Results for 'Republic'

446 found
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  1. Filosofická praxe v České republice (Philosophical Practice in the Czech Republic).Lukáš Mareš, Václav Peltan & Eliška Havlová - 2021 - Filosofie Dnes 12 (2):41-61.
    Pojem filosofie nabyl v průběhu historie řadu podob a významů. Kromě tradičního teoretického zaměření se lze setkat s přístupem, který vyzdvihuje praktický dopad filosofování na život člověka. Příspěvek představuje koncept filosofické praxe a reflektuje její současný stav na území České republiky. Autoři vymezují filosofickou praxi jako disciplínu filosofie, a načrtávají její možné dělení na dílčí oblasti. Nastíněny jsou její historické kořeny, které autoři identifikují v antickém Řecku. Dále se věnují systematickému představení doposud sepsaných materiálů k filosofické praxi a přehledu její (...)
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  2. Republic, Plato’s 7th letter and the concept of Δωριστὶ ζῆν.Konstantinos Gkaleas - 2018 - E-Logos Electronic Journal for Philosophy 25:43-49.
    If we accept the 7th letter as authentic and reliable, a matter that we will not be addressing in this paper, the text that we have in front of us is “an extraordinary autobiographic document”, an autobiography where the “I” as a subject becomes “I” as an object, according to Brisson. The objective of the paper is to examine how we could approach and interpret the excerpt from Plato’s 7th letter regarding the Doric way of life (Δωριστὶ ζῆν). According to (...)
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  3. Republic 382a-d: On the Dangers and Benefits of Falsehood.Nicholas R. Baima - 2017 - Classical Philology 112 (1):1-19.
    Socrates' attitude towards falsehood is quite puzzling in the Republic. Although Socrates is clearly committed to truth, at several points he discusses the benefits of falsehood. This occurs most notably in Book 3 with the "noble lie" (414d-415c) and most disturbingly in Book 5 with the "rigged sexual lottery" (459d-460c). This raises the question: What kinds of falsehoods does Socrates think are beneficial, and what kinds of falsehoods does he think are harmful? And more broadly: What can this tell (...)
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  4. The Czech Republic: From the Center of Christendom to the Most Atheist Nation of the 21st Century. Part 1. The Persecuted Church: The Clandestine Catholic Church (Ecclesia Silentii) in Czechoslovakia During Communism 1948-1991.Scott Vitkovic - 2023 - Occasional Papers on Religion in Eastern Europe (Opree) 43 (1):18 - 59.
    This research examines the most important historical, political, economic, social, cultural, and religious factors before, during, and after the reign of Communism in Czechoslovakia from 1918 to 2021 and their effect on the extreme increase in atheism and decrease in Christianity, particularly Roman Catholicism, in the present-day Czech Republic. It devotes special attention to the role of the Clandestine Catholic Church (Ecclesia Silentii) and the changing policies of the Holy See vis-à-vis this Church, examining these policies' impact on the (...)
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  5. Radical Republic Citizenship for a Mobile World.Alex Sager - 2023 - Problema, Anuario de Filosofía y Teoría Del Derecho 17:N/A.
    Abstract -/- Migrants invariably and unavoidably experience domination under the nation-state centered concepts, categories, and institutions that structure our political thinking. In response, we need to build new forms of citizenship, including local, regional, transnational, and supranational forms of belonging, accompanied by meaningful, democratic, political power. In this paper, I examine historical and present-day alternative models of political organization as possible viable alternatives to state-centric liberal democracy. It begins the task of assessing these models using radical republican theory that grounds (...)
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  6. Little Republics: Authority and the Political Nature of the Firm.Iñigo González-Ricoy - 2022 - Philosophy and Public Affairs 50 (1):90-120.
    Political theorists have recently sought to replace the liberal, contractual theory of the firm with a political view that models the authority relation of employee to firm, and its appropriate regulation, on that of subject to state. This view is liable to serious difficulties, however, given existing discontinuities between corporate and civil authority as to their coerciveness, entry and exit conditions, scope, legal standing, and efficiency constraints. I here inspect these, and argue that, albeit in some cases significant, such discontinuities (...)
