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Socrates: Ironist and Moral Philosopher

Ithaca, N.Y.: Cambridge University Press (1991)

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  1. Learning by Doing. Training Health Care Professionals to Become Facilitator of Moral Case Deliberation.Margreet Stolper, Bert Molewijk & Guy Widdershoven - 2015 - HEC Forum 27 (1):47-59.
    Moral case deliberation is a dialogue among health care professionals about moral issues in practice. A trained facilitator moderates the dialogue, using a conversation method. Often, the facilitator is an ethicist. However, because of the growing interest in MCD and the need to connect MCD to practice, healthcare professionals should also become facilitators themselves. In order to transfer the facilitating expertise to health care professionals, a training program has been developed. This program enables professionals in health care institutions to acquire (...)
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  • What's Aristotelian about neo‐Aristotelian Virtue Ethics?Sukaina Hirji - 2019 - Philosophy and Phenomenological Research 98 (3):671-696.
    It is commonly assumed that Aristotle's ethical theory shares deep structural similarities with neo-Aristotelian virtue ethics. I argue that this assumption is a mistake, and that Aristotle's ethical theory is both importantly distinct from the theories his work has inspired, and independently compelling. I take neo-Aristotelian virtue ethics to be characterized by two central commitments: (i) virtues of character are defined as traits that reliably promote an agent's own flourishing, and (ii) virtuous actions are defined as the sorts of actions (...)
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  • Aristotle's Theory of Abstraction.Allan Bäck - 2014 - Cham, Switzerland: Springer.
    This book investigates Aristotle’s views on abstraction and explores how he uses it. In this work, the author follows Aristotle in focusing on the scientific detail first and then approaches the metaphysical claims, and so creates a reconstructed theory that explains many puzzles of Aristotle’s thought. Understanding the details of his theory of relations and abstraction further illuminates his theory of universals. Some of the features of Aristotle’s theory of abstraction developed in this book include: abstraction is a relation; perception (...)
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  • Plato on the Desire for the Good.Rachel Barney - 2010 - In Sergio Tenenbaum (ed.), Desire, Practical Reason, and the Good. , US: Oxford University Press. pp. 34--64.
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  • What can we learn from Plato about intellectual character education?Alkis Kotsonis - 2019 - Educational Philosophy and Theory 52 (3):251-260.
    In the Republic, Plato developed an educational program through which he trained young Athenians in desiring truth, without offering them any knowledge-education. This is not because he refused to pass on knowledge but because he considered knowledge of the Good as an ongoing research program. I show this by tracing the steps of the education of the Philosopher-Kings in Plato’s ideal state, to establish that the decades-long educational regime aims at training them in three types of virtue: Moral Virtue; the (...)
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  • The Platonic conception of intellectual virtues: its significance for virtue epistemology.Alkis Kotsonis - 2019 - Synthese 198 (3):2045-2060.
    Several contemporary virtue scholars trace the origin of the concept of intellectual virtues back to Aristotle. In contrast, my aim in this paper is to highlight the strong indications showing that Plato had already conceived of and had begun developing the concept of intellectual virtues in his discussion of the ideal city-state in the Republic. I argue that the Platonic conception of rational desires satisfies the motivational component of intellectual virtues while his dialectical method satisfies the success component. In addition, (...)
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  • Socratic Elenchus in the Sophist.Nicolas Zaks - 2018 - Apeiron 51 (4):371-390.
    This paper demonstrates the central role of the Socratic elenchus in the Sophist. In the first part, I defend the position that the Stranger describes the Socratic elenchus in the sixth division of the Sophist. In the second part, I show that the Socratic elenchus is actually used when the Stranger scrutinizes the accounts of being put forward by his predecessors. In the final part, I explain the function of the Socratic elenchus in the argument of the dialogue. By contrast (...)
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  • The Milgram Experiments, Learned Helplessness, and Character Traits.Neera K. Badhwar - 2009 - The Journal of Ethics 13 (2):257-289.
    The Milgram and other situationist experiments support the real-life evidence that most of us are highly akratic and heteronomous, and that Aristototelian virtue is not global. Indeed, like global theoretical knowledge, global virtue is psychologically impossible because it requires too much of finite human beings with finite powers in a finite life; virtue can only be domain-specific. But unlike local, situation-specific virtues, domain-specific virtues entail some general understanding of what matters in life, and are connected conceptually and causally to our (...)
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  • Plato.Richard Kraut - 1981 - Stanford Encyclopedia of Philosophy.
