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Deficient virtue in the _Phaedo_

Classical Quarterly 70 (1):119-130 (2020)

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  1. Socrates’ Ethical Argument for His Eschatology in the Gorgias.Tim O’Keefe - 2024 - Phronesis:1-18.
    Socrates has an implicit argument for his afterlife story that concludes the Gorgias, with two key premises. One is at 527a–c, where he summarizes the ethical position he has been arguing for through most of the dialogue, regarding the intrinsic goodness of justice, the intrinsic badness of injustice, and the desirability of rehabilitative punishments. The second occurs at 507e–508a, where Socrates asserts that the universe is held together by justice. This argument explains why Socrates regards his story as a logos, (...)
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  • Demotic Virtues in Plato’s Laws.Mariana Beatriz Noé - 2024 - Apeiron 57 (2):139-163.
    I argue that, in Plato’s Laws, demotic virtues (δημόσιαι ἀρεταί, 968a2) are the virtues that non-divine beings can attain. I consider two related questions: what demotic virtues are and how they relate to divine virtue. According to my interpretation, demotic virtues are an attainable – but unreliable – type of virtue that non-divine beings can improve through knowledge. These virtues are not perfect; only divine beings possess perfect virtue. However, this does not mean that perfect virtue plays no part in (...)
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  • Eschatology and the Limits of Philosophy in the Phaedo.Travis Butler - 2022 - Ergo: An Open Access Journal of Philosophy 9.
    An abiding puzzle in the Phaedo is the transition in the text from initial pessimism about the possibility of wisdom during human life to a more optimistic view. Prominent interpretations posit different kinds or degrees of wisdom at issue in the two sets of passages. By contrast, I argue that the pessimistic view rests on the implicit premise that the soul cannot be completely purified during human life—a premise which arises from an initial conception of impurity and its cause. In (...)
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