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  1. Rhetoric and Philosophy: The Unity of the Phaedrus.W. K. C. Guthrie - forthcoming - Paideia.
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  2. Why Eros?Suzanne Obdrzalek - forthcoming - In D. Ebrey and R. Kraut (ed.), The Cambridge Companion to Plato.
    One of the ways in which Plato has captured the popular imagination is with the claim that the philosopher can feel erôs, passionate love, for the objects of knowledge. Why should Plato make this claim? In this chapter, I explore Plato’s treatment of philosophical erôs along three dimensions. First, I consider the source of philosophical erôs. I argue that it is grounded in our mortality and imperfection, which give rise to a desire for immortality and the immortal. Second, I turn (...)
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  3. Review of Joe Sachs's Plato's Phaedrus and Symposium. [REVIEW]Ryan M. Brown - 2024 - Bryn Mawr Classical Review 2024.
    Review of Joe Sachs's new translations of Plato's Symposium and Phaedrus.
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  4. Plato's Use of Mogis (Scarcely, With Toil) and the Accessibility of the Divine.Ryan M. Brown - 2023 - Apeiron 56 (3):519-554.
    At key moments in the Phaedrus and the Republic, Socrates qualifies our capacity to “see” the highest realities (the “place of being,” the “Good beyond being”) with the adverb “mogis” (mogis kathorosa, Phdr. 248a; mogis horisthai, Rep. 517b). Mogis can be used to indicate either the toilsome difficulty of some undertaking or the subject’s proximity to failing to accomplish the undertaking. Socrates uses mogis to qualify the nature of the human soul’s capacity to make the intellectual ascent and see the (...)
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  5. The Thematic Significance of the Scenery in Plato’s Phaedrus.Ryan M. Brown - 2023 - Ancient Philosophy 43 (2):399-423.
    In this essay, I discuss the philosophical significance of three features of the Phaedrus’s dramatic scenery: the myth of Boreas, the two trees Socrates singles out upon arriving at the grove, and the grove itself. I argue that attention to these three features of the dramatic scenery helps us better understand the Phaedrus’s account of erōs.
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  6. The Lovers’ Formation in Plato’s Phaedrus.Ryan M. Brown - 2022 - Epoché: A Journal for the History of Philosophy 27 (1):19-50.
    This essay argues that the Phaedrus’s Palinode articulates an account of love (erōs) in which the experience of love can morally and intellectually transform both lover and beloved. After situating this account of love within the dialogue’s thematization of soul-leading (psuchagōgia), I show how Socrates’s account of love makes an intervention into typical Greek thought on pederasty and argue against Jessica Moss’s contention that soul-leading love suffers severe limitations in its soul-leading capacity, showing that Moss is wrong to think that (...)
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  7. The Liberation of Virtue in Plato's Phaedrus.Ryan M. Brown - 2022 - In Ryan M. Brown & Jay R. Elliott (eds.), Arete in Plato and Aristotle. Sioux City: Parnassos Press. pp. 45-74.
    When thinking of Plato’s discussions of virtue, many dialogues come to mind, but, assuredly, the Phaedrus does not. The word ἀρετή is used only six times in the dialogue. Unlike other dialogues, the Phaedrus thematizes neither the general concept of virtue nor any of the particular virtues. Given the centrality of virtue to Plato’s ethics and politics, it is surprising to see little reference to virtue in a dialogue devoted to love and to rhetoric, topics that have deep ethical and (...)
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  8. 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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  9. 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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  10. Heidegger’s Reading(s) of the Phaedrus.Katherine Davies - 2020 - Studia Phaenomenologica 20:191-221.
    In the 1920s and 30s, Heidegger developed three explicit readings of Plato’s Phaedrus. These readings emphasize different dimensions of Plato’s dialogue and, at times, seem even to contradict one another. Though Heidegger pursues quite different interpretations of the dialogue, he remains steadfast in praising this Platonic dialogue above all others. I argue that these explicit readings provide fertile ground for reconsidering Heidegger’s engagement with Plato and not just with Platonism. I further develop an argument that a fourth, implicit reading of (...)
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  11. Hippocrates at phaedrus 270c.Elizabeth Jelinek & Nickolas Pappas - 2020 - Pacific Philosophical Quarterly 101 (3):409-430.
