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  1. Soul-Leading in Plato's Phaedrus and the Iconic Character of Being.Ryan M. Brown - 2021 - Dissertation, Boston College
    Since antiquity, scholars have observed a structural tension within Plato’s Phaedrus. The dialogue demands order in every linguistic composition, yet it presents itself as a disordered composition. Accordingly, one of the key problems of the Phaedrus is determining which—if any—aspect of the dialogue can supply a unifying thread for the dialogue’s major themes (love, rhetoric, writing, myth, philosophy, etc.). My dissertation argues that “soul-leading” (psuchagōgia)—a rare and ambiguous term used to define the innate power of words—resolves the dialogue’s structural tension. (...)
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  2. The Phaedo's Final Argument and the Soul's Kinship with the Divine.David Ebrey - 2021 - Oxford Studies in Ancient Philosophy (61):25-62.
    In the _Phaedo_, Socrates leads us to expect that his final argument will address the details of Cebes’ cloakmaker objection. Nonetheless, almost all commentators treat the final argument as unconnected to these details. This paper argues that close attention to Cebes’ objection, Socrates’ restatement of it, and Socrates’ final argument shows that the final argument does offer a detailed response. According to the objection, the soul suffers as it brings life to the body, which ultimately leads to its destruction. Socrates (...)
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  3. The Unfolding Account of Forms in the Phaedo.David Ebrey - 2022 - In David Ebrey & Richard Kraut (eds.), The Cambridge Companion to Plato, 2nd ed. Cambridge, UK: pp. 268-297.
    In Plato’s dialogues, Socrates calls things like justice, piety, and largeness “forms.” In several of these dialogues, he makes clear that forms are very different from familiar objects like tables and trees. Why, exactly, does he think that they differ and how are they supposed to do so? This chapter argues that in the Phaedo Socrates does not assume that they are different, but rather, over five stages of the dialogue, provides an account of how and why they do so. (...)
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  4. Evil, Demiurgy, and the Taming of Necessity in Plato’s Timaeus.Elizabeth Jelinek & Casey Hall - 2022 - International Philosophical Quarterly 62 (1):5-21.
    Plato’s Timaeus reveals a cosmos governed by Necessity and Intellect; commentators have debated the relationship between them. Non-literalists hold that the demiurge, having carte blanche in taming Necessity, is omnipotent. But this omnipotence, alongside the attributes of benevolence and omniscience, creates problems when non-literalists address the problem of evil. We take the demiurge rather as limited by Necessity. This position is supported by episodes within the text, and by its larger consonance with Plato’s philosophy of evil and responsibility. By recognizing (...)
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  5. 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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  6. Plato's The Allegory of the Cave.Irfan Ajvazi - manuscript
    The main idea of this allegory is the difference between people who simply experience their sensory experiences, and call that knowledge, and those who understand real knowledge by seeing the truth. The allegory actually digs into some deep philosophy, which is not surprising since it comes from Plato. Its main idea is the discussion of how humans perceive reality and if human existence has a higher truth. It explores the theme of belief versus knowledge. The Perception Plato theorizes that the (...)
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  7. Platon’da Bilgi, Öğrenme ve Ruhun Ölümsüzlüğü.Soner Soysal - 2022 - İzmir, Turkey: Serüven Yayınevi.
  8. The Epistemic Competence of the Philosopher-Rulers in Plato's Republic.S. O. Peprah - 2021 - Eirene: Studia Graeca Et Latina 57 (I-II):119-147.
    It is widely accepted that ruling is the sole prerogative of Plato’s philosopher-rulers because they alone possess knowledge (ἐπιστήμη). This knowledge is knowledge of the Good, taken to be the only knowledge there is in Kallipolis. Let us call this the sufficiency condition thesis (the SCT). In this paper, I challenge this consensus. I cast doubt on the adequacy of the SCT, arguing that part of the training and education of the philosopher-rulers involves their gaining practical wisdom (φρόνησις) and experience (...)
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  9. Before the Creation of Time in Plato’s Timaeus.Daniel Vázquez - 2022 - In Daniel Vázquez & Alberto Ross (eds.), Time and Cosmology in Plato and the Platonic Tradition. pp. 111–133.
    I defend, against its more recent critics, a literal, factual, and consistent interpretation of Timaeus’ creation of the cosmos and time. My main purpose is to clarify the assumptions under which a literal interpretation of Timaeus’ cosmology becomes philosophically attractive. I propose five exegetical principles that guide my interpretation. Unlike previous literalists, I argue that assuming a “pre-cosmic time” is a mistake. Instead, I challenge the exegetical assumptions scholars impose on the text and argue that for Timaeus, a mere succession (...)