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  7. The Republic's Ambiguous Democracy.Mason Marshall & Shane A. Bilsborough - 2010 - History of Philosophy Quarterly 27 (4):301-316.
    Most scholars have thought that in the _Republic_ democracy is supposed to be worse than timarchy or oligarchy, but lately certain commentators have denied that it is. Is it, then? We argue that pursuing this question leads to a dead end: it simply is not clear how bad democracy is supposed to be in the _Republic_. To make our case, we first marshal the strongest available evidence that democracy is supposedly better than timarchy and oligarchy. Next we lay out the (...)
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  8. Plato: The Republic.Sfetcu Nicolae - manuscript
    The Republic was written approximately between 380 and 370 BC. The title Republic is derived from Latin, being attributed to Cicero, who called the book De re publica (About public affairs), or even as De republica, thus creating confusion as to its true meaning. The Republic is considered an integral part of the utopian literary genre. The second title, Peri dikaiou (περὶ δικαίου, On Justice), may have been included later. The central theme of the book is justice, (...)
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  9. University, Republic, and Morality: On the Reversed Order of Progress in ‘The Conflict of the Faculties’.Roberta Pasquarè - manuscript
    It is commonly held that Kant, with his 1798 essay The Conflict of the Faculties, relinquishes some progressive stances and retreats to conservative positions. According to several interpreters, this is especially evident from Kant’s discussion of moral progress and public use of reason. Kant avers that moral progress can only occur through state-sanctioned education “from top to bottom” and entrusts the emergence of a state endowed with the relevant resolution and ability to “a wisdom from above” (7:92-93). According to numerous (...)
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  10. The Translation of Republic 606a3–b5 and Plato's Partite Psychology.Damien Storey - 2019 - Classical Philology 114 (1):136-141.
    In this paper I discuss the translation of a line in Plato's description of the ‘greatest accusation’ against imitative poetry, Republic 606a3–b5. This line is pivotal in Plato's account of how poetry corrupts its audience and is one of the Republic's most complex and interesting applications of his partite psychology, but it is misconstrued in most recent translations, including the most widely used. I argue that an examination of the text and reflections on Platonic psychology settle the translation (...)
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  11. Plato's Republic.Irfan Ajvazi - manuscript
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  12. The Healthy City Versus the Luxurious City in Plato’s Republic: Lessons about Consumption and Sustainability in a Globalizing Economy.ian Deweese-Boyd & Margaret Deweese-Boyd - 2007 - Contemporary Justice Review 10 (1):115-30.
    Early in Plato’s Republic, two cities are depicted, one healthy and one with “a fever”—the so- called luxurious city. The operative difference between these two cities is that the citizens of the latter “have surrendered themselves to the endless acquisition of money and have overstepped the limit of their necessities” (373d).i The luxury of this latter city requires the seizure of neighboring lands and consequently a standing army to defend those lands and the city’s wealth. According to the main (...)
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  13. Is Appetite Ever 'Persuaded'?: An Alternative Reading of Republic 554c-d.Joshua Wilburn - 2014 - History of Philosophy Quarterly 31 (3).
    Republic 554c-d—where the oligarchic individual is said to restrain his appetites ‘by compulsion and fear’, rather than by persuasion or by taming them with speech—is often cited as evidence that the appetitive part of the soul can be ‘persuaded’. I argue that the passage does not actually support that conclusion. I offer an alternative reading and suggest that appetite, on Plato’s view, is not open to persuasion.
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  14. The Doctrine of Thrasymachus in Plato's Republic.G. B. Kerferd - 1947 - Durham University Journal 40:19-27.
    "It is the purpose of this article to attempt to re-examine the account of Thrasymachus' doctrine in Plato's Republic, and to show how it can form a self-consistent whole. [...] In this paper it is maintained that Thrasymachus is holding a form of [natural right]." Note: Volume 40 = new series 9.
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  15. Plato, The Republic: On Justice – Dialectics and Education.Sfetcu Nicolae - 2022 - Bucharest: MultiMedia Publishing.
