Plato's dialogues are usually understood as simple examples of philosophy in action. In this book Professor Rowe treats them rather as literary-philosophical artefacts, shaped by Plato's desire to persuade his readers to exchange their view of life and the universe for a different view which, from their present perspective, they will barely begin to comprehend. What emerges is a radically new Plato: a Socratic throughout, who even in the late dialogues is still essentially the Plato (and the Socrates) of the (...) Apology and the so-called 'Socratic' dialogues. This book aims to understand Plato both as a philosopher and as a writer, on the assumption that neither of these aspects of the dialogues can be understood without the other. The argument of the book is closely based in Plato's text, but should be accessible to any serious reader of Plato, whether professional philosopher, classicist, or student. (shrink)

Plato's Meno and Phaedo are two of the most important works of ancient western philosophy and continue to be studied around the world. The Meno is a seminal work of epistemology. The Phaedo is a key source for Platonic metaphysics and for Plato's conception of the human soul. Together they illustrate the birth of Platonic philosophy from Plato's reflections on Socrates' life and doctrines. This edition offers new and accessible translations of both works, together with a thorough introduction that explains (...) the arguments of the two dialogues and their place in Plato's thought. (shrink)

There is a puzzle in the very notion of passive motivation ("passion" or "inclination"). To be motivated is not simply to be moved from the outside. Motivation is in some sense self-movement. But how can an agent be passive with respect to her own motivation? How is passive motivation possible? In this paper I defend the ancient view that inclination stems from a motivational source independent of reason, a motivational source that is both agential and nonrational.

Plato's Utopia Recast is an illuminating reappraisal of Plato's later works, which reveals radical changes in his ethical and political theory. Christopher Bobonich examines later dialogues, with a special emphasis upon the Laws, and argues that in these late works Plato both rethinks and revises the basic ethical and political positions that he held in his better known earlier works, such as the Republic. This book will change our understanding of Plato. His controversial moral and political theory, so influential in (...) Western thought, will henceforth be seen in a new light. (shrink)

Socrates' moral psychology is widely thought to be 'intellectualist' in the sense that, for Socrates, every ethical failure to do what is best is exclusively the result of some cognitive failure to apprehend what is best. Until publication of this book, the view that, for Socrates, emotions and desires have no role to play in causing such failure went unchallenged. This book argues against the orthodox view of Socratic intellectualism and offers in its place a comprehensive alternative account that explains (...) why Socrates believed that emotions, desires and appetites can influence human motivation and lead to error. Thomas C. Brickhouse and Nicholas D. Smith defend the study of Socrates' philosophy and offer an alternative interpretation of Socratic moral psychology. Their novel account of Socrates' conception of virtue and how it is acquired shows that Socratic moral psychology is considerably more sophisticated than scholars have supposed. (shrink)

My aim here is to make sense of Plato's account of desire in the middle dialogues. To do that I need to unify or reconcile what are at first sight two quite different accounts: the doctrine of eros in the Symposium and the tripartite theory of motivation in the Republic. It may be that the two theories are after all irreconcilable, that Plato simply changed his mind on the nature of human desire after writing the Symposium and before composing the (...) Republic. But that conclusion can be justified only if attempts to reconcile the two theories end in failure. The attempt must be made first. (shrink)

As earthquakes expose geological faults, so mental conflict reveals tendencies to rupture within the mind. Dissension is rife not only between people but also within them, for each of us is subject to a contrariety of desires, beliefs, motivations, aspirations. What image are we to form of ourselves that might best enable us to accept the reality of discord, or achieve the ideal of harmony? Greek philosophers offer us a variety of pictures and structures intended to capture the actual and (...) the possible either within a reason that fails to be resolute, or within a split soul that houses a play of forces. Reflection upon them alerts us to the elusiveness at once of mental reality, and of the understanding by which we hope to capture and transform it. Studying in turn the treatments of _Mental Conflict_ in Socrates, Plato, Aristotle and the Stoics, A.W. Price demonstrates how the arguments of the Greeks are still relevant to philosophical discussion today. (shrink)

A.W. Price explores the views of Plato and Aristotle on how virtue of character and practical reasoning enable agents to achieve eudaimonia--the state of living or acting well. He provides a full philosophical analysis and argues that the perennial question of action within human life is central to the reflections of these ancient philosophers.

Plato links pleasure with illusion, and this link explains his rejection of the view that all desires are rational desires for the good. The Protagoras and Gorgias show connections between pleasure and illusion; the Republic develops these into a psychological theory. One part of the soul is not only prone to illusions, but also incapable of the kind of reasoning that can dispel them. Pleasure appears good; therefore this part of the soul (the appetitive part) desires pleasures qua good but (...) ignores reasoning about what is really good. Hence the new moral psychology of the Republic: not all desires are rational, and thus virtue depends on bringing one's non-rational desires under the control of reason. (shrink)

Covering over 1000 years of classical philosophy from Homer to Saint Augustine, this accessible, comprehensive study details the major philosophies and philosophers of the period--the Pre-Socratics, Socrates, Plato, Aristotle, Stoicism, Epicureanism, and Neoplatonism. Though the emphasis is on questions of philosophical interest, particularly ethics, the theory of knowledge, philosophy of mind, and philosophical theology, Irwin includes discussions of the literary and historical background to classical philosophy as well as the work of other important thinkers--Greek tragedians, historians, medical writers, and early (...) Christian writers. The most complete one-volume introduction to ancient philosophy available, the book will be an invaluable survey for students of philosophy and classics and general readers. (shrink)

In the Philebus, Socrates maintains two theses about the relationship between pleasure and the good life: the mixed life of pleasure and intelligence is better than the unmixed life of intelligence, and: the unmixed life of intelligence is the most divine. Taken together, these two claims lead to the paradoxical conclusion that the best human life is better than the life of a god. A popular strategy for avoiding this conclusion is to distinguish human from divine goods; on such a (...) reading, pleasure has merely instrumental value, and it benefits human beings only as a result of their imperfect nature. I argue that certain ‘pure’ pleasures are full-fledged, intrinsic goods in the Philebus, which are even worthy of the gods . This positive evaluation of pure pleasure results from a detailed examination of pleasure, which reveals that different types of pleasures have fundamentally different natures. (shrink)

An attempt to show that Plato has a unified approach to the rationality of belief and the rationality of desire, and that his defense of that approach is a powerful one.

C. D. C. Reeve develops a powerful new account of the age-old argument over whether the just are happier than the unjust, drawing from a new understanding of Plato's conception of philosophy.