Results for 'Philebus'

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  1.  74
    Fleeing the Divine: Plato's Rejection of the Ahedonic Ideal in the Philebus.Suzanne Obdrzalek - 2010 - In John Dillon & Brisson Luc (eds.), Plato's Philebus: Selected Papers From the Eighth Symposium Platonicum. pp. 209-214.
    Note: "Next to Godliness" (Apeiron) is an expanded version of this paper. -/- According to Plato's successors, assimilation to god (homoiosis theoi) was the end (telos) of the Platonic system. There is ample evidence to support this claim in dialogues ranging from the Symposium through the Timaeus. However, the Philebus poses a puzzle for this conception of the Platonic telos. On the one hand, Plato states that the gods are beings beyond pleasure while, on the other hand, he argues (...)
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  2.  64
    Next to Godliness: Pleasure and Assimilation in God in the Philebus.Suzanne Obdrzalek - 2012 - Apeiron 45 (1):1-31.
    According to Plato's successors, assimilation to god (homoiosis theoi) was the end (telos) of the Platonic system. There is ample evidence to support this claim in dialogues ranging from the Symposium through the Timaeus. However, the Philebus poses a puzzle for this conception of the Platonic telos. On the one hand, Plato states that the gods are beings beyond pleasure while, on the other hand, he argues that the best human life necessarily involves pleasure. In this paper, I argue (...)
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  3. A More 'Exact Grasp' of the Soul? Tripartition of the Soul in Republic IV and Dialectic in the Philebus.Mitchell Miller - 2010 - In Kurt Pritzl (ed.), Truth. Catholic University of America Press. pp. 57-135.
    At Republic 435c-d and again at 504b-e, Plato has Socrates object to the city/soul analogy and declare that a “longer way” is necessary for gaining a more “exact grasp” of the soul. I argue that it is in the Philebus, in Socrates’ presentation of the “god-given” method of dialectic and in his distinctions of the kinds of pleasure and knowledge, that Plato offers the resources for reaching this alternative account. To show this, I explore (1) the limitations of the (...)
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  4. Malice and the Ridiculous as Self-Ignorance: A Dialectical Argument in Philebus 47d-50e.Rebecca Bensen Cain - 2017 - Southwest Philosophy Review 33 (1):83-94.
    Abstract: In the Philebus, Socrates constructs a dialectical argument in which he purports to explain to Protarchus why the pleasure that spectators feel when watching comedy is a mixture of pleasure and pain. To do this he brings in phthonos (malice or envy) as his prime example (47d-50e). I examine the argument and claim that Socrates implicitly challenges Protarchus’ beliefs about himself as moderate and self-knowing. I discuss two reasons to think that more is at stake in the argument (...)
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  5. Higher-Order One–Many Problems in Plato's Philebus and Recent Australian Metaphysics.S. Gibbons & C. Legg - 2013 - Australasian Journal of Philosophy 91 (1):119 - 138.
    We discuss the one?many problem as it appears in the Philebus and find that it is not restricted to the usually understood problem about the identity of universals across particulars that instantiate them (the Hylomorphic Dispersal Problem). In fact some of the most interesting aspects of the problem occur purely with respect to the relationship between Forms. We argue that contemporary metaphysicians may draw from the Philebus at least three different one?many relationships between universals themselves: instantiation, subkind and (...)
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  6. Plato's "Side Suns" : Beauty, Symmetry and Truth. Comments Concerning Semantic Monism and Pluralism of the "Good" in the "Philebus".Rafael Ferber - 2010 - Elenchos: Rivista di Studi Sul Pensiero Antico 31 (1):51-76.
    Under semantic monism I understand the thesis “The Good is said in one way” and under semantic pluralism the antithesis “The Good is said in many ways”. Plato’s Socrates seems to defend a “semantic monism”. As only one sun exists, so the “Good” has for Socrates and Plato only one reference. Nevertheless, Socrates defends in the Philebus a semantic pluralism, more exactly trialism, of “beauty, symmetry and truth” . Therefore, metaphorically speaking, there seem to exist not only one sun, (...)
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  7.  84
    Plato’s Recollection Argument in the Philebus.Naoya Iwata - 2018 - Rhizomata 6 (2):189-212.
    Many scholars have denied that Plato’s argument about desire at Philebus 34c10–35d7 is related to his recollection arguments in the Meno and Phaedo, because it is concerned only with postnatal experiences of pleasure. This paper argues against their denial by showing that the desire argument in question is intended to prove the soul’s possession of innate memory of pleasure. This innateness interpretation will be supported by a close analysis of the Timaeus, where Plato suggests that our inborn desires for (...)
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  8. Pythagoras Bound: Limit and Unlimited in Plato's.David Kolb - 1983 - Journal of the History of Philosophy 21 (4).
