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  1. Plato, the Intimacies Project.Carolina Drake - manuscript
    I explore the role of intimacy and chance in Republic and their function as dangerous or threatening to self-sufficiency. I argue that both intimacy and chance are wrongly construed as a burden, or as disruptive to the regime of the just city and that, ultimately, the job of philosophy is to regulate affect and the risk of chance in the city. I conclude that the repercussions of Plato’s strong account of self-sufficiency can be found to this day in our contemporary (...)
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  2. Descending to democracy: Problems for the soul in Republic 8.Maddox Larson - manuscript
    This essay considers the role of the soul in Plato’s political philosophy. Contra Gerasimos Santas, I offer a reading of Republic 8 which takes Plato’s criticism of the democratic soul as his criticism of the psychological pressures innate in the democratic constitution. On this account, democracy fails because it encourages unnecessary appetites. These appetites breed anarchy and ignorance under the guise of freedom. Section two reviews Santas reading of the Republic and his interpretation of Plato’s treatment of democratic principles: private (...)
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  3. 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: the best rulers (...)
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  4. Plato's Political Philosophy.Abdollāh Niksirat - unknown - Kheradnameh Sadra Quarterly 44.
    The writer of this paper has tried to portray Plato's ideal government on the basis of his Republic. Apparently, Plato's main purpose in this dialogue was to define true justice rather than have his intended ideal government realized. The gist of his words concerning justice is that everyone must do the job that conforms to his nature. Of course, as Plato himself has pointed out, introducing and defining such an ideal city or utopia will inspire people to model it and (...)
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  5. City walls.Staatliche Museen zu Berlin - unknown - The Classical Review 62 (2).
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  6. Philosophers in the Republic: Plato's Two Paradigms.Sophia Connell - forthcoming - Philosophical Quarterly:pqv043.
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  7. Review of Crotty's "The City-State of the Soul". [REVIEW]Joseph M. Forte - forthcoming - Review of Metaphysics.
  8. Introduction: Myths of Plato, myths of modernity.Tae-Yeoun Keum - forthcoming - Critical Review of International Social and Political Philosophy.
    This introduction presents an overview of Plato and the Mythic Tradition in Political Thought and its central arguments. I situate the contributions of the book within theoretical work on political myth, both traditional and more recent, and also within scholarship on the philosophical function of Plato’s myths. Whereas political theorists have long conceived of myth in pathological terms, Plato and the Mythic Tradition joins a growing body of work envisioning a more constructive role for myth in politics and philosophy. This (...)
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  9. Plato's Republic, Books One & Two. Plato - forthcoming - Audio CD.
    In Books One and Two of The Republic presents a discussion of the nature of justice by Socrates, the aging Cephalus, his son Polemarchus, and the sophist Thrasymachus. Plato's brothers, Glaucon and Adeimantus, take over in Book Two, challenging Socrates to convince them that a just life is preferable to an unjust life with power, fame, and riches. They imagine and evaluate different ways of creating the best possible human life. First, they consider a republic based on health and simplicity. (...)
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  10. Plato's Republic, Books Seven & Eight. Plato - forthcoming - Audio CD.
    Book Seven of The Republic begins with the famous Allegory of the Cave, an exploration of the natural process of being educated. Socrates and Glaucon probe the meaning of this story both as it relates to the discussion of knowledge and reality developed earlier and to the concept of dialectic, the over-all method of Plato's dialogues. In Book Eight, Socrates and Plato's brothers explore five different kinds of republic and five different kinds of individual, showing how aristocracy becomes timocracy and (...)
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  11. Plato's Republic, Books Three & Four. Plato - forthcoming - Audio CD.
    In Books Three and Four of The Republic, Socrates and Plato's brothers, Glaucon and Adeimantus, discuss the best way to educate leaders for a just republic. In the course of their dialogue, the meaning of justice in individuals and in society shifts from external order imposed through rules and regulations to the harmony and balance internal to every person in the republic. Only then will an individual be ready to act—whether in acquiring wealth, in the care of the body, or (...)
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  12. Plato's Republic, Books Five & Six. Plato - forthcoming - Audio CD.
    In Books Five and Six of The Republic, the quest for justice that has guided the dialogue from the beginning now shifts to the search for an even more encompassing quality—goodness. But what is the nature of goodness? Can human beings know it and teach it to others? How can it be manifested in the republic? To answer such questions requires a genuine lover of wisdom. How can such people be distinguished from those who simply pretend to know? This dramatized (...)