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  • Conhecimento e Opinião em Aristóteles (Segundos Analíticos I-33).Lucas Angioni - 2013 - In Marcelo Carvalho (ed.), Encontro Nacional Anpof: Filosofia Antiga e Medieval. Anpof. pp. 329-341.
    This chapter discusses the first part of Aristotle's Posterior Analytics A-33, 88b30-89a10. I claim that Aristotle is not concerned with an epistemological distinction between knowledge and belief in general. He is rather making a contrast between scientific knowledge (which is equivalent to explanation by the primarily appropriate cause) and some explanatory beliefs that falls short of capturing the primarily appropriate cause.
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  • Aristotle on Universal Quantification: A Study from the Point of View of Game Semantics.M. Marion & H. Rückert - 2016 - History and Philosophy of Logic 37 (3):201-229.
    In this paper we provide an interpretation of Aristotle's rule for the universal quantifier in Topics Θ 157a34–37 and 160b1–6 in terms of Paul Lorenzen's dialogical logic. This is meant as a contribution to the rehabilitation of the role of dialectic within the Organon. After a review of earlier views of Aristotle on quantification, we argue that this rule is related to the dictum de omni in Prior Analytics A 24b28–29. This would be an indication of the dictum’s origin in (...)
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  • Second sailing towards immortality and God.Rafael Ferber - 2020 - Mnemosyne 74 (3):371-400.
    This paper deals with the deuteros plous, literally ‘the second voyage’, proverbially ‘the next best way’, discussed in Plato’s Phaedo, the key passage being Phd. 99e4-100a3. I argue that (a) the ‘flight into the logoi’ can have two different interpretations, a standard one and a non-standard one. The issue is whether at 99e-100a Socrates means that both the student of erga and the student of logoi consider images (‘the standard interpretation’), or the student of logoi does not consider images but (...)
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  • Socrates as Hoplite.Mark Anderson - 2005 - Ancient Philosophy 25 (2):273-289.
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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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  • Hopeless Fools and Impossible Ideals.Michael Vazquez - 2021 - Res Philosophica 98 (3):429-451.
    In this article, I vindicate the longstanding intuition that the Stoics are transitional figures in the history of ethics. I argue that the Stoics are committed to thinking that the ideal of human happiness as a life of virtue is impossible for some people, whom I dub ‘hopeless fools.’ In conjunction with the Stoic view that everyone is subject to the same rational requirements to perform ‘appropriate actions’ or ‘duties’ (kathēkonta/officia), and the plausible eudaimonist assumption that happiness is a source (...)
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  • Socrates on Why We Should Inquire.David Ebrey - 2017 - Ancient Philosophy 37 (1):1-17.
    This paper examines whether Socrates provides his interlocutors with good reasons to seek knowledge of what virtue is, reasons that they are in a position to appreciate. I argue that in the Laches he does provide such reasons, but they are not the reasons that are most commonly identified as Socratic. Socrates thinks his interlocutors should be motivated not by the idea that virtue is knowledge nor by the idea that knowledge is good for its own sake, but rather by (...)
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  • The Ethics of Ontology: Rethinking an Aristotelian Legacy.Christopher P. Long - 2004 - State University of New York Press.
    A novel rereading of the relationship between ethics and ontology in Aristotle.
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  • 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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  • Plato on rhetoric and poetry.Charles Griswold - 2008 - Stanford Encyclopedia of Philosophy.
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  • Other-Regarding Virtues and Their Place in Virtue Argumentation Theory.Felipe Oliveira de Sousa - 2020 - Informal Logic 40 (3):317-357.
    In this paper, I argue that, despite the progress made in recent years, virtue argumentation theory still lacks a more systematic acknowledgment of other-regarding virtues. A fuller recognition of such virtues not only enriches the field of research of virtue argumentation theory in significant ways, but also allows for a richer and more intuitive view of the virtuous arguer. A fully virtuous arguer, it is argued, should care to develop both self-regarding and other-regarding virtues. He should be concerned both with (...)
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  • Socrates as Intellectual Character Builder.Alkis Kotsonis, Iliana Lytra, Duncan Pritchard & Dory Scaltsas - 2021 - Ancient Philosophy Today 3 (2):133-147.
    Our aim in this paper is to argue that Socrates is an intellectual character builder. We show that the Socratic Method, properly understood, is a tool for developing the intellectual character of students. It motivates agents towards the truth and helps them to develop the cognitive skills to gain knowledge of the truth. We further elucidate this proposal by comparing the Socratic Method, so understood, with the widely held contemporary view that the epistemic aim of education is the development of (...)
