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  1. Plato on the Goodness of Difference: The Convertibility of the Transcendentals in the Sophist.Ryan Michael Brown - 2024 - Journal of Speculative Philosophy 38 (4):373-390.
    This article argues that Plato’s Sophist can be understood as promoting a rudimentary version of the medieval notion of the “convertibility of the transcendentals,” that is, that there are certain properties of being, such as unity and truth, that have the same extension as being but add conceptual content to being. Histories of the doctrine of the transcendentals tend to trace transcendental thought back no earlier than Aristotle and thus ignore the relevance of Plato generally and the Sophist specifically. This (...)
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  2. The Theory of Being and the Argument for Forms in Plato’s Sophist.Fiona Leigh - 2024 - Phronesis 69 (4):402-438.
    This paper argues for two claims. First, that in the Sophist a metaphysical theory of being is constructed from the ground up, largely on the basis of a claim treated as an axiomatic principle, the ‘dunamis proposal’ (247d–e), which, I will argue, ought to be understood as Plato’s own definition of being. Second, once its core is in place, the theory is put to use to provide dialectical arguments against proponents of alternative metaphysical theories for the existence of various entities (...)
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  3. The Late-Learners of the School of Names: Sph. 251a8-c6: ὁ ἀγαθὸς ἄνθρωπος (the good man) and 白馬 (white horse).Florian Marion - 2024 - In Brisson Luc, Halper Edward & Perry Richard (eds.), Plato’s Sophist. Selected Papers of the Thirteenth Symposium Platonicum. Baden Baden: Verlag Karl Alber. pp. 227-236.
    The focus on this contribution is on the ‘late-learners’ digression. In Sph. 251a8-c6, the Eleatic Stranger briefly discusses the view of some ‘young and old late-learners’ who hold that, from a logico-metaphysical point of view, unlike ‘a man is a man’ or ‘a good is good’, the statement ‘a man is good’ is neither a well-formed nor a grammatical sentence. Usually, modern commentators devote little energy to interpreting this passage since they are content to note that it suffices to discriminate (...)
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  4. The Enigmatic Locus Desperatus at Sophist 244d11–12.Simon Noriega Olmos - 2024 - In Brisson Luc, Halper Edward & Perry Richard (eds.), Plato’s Sophist. Selected Papers of the Thirteenth Symposium Platonicum. Baden Baden: Verlag Karl Alber. pp. 237-246.
    Sph. 244d11–12 is a locus desperatus. Editors have suspected these lines to be corrupted. Accordingly, they have proposed multiple emendations. In my view, however, the pas sage does not need emendation but only interpretation and Schleiermacher’s construal. I argue that Sph. 244d11–12 shows that the one is not identical to a name. It shows this by analyzing what a name is and proving that the terms ‘name’ and ‘one’ are not intersubstitutable salva veritate.
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  5. The Enigmatic Locus Desperatus at Sophist 244d11–12.Simon Noriega-Olmos - 2024 - In Brisson Luc, Halper Edward & Perry Richard (eds.), Plato’s Sophist. Selected Papers of the Thirteenth Symposium Platonicum. Baden Baden: Verlag Karl Alber. pp. 237-246.
    Sph. 244d11–12 is a locus desperatus. Editors have suspected these lines to be corrupted. Accordingly, they have proposed multiple emendations. In my view, however, the pas sage does not need emendation but only interpretation and Schleiermacher’s construal. I argue that Sph. 244d11–12 shows that the one is not identical to a name. It shows this by analyzing what a name is and proving that the terms ‘name’ and ‘one’ are not intersubstitutable salva veritate.
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  6. La unitat del Sofista de Plató. Entre el sofista i el filòsof.Noburu Notomi - 2024 - Sabadell: Edicions Enoanda. Translated by Miquel Montserrat Capella.
