Hare has written a clear, brief, and readable introduction to ethics which looks at all the fundamental problems of the subject.

D. In doing x an agent acts incontinently if and only if: 1) the agent does x intentionally; 2) the agent believes there is an alternative action y open to him; and 3) the agent judges that, all things considered, it would be better to do y than to do x.

This exceptional book examines and explains Plato's answer to the normative question, "How ought we to live?" It discusses Plato's conception of the virtues; his views about the connection between the virtues and happiness; and the account of reason, desire, and motivation that underlies his arguments about the virtues. Plato's answer to the epistemological question, "How can we know how we ought to live?" is also discussed. His views on knowledge, belief, and inquiry, and his theory of Forms, are examined, (...) insofar as they are relevant to his ethical view. Terence Irwin traces the development of Plato's moral philosophy, from the Socratic dialogues to its fullest exposition in the Republic. Plato's Ethics discusses Plato's reasons for abandoning or modifying some aspects of Socratic ethics, and for believing that he preserves Socrates' essential insights. A brief and selective discussion of the Statesmen, Philebus, and Laws is included. Replacing Irwin's earlier Plato's Moral Theory (Oxford, 1977), this book gives a clearer and fuller account of the main questions and discusses some recent controversies in the interpretation of Plato's ethics. It does not presuppose any knowledge of Greek or any extensive knowledge of Plato. (shrink)

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 (...) pre-suppose that we already know what can and what cannot count as a cause, Plato proves to have an attractive case for his principle that all causation is a matter of like causing like. Once we appreciate this, we are a little closer to understanding his more idiosyncratic principle, which although puzzling is ubiquitous in his writings and often invoked as a premise in key arguments, that opposites cannot cause opposites. The last part of the paper turns to formal causes, defending Plato's advocacy of them, and examining their role in the "Parmenides'" Third Man Argument. The main proposal is that Plato's conception of Forms as causes opens the door to a better version of that argument's "Non-identity" premise than those currently available. (shrink)

This book proposes a new paradigm for the interpretation of Plato's early and middle dialogues. Rejecting the usual assumption of a distinct 'Socratic' period in the development of Plato's thought, this view regards the earlier works as deliberate preparation for the exposition of Plato's mature philosophy. Differences between the dialogues do not represent different stages in Plato's own thinking but rather different aspects and moments in the presentation of a new and unfamiliar view of reality. Once the fictional character of (...) the Socratic genre is recognised, there is no reason to regard Plato's early dialogues as representing the philosophy of the historical Socrates. The result is a unified interpretation of all of the dialogues down to the Republic and the Phaedrus. (shrink)

The argument in theProtagoraswhich starts with an analysis of giving in to pleasure in terms of ignorance, and leads into a demonstration that courage is knowledge, is certainly one of the most brilliant in Plato and equally certainly one of the trickiest. My discussion deals mainly with three problems: Precisely what absurdity is detected in the popular account of moral weakness, and where is it located in the text? On the basis of largely formal considerations I believe that the absurdity (...) is a much less subtle affair than has been thought, and that it is located at 355c-d. What is the connection between knowledge and belief in 358b-d, and how do these two concepts figure in the arguments which precede and follow this passage? Here I want to comment on differences between theProtagorasand other Socratic arguments. How good is the argument at 356–357e which analyses moral weakness as ignorance? There are several problems here, including a fundamental puzzle of the dialogue, namely that, apparently, Plato uses a non-Socratic hedonism to establish the Socratic thesis that virtue is knowledge. Here I agree with those critics who see irony at the expense of the sophists—sophistic teaching is shown to be grounded in hedonism—but in addition I suggest that Plato also offers an oblique criticism of hedonism itself in the course of which basic points of real substance are made. This interpretation fits in with various other features of the dialogue, including the curious fact that, though the main argument proceeds on a thorough-going hedonistic basis, Socrates is subtly but distinctly not committed to that basis. Hence the unity of the dialogue is supported, and as well an attitude to hedonism is given which is more consistent with that of other dialogues, while we are able to see the Socratic paradox in its regular role as a tool of ethical exploration. (shrink)

While the early Platonic dialogues have often been explored and appreciated for their ethical content, this is the first book devoted solely to the epistemology of Plato's early dialogues. Author Hugh H. Benson argues that the characteristic features of these dialogues- -Socrates' method of questions and answers, his fascination with definition, his professions of ignorance, and his thesis that virtue is knowledge- -are decidedly epistemological. In this thoughtful study, Benson uncovers the model of knowledge that underlies these distinctively Socratic views. (...) What emerges is unfamiliar, yet closer to a contemporary conception of scientific understanding than ordinary knowledge. (shrink)