    Studying Plato's "unwritten doctrines" in the light of his discussion of limit and unlimited in his dialogue Philebus. The essay raises also the question whether there is too much "atomism" in the usual presentation of Plato's Forms as individual absolute entities, rather than as themselves derived from a more fundamental limit/unlimited ontology.
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  9. "The origins of objectivity in communal discussion" : einige Bemerkungen zu Gadamers und Davidsons Interpretationen des "Philebos".Rafael Ferber - 2010 - In Christopher Gill & François Renaud (eds.), Hermeneutic Philosophy and Plato: Gadamer's Response to the Philebus. Academia. pp. 211-242.
    The first chapter, "Der Hintergrund von Gadamers 'Phänomenologischen Interpretationen' in Sein und Zeit" traces the origins of Gadamer’s interpretation of the Philebus in Sein und Zeit. Especially important is that Dasein is, thanks to speech , already outside of itself in the world. The second chapter "Gadamers Dialektische Ethik" gives a short summary of the main points of Gadamer's interpretation of the Philebus. The third chapter "Davidsons reinterpretation of von Gadamer's Dialektischer Ethik" 222-231), points especially to the fact (...)
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  10. The Death of Painting (After Plato).Ryan Drake - 2011 - Research in Phenomenology 41 (1):23-44.
    Whereas the entrance of the monochrome into modern art has typically been understood in light of movements in contemporary art and aesthetic theory following in its wake, this essay seeks to understand the motivations for, and the effect of, the monochrome in the work of Aleksandr Rodchenko in 1921 in reference to Plato's analysis of pure pleasure and absolute beauty in the Philebus . I argue that Rodchenko and Plato were motivated by a shared project to contend with the (...)
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  11. Plato's Lost Lecture.Bennett Gilbert - 2012 - Dissertation, Reed College
    Plato is known to have given only one public lecture, called "On the Good." We have one highly reliable quotation from Plato himself, stating his doctrine that "the Good is one." The lecture was a set of ideas that existed as an historical event but is now lost--and it dealt with ideas of supreme importance, in brief form, by the greatest of philosophers. Any reading of the lecture is speculative. My approach is philosophical rather than historiographic. The liminal existence of (...)
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  12. After the Ascent: Plato on Becoming Like God.John M. Armstrong - 2004 - Oxford Studies in Ancient Philosophy 26:171-183.
    Plato is associated with the idea that the body holds us back from knowing ultimate reality and so we should try to distance ourselves from its influence. This sentiment appears is several of his dialogues including Theaetetus where the flight from the physical world is compared to becoming like God. In some major dialogues of Plato's later career such as Philebus and Laws, however, the idea of becoming like God takes a different turn. God is an intelligent force that (...)
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  13. Plato's Theory of Recollection.Norman Gulley - 1954 - Classical Quarterly 4 (3-4):194-.
    This book is an attempt "to give a systematic account of the development of plato's theory of knowledge" (page vii). thus it focuses on the dialogues in which epistemological issues come to the fore. these dialogues are "meno", "phaedo", "symposium", "republic", "cratylus", "theastetus", "phaedrus", "timaeus", "sophist", "politicus", "philebus", and "laws". issues discusssed include the theory of recollection, perception, the difference between belief and knowledge, and mathematical knowledge. (staff).
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  14. Review of Le Philèbe de Platon: Introduction À L’Agathologie Platonicienne. [REVIEW]George Rudebusch - 2009 - Ancient Philosophy 29 (1):212-216.
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  15. The Role of Eros in Plato's "Republic".Stanley Rosen - 1965 - Review of Metaphysics 18 (3):452-475.
    The first part of my hypothesis, then, is simple enough, and would be accepted in principle by most students of Plato: the dramatic structure of the dialogues is an essential part of their philosophical meaning. With respect to the poetic and mathematical aspects of philosophy, we may distinguish three general kinds of dialogue. For example, consider the Sophist and Statesman, where Socrates is virtually silent: the principal interlocutors are mathematicians and an Eleatic Stranger, a student of Parmenides, although one who (...)
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  16.  56
    After the Ascent: Plato on Becoming Like God.John M. Armstrong - 2004 - In David Sedley (ed.), Oxford Studies in Ancient Philosophy Xxvi: Summer 2004. Oxford University Press. pp. 171–183.
    Plato is associated with the idea that the body holds us back from knowing ultimate reality and so we should try to distance ourselves from its influence. This sentiment appears is several of his dialogues including Theaetetus where the flight from the physical world is compared to becoming like God. In some major dialogues of Plato's later career such as Philebus and Laws, however, the idea of becoming like God takes a different turn. God is an intelligent force that (...)
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  17. The Pleasures of the Comic and of Socratic Inquiry.Mitchell Miller - 2008 - Arethusa 41 (2):263-289.