    At Plato’s Phaedrus 270c, Socrates asks whether one can know souls without knowing ‘the whole.’ Phaedrus answers that ‘according to Hippocrates’ the same demand on knowing the whole applies to bodies. What parallel is intended between soul-knowledge and body-knowledge and which medical passages illustrate the analogy have been much debated. Three dominant interpretations read ‘the whole’ as respectively (1) environment, (2) kosmos, and (3) individual soul or body; and adduce supporting Hippocratic passages. But none of these interpretations accounts for the (...)
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  12. Journeys in the Phaedrus: Hermias' Reading of the Walk to the Ilissus.Dirk Baltzly - 2019 - In John F. Finamore, Christina-Panagiota Manolea & Sarah Klitenic Wear (eds.), Studies in Hermias’ Commentary on Plato’s Phaedrus. Leiden: Brill. pp. 7-24.
    Plato’s Phaedrus is a dialogue of journeys, a tale of transitions. It begins with Socrates’ question, ‘Where to and from whence, my dear Phaedrus?’ and concludes with the Socrates’ decision, ‘Let’s go’ (sc. back into the city from whence they’ve come). In the speech that forms its centre-piece Socrates narrates another famous journey—the descent of the soul into the body and its reascent to the realm of Forms through erotic madness. It is not too implausible to suppose that Plato himself (...)
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  13. Hermias on the Unity of the Phaedrus.Quinton Gardiner & Dirk Baltzly - 2019 - In John F. Finamore, Christina-Panagiota Manolea & Sarah Klitenic Wear (eds.), Studies in Hermias’ Commentary on Plato’s Phaedrus. Leiden: Brill. pp. 68-83.
    In the Phaedrus, Socrates insists that every proper logos must have the unity of an organic living thing. And yet it is hard to say what imposes any such unity on the various speeches and topics that are dealt with in this very dialogue. This chapter situates the view of Hermias of Alexandria in relation to modern debates about what, if anything, unifies the Phaedrus. For the ancient Neoplatonists, the question of unity was bound up with the question of each (...)
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  14. HERMIAS ON PLATO - Baltzly, Share Hermias: On Plato Phaedrus 227A–245E. Pp. viii + 316. London and New York: Bloomsbury Academic, 2018. Cased, £85, US$114. ISBN: 978-1-350-05188-1. [REVIEW]Giannis Stamatellos - 2019 - The Classical Review 69 (1):92-94.
  15. The Phaedrus of Plato.W. H. Plato & Thompson - 2018 - Franklin Classics Trade Press.
    This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...)
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  16. On Plato : Phaedrus 227a-245e.Michael Share & Dirk Baltzly - 2018 - New York: Bloomsbury Academic. Edited by Dirk Baltzly & Michael John Share.
    This commentary records, through notes taken by Hermias, Syrianus' seminar on Plato's Phaedrus, one of the world's most influential celebrations of erotic beauty and love. It is the only Neoplatonic commentary on Plato's Phaedrus to have survived in its entirety. Further interest comes from the recorded interventions by Syrianus' pupils - including those by Proclus, his eventual successor as head of the Athenian school, who went on to teach Hermias' father, Ammonius. The second of two volumes of Hermias' commentary, the (...)
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  17. Hermias: On Plato's Phaedrus.Harold A. S. Tarrant & Dirk Baltzly - 2018 - In Harold Tarrant, François Renaud, Dirk Baltzy & Danielle A. Layne (eds.), Brill’s Companion to the Reception of Plato in Antiquity. Leiden: Brill.
    This article tackles the sole surviving ancient commentary on what was perhaps the second most important Platonic work, with special interest for the manner in which the ancients tackled the setting of Plato's dialogues, Socratic ignorance, Socratic eros, the central myth-like Palinode, and the question of oral as against written teaching.
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  18. Bessarion’s Conception of Platonic Psychology: The Immortality of the Soul in the Phaedrus (245c5-246a2).Athanasia Theodoropoulou - 2018 - Proceedings of the XXIII World Congress of Philosophy, Vol. 70: Renaissance and Modern Philosophy.
    Bessarion’s major philosophical treatise In Calumniatorem Platonis is a systematic approach to Platonic and Aristotelian philosophy written in response to George of Trebizond’s Comparatio Philosophorum Aristotelis et Platonis, which attacked Plato’s authority and proclaimed Aristotle’s superiority. A striking example of this is Bessarion’s attempt to defend Plato against George of Trebizond’s accusation that Plato did not offer sound arguments in favor of the immortality of the soul. In this article, I focus on Plato’s proof of the immortality of the soul (...)