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  13. The Ethical Critique of Art in the Republic.D. Robinson - forthcoming - Dianoia.
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  14. Sean Sayers, Plato's Republic: An Introduction.S. Sandford - forthcoming - Radical Philosophy.
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  15. Hypotheses and Mathematical Intermediates in the Republic.Miriam Byrd - 2025 - Ancient Philosophy 45 (1):83-105.
    Though Socrates appears to present examples of mathematicians hypothesizing entities in Republic 510c3-6, most interpreters assume that he really means that they hypothesize propositions. After establishing the plausibility of the entities interpretation, I show that it is fruitful in respect to locating the objects of dianoia, addressing the question of whether Plato held a theory of mathematical intermediates, and explaining the inferiority of mathematical reasoning to dialectic.
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  16. The Republic in Plato’s Political Philosophy.Jed W. Atkins - 2024 - Polis 41 (3):517-522.
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  17. The Descent of Reason: Reading Plato’s Cave as Psychic Drama.Ryan M. Brown - 2024 - Rhizomata 12 (2):173-215.
    Plato’s Republic is governed by an analogy drawn between the structures of cities and souls. Because the inner workings of souls are difficult to discern, we might better find the soul’s nature and virtues by looking at the city’s nature and virtues. Despite successfully using the analogy to discern the nature of the soul, its virtues, and its proper ordering, the Republic frequently obscures the very analogy that functions as its guiding thread, and it is not at all obvious whether (...)
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  18. Review of "Plato's Pragmatism: Rethinking the Relationship Between Ethics and Epistemology," written by Baima, N.R. and Paytas, T. [REVIEW]Ryan M. Brown - 2024 - History of Philosophy & Logical Analysis 27:1-10.
  19. Protagoras’s Great Speech and the Republic.Bela Egyed - 2024 - Open Journal of Philosophy 14 (1):132-140.
    This paper argues, first, that one can render Protagoras’s view on the teach ability of political virtue coherent by distinguishing between the affect required for achieving it and the capacity for developing these affect into fully fledged virtues. Second, the paper argues that by focusing on Books II - III of the Republic one might see an affinity between between Protagoras’s suggestion that virtuous citizens might give advice, without ruling it, in the affairs of the city and Plato’s conservative practical (...)
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  20. Suffering and Misery in History is Not a Tragic Story: The Ethical Education of Seeing Differences between Narratives.Natan Elgabsi - 2024 - Journal of Curriculum Studies.
    This article brings out ethical aspects arising in Plato’s classical critique of narrative and imitative art in The Republic, especially when it comes to reading stories about the past. Socrates’s and Glaucon’s most important suggestion, I argue, is to cultivate an ethical consciousness where one ought to see the distinctions between how the real and the imaginary in narratives are to be conceived, and what that insight ethically demands of the reader. Taken as an ethical insight for the reader when (...)
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  21. (1 other version)The Distinction between Philosophers and Sight-Lovers: Socrates’ First Line of Argument in Rep. V 476a1–d6.Thanassis Gkatzaras - 2024 - Elenchos 45 (1):55-75.
    In this paper I examine Socrates’ argument that presupposes an audience familiar with Forms and explainswhy the sight-lovers are not philosophers. It is divided into three parts: the first part (476a1–6) shows why each Form is one in number; the second part (476a6–9) distinguishes Forms from their sensible appearances; and the third part (476a10–d6) draws an analogy between philosophers – people being awake and sight-lovers – people being asleep. Remarkably, the argument works only for opposites, which are mistakenly identified by (...)
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  22. (1 other version)The Distinction between Philosophers and Sight-Lovers: Socrates’ First Line of Argument in Rep. V 476a1–d6.Thanassis Gkatzaras - 2024 - Elenchos: Rivista di Studi Sul Pensiero Antico 45 (1):55-75.
    In this paper I examine Socrates’ argument that presupposes an audience familiar with Forms and explains why the sight-lovers are not philosophers. It is divided into three parts: the first part (476a1–6) shows why each Form is one in number; the second part (476a6–9) distinguishes Forms from their sensible appearances; and the third part (476a10–d6) draws an analogy between philosophers – people being awake and sight-lovers – people being asleep. Remarkably, the argument works only for opposites, which are mistakenly identified (...)