    At Apology 33c Socrates explains that "some people enjoy … my company" because "they … enjoy hearing those questioned who think they are wise but are not." At Philebus 48a-50b he makes central to his account of the pleasure of laughing at comedy the exposé of the self-ignorance of those who presume themselves wise. Does the latter passage explain the pleasure of watching Socrates at work? I explore this by tracing the admixture of pain, the causes, and the "natural (...)
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  18. The Timaeus and the Longer Way.Mitchell Miller - 2003 - In Gretchen Reydams-Schils (ed.), Plato's Timaeus as Cultural Icon. University of Notre Dame Press. pp. 17-59.
    A study of the significance of Plato's resumption of the simile of model and likeness in the Timaeus, with attention to the place of the Timaeus in the "longer way" that Plato has Socrates announce in the Republic. The reader embarked on the "longer way," I argue, will find in the accounts of the elements and of the kinds of animals unannounced but detailed exhibitions of the "god-given" method of dialectic that Plato has Socrates announce in the Philebus.
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  19. Martha Nussbaum and the Foundations of Ethics: Identity, Morality and Thought-Experiments.Simon Beck - 2009 - South African Journal of Philosophy 28 (3):261-270.
    Martha Nussbaum has argued in support of the view (supposedly that of Aristotle) that we can, through thought-experiments involving personal identity, find an objective foundation for moral thought without having to appeal to any authority independent of morality. I compare the thought-experiment from Plato’s Philebus that she presents as an example to other thought-experiments involving identity in the literature and argue that this reveals a tension between the sources of authority which Nussbaum invokes for her thought-experiment. I also argue (...)
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  20.  66
    The Tolerable Planet.Enrique Morata - 2016 - eride.
    A commentary on "Philebus" of PLato.
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  21.  97
    A Unified Interpretation of the Varieties of False Pleasure in Plato's Philebeus.Matthew Strohl - manuscript
    Most commentators think that Plato's account of the varieties of false pleasure is disjointed and that various types of false pleasure he identifies are false in different ways. It really doesn't look that way to me: I think that the discussion is unified, and that Plato starts with less difficult cases to build up to a point about more important but less clear cases. In this paper, I do my best to show how this might work. I don't think I (...)
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  22. Plato's City-Soul Analogy: The Slow Train to Ordinary Virtue.Nathan Nicol - 2019 - In Sharon M. Meagher, Samantha Noll & Joseph S. Biehl (eds.), The Routledge Handbook of Philosophy of the City. New York: Routledge. pp. 21-31.
    Plato's city-soul analogy underwrites his overarching argument in the Philebus. I sketch the main lines of the analogy, and then defend it against two prominent objections.
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  23. Plato on Pleasures Mixed with Pains: An Asymmetrical Account.Mehmet M. Erginel - 2019 - Oxford Studies in Ancient Philosophy 56:73-122.
    In this paper I aim to show that the restoration model of pleasure as we find it in Plato’s Gorgias, Republic, Timaeus, and Philebus contain a common psychological core, despite the substantial developments and greater sophistication in the later works. I argue that, contrary to the scholarly consensus, all four dialogues take the necessary condition for pain to be a state of imbalance or disharmony rather than a process of destruction or deterioration. Given that the necessary condition for pleasure (...)
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  24.  70
    Human Wisdom, Studies in Ancient Greek Philosophy.Ostenfeld Erik - 2016 - Sankt Augustin: Academia Verlag.
    This book offers inter alia a systematic investigation of the actual argumentative strategy of Socratic conversation and explorations of Socratic and Platonic morality including an examination ofeudaimonia and the mental conception of health in the Republic as self-control, with a view to the relation of individual health/happiness to social order. The essays cover a period from 1968 to 2012. Some of them are now published for the first time. Self-motion in the later dialogues involves tripartition and tripartition in turn involves (...)
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  25. The Absolute Good and the Human Goods.R. Ferber - 2003 - Philosophical Inquiry 25 (3-4):117-126.
    By the absolute Good, I understand the Idea of the Good; by the human goods, I understand pleasure and reason, which have been disqualified in Plato's "Republic" as candidates for the absolute Good (cf.R.505b-d). Concerning the Idea of the Good, we can distinguish a maximal and a minimal interpretation. After the minimal interpretation, the Idea of the Good is the absolute Good because there is no final cause beyond the Idea of the Good. After the maximal interpretation, the Idea of (...)
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  26. A Critique of the Standard Chronology of Plato's Dialogues.Mohammad Bagher Ghomi - manuscript
    That i) there is a somehow determined chronology of Plato’s dialogues among all the chronologies of the last century and ii) this theory is subject to many objections, are points this article intends to discuss. Almost all the main suggested chronologies of the last century agree that Parmenides and Theaetetus should be located after dialogues like Meno, Phaedo and Republic and before Sophist, Politicus, Timaeus, Laws and Philebus. The eight objections we brought against this arrangement claim that to place (...)