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  19. Ordinary Oblivion and the Self Unmoored: Reading Plato’s Phaedrus and Writing the Soul. [REVIEW]David F. Hoinski - 2017 - Ancient Philosophy 37 (1):205-212.
  20. Plato on the Value of Philosophy: The Art of Argument in the Gorgias and Phaedrus.Tushar Irani - 2017 - New York: Cambridge University Press.
    Plato was the first philosopher in the Western tradition to reflect systematically on rhetoric. In this book, Tushar Irani presents a comprehensive and innovative reading of the Gorgias and the Phaedrus, the only two Platonic dialogues to focus on what an art of argument should look like, treating each of the texts individually, yet ultimately demonstrating how each can best be understood in light of the other. For Plato, the way in which we approach argument typically reveals something about our (...)
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  21. Contextualising Plato. A. Capra Plato's four Muses. The phaedrus and the poetics of philosophy. Pp. XVIII + 234, ills. Washington, dc: Center for hellenic studies, 2014. Paper, £18.95, €22.50, us$24.95. Isbn: 978-0-674-41722-9. [REVIEW]I.-K. Jeng - 2016 - The Classical Review 66 (2):358-360.
  22. The Myth of the Winged Chariot in the Phaedrus: A Vehicle for Philosophical Thinking.María Angélica Fierro - 2015 - In Gabriele Cornelli (ed.), Plato's Styles and Characters: Between Literature and Philosophy. De Gruyter. pp. 47-62.
  23. The phaedrus. J.r. Rapp ordinary oblivion and the self unmoored. Reading Plato's phaedrus and writing the soul. Pp. XII + 205. New York: Fordham university press, 2014. Cased, £36, us$55. Isbn: 978-0-8232-5743-0. [REVIEW]Zina Giannopoulou - 2015 - The Classical Review 65 (2):378-380.
  24. I Have to Live in Eros.Francisco J. Gonzalez - 2015 - Epoché: A Journal for the History of Philosophy 19 (2):217-240.
    Heidegger’s recently published 1932 seminar on Plato’s Phaedrus arguably represents his most successful dialogue with Plato, where such dialogue is characterized by both the deepest affinity and the most incisive opposition. The central thesis of Heidegger’s interpretation is that the Phaedrus is not simply a logos about eros, but rather an attempt to show that eros is the very essence of logos and that logos is thereby in its very essence dia-logue. Heidegger is thus here more attuned than ever before (...)
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  25. 'Philosophy' in Plato's Phaedrus.Christopher Moore - 2015 - Plato Journal 15:59-79.
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  26. How rude can Socrates be? A note on Phaedrus 228a5-b6.Marco Zingano - 2015 - Journal of Ancient Philosophy 9 (2):67.
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  27. Myth and Philosophy in Plato’s Phaedrus by Daniel S. Werner.Doug Al-Maini - 2014 - Journal of the History of Philosophy 52 (1):161-162.
    The Phaedrus continues to fascinate. But then, that seems to be precisely the point, and scholars are doing an ever-better job of showing how the Phaedrus accomplishes the interest it generates, both in itself and in philosophy generally. The latest commentary to unravel the propaedeutic nature of the Phaedrus is Daniel Werner’s monograph, and it is a well-written, meticulous, and insightful examination. As his title suggests, Werner limits himself to the topic of myths in the Phaedrus, but that lens gives (...)
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  28. The phaedrus - Werner myth and philosophy in Plato's phaedrus. Pp. VI + 302. Cambridge: Cambridge university press, 2012. Cased, £65, us$99. Isbn: 978-1-107-02128-0. [REVIEW]S. Montgomery Ewegen - 2014 - The Classical Review 64 (1):58-60.
  29. The Gods’ Horses and Tripartite Souls in Plato’s Phaedrus.David Hoinski & Ronald Polansky - 2014 - Rhizomata 2 (2):139-160.
  30. Arguing for the Immortality of the Soul in the Palinode of the Phaedrus.Christopher Moore - 2014 - Philosophy and Rhetoric 47 (2):179-208.
    Socrates’ second speech in the Phaedrus includes the argument (245c6–246a2) that starts “all/every soul is immortal” (“ψυχὴ πᾶσα ἀθάνατος”).1 This argument has attracted attention for its austerity and placement in Socrates’ grand speech about chariots and love. Yet it has never been identified as a deliberately fallacious argument.2 This article argues that it is. Socrates intends to confront his interlocutor Phaedrus with a dubious sequence of reasoning. He does so to show his speech-loving friend how—rather than simply to tell him (...)