    "El Sofista" de Plató es considera una de les obres més grans de la història de la filosofia, però els estudiosos s’han mostrat tímids a l’hora d’enfrontar-se al problema central del diàleg. Per a Plató, definir el sofista és el problema filosòfic bàsic: qualsevol investigador s’ha d’encarar al «sofista dins nostre» per tal d’assegurar la possibilitat mateixa del diàleg i de la filosofia contra el contraatac sofístic. Pròleg: Montserrat Crespín .
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  7. Parts of Difference in Plato’s Sophist, with Help from Republic V.Michael Wiitala - 2024 - In Brisson Luc, Halper Edward & Perry Richard (eds.), Plato’s Sophist. Selected Papers of the Thirteenth Symposium Platonicum. Baden Baden: Verlag Karl Alber. pp. 425-431.
    In the Sophist, the Eleatic Stranger develops an account of non-being according to which it is understood as a part of Different. Yet the precise language he uses to characterize the form Non-Being and other negative forms has two variations. In the first, a negative form is characterized as a part of the nature of Different contraposed to the nature of the form negated. Thus, Non-Beautiful is described as ‘something different among beings that is marked-off from some one kind and (...)
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  8. An Invitation to Think: Three Entangled Problems in Plato's Sophist [Een uitnodiging tot denken: Plato's Sofist als kluwen van problemen].Martijn Boven - 2023 - Wijsgerig Perspectief 63 (4):6-15.
    -/- In Plato's work the "Sophist", Socrates, who typically occupies a central position in Plato's dialogues, is assigned a supporting role. This has led some scholars to argue for a shift in Plato's oeuvre, where he distances himself from Socrates and introduces a new main protagonist. However, this new protagonist remains unnamed and is only identified by his social position as Xenos, indicating that he is an outsider and a stranger whose identity is ambiguous. In this article, I argue that (...)
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  9. The sophist's Puzzling Epistêmê in the Sophist.David J. Murphy - 2023 - Classical Quarterly 73 (1):53-65.
    Against prevailing interpretations, this article contends that Plato's Sophist and Statesman accord the sophist a kind of ‘knowing-how’ (epistêmê). In Soph. 233c10‒d2, the Visitor and Theaetetus agree that the sophist has not truth but a δοξαστικὴ ἐπιστήμη. This phrase cannot mean ‘a seeming knowledge’, for –ικός adjectives formed from verbs express the ability to perform the action denoted by the verb—here, δοξάζω. Although not a first-order, subject-area knowledge, sophistry is a second-order knowledge of how to form and use judgements (doxai). (...)
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  10. Sophistic Speech and False Statements in Plato’s Sophist.Sean Foley - 2022 - Illinois Classical Studies 47 (2):383-405.
    Plato’s Sophist features a discussion of false statements, the literal sense of which has been the source of much scholarly controversy. Two readings of the discussion, the Oxford Interpretation and the Incompatibility Range Interpretation, are especially plausible. This essay enters the exegetical debate by placing the discussion of false statements in the broader context of the dialogue, which is principally concerned with sophistic speech, not false statements. When the discussion of false statements is understood as contributing to an inquiry into (...)
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  11. Perfect Change in Plato's Sophist.Tushar Irani - 2022 - Oxford Studies in Ancient Philosophy 60:45-93.
    This paper examines how Plato’s rejection of the friends of the forms at 248a–249b in the Sophist is continuous with the arguments that he develops shortly after this part of the dialogue for the interrelatedness of the forms. I claim that the interrelatedness of the forms implies that they are changed, and that this explains Plato’s rejection of the friends of the forms. Much here turns on the kind of change that Plato wants to attribute to the forms. I distinguish (...)
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  12. The Koinōnia of Non-Being and Logos in the Sophist Account of Falsehood.Michael Wiitala - 2022 - Areté. Revista de Filosofía 34:235-249.
    At Sophist 260e3-261a2, the Eleatic Stranger claims that in order to demonstrate that falsehood is, he and Theaetetus must first track down what speech (logos), opinion (doxa), and appearance (phantasia) are, and then observe the communion (koinōnia) that speech, opinion, and appearance have with non-being. The Stranger, however, never explicitly discusses the communion of speech, opinion, and appearance with non-being. Yet presumably their communion is implicit in his account of falsehood, given his claim that observing that communion is needed in (...)