    Plato drew on the philosophical work of some of his predecessors, especially Socrates, but also Parmenides, Heraclitus, and Pythagoras, to develop his own philosophy, which explores most important fields, including metaphysics, ethics, aesthetics, and politics. With his professor Socrates and his student Aristotle, he laid the foundations of Western philosophical thought. Plato is considered one of the most important and influential philosophers in human history, being one of the founders of Western religion and spirituality. The philosophy he developed, known as (...)
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  16. The Soul-Turning Metaphor in Plato’s Republic Book 7.Damien Storey - 2022 - Classical Philology 177 (3):525-542.
    This paper examines the soul-turning metaphor in Book 7 of Plato’s Republic. It argues that the failure to find a consistent reading of how the metaphor is used has contributed to a number of long-standing disagreements, especially concerning the more famous metaphor with which it is intertwined, the Cave allegory. A full reading of the metaphor, as it occurs throughout Book 7, is offered, with particularly close attention to what is one of the most difficult and stubbornly divisive passages (...)
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  17. Inconsistency and Ambiguity in Republic IX.Mehmet M. Erginel - 2011 - Classical Quarterly 61 (2):493-520.
    Plato’s view on pleasure in the Republic emerges in the course of developing the third proof of his central thesis that the just man is happier than the unjust. Plato presents it as the “greatest and most decisive” proof of his central thesis, so one might expect to find an abundance of scholarly work on it. Paradoxically, however, this argument has received little attention from scholars, and what has been written on it has generally been harshly critical. I believe (...)
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  18. The Significance of Politics: Adeimantus’ Contribution to the Argument of the Republic.Tushar Irani - manuscript
    This paper reevaluates the role of Adeimantus in Book 2 of Plato's Republic, arguing that his challenge to Socrates' view of justice—specifically, his interest in the influence of the outer world on our inner lives—serves a crucial yet underappreciated purpose in initiating the political project of the work. I suggest that it's due to Adeimantus' contribution in the Republic that Plato's wide-ranging inquiry into issues in ethics, politics, psychology, epistemology, and metaphysics hangs together as an integrated whole. A (...)
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  19. Changing Rulers in the Soul: Psychological Transitions in Republic 8-9.Mark A. Johnstone - 2011 - Oxford Studies in Ancient Philosophy 41:139-67.
    In this paper, I consider how each of the four main kinds of corrupt person described in Plato's Republic, Books 8-9, first comes to be. Certain passages in these books can give the impression that each person is able to determine, by a kind of rational choice, the overall government of his/her soul. However, I argue, this impression is mistaken. Upon careful examination, the text of books 8 and 9 overwhelmingly supports an alternative interpretation. According to this view, the (...)
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  20. Cervantes’s “Republic”: On Representation, Imitation, and Unreason.Rolando Perez - 2021 - eHumanista 47:89-111.
    ABSTRACT This essay deals with the relation between representation, imitation, and the affects in Don Quixote. In so doing, it focuses on Cervantes’s Platonist poetics and his own views of imitation and the books of knighthood. Although most readers, translators, and critics have until now deemed Cervantes’s use of the word “republic” in Don Quixote unimportant, the word “república” or republic is in fact the entry point to Cervantes’ Platonist critique of the novels of knighthood, and his notions (...)
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  21. Politics of the Turkish Republic.Mehmet Karabela - 2021 - In Islamic Thought Through Protestant Eyes. New York: Routledge. pp. 243-253.
    Michael Wendeler’s disputation on the Turkish republic is a discussion of Ottoman history, political philosophy, and the concept of monarchy and tyranny. Half of his disputation concerns the identification of the Turks with the little horn which arises on the head of the fourth beast in the prophet’s vision described in the Book of Daniel 7:1–28. Giving copious historical references, Wendeler explains that this little horn cannot be referring to Christ as the Jews believe, nor to the Seleucid monarch (...)
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  22. Appearance, Perception, and Non-Rational Belief: Republic 602c-603a.Damien Storey - 2014 - Oxford Studies in Ancient Philosophy 47:81-118.
