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  1. (3 other versions)Freedom and Resentment.Peter Strawson - 1962 - Proceedings of the British Academy 48:187-211.
    The doyen of living English philosophers, by these reflections, took hold of and changed the outlook of a good many other philosophers, if not quite enough. He did so, essentially, by assuming that talk of freedom and responsibility is talk not of facts or truths, in a certain sense, but of our attitudes. His more explicit concern was to look again at the question of whether determinism and freedom are consistent with one another -- by shifting attention to certain personal (...)
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  • (3 other versions)Freedom of the will and the concept of a person.Harry G. Frankfurt - 1971 - Journal of Philosophy 68 (1):5-20.
    It is my view that one essential difference between persons and other creatures is to be found in the structure of a person's will. Besides wanting and choosing and being moved to do this or that, men may also want to have certain desires and motives. They are capable of wanting to be different, in their preferences and purposes, from what they are. Many animals appear to have the capacity for what I shall call "first-order desires" or "desires of the (...)
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  • Shared cooperative activity.Michael E. Bratman - 1992 - Philosophical Review 101 (2):327-341.
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  • How to Share an Intention.J. David Velleman - 1997 - Philosophy and Phenomenological Research 57 (1):29-50.
    Existing accounts of shared intention (by Bratman, Searle, and others) do not claim that a single token of intention can be jointly framed and executed by multiple agents; rather, they claim that multiple agents can frame distinct, individual intentions in such a way as to qualify as jointly intending something. In this respect, the existing accounts do not show that intentions can be shared in any literal sense. This article argues that, in failing to show how intentions can be literally (...)
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  • Platonic Causes.David Sedley - 1998 - Phronesis 43 (2):114-132.
    This paper examines Plato's ideas on cause-effect relations in the "Phaedo." It maintains that he sees causes as things (not events, states of affairs or the like), with any information as to how that thing brings about the effect relegated to a strictly secondary status. This is argued to make good sense, so long as we recognise that aition means the "thing responsible" and exploit legal analogies in order to understand what this amounts to. Furthermore, provided that we do not (...)
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  • Reason and emotion: Essays on ancient moral psychology.Chris Bobonich - 2001 - Philosophical Review 110 (2):263-267.
    This splendid book is a collection of twenty-three of John Cooper’s papers on Greek ethical philosophy: seven are on Socrates and Plato, twelve are on Aristotle and four are on the Hellenistics; nineteen have appeared elsewhere, two are newly written essays incorporating previously published material, and two are new essays written for this volume. Many of these papers are justly regarded as classics of contemporary scholarship and some of them are located in out of the way journals or volumes: we (...)
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  • (1 other version)Plato's Theory of Human Motivation.John M. Cooper - 1984 - History of Philosophy Quarterly 1 (1):3 - 21.
    I discuss the division of the soul in plato's "republic". i concentrate on the arguments and illustrative examples given in book iv, but i treat the descriptions of different types of person in viii-ix and elsewhere as further constituents of a single, coherent theory. on my interpretation plato distinguishes three basic kinds of motivation which he claims all human beings regularly experience in some degree. reason is itself the immediate source of certain desires. in addition, there are appetitive and also--quite (...)
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  • (1 other version)Suicide.Michael Cholbi - 2013 - International Encyclopedia of Ethics.
    Suicide is a controversial ethical issue in large part because the reasonings of and above appear plausible but support contradictory conclusions. in effect asks: Why should we be granted an exemption to the prohibition on human killing when the person we kill is ourselves? What makes killing oneself so special? on the other hand starts from the intuition that there is something special or distinctive about the moral relationship we stand in to ourselves, a relationship that can at least sometimes (...)
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  • (1 other version)The practice of a philosopher.Raphael Woolf - 2004 - Oxford Studies in Ancient Philosophy 26:97-129.
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  • Conflicting Values in Plato’s Crito.Verity Harte - 1999 - Archiv für Geschichte der Philosophie 81 (2):117-147.
    My paper has two aims. The first is to challenge the widespread assumption that the personified Laws of Athens, whom Socrates gives voice to during the second half of the _Crito express Socrates' own views. I shall argue that the principles which the Laws espouse not only differ from those which Socrates sets out in his own person within the dialogue, but are in fact in conflict with Socrates' states principles. (edited).
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  • Plato on Punishment.Mary Margaret Mackenzie - 1981 - Philosophy 57 (221):416-418.
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  • The Desire for Good: Is the Meno Inconsistent with the Gorgias?Terry Penner & Rowe - 1994 - Phronesis 39 (1):1-25.