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  • The beginning of ethics: Confucius and socrates.Jiyuan Yu - 2005 - Asian Philosophy 15 (2):173 – 189.
    The paper is an effort to better understand, through a comparison, how Confucius and Socrates initate their ethical inquiries that have laid down, respectively, the foundations of Chinese and Western ethics. Since both Confucius and Socrates claim to have a divine mission to undertake their investigations, the paper focuses on the issue about how religion and rational philosophy are related when ethics begins. It shows that both have serious religious belief, yet each has secular rational grounds for doing what he (...)
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  • The Groundwork for Dialectic in Statesman 277a-287b.Colin C. Smith - 2018 - International Journal of the Platonic Tradition 12 (2):132-150.
    In Plato’sStatesman, the Eleatic Stranger leads Socrates the Younger and their audience through an analysis of the statesman in the service of the interlocutors’ becoming “more capable in dialectic regarding all things” (285d7). In this way, the dialectical exercise in the text is both intrinsically and instrumentally valuable, as it yields a philosophically rigorous account of statesmanship and exhibits a method of dialectical inquiry. After the series of bifurcatory divisions in theSophistand earlyStatesman, the Stranger changes to a non-bifurcatory method of (...)
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  • Platonic justice and what we mean by 'Justice'.Terry Penner - 2005 - Plato Journal 5.
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  • Why did Socrates Deny that he was a Teacher? Locating Socrates among the new educators and the traditional education in Plato’s Apology of Socrates.Avi I. Mintz - 2014 - Educational Philosophy and Theory 46 (7):735-747.
    Plato’s Apology of Socrates contains a spirited account of Socrates’ relationship with the city of Athens and its citizens. As Socrates stands on trial for corrupting the youth, surprisingly, he does not defend the substance and the methods of his teaching. Instead, he simply denies that he is a teacher. Many scholars have contended that, in having Socrates deny he is a teacher, Plato is primarily interested in distinguishing him from the sophists. In this article, I argue that, given the (...)
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  • Kierkegaard's Socratic Task.Paul Muench - 2006 - Dissertation, University of Pittsburgh
    The Danish philosopher Søren Kierkegaard (1813-1855) conceived of himself as the Socrates of nineteenth century Copenhagen. Having devoted the bulk of his first major work, *The Concept of Irony with Continual Reference to Socrates*, to the problem of the historical Socrates, Kierkegaard maintained at the end of his life that it is to Socrates that we must turn if we are to understand his own philosophical undertaking: "The only analogy I have before me is Socrates; my task is a Socratic (...)
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  • How Man Became the Measure: An Anthropological Defense of the Measure Doctrine in the Protagoras.Oksana Maksymchuk - 2021 - Archiv für Geschichte der Philosophie 103 (4):571-601.
    In the Theaetetus Socrates provides an elaboration and discussion of Protagoras’ measure doctrine, grounding it in a “secret doctrine” of flux. This paper argues that the anthropology of the myth in the Protagoras provides an earlier, very different way to explain the measure doctrine, focusing on its application to civic values, such as “just,” “fine,” and “pious.” The paper shows that Protagoras’ explanation of the dual etiology of virtue – that it is acquired both by nature and by nurture – (...)
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  • (1 other version)The Ethics of Pitcher Retaliation in Baseball.Sean McAleer - 2009 - Journal of the Philosophy of Sport 36 (1):50-65.
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  • Human Nature and Aspiring the Divine: On Antiquity and Transhumanism.Sarah Malanowski & Nicholas R. Baima - 2022 - Journal of Medicine and Philosophy 47 (5):653-666.
    Many transhumanists see their respective movement as being rooted in ancient ethical thought. However, this alleged connection between the contemporary transhumanist doctrine and the ethical theory of antiquity has come under attack. In this paper, we defend this connection by pointing out a key similarity between the two intellectual traditions. Both traditions are committed to the “radical transformation thesis”: ancient ethical theory holds that we should assimilate ourselves to the gods as far as possible, and transhumanists hold that we should (...)
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  • Aristotle and the Problem of Concepts.Gregory Salmieri - 2008 - Dissertation, University of Pittsburgh
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  • (1 other version)Socrates' "Flight into the Logoi": a non-standard interpretation of the founding document of Plato's dialectic.Rafael Ferber - 2023 - In Melina G. Mouzala (ed.), Ancient Greek Dialectic and Its Reception. De Gruyter.
