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Collecting the Letters

Phronesis 43 (4):291 - 305 (1998)

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  1. A Horse Is a Horse, of Course, of Course, but What about Horseness?Necip Fikri Alican - 2015 - In Debra Nails & Harold Tarrant (eds.), Second Sailing: Alternative Perspectives on Plato. Societas Scientiarum Fennica. pp. 307–324.
    Plato is commonly considered a metaphysical dualist conceiving of a world of Forms separate from the world of particulars in which we live. This paper explores the motivation for postulating that second world as opposed to making do with the one we have. The main objective is to demonstrate that and how everything, Forms and all, can instead fit into the same world. The approach is exploratory, as there can be no proof in the standard sense. The debate between explaining (...)
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  • 'Making New Gods? A Reflection on the Gift of the Symposium.Mitchell Miller - 2015 - In Debra Nails & Harold Tarrant (eds.), Second Sailing: Alternative Perspectives on Plato. Societas Scientiarum Fennica. pp. 285-306.
    A commentary on the Symposium as a challenge and a gift to Athens. I begin with a reflection on three dates: 416 bce, the date of Agathon’s victory party, c. 400, the approximate date of Apollodorus’ retelling of the party, and c. 375, the approximate date of the ‘publication’ of the dialogue, and I argue that Plato reminds his contemporary Athens both of its great poetic and legal and scientific traditions and of the historical fact that the way late fourth (...)
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  • (1 other version)Is the Idea of the Good Beyond Being? Plato's "epekeina tês ousias" Revisited.Rafael Ferber & Gregor Damschen - 2015 - In Debra Nails & Harold Tarrant (eds.), Second Sailing: Alternative Perspectives on Plato. Societas Scientiarum Fennica. pp. 197-203.
    The article tries to prove that the famous formula "epekeina tês ousias" has to be understood in the sense of being beyond being and not only in the sense of being beyond essence. We make hereby three points: first, since pure textual exegesis of 509b8–10 seems to lead to endless controversy, a formal proof for the metaontological interpretation could be helpful to settle the issue; we try to give such a proof. Second, we offer a corollary of the formal proof, (...)
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  • Bad Luck to Take a Woman Aboard.Debra Nails - 2015 - In Debra Nails & Harold Tarrant (eds.), Second Sailing: Alternative Perspectives on Plato. Societas Scientiarum Fennica. pp. 73-90.
    Despite Diotima’s irresistible virtues and attractiveness across the millennia, she spells trouble for philosophy. It is not her fault that she has been misunderstood, nor is it Plato’s. Rather, I suspect, each era has made of Diotima what it desired her to be. Her malleability is related to the assumption that Plato invented her, that she is a mere literary fiction, licensing the imagination to do what it will. In the first part of my paper, I argue against three contemporary (...)
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  • Plato on Natural Kinds: The Promethean Method of the Philebus.John D. Proios - 2022 - Apeiron 55 (2):305-327.
    Plato’s invention of the metaphor of carving the world by the joints gives him a privileged place in the history of natural kind theory in philosophy and science; he is often understood to present a paradigmatic but antiquated view of natural kinds as possessing eternal, immutable, necessary essences. Yet, I highlight that, as a point of distinction from contemporary views about natural kinds, Plato subscribes to an intelligent-design, teleological framework, in which the natural world is the product of craft and, (...)
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  • Definition and Inquiry in Archytas.Andrew Payne - 2021 - Ancient Philosophy Today 3 (1):98-119.
    In Archytas of Tarentum, Carl Huffman reconstructs Archytas’ theory of definition by linking definitions to the mathematical study of ratios and proportions. This paper considers whether and how Archytas used definitions and whether he possessed a theory of definition. Our evidence does not support the claim that Archytas has a theory of definition, and his approach to the science of harmonics suggests that he relied on analogies and proportions in the practice of inquiry. We understand sounds and other entities by (...)
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