    In book 10 of the Republic we find a new argument for the division of the soul. The argument’s structure is similar to the arguments in book 4 but, unlike those arguments, it centres on a purely cognitive conflict: believing and disbelieving the same thing, at the same time. The argument presents two interpretive difficulties. First, it assumes that a conflict between a belief and an appearance—e.g. disbelieving that a stick partially immersed in water is, as it appears, bent—entails (...)
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  23. How to play the Platonic flute: Mimêsis and Truth in Republic X.Gene Fendt - 2018 - In Heather L. Reid & Jeremy C. DeLong (eds.), The Many Faces of Mimēsis: Selected Essays from the Third Interdisciplinary Symposium on the Heritage of Western Greece,. Sioux City, IA, USA: Parnassos Press. pp. 37-48.
    The usual interpretation of Republic 10 takes it as Socrates’ multilevel philosophical demonstration of the untruth and dangerousness of mimesis and its required excision from a well ordered polity. Such readings miss the play of the Platonic mimesis which has within it precisely ordered antistrophes which turn its oft remarked strophes perfectly around. First, this argument, famously concluding to the unreliability of image-makers for producing knowledge begins with two images—the mirror (596e) and the painter. I will show both undercut (...)
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  24. The First City and First Soul in Plato’s Republic.Jerry Green - 2021 - Rhizomata 9 (1):50-83.
    One puzzling feature of Plato’s Republic is the First City or ‘city of pigs’. Socrates praises the First City as a “true”, “healthy” city, yet Plato abandons it with little explanation. I argue that the problem is not a political failing, as most previous readings have proposed: the First City is a viable political arrangement, where one can live a deeply Socratic lifestyle. But the First City has a psychological corollary, that the soul is simple rather than tripartite. Plato (...)
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  25. Compulsion to Rule in Plato’s Republic.Christopher Buckels - 2013 - Apeiron 46 (1):63-84.
    Three problems threaten any account of philosophical rule in the Republic. First, Socrates is supposed to show that acting justly is always beneficial, but instead he extols the benefits of having a just soul. He leaves little reason to believe practical justice and psychic justice are connected and thus to believe that philosophers will act justly. In response to this problem, I show that just acts produce just souls. Since philosophers want to have just souls, they will act justly. (...)
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  26. Erōs Tyrannos: Philosophical Passion and Psychic Ordering in the Republic.Suzanne Obdrzalek - 2012 - In Noburo Notomi & Luc Brisson (eds.), Dialogues on Plato's Politeia (Republic): Selected Papers from the IX Symposium Platonicum. pp. 188-193.
    In this paper, I explore parallels between philosophical and tyrannical eros in Plato's Republic. I argue that in arguing that reason experiences eros for the forms, Plato introduces significant tensions into his moral psychology.
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  27. The Need for Governmental Inefficiency in Plato’s Republic.Gil Hersch - 2021 - Journal of History of Economic Thought 43 (1):103 - 117.
    In book II of Plato’s Republic, Socrates discusses the cities of necessity and luxury (372d-373a). Discussions of these cities have often focused on citizens desiring more than they need, which creates a demand for luxury. Yet the second part of the equation, which is not usually recognized, is that there must be sufficient supply to meet this demand. The focus of this article is on the importance of supply in the discussion of the first two cities in book II (...)
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  28. Soul Division and Mimesis in Republic X.Rachel Singpurwalla - 2011 - In Pierre Destrée & Fritz Gregor Herrmann (eds.), Plato and the Poets. pp. 283-298.
    It is well known that in the Republic, Socrates presents a view of the soul or the psyche according to which it has three distinct parts or aspects, which he calls the reasoning, spirited, and appetitive parts. Socrates’ clearest characterization of these parts of the soul occurs in Republic IX, where he suggests that they should be understood in terms of the various goals or ends that give rise to the particular desires that motivate our actions. In (...) X, however, Socrates uses the phenomenon of cognitive conflict about matters of fact to show that the soul has only two parts, the rational and the irrational. Moreover, he characterizes these parts in terms of cognitive tendencies, such as forming beliefs on the basis of reason versus forming beliefs on the basis of perceptual appearances. In this chapter, I explain how these divergent accounts of the soul and its parts are legitimate alternative characterizations. A consequence of my argument is that we should not think of the divided soul as primarily a division of desires, but rather as a division of cognitive attitudes towards the world, each of which yields different sorts of desires. (shrink)
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  29. Poetry and Hedonic Error in Plato’s Republic.J. Clerk Shaw - 2016 - Phronesis 61 (4):373-396.