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  23. Praxis as Property: the Concept of Justice in Plato’s Republic.L. J. A. Klein - 2024 - Polis 41 (2):252-274.
    Scholarship on the Republic has tended to stress the centrality of the tripartite soul to the Republic’s conception of justice. Yet since Socrates’s task in the dialogue is to show the desirability of justice in the ordinary Athenian sense, any emphasis on idiosyncratic psychology would render his account of justice fundamentally beside the point. This paper suggests a way out of this dilemma. It argues that Platonic justice in the Republic represents a shrewd twist on the entirely conventional, distributive Athenian (...)
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  24. Φύσιs in Plato’s Republic.Brennan McDavid - 2024 - Ancient Philosophy 44 (2):323-338.
    I examine the role of nature (φύσιs) in the argument of Plato’s Republic and demonstrate that the concept plays a more central role in advancing the dialogue’s philosophical aims than has been appreciated by scholars. Socrates carefully distinguishes between the nature with which one is born and the nature that one has at the end of education. The former is one’s “original nature,” and the latter is that same original nature brought to fulfillment, a “fulfilled nature”. Both of these are (...)
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  25. Individualism vs. The Collective Good in Plato’s Republic.Thomas Ridout - 2024 - Dissertation, University of Toronto at Scarborough
    In this paper, I compare the regimes of democracy and aristocracy as described in Plato's Republic, I argue that that an aristocracy is less collectively good when compared to a democracy as in the former the collective is portrayed by the philosophers. In the latter, the collective is based first on equality and then decided upon by the masses with this principle as a foundation better corresponding with Plato’s metaphysics. I will argue that both the protection of individualism and the (...)
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  26. Thrasymachus, the Sight-lover.Clifford Roberts - 2024 - Journal of Ancient Philosophy 18 (1):25-36.
    The aim of this paper is to explain why Thrasymachus, upon first appearing in Republic I, prohibits Socrates from defining justice as what is good. I argue that Thrasymachus views such definitions as equivocal, since he conceives of the good as relative: what is good must be good for someone. This relative conception of the good makes Thrasymachus similar to the sight-lovers, who believe in good things, which are relatively good, but deny the existence of the good itself, which is (...)
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  27. (1 other version)Socratic Contempt for Wealth in Plato’s Republic.Mary Townsend - 2024 - Polis 41 (2):304-326.
    In the Republic, Plato’s Socrates argues that the wealthy feel contempt for the poor, and the poor feel hatred for the rich. But why is Socrates, leading a life of scandalous poverty, without taking wages for philosophical work, an exception to this rule? Instead of hatred, envy, or no emotion at all, Socrates consistently treats wealth and the wealthy with ridicule and kataphronēsis – active looking-down or contempt – while meditating on the temptation of the poor to appropriate the excess (...)
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  28. The Optimal Times for Incarnation: Let Me Count the Ways.Dirk Baltzly & Dorothy Gieseler Greenbaum - 2023 - In Sara Ahbel-Rappe, Danielle A. Layne & Crystal Addey (eds.), Soul Matters: Plato and Platonists on the Nature of the Soul. Society for Biblical Literature. pp. 345-84.
    In this paper we examine some of the astrological content in Proclus' exegesis of the 'nuptial number' in Republic 545d, ff. The downfall of the best city-state is said by Socrates to be due to the fact that the Guardians, for all their wisdom, make a mistake about the timing of the breeding of future rulers and this mistake is somehow due to perception. We argue that Proclus' Republic Commentary is best understood as supposing that the Guardians are highly capable (...)
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  29. 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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  30. Souls Within a Soul: The City-Soul Analogy Revisited.Carlos Cortissoz - 2023 - In D. M. Spitzer (ed.), Studies in ancient Greek philosophy: in honor of Professor Anthony Preus. New York, NY: Routledge. pp. 144-161.
    Readers of the Republic have usually seen the passages about the stereotypical characteristics of communities as grounding the city-soul analogy. Plato indeed takes those attributions to be a powerful reason to expect the same types (εἴδη) and manners (ἤθη) in both the city and the individual soul and, hence, to affirm the structural isomorphism of polis and psyche (Resp. 435e). This natural reading is considerably challenged by Bernard Williams’ “The Analogy of City and Soul in Plato’s ‘Republic’” (2001), where it (...)
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  31. Did Platon (Politeia 571d) Believe That Every One of Us Is a Repressed Cannibal?Cătălin Enache - 2023 - Polis 40 (2):221-233.