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  31. How to ‘Know Thyself’ in Plato’s Phaedrus.Christopher Moore - 2014 - Apeiron 47 (3):390-418.
    When Socrates says, for the only time in the Socratic literature, that he strives to “know himself” (Phdr. 229e), he does not what this “self” is, or how he is to know it. Recent scholarship is split between taking it as one’s concrete personality and as the nature of (human) souls in general. This paper turns for answers to the immediate context of Socrates’ remark about selfknowledge: his long diatribe about myth-rectification. It argues that the latter, a civic task that (...)
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  32. Pindar's Charioteer in Plato's Phaedrus(227B9–10).Christopher Moore - 2014 - Classical Quarterly 64 (2):525-532.
    In his second question of thePhaedrus, Socrates asks Phaedrus how he spent (διατριβή) his morning with Lysias. Phaedrus answers: ‘You'll learn, should you have the leisure (σχολή) to walk and listen.’ Socrates responds:What? Don't you think I would judge it, as Pindar puts it, a thing ‘surpassing even lack of leisure’ (καὶ ἀσχολίας ὑπέρτερον), to hear how you and Lysias spent your time? (227b6–10)Socrates quotes fromFirst Isthmian2. In this victory ode, Pindar celebrates, uniquely in his extant oeuvre, a charioteer winner (...)
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  33. PLATO, PHAEDRUS_- P. Ryan Plato's _Phaedrus. A Commentary for Greek Readers. Introduction by Mary Louise Gill. (Oklahoma Series in Classical Culture 47.) Pp. xxx + 344, map. Norman: University of Oklahoma Press, 2012. Paper, US$29.95. ISBN: 978-0-8061-4259-3. [REVIEW]Edith Gwendolyn Nally - 2013 - The Classical Review 63 (2):360-361.
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  34. A Multiform Desire.Olof Pettersson - 2013 - Dissertation, Uppsala University
    This dissertation is a study of appetite in Plato’s Timaeus, Republic and Phaedrus. In recent research is it often suggested that Plato considers appetite (i) to pertain to the essential needs of the body, (ii) to relate to a distinct set of objects, e.g. food or drink, and (iii) to cause behaviour aiming at sensory pleasure. Exploring how the notion of appetite, directly and indirectly, connects with Plato’s other purposes in these dialogues, this dissertation sets out to evaluate these ideas. (...)
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  35. Parmenides - Adluri Parmenides, Plato and Mortal Philosophy. Return from Transcendence. Pp. xviii + 212. London and New York: Continuum, 2011. Cased, £65. ISBN: 978-0-8264-5753-0. [REVIEW]Edward P. Butler - 2012 - The Classical Review 62 (2):361-363.
  36. Philostratus, plutarch, gorgias and the end of Plato's phaedrus.Kristoffel Demoen & Danny Praet - 2012 - Classical Quarterly 62 (1):436-439.
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  37. La alegoría del carro del alma en Platón y en la Kaṭha Upaniṣad.Paolo Magnone - 2012 - In Gerardo Rodriguez (ed.), Textos y contextos (II). Exégesis y hermenéutica de obras tardoantiguas y medievales. Universidad Nacional de Mar del Plata. pp. 87-126.
    [The Soul Chariot Allegory in Plato and the Kaṭha Upaniṣad].
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  38. The myth of Theuth in the Phaedrus.Christopher Moore - 2012 - In Catherine Collobert, Pierre Destrée & Francisco J. Gonzalez (eds.), Plato and Myth: Studies on the Use and Status of Platonic Myths. Brill.
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  39. Soul-leading: The unity of the phaedrus, again.Jessica Moss - 2012 - In Brad Inwood (ed.), Oxford Studies in Ancient Philosophy. Oxford University Press. pp. 43--1.
  40. Soul-Leading: The Unity of the Phaedrus, Again.Jessica Moss - 2012 - Oxford Studies in Ancient Philosophy 43:1-23.
  41. Contemplation and self-mastery in Plato's Phaedrus.Suzanne Obdrzalek - 2012 - Oxford Studies in Ancient Philosophy 42:77-107.