    This paper reads Republic 583b-608b as a single, continuous line of argument. First, Socrates distinguishes real from apparent pleasure and argues that justice is more pleasant than injustice. Next, he describes how pleasures nourish the soul. This line of argument continues into the second discussion of poetry: tragic pleasures are mixed pleasures in the soul that seem greater than they are; indulging them nourishes appetite and corrupts the soul. The paper argues that Plato has a novel account of the (...)
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  30. Departed Souls? Tripartition at the Close of Plato’s Republic.Nathan Bauer - 2017 - History of Philosophy & Logical Analysis 20 (1):139-157.
    Plato’s tripartite soul plays a central role in his account of justice in the Republic. It thus comes as a surprise to find him apparently abandoning this model at the end of the work, when he suggests that the soul, as immortal, must be simple. I propose a way of reconciling these claims, appealing to neglected features of the city-soul analogy and the argument for the soul’s division. The original true soul, I argue, is partitioned, but in a finer (...)
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  31. The Unity of the Soul in Plato's Republic.Eric Brown - 2012 - In Rachel Barney, Tad Brennan & Charles Brittain (eds.), Plato and the Divided Self. Cambridge, UK: pp. 53-73.
    This essay argues that Plato in the Republic needs an account of why and how the three distinct parts of the soul are parts of one soul, and it draws on the Phaedrus and Gorgias to develop an account of compositional unity that fits what is said in the Republic.
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  32. Proclus Commentary on Plato's Republic volume 2.Dirk Baltzly, Graeme Miles & John Finamore - 2022 - Cambridge: CUP.
    The commentary on Plato's Republic by Proclus (d. 485 CE), which takes the form of a series of essays, is the only sustained treatment of the dialogue to survive from antiquity. This three-volume edition presents the first complete English translation of Proclus' text, together with a general introduction that argues for the unity of Proclus' Commentary and orients the reader to the use which the Neoplatonists made of Plato's Republic in their educational program. Each volume is completed by (...)
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  33. Why Spirit is the Natural Ally of Reason: Spirit, Reason, and the Fine in Plato's Republic.Rachel Singpurwalla - 2013 - Oxford Studies in Ancient Philosophy 44:41-65.
    In the Republic, Plato argues that the soul has three distinct parts or elements, each an independent source of motivation: reason, spirit, and appetite. In this paper, I argue against a prevalent interpretation of the motivations of the spirited part and offer a new account. Numerous commentators argue that the spirited part motivates the individual to live up to the ideal of being fine and honorable, but they stress that the agent's conception of what is fine and honorable is (...)
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  34. The Main Topics of Plato’s Republic.Sfetcu Nicolae - manuscript
    In the traditional interpretation, The Republic is a continuation of the discussions in Gorgias, according to which virtue and polis laws are tricks invented by a mass of weak people to capture the lust for power of the best individuals, few in number but naturally inclined to leads. The theses of Calicles of Gorgias resemble the ideas set forth by Trasymachus in Book I of The Republic. The central political theses expressed by Socrates in The Republic are: (...)
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  35. The Possibility Requirement in Plato’s Republic.Mason Marshall - 2008 - Ancient Philosophy 28 (1):71-85.
    The aristocratic city described in Plato's _Republic_ is a hypothetical city, as opposed to a city that exists. But in the _Republic_, Socrates and his interlocutors argue that this city is practicable, meaning, roughly, that it *could* exist. I contend that their argument for that claim is essential to their argument that the city is just. In other words, I maintain that the first argument has to succeed in order for the second argument to succeed: in order to show that (...)