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  10. PLATON’DA TANRI VE EVRENİN OLUŞUMU.Gamze Kaynak - 2018 - Dissertation, Süleyman Demi̇rel Üni̇versi̇tesi̇
    Main purpose of this work is to state the ideas of Plato about God, the universe, and the creation of universe. While explaining about his ideas on this subject, not only his time, but also ideas of the philosophers preceding him are taken into consideration. It also includes usual views and belief systems about the God, the universe and the creation of universe during his time. Thus, we had a chance to examine Plato’s ideas about our subject in detail. Our (...)
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  11. Platon’da Tanrı ve Evrenin Oluşumu.Gamze Kaynak - 2018 - Dissertation, Süleyman Demirel Üniversitesi
    Bu çalışmanın amacı Platon'un Tanrı, evren ve evrenin oluşumu konusundaki düşüncelerini ortaya koymaktır. Onun konu hakkındaki düşünceleri ortaya konulurken yalnızca kendi dönemi değil, kendisinden önceki düşünürlerin de felsefeleri dikkate alınmıştır. Bunun yanında dönemin genel Tanrı, evren ve evrenin oluşumu konusundaki kabulleri ve inanışları da dikkate alınmıştır. Böylelikle Platon'un konumuz ile ilgili olan düşünceleri ayrıntılı olarak incelenme imkânına kavuşmuştur. Literatür okuması yöntemiyle oluşturulan çalışmamız Platon öncesi ve Platon düşüncesini ayrı ayrı kategorilerde ele almış ve her bir bölümü kendi içerisinde Tanrı, evren (...)
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  12. PLATON’DA TANRI VE EVRENİN OLUŞUMU.Gamze Kaynak - 2018 - Dissertation, Süleyman Demi̇rel Üni̇versi̇tesi̇
    Main purpose of this work is to state the ideas of Plato about God, the universe, and the creation of universe. While explaining about his ideas on this subject, not only his time, but also ideas of the philosophers preceding him are taken into consideration. It also includes usual views and belief systems about the God, the universe and the creation of universe during his time. Thus, we had a chance to examine Plato’s ideas about our subject in detail. Our (...)
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  13. Getting Younger.Daniel Vázquez - 2021 - Rhizomata 9 (1):84-95.
    I argue that in Plato’s Parmenides 141a6–c4, things in time come to be simultaneously older and younger than themselves because a thing’s past and present selves are both real. As a result, whatever temporal relation is predicated of any of these past and present selves is true of the thing in question. Unlike other interpretations, this reading neither assumes that things in time have to replace their parts, nor that time is circular. I conclude that the passage is committed to (...)
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  14. Bodily Desires and Afterlife Punishment in the 'Phaedo'.Doug Reed - 2021 - Oxford Studies in Ancient Philosophy 59:45-78.
    In this paper I investigate whether in the 'Phaedo' the body or the soul is the subject of bodily desires. By analyzing Plato’s portrayal of the disembodied soul in the dialogue, I argue that because many souls are shown possessing bodily desires after death, the soul can possess bodily desires. Part of my analysis is built on my argument that the best way to understand afterlife punishment in the dialogue is as the necessary frustration of persistent bodily desires. Finally, I (...)
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  15. Ancient.Phil Corkum - 2020 - In Michael J. Raven (ed.), Routledge Handbook of Metaphysical Grounding. New York: pp. 20-32.
    Is there grounding in ancient philosophy? To ask a related but different question: is grounding a useful tool for the scholar of ancient philosophy? These questions are difficult, and my goal in this paper is not so much to give definitive answers as to clarify the questions. I hope to direct the student of contemporary metaphysics towards passages where it may be fruitful to look for historical precedent. But I also hope to offer the student of ancient philosophy some guidance (...)
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  16. L’ontologie du plaisir dans le Philèbe et le vocabulaire platonicien de l'être.Roberto Granieri - 2021 - Philosophie Antique 21:179-203.
    Dans cet article on se propose d’examiner les fondements ontologiques de l’argument anti-hédoniste de Philèbe 53c4-55a1. On soutiendra que l’usage des notions de γένεσις et οὐσία dans cet argument ne montre ni un abandon de la thèse de l’opposition du sensible à l’intelligible, ni, pour autant, une application mécanique de cette thèse. On souhaite montrer, en revanche, que ces notions jouissent d’une relativité sémantique telle que leurs significations varient en fonction des contextes argumentatifs, dont le passage retenu du Philèbe est (...)
