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  1. “Standing apart in the shelter of the city wall”: The contemplative ideal vs. the politically engaged philosopher in Plato's political theory.Catherine McKeen - 2010 - Southern Journal of Philosophy 48 (2):197-216.
    Natural philosophers seem to have good reasons to prefer that the kallipolis, the maximally just community of the Republic, is never realized. If such a community is realized, philosophers are under the obligation of a just demand that they govern. However, a life that contains governance as a significant part is not the happiest life a philosopher can live. The happiest life for a philosopher is one consisting entirely or largely in philosophical contemplation. I confront this puzzle by arguing that (...)
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  • Do Plato's philosopher‐rulers sacrifice self‐interest to justice?Timothy Mahoney - 1992 - Phronesis 37 (3):265-282.
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  • Egoism, love, and political office in Plato.Richard Kraut - 1973 - Philosophical Review 82 (3):330-344.
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  • Aristippus Against Happiness.T. H. Irwin - 1991 - The Monist 74 (1):55-82.
    Many Greek moralists are eudaemonists; they assume that happiness is the ultimate end of rational human action. Socrates, Plato, Aristotle, and most of their successors treat this assumption as the basis of their ethical argument. But not all Greek moralists agree; and since the eudaemonist assumption may not seem as obviously correct to us as it seems to many Greek moralists, it is worth considering the views of those Greeks who dissent from it.
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  • The stoical vein in Plato's republic.Arthur Fairbanks - 1901 - Philosophical Review 10 (1):12-27.
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  • A fallacy in Plato's republic?Raphael Demos - 1964 - Philosophical Review 73 (3):395-398.
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  • The Paradox of the Philosophers' Rule.Thomas C. Brickhouse - 1981 - Apeiron 15 (1):1-9.
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  • The happy philosopher--a counterexample to Plato's proof.Simon H. Aronson - 1972 - Journal of the History of Philosophy 10 (4):383-398.
    The author argues that Plato’s “proof” that happiness follows justice has a fatal flaw – because the philosopher king in Plato’s Republic is itself a counter example.
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  • The argument in the republic that "justice pays".Gregory Vlastos - 1968 - Journal of Philosophy 65 (21):665-674.
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  • A fallacy in Plato's republic.David Sachs - 1963 - Philosophical Review 72 (2):141-158.
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  • The Cyrenaics on Pleasure, Happiness, and Future-Concern.Tim O'Keefe - 2002 - Phronesis 47 (4):395-416.
    The Cyrenaics assert that (1) particular pleasure is the highest good, and happiness is valued not for its own sake, but only for the sake of the particular pleasures that compose it; (2) we should not forego present pleasures for the sake of obtaining greater pleasure in the future. Their anti-eudaimonism and lack of future-concern do not follow from their hedonism. So why do they assert (1) and (2)? After reviewing and criticizing the proposals put forward by Annas, Irwin and (...)
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