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  • Socrates and the True Political Craft.J. Clerk Shaw - 2011 - Classical Philology 106:187-207.
    This paper argues that Socrates does not claim to be a political expert at Gorgias 521d6-8, as many scholars say. Still, Socrates does claim a special grasp of true politics. His special grasp (i) results from divine dispensation; (ii) is coherent true belief about politics; and (iii) also is Socratic wisdom about his own epistemic shortcomings. This condition falls short of expertise in two ways: Socrates sometimes lacks fully determinate answers to political questions, and he does not grasp the first (...)
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  • Playing with Intoxication: On the Cultivation of Shame and Virtue in Plato’s Laws.Nicholas R. Baima - 2018 - Apeiron 51 (3):345-370.
    This paper examines Plato’s conception of shame and the role intoxication plays in cultivating it in the Laws. Ultimately, this paper argues that there are two accounts of shame in the Laws. There is a public sense of shame that is more closely tied to the rational faculties and a private sense of shame that is more closely tied to the non-rational faculties. Understanding this division between public and private shame not only informs our understanding of Plato’s moral psychology, but (...)
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  • Did Socrates Commit Suicide?R. G. Frey - 1975 - Philosophy 53 (203):106 - 108.
    It is rarely, if at all, thought that Socrates committed suicide; but such was the case, or so I want to suggest. My suggestion turns not upon any new interpretation of ancient sources but rather upon seeking a determination of the concept of suicide itself.
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  • Two Approaches to Shared Intention: An Essay in the Philosophy of Social Phenomena.Margaret Gilbert - 2008 - Analyse & Kritik 30 (2):483-514.
    Drawing on earlier work of the author that is both clarified and amplified here, this article explores the question: what is it for two or more people to intend to do something in the future? In short, what is it for people to share an intention? It argues for three criteria of adequacy for an account of shared intention (the disjunction, concurrence, and obligation criteria) and offers an account that satisfies them. According to this account, in technical terms explained in (...)
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  • Prudence and the Fear of Death in Plato’s Apology.Emily A. Austin - 2010 - Ancient Philosophy 30 (1):39-55.
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  • A Riveting Argument in Favor of Asceticism in the Phaedo.Travis Butler - 2012 - History of Philosophy Quarterly 29 (2).
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  • Socratic suicide.James Warren - 2001 - Journal of Hellenic Studies 121:91-106.
    When is it rational to commit suicide? More specifically, when is it rational for a Platonist to commit suicide, and more worryingly, is it ever not rational for a Platonist to commit suicide? If the Phaedo wants us to learn that the soul is immortal, and that philosophy is a preparation for a state better than incarnation, then why does it begin with a discussion defending the prohibition of suicide? In the course of that discussion, Socrates offers (but does not (...)
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  • Socrates' Gods and the Daimonion.Thomas C. Brickhouse & Nicholas D. Smith - 2000 - In Nicholas D. Smith & Paul Woodruff (eds.), Reason and religion in Socratic philosophy. New York: Oxford University Press. pp. 74--88.
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  • The Good-Directedness of Τέχνη and the Status of Rhetoric in the Platonic Dialogues.Emily Hulme Kozey - 2019 - Apeiron 52 (3):223-244.
    Does a τέχνη, qua τέχνη, need to be good-directed? On the basis of the Gorgias, many scholars have thought the answer is yes; I argue here to the contrary. There are, of course, many beneficial τέχναι, such as medicine and weaving; and there are even unconditionally good τέχναι, like the πολιτικὴ τέχνη; but Plato also happily construes piracy as a τέχνη in the Sophist, and, more normally, all sorts of neutral practices as τέχναι. In order to make this argument, I (...)
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  • The Interpretation of 'No One Does Wrong Willingly' in Plato's Dialogues.Norman Gulley - 1965 - Phronesis 10 (1):82 - 96.
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  • As the God Leads.Anna B. Christensen - 2020 - Ancient Philosophy 40 (2):267-284.
    Disparities between Plato’s Phaedo and Laws have made some scholars question whether the texts can offer a consistent view of suicide. While the Phaedo’s arguments are presented in religious terms, the Laws’ arguments are expressed on legal grounds. Moreover, the Laws appears to endorse more permissive exceptions than the Phaedo does. I argue that the texts present a consistent account, despite initial appearances. Both texts have the same grounds prohibiting suicide, and the Phaedo’s exception is broad enough to include the (...)
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  • Killing, Confiscating, and Banishing at Gorgias 466-468.Roslyn Weiss - 1992 - Ancient Philosophy 12 (2):299-315.
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