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  17. Xenocrates and the Two-Category Scheme.Roberto Granieri - 2021 - Apeiron 54 (3):261-285.
    Simplicius reports that Xenocrates and Andronicus reproached Aristotle for positing an excessive number of categories, which can conveniently be reduced to two: τὰ καθ᾽αὑτά and τὰ πρός τι. Simplicius, followed by several modern commentators, interprets this move as being equivalent to a division into substance and accidents. I aim to show that, as far as Xenocrates is concerned, this interpretation is untenable and that the substance-accidents contrast cannot be equivalent to Xenocrates’ per se-relative one. Rather, Xenocrates aimed to stress the (...)
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  18. Proceedings of the Boston Area Colloquium in Ancient Philosophy, vol. 36.S. J. Gurtler & Daniel P. Maher (eds.) - 2021 - Brill.
    Volume 36 contains papers and commentaries presented to the Boston Area Colloquium in Ancient Philosophy during academic year 2019-20. Works: _Republic 7, Topics 1.2, Nicomachean Ethics 3.5, Isis and Osiris_. Topics: types of dialectic, political philosophy, voluntary, hermeneutical retrieval, wanted emotions.
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  19. Division and Proto-Racialism in the Statesman.John Proios - 2022 - In Matthew Clemente, Bryan J. Cocchiara & William J. Hendel (eds.), misReading Plato: Continental and Psychoanalytic Glimpses Beyond the Mask. New York: Routledge Publishing. pp. 188-201.
    In Plato’s Statesman, the Eleatic Stranger applies a specialized method of inquiry—the “method of collection and division”, or “method of division”—in order to discover the nature of statecraft. This paper articulates some consequences of the fact that the method is both a tool for identifying natural kinds—that is, a tool for carving the world by its joints (Phaedrus 265b-d)—and social kinds—that is, the kinds depending on human beings for their existence and explanation. A central goal of the paper is to (...)
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  20. Theory of Forms: The Construction of Plato and Aristotle’s Criticism.Abduljaleel Alwali - 2002 - Amman, Jordan: Dar Al-Warraq.
    The book "Theory of Forms: The Construction of Plato and Aristotle’s Criticism" focuses on two main aspects, construction and criticism. The constriction of Forms theory is the basis on which Plato built all of his philosophy and which influenced all forms of ideas philosophy that emerged after Plato. The research topic was completed by adding Aristotle's critique of the theory of Forms in order to put a clear picture in front of the reader, which was presented by Plato himself and (...)
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  21. The philosopher’s Reward: Contemplation and Immortality in Plato’s Dialogues.Suzanne Obdrzalek - forthcoming - In Alex Long (ed.), Immortality in Ancient Philosophy.
    In dialogues ranging from the Symposium to the Timaeus, Plato appears to propose that the philosopher’s grasp of the forms may confer immortality upon him. Whatever can Plato mean in making such a claim? What does he take immortality to consist in, such that it could constitute a reward for philosophical enlightenment? And how is this proposal compatible with Plato’s insistence throughout his corpus that all soul, not just philosophical soul, is immortal? In this chapter, I pursue these questions by (...)
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  22. Plato's Phaedrus after Descartes' Passions: Reviving Reason's Political Force.Joshua M. Hall - 2018 - Lo Sguardo. Rivista di Filosofia 27:75-93.
    For this special issue, dedicated to the historical break in what one might call ‘the politics of feeling’ between ancient ‘passions’ (in the ‘soul’) and modern ‘emotions’ (in the ‘mind’), I will suggest that the pivotal difference might be located instead between ancient and modern conceptions of the passions. Through new interpretations of two exemplars of these conceptions, Plato’s Phaedrus and Descartes’ Passions of the Soul, I will suggest that our politics today need to return to what I term Plato’s (...)
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  23. Normativity in Plato’s Philebus.Jeffrey J. Fisher - 2020 - Canadian Journal of Philosophy 50 (8):966-980.
    This paper extracts and articulates the account of normativity in Plato’s Philebus. Central to this account is the concept of measure, which plays both an ontological and a normative role. With regard to the former, measure is what makes particular things to be the specific kind of thing they are; with regard to the latter, measure supplies the appropriate standard for determining whether or not those things are good or bad instances of their kind. As a result of measure playing (...)
