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  1. 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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  • A Multiform Desire.Olof Pettersson - 2013 - Dissertation, Uppsala University
    This dissertation is a study of appetite in Plato’s Timaeus, Republic and Phaedrus. In recent research is it often suggested that Plato considers appetite (i) to pertain to the essential needs of the body, (ii) to relate to a distinct set of objects, e.g. food or drink, and (iii) to cause behaviour aiming at sensory pleasure. Exploring how the notion of appetite, directly and indirectly, connects with Plato’s other purposes in these dialogues, this dissertation sets out to evaluate these ideas. (...)
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  • Plato on utopia.Chris Bobonich - 2008 - Stanford Encyclopedia of Philosophy.
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  • "Platonic Dualism Reconsidered".Suzanne Obdrzalek - 2024 - Phronesis 69 (1):31-62.
    I argue that in the Phaedo, Plato maintains that the soul is located in space and is capable of locomotion and of interacting with the body through contact. Numerous interpreters have dismissed these claims as merely metaphorical, since they assume that as an incorporeal substance, the soul cannot possess spatial attributes. But careful examination of how Plato conceives of the body throughout his corpus reveals that he does not distinguish it from the soul in terms of spatiality. Furthermore, assigning spatial (...)
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  • The Soul’s Tomb: Plato on the Body as the Cause of Psychic Disorders.Douglas R. Campbell - 2022 - Apeiron 55 (1):119-139.
    I argue that, according to Plato, the body is the sole cause of psychic disorders. This view is expressed at Timaeus 86b in an ambiguous sentence that has been widely misunderstood by translators and commentators. The goal of this article is to offer a new understanding of Plato’s text and view. In the first section, I argue that although the body is the result of the gods’ best efforts, their sub-optimal materials meant that the soul is constantly vulnerable to the (...)
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  • Self‐Motion and Cognition: Plato's Theory of the Soul.Douglas R. Campbell - 2021 - Southern Journal of Philosophy 59 (4):523-544.
    I argue that Plato believes that the soul must be both the principle of motion and the subject of cognition because it moves things specifically by means of its thoughts. I begin by arguing that the soul moves things by means of such acts as examination and deliberation, and that this view is developed in response to Anaxagoras. I then argue that every kind of soul enjoys a kind of cognition, with even plant souls having a form of Aristotelian discrimination (...)
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  • Reason and Dreaming in Republic IX and the Timaeus.Karel Thein - 2019 - Rhizomata 7 (1):1-32.
    The article discusses two passages,Republic IX 571d6–572b1, andTimaeus71a3–72b5, where Plato does not use dream as a metaphor for the soul’s deficit in knowledge but, instead, focuses on the actual process of dreaming during sleep, and the origin and nature of the images involved. In both texts, Plato’s account is closely connected to the soul’s tripartition, with the resulting emphasis on reason’s capacity to control, and even to create, the dream images that influence the lower parts of the soul. While taking (...)
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  • Aisthēsis, Reason and Appetite in the Timaeus.Emily Fletcher - 2016 - Phronesis 61 (4):397-434.
    There are two types ofaisthēsisin theTimaeus, which involve distinct physiological processes and different kinds of soul, appetite and reason respectively. This distinction explains Timaeus’ ambivalent attitude towardsaisthēsis: on the one hand, it is one of the main causes of the disruption of the orbits of the immortal soul upon embodiment; on the other hand, it plays a central role in restoring the immortal soul to its original, god-like condition.
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  • Affect and Sensation: Plato’s Embodied Cognition.Ian McCready-Flora - 2018 - Phronesis 63 (2):117-147.
    I argue that Plato, in theTimaeus, draws deep theoretical distinctions between sensation and affect, which comprises pleasure, pain, desire and emotion. Sensation (but not affect) is both ‘fine-grained’ (having orderly causal connections with its fundamental explanatory items) and ‘immediate’ (being provoked absent any mediating psychological state). Emotions, by contrast, are mediated and coarse-grained. Pleasure and pain are coarse-grained but, in a range of important cases, immediate. TheTheaetetusassimilates affect to sensation in a way theTimaeusdoes not. Smell frustrates Timaeus because it is (...)
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  • Blood and the Awareness of Perception. From Early Greek Thought to Plato’s Timaeus.Maria Michela Sassi - 2023 - Apeiron 56 (2):163-186.
    In this paper I first address what I consider a central issue in the account of perception in Plato’s Timaeus, namely, how the pathemata pass through the body to reach the soul, and thus become aistheseis. My point in Section 1 is that in tackling this issue Plato aims to provide a firm physiological basis to the notion of perception that starts to emerge in the Theaetetus and the Philebus and is crucial to the late development of his theory of (...)
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  • Patočka’s Care of the Soul Reconsidered: Performing the Soul Through Movement.Martin Ritter - 2017 - Human Studies 40 (2):233-247.
    Care of the soul is arguably the core concept in Patočka’s phenomenology. However, what is the soul? In this paper I seek to determine its ontological meaning, connecting the concept of caring for the soul with that of the movement of existence. Starting from Patočka’s affirmative presentation of Aristotle’s criticism of Plato, I interrogate the “orthodox” Platonic concept of caring for the soul and develop an alternative notion, putting emphasis on action in the world. I demonstrate the impossibility of identifying (...)
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