    The paper proposes (1.) a non-standard interpretation of the proverbial expression “deuteros plous” by giving a fresh look to Phaedo, 99c9-d1. Then (2.) it proceeds to the philosophical problem raised in this passage according to this interpretation, that is, the problem of the “hypothesis” or the “unproved principle”. It indicates finally (3.) the kernel of truth contained in the standard Interpretation and it concludes with some remarks on the “weakness of the logoi”.
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  • Freier Wille, Personale Identität und epistemische Ungewissheit.Dagmar Kiesel & Sebastian Schmidt - 2019 - In Ferrari Cleophea & Dagmar Kiesel (eds.), Willensfreiheit. Frankfurt a.M.: Klostermann. pp. 221-258.
    Freiwilligkeit, personale Identität (im Sinne eines harmonisch verfassten und stabilen Selbst) und epistemische Gewissheit sind bei den meisten antiken Philosophieschulen untrennbar miteinander verbunden und garantieren im Rahmen einer als Lebenskunst verstandenen Philosophie das Glück. Im Anlehnung an Überlegungen bei Aristoteles und dem zeitgenössischen Philosophen Peter Bieri analysieren wir, wie Entscheidungen, die zum Zeitpunkt ihres Treffens als bedingt frei und selbstbestimmt wahrgenommen wurden, im Nachhinein vom Han-delnden aufgrund des damals fehlenden Wissens über die Handlungsumstände als unfrei wahrgenommen werden und zu Erfahrungen (...)
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  • Irony, Disruption and Moral Imperfection.Dieter Declercq - 2020 - Ethical Theory and Moral Practice 23 (3):545-559.
    Irony has a suspicious moral reputation, especially in popular media and internet culture. Jonathan Lear (2011) introduces a proposal which challenges this suspicion and identifies irony as a means to achieve human excellence. For Lear, irony is a disruptive uncanniness which arises from a gap between aspiration and actualisation in our practical identity. According to Lear, such a disruptive experience of ironic uncanniness reorients us toward excellence, because it passionately propels us to really live up to that practical identity. However, (...)
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  • On the Status of Nous in the Philebus.Andrew J. Mason - 2014 - Phronesis 59 (2):143-169.
    Hackforth and Menn make a strong case for the identity of nous and the demiurge in Plato, but I argue that it does not hold in the case of the Philebus, where the demiurge is kept in the background, and the world-soul is in fact the referent in the passage assigning nous to the class of cause as governor of the universe. In the Statesman, the world-soul had had to own the problem of natural catastrophe, and I suggest that in (...)
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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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  • On Socrates' Project of Philosophical Conversion.Jacob Stump - 2020 - Philosophers' Imprint 20 (32):1-19.
    There is a wide consensus among scholars that Plato’s Socrates is wrong to trust in reason and argument as capable of converting people to the life of philosophy. In this paper, I argue for the opposite. I show that Socrates employs a more sophisticated strategy than is typically supposed. Its key component is the use of philosophical argument not to lead an interlocutor to rationally conclude that he must change his way of life but rather to cause a certain affective (...)
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  • Aristotle on the Individuality of Self.Juha Sihvola - 2008 - In Pauliina Remes & Juha Sihvola (eds.), Ancient philosophy of the self. London: Springer. pp. 125--137.
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  • Archytas.Carl Huffman - 2008 - Stanford Encyclopedia of Philosophy.
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  • The Problem is not Mathematics, but Mathematicians: Plato and the Mathematicians Again.H. H. Benson - 2012 - Philosophia Mathematica 20 (2):170-199.
    I argue against a formidable interpretation of Plato’s Divided Line image according to which dianoetic correctly applies the same method as dialectic. The difference between the dianoetic and dialectic sections of the Line is not methodological, but ontological. I maintain that while this interpretation correctly identifies the mathematical method with dialectic, ( i.e. , the method of philosophy), it incorrectly identifies the mathematical method with dianoetic. Rather, Plato takes dianoetic to be a misapplication of the mathematical method by a subset (...)
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  • The (Meta)politics of Thinking: On Arendt and the Greeks.Jussi Backman - 2021 - In Kristian Larsen & Pål Rykkja Gilbert (eds.), Phenomenological Interpretations of Ancient Philosophy. Boston: BRILL. pp. 260-282.