    At the beginning of Book 9 of the Politeia (571cd), Platon suggests that all people bear in themselves unlawful desires like the desire to have sex with their own mother or with any other human, god, or beast, the desire to murder anyone, or the desire to eat anything. Modern scholars take it for granted that by the desire to eat anything, Platon means cannibalism. This view is based on the fact that Platon discusses unlawful desires in connection with the (...)
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  32. Plato's Moral Realism.Lloyd P. Gerson - 2023 - Cambridge: Cambridge University Press.
    Plato's moral realism rests on the Idea of the Good, the unhypothetical first principle of all. It is this, as Plato says, that makes just things useful and beneficial. That Plato makes the first principle of all the Idea of the Good sets his approach apart from that of virtually every other philosopher. This fact has been occluded by later Christian Platonists who tried to identify the Good with the God of scripture. But for Plato, theology, though important, is subordinate (...)
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  33. Plato’s Republic 515a5: Prisoners ‘Like Us’.Thanassis Gkatzaras - 2023 - Méthexis 35 (1):156–166.
    This paper questions the traditional interpretation of Plato’s Republic 515a5. When Socrates claims that the prisoners in the simile of the Cave are ‘like us’, he does not imply any sort of similarity or analogy between their cognitive state and ours. Rather, I argue he says that we should imagine a cave inhabited by ordinary human beings, instead of some fictitious creatures. Among other things, Plato’s intent is to highlight the weakness of our human nature in both parts of the (...)
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  34. Hypothetical Inquiry in Plato's Timaeus.Jonathan Edward Griffiths - 2023 - Ancient Philosophy Today 5 (2):156-177.
    This paper re-constructs Plato's ‘philosophy of geometry’ by arguing that he uses a geometrical method of hypothesis in his account of the cosmos’ generation in the Timaeus. Commentators on Plato's philosophy of mathematics often start from Aristotle's report in the Metaphysics that Plato admitted the existence of mathematical objects in-between ( metaxu) Forms and sensible particulars ( Meta. 1.6, 987b14–18). I argue, however, that Plato's interest in mathematics was centred on its methodological usefulness for philosophical inquiry, rather than on questions (...)
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  35. Crowds and Crowd-Pleasing in Plato.Tae-Yeoun Keum - 2023 - The Review of Politics 85 (2):188-206.
    Plato's antipathy to crowds is a commonplace that reinforces a prevailing portrait of the Socratic method as a practice that centers on individuals, to the exclusion of crowds and the many. This canonical view, however, comes into tension with the tendency of Plato's Socrates to conduct his dialogues in the presence of collective audiences. I argue that Plato's position on crowds is at once more complex and more ambivalent than has been commonly accepted. I distinguish between two distinct lines of (...)
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  36. Are Plato's Myths Philosophical?Tae-Yeoun Keum - 2023 - Think 22 (64):39-43.
    Plato is often regarded as a founding figure for Western philosophy, and specifically as the inventor of a way of doing philosophy grounded in critical, argumentative reason. This article asks whether Plato's practice of writing myths in his dialogues comes into tension with his canonical reputation. I suggest that resolving this tension may require us to revise our standing ideas about the nature of philosophy and its relationship to myth. Against interpretations that minimize the significance of Plato's myths to his (...)
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  37. Lucid Dreaming.Travis Mulroy - 2023 - Ancient Philosophy 43 (2):357-378.
    Near the end of Plato’s Republic iv, Socrates reveals that the justice discovered externally in the city is a phantom of justice, as opposed to the justice discovered internally in the individual, which is justice in truth (443b7-444a2). This paper explains the distinction between true justice and its phantom, as well as the significance of this distinction to the underlying argument of Plato’s Republic.
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  38. Deceptive Pleasures in Republic ix.Richard D. Parry - 2023 - Ancient Philosophy 43 (2):379-397.
    In Republic ix, Socrates begins his argument that deceptive pleasure causes insatiable desire by citing the error that cessation of pain is the greatest pleasure. Some interpret this error as an illusion, experiencing pleasure when there is no pleasure; but illusion cannot explain insatiable desire. Our interpretation explains insatiable desire—and Socrates’ restatement of wisdom and justice to include pleasures, which links the knowledge of unchanging reality with these virtues.
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  39. A Wolf in the City: Tyranny and the Tyrant in Plato’s Republic. By Cynzia Arruzza. [REVIEW]Eric Sanday - 2023 - Ancient Philosophy 43 (1):288-293.