    This chapter examines Plato's moral psychology in the Phaedrus. It argues against interpreters such as Burnyeat and Nussbaum that Plato's treatment of the soul is increasingly pessimistic: reason's desire to contemplate is at odds with its obligation to rule the soul, and psychic harmony can only be secured by violently suppressing the lower parts of the soul.
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  42. Plato's Phaedrus: A Commentary for Greek Readers.Paul Ryan - 2012 - Norman: University of Oklahoma Press.
    Drawing on his extensive classroom experience and linguistic expertise, Paul Ryan offers a commentary that is both rich in detail and—in contrast to earlier, more austere commentaries on the Phaedrus—fully engaging. Line by line, he explains subtle points of language, explicates difficulties of syntax, and brings out nuances of tone and meaning that students might not otherwise notice or understand.
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  43. A Much Disputed “Whole” at Phaedrus 270.Karel Thein - 2012 - Croatian Journal of Philosophy 12 (2):139-152.
    The article discusses several possible interpretations of Socrates’ suggestion that we cannot “understand the nature of soul satisfactorily without understanding the nature of the whole” (Phaedrus 270c1–2). Against those who take the “whole” implied here for the cosmic whole, it argues that nothing in the Phaedrus justifies this interpretation. In the light of both Socrates’ conception of rhetoric in this dialogue and his image of the tripartite soul in the palinode, the “whole” whose knowledge is prerequisite to knowing the soul’s (...)
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  44. Myth and truth in Plato's Phaedrus.Franco Trabattoni - 2012 - In Catherine Collobert, Pierre Destrée & Francisco J. Gonzalez (eds.), Plato and Myth: Studies on the Use and Status of Platonic Myths. Brill. pp. 305-321.
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  45. Whither and Whence We Go, Where We Stop Nobody Knows.Benjamin Frazer-Simser - 2011 - Epoché: A Journal for the History of Philosophy 15 (2):299-318.
    Beginning the Phaedrus, Socrates greets Phaedrus saying, “Dear Phaedrus, whither and whence?” This essay will unfold the salutation, exposing its power to disclose the erotic phenomena portrayed in the dialogue. Moreover, the erotic soul’s incorporation of future and past, its implementation of memory and prophecy, its agency and passivity, and its relation to these ways of being reveals its ability to know itself. However, the temporality in which the soul reveals itself is neither chronological nor dialectical but ecstatic, characterized as (...)
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  46. Forgetting and the task of seeing: Ordinary oblivion, Plato, and ethics.Jennifer R. Rapp - 2011 - Journal of Religious Ethics 39 (4):680-730.
    The gaps, fissures, and lapses of attention in a life—what I call “ordinary oblivions”—are fertile fragilities that present a compelling source for ethics. Plato, not Aristotle, is the ancient philosopher specially poised to speak to this feature of human life. Drawing upon poet C. K. Williams's idea that forgetting is a “looking away” that makes possible “beginning again,” I present a Platonic approach to ethics as an alternative to Aristotelian or virtue ethics. Plato's Phaedrus is a key source text for (...)
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  47. VIII—Beyond Eros: Friendship in the "Phaedrus".Frisbee C. C. Sheffield - 2011 - Proceedings of the Aristotelian Society 111 (2pt2):251-273.
    It is often held that Plato did not have a viable account of interpersonal love. The account of eros—roughly, desire—in the Symposium appears to fail, and, though the Lysis contains much suggestive material for an account of philia—roughly, friendship—this is an aporetic dialogue, which fails, ultimately, to provide an account of friendship. This paper argues that Plato's account of friendship is in the Phaedrus. This dialogue outlines three kinds of philia relationship, the highest of which compares favourably to the Aristotelian (...)
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  48. Gardener of souls : philosophical education in Plato's Phaedrus.Anne Cotton - 2010 - In Dan O'Brien (ed.), Gardening - Philosophy for Everyone: Cultivating Wisdom. Wiley-Blackwell.
  49. Peri physeos psyches: Regarding the nature of the sole in Plato's phaedrus.Maria Aparecida de Paiva Montenegro - 2010 - Kriterion: Journal of Philosophy 51 (122):441-457.
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  50. Do Plato and Aristotle Agree on Self-Motion in Souls?Sebastian Gertz - 2010 - In John Finamore & Robert Berchman (eds.), Conversations Platonic and Neoplatonic: Intellect, Soul, and Nature. Sankt Augustin: Academia Verlag. pp. 73-87.
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