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  27.  78
    Hope in Ancient Greek Philosophy.G. Scott Gravlee - 2020 - In Historical and Multidisciplinary Perspectives on Hope. Cham: pp. 3-23.
    This chapter aims to illuminate ways in which hope was significant in the philosophy of classical Greece. Although ancient Greek philosophies contain few dedicated and systematic expositions on the nature of hope, they nevertheless include important remarks relating hope to the good life, to reason and deliberation, and to psychological phenomena such as memory, imagination, fear, motivation, and pleasure. After an introductory discussion of Hesiod and Heraclitus, the chapter focuses on Plato and Aristotle. Consideration is given both to Plato’s direct (...)
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  28. Univocity, Duality, and Ideal Genesis: Deleuze and Plato.John Bova & Paul M. Livingston - 2017 - In Contemporary Encounters with Ancient Metaphysics. Edinburgh University Press.
    In this essay, we consider the formal and ontological implications of one specific and intensely contested dialectical context from which Deleuze’s thinking about structural ideal genesis visibly arises. This is the formal/ontological dualism between the principles, ἀρχαί, of the One (ἕν) and the Indefinite/Unlimited Dyad (ἀόριστος δυάς), which is arguably the culminating achievement of the later Plato’s development of a mathematical dialectic.3 Following commentators including Lautman, Oskar Becker, and Kenneth M. Sayre, we argue that the duality of the One and (...)
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  29.  37
    A Gift From the Gods.Daniel Larkin - 2019 - Logos and Episteme 10 (1):77-94.
    While much attention has been paid to the role of divine inspiration in the case of Socrates within Plato’s early and middle period dialogues, this paper examines Plato’s late period works and argues that despite the drastic changes in methodology found in dialogues such as the Sophist and Philebus, Plato still acknowledges, and emphasizes, the role played by divine inspiration in regard to Socratic knowledge.
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  30.  33
    Colloquium 9.Mitchell Miller - 1990 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 6 (1):323-359.
    A close exegesis of the principles of the so-called "god-given method" of dialectic in the Philebus (16bff., 23cff.) and an account of the division of the fifteen kinds of art that "care" for the well-formed city in the Statesman (287bff., 303cff.). I show how this division conforms to and, so, illustrates the "god-given method.".
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  31. « Review Essay: Miller On Sayre On Metaphysics And Method In Plato’s Statesman ». [REVIEW]Mitchell Miller - 2007 - Plato: The Internet Journal of the International Plato Society 7.
    Sayre finds deep connections between collection and division, the two kinds of measure distinguished in the Statesman, the conceptions of Limit and Unlimited in the Philebus, and the Dyad that Aristotle reports was a key principle in the "unwritten teachings." The Stranger's dialectical account of statesmanship practices due measure; by "cutting down the middle," the Stranger shows how Forms — understood as Limits as, in turn, "numbers in the sense of measures" — "mark off a middle ground between [the] (...)
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  32. The Choice Between the Dialogues and the 'Unwritten Teachings': A Scylla and Charybdis for the Interpreter?Mitchell Miller - 1995 - In Francisco Gonzalez (ed.), The Third Way: New Directions in Platonic Studies. Rowman & Littlefield. pp. 225-244.
    Must the interpreter of the Platonic dialogues choose between the so-called "unwritten teachings" reported by Aristotle in Metaphysics A6 and the dialogues? I argue, on the contrary, that a reading of the dialogues that is sensitive to their pedagogical irony will find the "unwritten teachings" exhibited in them. I identify the key teachings in Metaphysics A6, show how the Parmenides and the Philebus point to them, and explicate a full exhibition of them in the Statesman.
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  33.  47
    Mensch - sein Anfang und sein Ende.Erwin Sonderegger - manuscript
    What is the origin and goal of man? In this lecture to a small audience I will pursue this question by comparing passages from Platonic Philebus with those from Aristotle's Nicomachian Ethics and comparing both together with a passage from the Letter to Menoikeus. It turns out that the Aristotelian idea of eudaimonia (happiness) is not so far removed from Epicurus, since eudaimonia also includes hedone, lust.
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  34. Was wir nicht verlieren dürfen.Erwin Sonderegger - 2007 - Studia Philosophica 66:197-210.
    Different reasons give rise to the question, what philosophy really is, and by tradition we know many answers. Plato’s answer can be found by examining his explicit statements about philosophy in his dialogues, or by analyzing his representation of Socrates – philosophy become fl esh. But an other way to fi nd an answer to the question lies in examining the things which – according to Plato – we cannot do without. There are three of them, namely the idea, logos (...)
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