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  13. Platonic Synergy: A Circular Reading of the Sophist and Timaeus.Bess H. R. Myers - 2021 - Journal for the History of Rhetoric 24 (3):251–273.
    The Sophist, with its ostensible goal of locating and defining the sophist, is among the Platonic dialogues often read by rhetoricians. Plato’s Timaeus, less so. This has been an oversight because the Timaeus provides a metaphysical explanation for Plato’s anxieties about sophistry and rhetoric. When read together, the Sophist and Timaeus warn of the dangers of sophistry, though they do so in contrasting ways. The Sophist directs us to the external world while the Timaeus directs us inward toward an eternal, (...)
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  14. Differentiating philosopher from statesman according to work and worth.Jens Kristian Larsen - 2020 - Polis 37 (3):550-566.
    Plato’s Sophist and Statesman stand out from many other Platonic dialogues by at least two features. First, they do not raise a ti esti question about a single virtue or feature of something, but raise the questions what sophist, statesman, and philosopher are, how they differ from each other, and what worth each should be accorded. Second, a visitor from Elea, rather than Socrates, seeks to addressed these questions and does so by employing what is commonly referred to as the (...)
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  15. ‘Pushing Through’ in Plato’s Sophist: A New Reading of the Parity Assumption.Evan Rodriguez - 2020 - Archiv für Geschichte der Philosophie 102 (2):159-188.
    At a crucial juncture in Plato’s Sophist, when the interlocutors have reached their deepest confusion about being and not-being, the Eleatic Visitor proclaims that there is yet hope. Insofar as they clarify one, he maintains, they will equally clarify the other. But what justifies the Visitor’s seemingly oracular prediction? A new interpretation explains how the Visitor’s hope is in fact warranted by the peculiar aporia they find themselves in. The passage describes a broader pattern of ‘exploring both sides’ that lends (...)
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  16. Diairesis and Koinonia in Sophist 253d1-e3.Colin C. Smith - 2020 - History of Philosophy Quarterly 38 (1):1-20.
    Here I interpret a central passage in Plato's Sophist by focusing on understudied elements that provide insight into the fit of the dialogue's parts and the Sophist-Statesman diptych as a whole. I argue that the Eleatic Stranger's account of what the dialectician "adequately views" at Sophist 253d1-e3 involves both division and the communion of ontological kinds, not just one or the other as has been typically argued. I also consider other key passages and the turn throughout the dialogue from imagistic (...)
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  17. A herança e o parricídio: o eleatismo no Sofista de Platão.Victor Hugo Fonseca da Silva Coelho - 2019 - Dissertation, University of São Paulo, Brazil
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  18. The Image of the Noble Sophist.Yancy Hughes Dominick - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):203-220.
    In this paper, I begin with an account of the initial distinction between likenesses and appearances, a distinction which may resemble the difference between sophists and philosophers. That distinction first arises immediately after the puzzling appearance of the noble sophist, who seems to occupy an odd space in between sophist and philosopher. In the second section, I look more closely at the noble sophist, and on what that figure might tell us about images and the use of images. I also (...)
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  19. The Science of Philosophy.Olof Pettersson - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):221-237.
    At 252e1 to 253c9 in Plato’s Sophist, the Eleatic Visitor explains why philosophy is a science. Like the art of grammar, philosophical knowledge corresponds to a generic structure of discrete kinds and is acquired by systematic analysis of how these kinds intermingle. In the literature, the Visitor’s science is either understood as an expression of a mature and authentic platonic metaphysics, or as a sophisticated illusion staged to illustrate the seductive lure of sophistic deception. By showing how the Visitor’s account (...)
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  20. 4. Logik.Christoph Hochholzer - 2016 - In Teile Und Teilhabe: Eine Untersuchung Über Platons "Sophistes". Berlin/Boston: De Gruyter. pp. 123-250.