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  24. Review of: Jorgenson, Chad, The Embodied Soul in Plato’s Later Thought (Cambridge Classical Studies), Cambridge University Press, Cambridge 2018. [REVIEW]Rafael Ferber - 2020 - Augustiniana 70:407-410.
    This review tries to show that even if Plato ties the soul in the later dialogues more to the body, he still adheres in the Timaeus to the separation of the soul from the body as far as it is possible for humans, and in the Laws to the soul as a separated entity whose union with the body is in no way better than separation.
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  25. What is Beauty? A Multidisciplinary Approach to Aesthetic Experience.Martino Rossi Monti & Davor Pećnjak (eds.) - 2020 - Cambridge Scholars Publishing.
    From Physical World to Transcendent God(s): Mediatory Functions of Beauty in Plato, Dante and Rupa Gosvami -/- Dragana Jagušić -/- In various philosophical, religious and mystical traditions, beauty is often related to intellectual upliftment and spiritual ascent, which suggests that besides its common aesthetic value it may also acquire an epistemic, metaphysical and spiritual meaning or value. I will examine in detail three accounts in which beauty, at times inseparable from desire and love, mediates between physical, intellectual and spiritual levels (...)
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  26. The Riddle of the Early Academy.Richard Robinson & Harold Cherniss - 1947 - American Journal of Philology 68 (3):325.
  27. Plato, Pindar, and Metempsychosis.R. S. Bluck - 1958 - American Journal of Philology 79 (4):405.
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  28. The Phaedrus and Reincarnation.R. S. Bluck - 1958 - American Journal of Philology 79 (2):156.
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  29. Up and down in Plato's Logic.Richard Robinson - 1963 - American Journal of Philology 84 (3):300.
  30. Demiurge and World Soul in Plato's Politicus.T. M. Robinson - 1967 - American Journal of Philology 88 (1):57.
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  31. Plato's Thought in the Making. A Study of the Development of His Metaphysics.Harry Neumann & J. E. Raven - 1968 - American Journal of Philology 89 (2):234.
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  32. Plato's Theology.E. Frank & Friedrich Solmsen - 1945 - American Journal of Philology 66 (1):92.
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  33. Review of Quarch (1998): Sein und Seele: Platons Ideenphilosophie als Metaphysik der Lebendig-keit. Interpretationen zu und. [REVIEW]Arne Malmsheimer - 1999 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 4 (1):251-257.
  34. How Plato and Hegel Integrate the Sciences, the Arts, Religion, and Philosophy.Robert M. Wallace - 2019 - Hegel Jahrbuch 2019 (1):391-402.
    Plato was among the first to give prominence to the apparent conflicts between philosophy, religion, and the arts, conflicts that are still alive in modern cultures. Philosophers often challenge the legitimacy of religion, in various ways; philosophy as an advocate of ethics challenges the arts as lacking a moral compass; and advocates of the arts and religion stage counterattacks against these challenges. However, Plato wasn’t only a critic of religion and the arts. He had his own preferred version of religion, (...)
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  35. Becoming Socrates: Political Philosophy in Plato’s Parmenides, written by Alex Priou. [REVIEW]Darren Gardner - 2020 - Polis 37 (2):364-367.
  36. El Laques y la búsqueda de lo común.Renzo Roncagliolo Jones - 2000 - Estudios de Filosofía (Universidad de Antioquia) 4:15-23.
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  37. Il dolore, la speranza, il paradosso. [REVIEW]Sergio Volodia Marcello Cremaschi - 1987 - Il Mulino 36 (5):837-842.
    The malaise of modernity, in particular the malaise diagnosed by Nietzsche in the face of the absurdity of suffering, stems from an unfinished, dogmatic and contradictory revival of elements that medieval synthesis had marginalised: hope and earthliness. The ideologies of modernity - revolutionary-progressive or technical - were condemned to be ideologies, and therefore dogmatic, because they were based on faiths smuggled as reasons. Today we live a moment of awareness of the unfinished character of scientific discourses and the partial and (...)
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  38. Plato’s Method of Hypothesis in the Middle Dialogues, written by Samuel Scolnicov.José Lourenço - 2020 - International Journal of the Platonic Tradition 14 (1):75-77.
  39. Psychology and Ontology in Plato, edited by Pitteloud, L. and E. Keeling.Øyvind Rabbås - 2020 - International Journal of the Platonic Tradition 14 (1):69-71.
