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  1. (5 other versions)Plato on "Phantasia".Allan Silverman - 1991 - Classical Antiquity 10 (1):123-147.
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  • The Politics of Orientation: Deleuze Meets Luhmann.Hannah Richter - 2023 - SUNY Press.
    The Politics of Orientation provides the first substantial exploration of a surprising theoretical kinship and its rich political implications, between Gilles Deleuze's philosophy and the sociological systems theory of Niklas Luhmann. Through their shared theories of sense, Hannah Richter draws out how the works of Luhmann and Deleuze complement each other in creating worlds where chaos is the norm and order the unlikely and yet remarkably stable exception. From the encounter between Deleuze and Luhmann, Richter develops a novel take on (...)
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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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  • Sobre o escopo cognitivo da aisthêsis no argumento final da primeira parte do Teeteto.Anderson Borges - 2016 - Journal of Ancient Philosophy 10 (2):45-69.
    The goal of this paper is to examine the cognitive limits of aisthêsis in 184-6 of Plato’s Theaetetus. The options are: aisthêsis as ‘bare sensation’ and aisthêsis as ‘perceptual judgment’. I argue that Plato ignores the tension between these two alternatives because he is describing the whole process of perception as containing both. My focus is the text at 184-5, but first I make some preliminary comments, from a synoptic perspective, about what Plato is doing in the context of the (...)
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  • Qu’est-ce qu’une expérience «aisthétique» selon Platon?Franck Fischer - 2003 - Dialogue 42 (1):27-52.
    Selon Platon, la sensation n’est assurément pas en elle-même et par ellemême épistémique, car la science ne comporte rien de sensible, puisqu’elle advient sans l’intervention du corps, tandis que la sensation est précisément une affection qui unit âme et corps dans un même mouvementCe point fait l’objet d’un long passage du Théétète, au cours duquel la thèse de Protagoras selon laquelle science et sensation sont identiques est réfutée. Ceci est bien connu, mais il importe néanmoins de clarifier la raison pour (...)
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  • Plato's Account of the Diseases of the Soul in Timaeus 86B1–87B9.Peter Lautner - 2011 - Apeiron 44 (1):22-39.
    The paper aims to show that ανoια is the general term for the diseases of the soul, and that μανία and αμαϑία are not necessarily two distinct species but two levels of the same disease: ignorance signifies the cognitive state, whereas madness indicates both a cognitive state and a specific phenomenal character. Plato's other remarks on psychic ailments can be incorporated into this account. The result can also be accommodated to the general theory of the soul–body relationship in the dialogue. (...)
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  • The Duality of phantasia in Plotinus: Two Faculties, or Two Representations?Eleni Perdikouri - 2016 - History of Philosophy & Logical Analysis 19 (1):212-234.
    This paper argues that the duality of phantasia consists not in its being divided between two faculties, but in its being the meeting point of two representations. First it is argued that Plotinus’ theory, according to which the representation is a judgement, rests on his reading of Theaetetus 184c–187a and its criticism in De Anima III, 2–3. Second, it is argued that the ‘image’ in which the Plotinian representation consists follows the perceptual judgement instead of preceding it. Third, it is (...)
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  • Does the Universe Perceive? On Cosmic Perception in the Timaeus.Preite Alesia - 2023 - Méthexis 35 (1):108–133.
    In the present paper, I argue that in order to be in a position to understand what the World Soul thinks about, we need first to answer the question of whether the universe perceives and if so, of what it perceives. I shall first (section ) lay out the main reasons for suspecting that the universe has perception and some possible objections against this view. I will then (section ) make a case for my claim that the universe has perception (...)
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  • Xenocrates' Daemons and the Irrational Soul.Hermann S. Schibli - 1993 - Classical Quarterly 43 (01):143-.
    In the second century of our era the Athenian Platonist, Atticus, claimed that it was clear not only to philosophers but perhaps even to ordinary people that the heritage left by Plato was the immortality of the soul. Plato had expounded the doctrine in various and manifold ways and this was about the only thing holding together the Platonic school. Atticus is but one witness to the prominence accorded the soul in discussions and debates among later Platonists. But while questions (...)
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