In the Gorgias, Socrates claims that painful bodily punishment like flogging can improve certain wrongdoers. I argue that we can take Socrates’ endorsement seriously, even on the standard interpretation of Socratic motivational intellectualism, according to which there are no non-rational desires. I propose that flogging can epistemically improve certain wrongdoers by communicating that wrongdoing is bad for oneself. In certain cases, this belief cannot be communicated effectively through philosophical dialogue.

This paper provides an original approach to research on the logical processes that determine how certain forms participate in others. By introducing the concept of relational participation, the problems of self-referentiality of the Platonic forms can be dealt with more effectively. Applying this to the forms of likeness and unlikeness in Parmenides 132d-133a reveals a possible way to resolve different versions of the Third Man Argument. The method of generating numbers from oddness and evenness may also be of interest; relational (...) participation in these forms clarifies the interpretation of Parmenides 143e-144a. (shrink)

Plato’s Socrates is famous for claiming that “I know one thing: That I know nothing”. There is one subject that Socrates repeatedly claims to have expertise in, however: ta erôtika. Socrates also refers to this expertise as his erôtikê technê, which may be translated as “erotic expertise”. In this dissertation, I investigate Socrates’ erotic expertise: what kind of expertise is it, what is it constituted by, where is it put into practice, and how is it practiced? I argue that the (...) purposes this expertise serve are, to a significant extent, educational in nature. After first having clarified the dissertation’s topic and aim, as well as my methodological approach, I present an initial account of erôs and Socrates’ erotic expertise. While discussing what constitutes Socrates’ erotic expertise, I account for two erotic educational methods: midwifery and matchmaking. I further argue that these methods tend to be accompanied by two psychological techniques, namely charming and shaming. I argue that these methods and techniques are systematically applied by Socrates when he puts his erotic expertise into practice. In the dissertation, three dialogues where Socrates practices his erotic expertise are scrutinized: Lysis, Charmides, and Alcibiades I. I focus on Socrates’ encounters with the eponymous youths of the dialogues, and each dialogue is devoted a chapter of its own. I show how these dialogues are erotically charged, and also how Socrates in these dialogues demonstrates his erotic expertise. I argue that Socrates’ expertise on erôs plays an essential role in his attempts to engage the three youths in the processes of self-cultivation, learning, and the very practice of philosophy. In the final chapter of the dissertation I turn to some questions that arise in light of my readings, and summarize the results of my investigation. (shrink)

In our reply to Rowe, we explain why most of what he criticizes is actually the product of his misunderstanding our argument. We begin by showing that nearly all of his Part 1 misconceives our project by defending a position we never attacked. We then question why Rowe thinks the distinction we make between motivational and virtue intellectualism is unimportant before developing a defense of the consistency of our views about different desires. Next we turn to Rowe’s criticisms of our (...) account of the prudential paradox and show these criticisms to rest on a misunderstanding. We close with some remarks about the implausibility and textual problems Rowe faces in denying that Socrates recognized a role for painful punishments. (shrink)

In the opening of Plato’s Lysis, Socrates criticizes the love-besotted Hippothales’ way of speaking to, and about, Hippothales’ yearned-for Lysis. Socrates subsequently proceeds to demonstrate (ἐπιδεῖξαι) how Hippothales should converse with Lysis (206c5–6). But how should we assess Socrates’ criticisms of, and demonstration to, Hippothales? Are they defensible by Socrates’ own standards, as well as independent criteria? In this note, I first articulate and assess Socrates’ criticisms of Hippothales. Second, I identify, examine, and respond to puzzles to which Socrates’ demonstration (...) to Hippothales gives rise. (shrink)

This essay discusses the goods of friendship as they are articulated by Confucius, Mencius, and Aristotle. It is argued that since Confucius and Mencius tend to conceive personal relationships in hierarchical terms, they do not directly address the goods of symmetrical friendships. Using Aristotle ’s account of friendship, I argue that friendship is necessary for the cultivation of virtue outside the family. This is supported by discussing the virtues of generosity, trust, and wisdom as they develop within family life and (...) then are refined in friendships. Lastly, as Confucius, Mencius, and Aristotle agree that the good friendship is necessarily a virtuous one, I consider what value aesthetic friendships have. (shrink)