  40. Opining Beauty Itself in Republic V.Naomi Reshotko - 2020 - International Journal of the Platonic Tradition 14 (1):5-22.
    In consoling the lover of sights and sounds at Republic 475e4-479d5, Socrates describes a tripartite distinction among knowledge, doxa, and ignorance. Socrates claims that knowledge is ‘over’ what-is, doxa is over what is and is-not, and ignorance is over nothing at all. I argue that Plato shows that doxa and ignorance are also related to what-is. While knowledge, doxa, and ignorance interact with different first-degree objects, these three capacities have a common second-degree object: what-is. The fact that Socrates claims that (...)
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  41. Becoming Socrates: Political Philosophy in Plato’s Parmenides, written by Priou, Alex.Eric Sanday - 2020 - International Journal of the Platonic Tradition 14 (1):65-68.
  42. Knowing the Whole: Comments on Gill, “Plato’s Phaedrus and the Method of Hippocrates”.Eric Brown - 2003 - Modern Schoolman 80 (4):315-323.
    Socrates suggests that no one can know the nature of soul without knowing the nature of the whole. The whole what? Gill proposes "the whole environment" in which the soul is active. I criticize this and argue for the old-fashioned reading of "the whole world.".
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  43. Teleology, Causation and the Atlas Motif in Plato's Phaedo.Daniel Vazquez - 2020 - Schole 14 (1):82-103.
    In this paper, I propose a new reading of Phaedo 99b6-d2. My main thesis is that in 99c6-9, Socrates does not refer to the teleological αἰτία but to the αἰτία that will be provided by a stronger ‘Atlas’ (99c4-5). This means that the passage offers no evidence that Socrates abandons teleology or modifies his views about it. He acknowledges, instead, that he could not find or learn any αἰτία stronger than the teleological one. This, I suggest, allows an interpretation of (...)
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  44. The Cosmic Purpose of Natural Disasters in Plato’s Laws.George Harvey - 2020 - Ancient Philosophy 40 (1):157-177.
  45. Plato and Inherited Punishment.Anthony Natoli - 2020 - Ancient Philosophy 40 (1):135-156.
  46. Plato and the Invention of Life, by Michael Naas. [REVIEW]Will Barnes - 2019 - Ancient Philosophy 39 (2):469-473.
  47. Forms, Matter and Mind: Three Strands in Plato’s Metaphysics.Erik Ostenfeld - 1982 - The Hague/London/Boston: Martinus Nijhoff.
    The present work is an attempt to analyse critically Plato's views on mind and body and more particularly on the mind-body relationship within the wider setting of Plato's metaphysics. We seek to achieve this by a philosophical examination"-of the dialogues on the basis of a generally accepted order. Strictly speaking "soul" ought perhaps to be substituted for "mind" in the above. But it seems to be in terms of "mind" that modern philosophers deal with and refer to the problem that (...)
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  48. Piety and Annihilation in Plato’s Phaedo.Emily Austin - 2019 - Apeiron 52 (4):339-358.
    At the close of Plato’s Apology, Socrates argues that death is a benefit regardless of whether it results in annihilation or an afterlife. According to the standard interpretation, Socrates of the Phaedo rejects the idea that annihilation is a benefit, instead arguing that the soul is immortal and that annihilation would harm a philosopher. Socrates certainly suggests in a few passages that he would resent annihilation. In this paper, however, I argue that the Phaedo does not mark a significant shift (...)
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  49. Triangles, Tropes, and τὰ τοιαʋ ̃τα: A Platonic Trope Theory.Christopher Buckels - 2018 - Plato Journal: The Journal of the International Plato Society 18:9-24.
    A standard interpretation of Plato’s metaphysics holds that sensible particulars are images of Forms. Such particulars are fairly independent, like Aristotelian substances. I argue that this is incorrect: Platonic particulars are not Form images but aggregates of Form images, which are property-instances. Timaeus 49e-50a focuses on “this-suches” and even goes so far as to claim that they compose other things. I argue that Form images are this-suches, which are tropes. I also examine the geometrical account, showing that the geometrical constituents (...)
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  50. Andrei Timotin, La démonologie platonicienne: histoire de la notion de daimon de Platon aux derniers Néoplatoniciens . Leiden: Brill, 2012. Pp. xi + 404. ISBN: 978-90-04-21810-9. [REVIEW]John Dillon - 2013 - International Journal of the Platonic Tradition 7 (2):234-236.
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