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  1. Irrigating Blood: Plato on the Circulatory System, the Cosmos, and Elemental Motion.Douglas Campbell - forthcoming - Journal of the History of Philosophy.
    This article concerns the so-called irrigation system in the Timaeus’ biology (77a-81e), which replenishes our body’s tissues with resources from food delivered as blood. I argue that this system functions mainly by the natural like-to-like motion of the elements and that the circulation of blood is an important case study of Plato’s physics. We are forced to revise the view that the elements attract their like. Instead, similar elements merely tend to coalesce with each other in virtue of their tactile (...)
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  2. The Soul’s Tomb: Plato on the Body as the Cause of Psychic Disorders.Douglas R. Campbell - 2022 - Apeiron 55 (1):119-139.
    I argue that, according to Plato, the body is the sole cause of psychic disorders. This view is expressed at Timaeus 86b in an ambiguous sentence that has been widely misunderstood by translators and commentators. The goal of this article is to offer a new understanding of Plato’s text and view. In the first section, I argue that although the body is the result of the gods’ best efforts, their sub-optimal materials meant that the soul is constantly vulnerable to the (...)
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  3. Located in Space: Plato’s Theory of Psychic Motion.Douglas R. Campbell - 2022 - Ancient Philosophy 42 (2):419-442.
    I argue that Plato thinks that the soul has location, surface, depth, and extension, and that the Timaeus’ composition of the soul out of eight circles is intended literally. A novel contribution is the development of an account of corporeality that denies the entailment that the soul is corporeal. I conclude by examining Aristotle’s objection to the Timaeus’ psychology and then the intellectual history of this reading of Plato.
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  4. Self‐Motion and Cognition: Plato's Theory of the Soul.Douglas R. Campbell - 2021 - Southern Journal of Philosophy 59 (4):523-544.
    I argue that Plato believes that the soul must be both the principle of motion and the subject of cognition because it moves things specifically by means of its thoughts. I begin by arguing that the soul moves things by means of such acts as examination and deliberation, and that this view is developed in response to Anaxagoras. I then argue that every kind of soul enjoys a kind of cognition, with even plant souls having a form of Aristotelian discrimination (...)
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  5. Plato as "Architect of Science".Leonid Zhmud - 1998 - Phronesis 43 (3):211-244.
    The figure of the cordial host of the Academy, who invited the most gifted mathematicians and cultivated pure research, whose keen intellect was able if not to solve the particular problem then at least to show the method for its solution: this figure is quite familiar to students of Greek science. But was the Academy as such a center of scientific research, and did Plato really set for mathematicians and astronomers the problems they should study and methods they should use? (...)
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  6. Astronomy and observation in Plato's Republic.Andrew Gregory - 1996 - Studies in History and Philosophy of Science Part A 27 (4):451-471.
    Plato's comments on astronomy and the education of the guardians at Republic 528e ff have been hotly disputed, and have provoked much criticism from those who have interpreted them as a rejection or denigration of observational astronomy. Here I argue that the key to interpreting these comments lies in the relationship between the conception of enquiry that is implicit in the epistemological allegories, and the programme for the education of the guardians that Plato subsequently proposes. We have, I suggest, been (...)
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  7. Plato's Astronomy.Ivor Bulmer-Thomas - 1984 - Classical Quarterly 34 (01):107-.
    In one of the most disputed passages of Greek literature Plato in the Republic, 7. 528e–530c prescribes astronomy as the fourth study in the education of the Guardians. But what sort of astronomy? According to one school of thought it is a purely speculative study of bodies in motion having no relation to the celestial objects that we see. While this interpretation has rejoiced the hearts of Plato's detractors, who regard him as an obstacle to the progress of science, it (...)
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