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  40. Divine Epiphany and Political Authority in Plato's Republic.Avshalom M. Schwartz - 2023 - History of Political Thought 44 (2):213-233.
    This article offers a new interpretation of the second ‘theological’ pattern in Plato’s Republic. Situating Plato within his religious context, it argues that this pattern calls into question the traditional ancient model of divine epiphany. Divine epiphany was a central element in Greek religion. Yet, in the absence of a centralized religious organization, this model threatened the philosophers’ authoritative position. Plato’s second pattern seeks not only to undermine this potential threat but also to pave the way towards a new, philosophicalmodel (...)
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  41. The Myth of Er and Female Guardians in Proclus’ Republic Commentary.Dirk Baltzly - 2022 - In Jana Schultz & James Wilberding (eds.), Women and the Female in Neoplatonism. Boston: BRILL. pp. 104-121.
    Proclus takes the Republic’s (Book V) recommendation that there should be both male and female Guardians as a serious political proposal, but like Plato, he gives few specifics. A recurring theme in Proclus’ commentary is that political arrangements are just to the extent that they effectively mirror the providential administration of the cosmos. Thus the Myth of Er is not merely an adornment at the end of the dialogue, but contains important information about the cosmic paradigm to which the just (...)
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  42. 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 a Greek (...)
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  43. Cephalus, patêr tou logou.Tad Brennan - 2022 - Phronesis 67 (4):408-420.
    I argue that Cephalus introduces the argumentative paradigm of the entire Republic, the Challenge of Glaucon and Adeimantus, through his comments on wealth and his story about Themistocles.
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  44. Plato and the mythic tradition in political thought.P. E. Digeser, Rebecca LeMoine, Jill Frank, David Lay Williams, Jacob Abolafia & Tae-Yeoun Keum - 2022 - Contemporary Political Theory 21 (4):611-639.
  45. Why Is Plato’s Good Good?Aidan R. Nathan - 2022 - Peitho 13 (1):125-136.
    The form of the Good in Plato’s Phaedo and Republic seems, by our standards, to do too much: it is presented as the metaphysical princi­ple, the epistemological principle and the principle of ethics. Yet this seemingly chimerical object makes good sense in the broader context of Plato’s philosophical project. He sought certain knowledge of neces­sary truths (in sharp contrast to the contingent truth of modern science). Thus, to be knowable the cosmos must be informed by timeless princi­ples; and this leads (...)
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  46. A Long Lost Relative in the Parmenides? Plato’s Family of Hypothetical Methods.Evan Rodriguez - 2022 - Apeiron 55 (1):141-166.
    The Parmenides has been unduly overlooked in discussions of hypothesis in Plato. It contains a unique method for testing first principles, a method I call ‘exploring both sides’. The dialogue recommends exploring the consequences of both a hypothesis and its contradictory and thematizes this structure throughout. I challenge the view of Plato’s so-called ‘method of hypothesis’ as an isolated stage in Plato’s development; instead, the evidence of the Parmenides suggests a family of distinct hypothetical methods, each with its own peculiar (...)
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  47. Plato’s Sun-Like Good, written by Sarah BroadieMathematics in Plato’s Republic, written by Sarah Broadie.Richard Stalley - 2022 - International Journal of the Platonic Tradition 17 (1):98-101.
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  48. 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 in (...)
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  49. Dianoia & Plato’s Divided Line.Damien Storey - 2022 - Phronesis 67 (3):253-308.
    This paper takes a detailed look at the Republic’s Divided Line analogy and considers how we should respond to its most contentious implication: that pistis and dianoia have the same degree of ‘clarity’ (σαφήνεια). It argues that we must take this implication at face value and that doing so allows us to better understand both the analogy and the nature of dianoia.
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  50. Two Kinds of Mental Conflict in Republic IV.Galen Barry & Edith Gwendolyn Nally - 2021 - History of Philosophy & Logical Analysis 25 (2):255-281.
    Plato’s partition argument infers that the soul has parts from the fact that the soul experiences mental conflict. We consider an ambiguity in the concept of mental conflict. According to the first sense of conflict, a soul is in conflict when it has desires whose satisfaction is logically incompatible. According to the second sense of conflict, a soul is in conflict when it has desires which are logically incompatible even when they are unsatisfied. This raises a dilemma: if the mental (...)
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