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  36. Kant’s Four Political Conditions: Barbarism, Despotism, Anarchy, and Republic.Helga Varden - 2022 - Norsk Filosofisk Tidsskrift 57 (3-4):194-207.
    In Kant’s “Doctrine of Right” there is a philosophical and interpretive puzzle surrounding the translation of a key concept: Gewalt. Should we translate it as “force,” “power,” or “violence”? This raises both general questions in Kant’s legal-political philosophy as well as puzzles regarding Kant’s definitions of “barbarism,” “anarchy,” “despotism,” and “republic” as the four possible political conditions. First, I argue that we have good textual reasons for translating Gewalt as “violence”—a translation which has the advantage that it answers these (...)
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  37. Fear, anger, and media-induced trauma during the outbreak of COVID-19 in the Czech Republic.Radek Trnka & Radmila Lorencova - 2020 - Psychological Trauma: Theory, Research, Practice, and Policy 12.
    Fear, anger and hopelessness were the most frequent traumatic emotional responses in the general public during the first stage of outbreak of the COVID-19 epidemic in the Czech Republic (N = 1,000). The four most frequent categories of fear were determined: (a) fear of the negative impact on household finances, (b) fear of the negative impact on the household finances of significant others, (c) fear of the unavailability of health care, and (d) fear of an insufficient food supply. The (...)
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  38. The Czech Republic: From the Center of Christendom to the Most Atheist Nation of the 21st Century: Part II: The Martyred Church: The Clandestine Catholic Church (Ecclesia Silentii) in Czechoslovakia After Communism 1991-2021.Scott Vitkovic - 2023 - Occassional Papers on Religion in Eastern Europe (Opree) 43 (3):37-59.
    This manuscript consists of two parts, Part I. and Part II. Part I., written by the same author and titled "THE PERSECUTED CHURCH: THE CLANDESTINE CATHOLIC CHURCH (ECCLESIA SILENTII) IN CZECHOSLOVAKIA DURING COMMUNISM 1948 – 1991," was published in the January issue of the Occasional Papers on Religion in Eastern Europe (OPREE), ISSN: 2693-2148.2 It includes a brief historical overview and introduces the Clandestine Catholic Church (Ecclesia Silentii) in Czechoslovakia during Communism from 1948 to 1991. Part II. directly follows Part (...)
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  39. The role of relatives in Plato’s Partition Argument, Republic IV 436b9- 439c9.Matthew Duncombe - 2015 - Oxford Studies in Ancient Philosophy 48:37-60.
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  40. 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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  41. Degenerate Regimes in Plato's Republic.Zena Hitz - 2013 - In Mark L. Mcpherran, G. R. F. Ferrari, Rachel Barney, Julia Annas, Rachana Kamtekar & Nicholas D. Smith (eds.), Plato's 'Republic': A Critical Guide. New York: Cambridge University Press.
    The essay concerns the negative end of the political argument of the Republic, that injustice—the rule of unreason—is both widespread and undesirable, and that whatever shadows of virtue or order might be found in its midst are corrupt and unstable. This claim is explained in detail in Republic 8 and 9. These passages explain recognizable faults in recognizable regimes in terms of the failure of the rule of reason and the corresponding success of the rule of non-rational forms (...)
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  42. A More 'Exact Grasp' of the Soul? Tripartition of the Soul in Republic IV and Dialectic in the Philebus.Mitchell Miller - 2005-01-01 - In José Medina & David Wood (eds.), Truth. Blackwell. 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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  43. Thrasymachus’ Unerring Skill and the Arguments of Republic 1.Tamer Nawar - 2018 - Phronesis 63 (4):359-391.
    In defending the view that justice is the advantage of the stronger, Thrasymachus puzzlingly claims that rulers never err and that any practitioner of a skill or expertise (τέχνη) is infallible. In what follows, Socrates offers a number of arguments directed against Thrasymachus’ views concerning the nature of skill, ruling, and justice. Commentators typically take a dim view of both Thrasymachus’ claims about skill (which are dismissed as an ungrounded and purely ad hoc response to Socrates’ initial criticisms) and Socrates’ (...)