Abstract Scholarship on the Symposium is dominated by a debate on interpersonal love started by Gregory Vlastos in his article, `The Individual as an Object of Love in Plato.' This paper argues that this debate is a misguided one, because it is not reflective of the central concerns of this text. Attention needs to be turned to the broader ethical questions posed about the ends of life, the nature of human happiness, and contemplation. Failure to do so will mean that (...) the Symposium continues to be eclipsed as a key resource in central debates in Platonic ethics. (shrink)

Section 1 of this essay distinguishes between four interpretations of Socratic intellectualism, which are, very roughly: a version in which on any given occasion desire, and then action, is determined by what we think will turn out best for us, that being what we all, always, really desire; a version in which on any given occasion action is determined by what we think will best satisfy our permanent desire for what is really best for us; a version formed by the (...) assimilation of to, labelled the ‘standard’ version’ by Thomas C. Brickhouse and Nicholas D. Smith, and treated by them as a single alternative to their own interpretation; and Brickhouse and Smith’s own version. Section 2 considers, in particular, Brickhouse and Smith’s handling of the ‘appetites and passions’, which is the most distinctive feature of interpretation. Section 3 discusses Brickhouse and Smith’s defence of ‘Socratic studies’ in its historical context, and assesses the contribution made by their distinctive interpretation of ‘the philosophy of Socrates’. One question raised in this section, and one that is clearly fundamental to the existence of ‘Socratic studies’, is how different Brickhouse and Smith’s Socrates turns out to be from Plato himself, i.e., the Plato of the post-‘Socratic’ dialogues; to which the answer offered is that on Brickhouse and Smith’s interpretation Socratic moral psychology becomes rather less distinguishable from its ‘Platonic’ counterpart—as that is currently understood—than it is on the interpretation they oppose. (shrink)

It is often held that Plato did not have a viable account of interpersonal love. The account of eros—roughly, desire—in the Symposium appears to fail, and, though the Lysis contains much suggestive material for an account of philia—roughly, friendship—this is an aporetic dialogue, which fails, ultimately, to provide an account of friendship. This paper argues that Plato's account of friendship is in the Phaedrus. This dialogue outlines three kinds of philia relationship, the highest of which compares favourably to the Aristotelian (...) notion of love for another ‘for their own sake’. In contrast to the account of eros in the Symposium, this gives Plato an account of interpersonal love that meets some of the requirements laid down by Gregory Vlastos for a satisfactory account of interpersonal love. (shrink)

Plato’s characterization of philia in Lysis, on one hand, as one-sided belonging to the ultimate object of our desire and, on the other, as interpersonal reciprocal belonging appears problematic. Yonesawa has recently claimed that one can make sense of both uses of “belonging” if we assume that one is the other’s friend when each one coincides in being the ultimate object of the other’s desire. This paper proposes instead that Lysis’ ‘reciprocity’ of friendship results from friends’ right wanting, which presupposes (...) their souls are well-disposed to a true object of desire. To prove this, I will argue that (i) the action and the argument of the dialogue exhibit this kind of reciprocity, (ii) there is a ‘unique’ ultimate object of desire (‘teleological monism’), that consists of a ‘knowledge about the good life’ and (iii) only the common longing for such knowledge can make possible friends’ reciprocal belonging. (shrink)

I begin by describing certain central features of a prominent Anglophone approach to Platonic virtue over the last few decades. I then present an alternative way of thinking about virtue in Plato that shifts central concern away from moral psychology and questions about virtue's relationship to happiness. The approach I defend focuses on virtue, both as a supreme aim of a person's actions and as something whose nature needs to be determined.

In the first part of this paper I argue that beauty and goodness are at least coextensive for Plato. That means that at least with respect to concrete particulars, everything that is good is beautiful and everything that is beautiful is good. Though the good and the beautiful are coextensive, there is evidence that they are not identical. In the second part of the paper I show significance of this relation. In ethics it implies that the good is the right. (...) It also allows one to see how platonists can believe that goodness exists in mathematics. And it explains the usefulness of mathematics in moral education. (shrink)