    In this chapter, Jussi Backman approaches Hannah Arendt’s readings of ancient philosophy by setting out from her perspective on the intellectual, political, and moral crisis characterizing Western societies in the twentieth century, a crisis to which the rise of totalitarianism bears witness. To Arendt, the political catastrophes haunting the twentieth century have roots in a tradition of political philosophy reaching back to the Greek beginnings of philosophy. Two principal features of Arendt’s exchange with the ancients are highlighted. The first is (...)
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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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  • Socrates’ Refutation of Gorgias.Alessandra Fussi - 2002 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 17 (1):123-154.
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  • Plato on utopia.Chris Bobonich - 2008 - Stanford Encyclopedia of Philosophy.
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  • (1 other version)Prudence, Rationality and Happiness in Aristippus.Kristian Urstad - 2008 - Gnosis.
    It is noticeably clear from several ancient sources that the hedonist Aristippus of Cyrene (a friend and student of Socrates) asks us to concentrate on enjoying the pleasures of the present or near­ future. What is not so obvious is his reason for such a recommendation. Although any explanation for this is bound to be somewhat speculative due to the inadequacy of the sources, I would like to offer a possible rationale for, and subsequent reconstruction of, his view, one which (...)
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  • The Unity of Virtue: Plato’s Models of Philosophy.Mary Margaret McCabe - 2016 - Aristotelian Society Supplementary Volume 90 (1):1-25.
    Plato gives us two model philosophical figures, apparently in contrast with each other—one is the otherworldly philosopher who sees truth and reality outside the cave and has the knowledge to rule authoritatively within it; the other is the demotic figure of Socrates, who insists that he does not know but only asks questions. I consider Plato’s contrasting idioms of seeing and asking or talking, and argue that the rich account of perception that is represented in the Republic requires both idioms, (...)
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  • Endoxa and Epistemology in Aristotle’s Topics.Joseph Bjelde - 2021 - In Joseph Andrew Bjelde, David Merry & Christopher Roser (eds.), Essays on Argumentation in Antiquity. Cham: Springer. pp. 201-214.
    What role, if any, does dialectic play in Aristotle’s epistemology in the Topics? In this paper I argue that it does play a role, but a role that is independent of endoxa. In the first section, I sketch the case for thinking that dialectic plays a distinctively epistemological role—not just a methodological role, or a merely instrumental role in getting episteme. In the second section, I consider three ways it could play that role, on two of which endoxa play at (...)
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  • Obedience and Disobedience in Plato’s Crito and the Apology: Anticipating the Democratic Turn of Civil Disobedience.Andreas Marcou - 2020 - The Journal of Ethics 25 (3):339-359.
    Faced with a choice between escaping without consequences and submitting to a democratic decision, Socrates chooses the latter. So immense is Socrates’ duty to obey law, we are led to believe, that even the threat of death is insufficient to abrogate it. Crito proposes several arguments purporting to ground Socrates’ strong duty to obey, with the appeal to the Athenian system’s democratic credentials carrying most of the normative weight. A careful reading of the dialogue, in conjunction with the ‘Apology’, reveals, (...)
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  • Humorous Relations: Attentiveness, pleasure and risk.Cris Mayo - 2014 - Educational Philosophy and Theory 46 (2):175-186.
    This article focuses on the structures of humor and joke telling that require particular kinds of attentiveness and particular relationships between speaker and audience, or more specifically, between classmates. First, I will analyze the pedagogical and relational preconditions that are necessary for humor to work. If humor is to work well, the person engaging in humor needs to gauge their interlocutors carefully. I discuss, too, the kinds of listening necessary for listening for the joke, including attentiveness to complex possibilities for (...)
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  • The Unacknowledged Socrates in the Works of Luce Irigaray.Shaun O'Dwyer - 2006 - Hypatia 21 (2):28-44.
    In Luce Irigaray's thought, Socrates is a marginal figure compared to Plato or Hegel. However, she does identify the Socratic dialectical position as that of a ‘phallocrat’ and she does conflate Socratic and Platonic philosophy in her psychoanalytic reading of Plato in Speculum of the Other Woman. In this essay, I critically interpret both Irigaray's own texts and the Platonic dialogues in order to argue that: the Socratic dialectical position is not ‘phallocratic’ by Irigaray's own understanding of the term; that (...)
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  • Athletic imagery as an educational tool in Epictetus.Michael Tremblay - 2021 - Journal of the Philosophy of Sport 49 (1):68-82.
    This paper examines Epictetus’ use of athletic imagery as a pedagogical tool and what this tells us about his views on what philosophers can learn from athletes. This paper argues that this imagery...
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