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  44. A Darkly Bright Republic: Milton's Poetic Logic.Joshua M. Hall - 2018 - South African Journal of Philosophy 37 (2):158-170.
    My first section considers Walter J. Ong’s influential analyses of the logical method of Peter Ramus, on whose system Milton based his Art of Logic. The upshot of Ong’s work is that philosophical logic has become a kind monarch over all other discourses, the allegedly timeless and universal method of mapping and diagramming all concepts. To show how Milton nevertheless resists this tyrannical result in his non-Logic writings, my second section offers new readings of Milton’s poems Il Penseroso and Sonnet (...)
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  45. Unclarity and the Intermediates in Plato’s Discussions of Clarity in the Republic.Nicholas Smith - 2018 - Plato Journal 18:97-110.
    In this paper, I argue that the two versions of divided line create problems that cannot be solved — with or without the hypothesis that the objects belonging to the level of διάνοια on the divided line are intermediates. I also argue that the discussion of arithmetic and calculation does not fit Aristotle’s attribution of intermediates to Plato and provides no support for the claim that Plato had such intermediates in mind when he talked about διάνοια in the Republic. (...)
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  46. A Game-Theoretic Solution to the Inconsistency Between Thrasymachus and Glaucon in Plato’s Republic.Hun Chung - 2016 - Ethical Perspectives 23 (2):383-410.
    In Book 1 of Plato’s Republic, Thrasymachus contends two major claims: (1) justice is the advantage of the stronger, and (2) justice is the good of the other, while injustice is to one’s own profit and advantage. In the beginning of Book II, Glaucon self-proclaims that he will be representing Thrasymachus’ claims in a better way, and provides a story of how justice has originated from a state of nature situation. However, Glaucon’s story of the origin of justice has (...)
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  47. The Tripartite Theory of Motivation in Plato’s Republic.Rachel Singpurwalla - 2010 - Philosophy Compass 5 (11):880-892.
    Many philosophers today approach important psychological phenomena, such as weakness of the will and moral motivation, using a broadly Humean distinction between beliefs, which aim to represent the world, and desires, which aim to change the world. On this picture, desires provide the ends or goals of action, while beliefs simply tell us how to achieve those ends. In the Republic, Socrates attempts to explain the phenomena using a different distinction: he argues that the human soul or psyche consists (...)
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  48. A History of the Dutch Republic: Northern Troubles — The State of Villa Cruoninga and the Ommelanden before, during and after the signing of the Treaty of Reduction (1594).Jan M. Van der Molen - Sep 1, 2017 - Saxion University.
    This paper’s aim is to establish an explanation for the separation of Northern minds, by examining the influence of a variety of factors on the shaping of people’s sense of identity at the time. Near the end of the 16th century the Groningers had proven to be a people with a mind of their own—impetuous, unruly and, in the end, unwilling to join the Republic in its efforts to liberate itself from its oppressive Spanish overlord. One by one the (...)
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  49. The Possibility Requirement in Plato’s Republic.Mason Marshall - 2008 - Ancient Philosophy 28 (1):71-85.
    The aristocratic city described in Plato's _Republic_ is a hypothetical city, as opposed to a city that exists. But in the _Republic_, Socrates and his interlocutors argue that this city is practicable, meaning, roughly, that it *could* exist. I contend that their argument for that claim is essential to their argument that the city is just. In other words, I maintain that the first argument has to succeed in order for the second argument to succeed: in order to show that (...)
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  50. Pleasure and the divided soul in Plato's republic book 9.Brooks Sommerville - 2019 - Classical Quarterly 69 (1):147-166.
    In Book 9 of Plato's Republic we find three proofs for the claim that the just person is happier than the unjust person. Curiously, Socrates does not seem to consider these arguments to be coequal when he announces the third and final proof as ‘the greatest and most decisive of the overthrows’. This remark raises a couple of related questions for the interpreter. Whatever precise sense we give to μέγιστον and κυριώτατον in this passage, Socrates is clearly appealing to (...)
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