Rationality, Eros, and Daemonic Influence in the Platonic Theages and the Academy of Polemo and Crates.Kurt Lampe - 2013 - American Journal of Philology 134 (3):383-424.
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  • On fellowship.Dale Dorsey - 2024 - Philosophical Studies 181 (1):133-152.
    This paper explores a form of communion between persons that the philosophy of value has a tendency to ignore. In discussions of interpersonal relationships and experiences, focus is almost always directed to the phenomenon of friendship and family: two or more individuals that share a history, have longstanding relationships of mutual care. Friendship is said, among other things, to be of intrinsic value, to directly benefit the friend, to generate special obligations, and to yield advances in a person’s virtue. But (...)
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  • “Socratic Therapy” from Aeschines of Sphettus to Lacan.Kurt Lampe - 2010 - Classical Antiquity 29 (2):181-221.
    Recent research on “psychotherapy” in Greek philosophy has not been fully integrated into thinking about philosophy as a way of life molded by personal relationships. This article focuses on how the enigma of Socratic eros sustains a network of thought experiments in the fourth century BCE about interpersonal dynamics and psychical transformation. It supplements existing work on Plato's Symposium and Phaedrus with comparative material from Aeschines of Sphettus, Xenophon, and the dubiously Platonic Alcibiades I and Theages. In order to select (...)
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  • El cuidado de sí mismo a través de los otros según los diálogos aporéticos de Platón.Cristián Alejandro de Bravo Delorme - 2021 - Revista de Filosofía 46 (1):141-155.
    En este artículo me interesa abordar el carácter terapéutico de la filosofía socrática según los diálogos aporéticos de Platón. Considero que la terapia de Sócrates es un cuidado de sí mismo cuyo ejercicio se lleva a cabo con los otros de manera dialéctica, por lo cual la naturaleza de sí mismo no es nunca resultado de una reflexión aislada, sino una búsqueda constante a través del diálogo. Para ello es necesario aclarar el sentido de la relación que establece el diálogo (...)
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  • Four Educators in Plato's Theaetetus.Avi I. Mintz - 2011 - Journal of Philosophy of Education 45 (4):657-673.
    Scholars who have taken interest in Theaetetus' educational theme argue that Plato contrasts an inferior, even dangerous, sophistic education to a superior, philosophical, Socratic education. I explore the contrasting exhortations, methods, ideals and epistemological foundations of Socratic and Protagorean education and suggest that Socrates' treatment of Protagoras as educator is far less dismissive than others claim. Indeed, Plato, in Theaetetus, offers a qualified defence of both Socrates and Protagoras. Socrates and Protagoras each dwell in the middle ground between the extremes (...)
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  • L’ἐποχή chez Arcésilas : réponse à Thomas Bénatouïl.Anna Maria Ioppolo - 2011 - Philosophie Antique 11:237-245.
    Bien qu’il tende à interpréter l’ἐποχή comme une position personnelle d’Arcésilas, Thomas Bénatouïl admet cependant que cette interprétation n’est pas pleinement justifiée par nos sources, lesquelles, loin d’être unanimes, font également état d’une interprétation exclusivement dialectique de l’ἐποχή περὶ πάντων. Mais s’il en est ainsi, il est également difficile de soutenir qu’Arcésilas utilise un vocabulaire qui lui est propre pour exposer son point de vue ; en conséquence de quoi le mot ἄδη...
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