  21. 5. Ontologie.Christoph Hochholzer - 2016 - In Teile Und Teilhabe: Eine Untersuchung Über Platons "Sophistes". Berlin/Boston: De Gruyter. pp. 253-448.
  22. 2. Dihairetik.Christoph Hochholzer - 2016 - In Teile Und Teilhabe: Eine Untersuchung Über Platons "Sophistes". Berlin/Boston: De Gruyter. pp. 19-102.
  23. Teile Und Teilhabe: Eine Untersuchung Über Platons "Sophistes".Christoph Hochholzer - 2016 - Berlin/Boston: De Gruyter.
    Sind platonische Ideen oder Formen wirklich in dem Sinn als „eingestaltig“ konzipiert, dass sie nicht aus Teilen bestehen können? Ganz und gar nicht! Christoph Hochholzer zeigt, dass die Relation von Teil und Ganzem einer Form neben der Relation der Teilhabe an Formen zu den zentralen Grundannahmen der Ideenlehre gehört. Von diesem Befund ausgehend, entwickelt die detaillierte Textanalyse eine ganz neuartige Interpretation des Sophistes. Der eleatische Fremde, der Sokrates in dem Spätdialog als Gesprächsführer ablöst, präsentiert demnach eine ausgereifte Variante von Platons (...)
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  24. 7. Die Definition der Sophistik.Christoph Hochholzer - 2016 - In Teile Und Teilhabe: Eine Untersuchung Über Platons "Sophistes". Berlin/Boston: De Gruyter. pp. 513-598.
  25. 6. Wahrheitstheorie.Christoph Hochholzer - 2016 - In Teile Und Teilhabe: Eine Untersuchung Über Platons "Sophistes". Berlin/Boston: De Gruyter. pp. 449-512.
  26. 3. Die Verknüpfung der Gattungen.Christoph Hochholzer - 2016 - In Teile Und Teilhabe: Eine Untersuchung Über Platons "Sophistes". Berlin/Boston: De Gruyter. pp. 103-122.
  27. 1. Einleitung.Christoph Hochholzer - 2016 - In Teile Und Teilhabe: Eine Untersuchung Über Platons "Sophistes". Berlin/Boston: De Gruyter. pp. 3-18.
  28. The Dynamic Association of Being and Non-Being: Heidegger’s Thoughts on Plato’s Sophist Beyond Platonism.SangWon Lee - 2016 - Human Studies 39 (3):385-403.
    This article examines Heidegger’s interpretation of Plato’s Sophist, focusing on his attempts to grasp Plato’s original thinking of being and non-being. Some contemporary thinkers and commentators argue that Heidegger’s view of Plato is simply based on his criticism against the traditional metaphysics of Platonism and its language. But a close reading of his lecture on the Sophist reveals that his view of Plato is grounded in Plato’s questioning struggle with the ambiguous nature of human speech or language. For Heidegger, Plato’s (...)
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  29. What the Dialectician Discerns: a new reading of Sophist 253d-e.Mitchell Miller - 2016 - Ancient Philosophy 36 (2):321-352.
    At Sophist 253d-e the Eleatic Visitor offers a notoriously obscure description of the fields of one-and-many that the dialectician “adequately discerns.” Against the readings of Stenzel, Cornford, Sayre, and Gomez-Lobo, I propose an interpretation of that passage that takes into account the trilogy of Theaetetus-Sophist-Statesman as its context. The key steps are to respond to the irony of Socrates’ refutations at the end of the Theaetetus by reinterpreting the last two senses of logos as directed to forms and to recognize (...)
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  30. Motion and Rest as Genuinely Greatest Kinds in the Sophist.Christopher Buckels - 2015 - Ancient Philosophy 35 (2):317-327.
    The paper argues that Motion and Rest are “greatest kinds” and not just convenient examples, since they are all-pervading. Thus Motion and Rest can be jointly predicated of a single subject and can be predicated of each other, just as Sameness and Otherness can. While Sameness and Otherness are opposites, a single subject may be the same in one respect, namely, the same as itself, and other in another respect, namely, other than other things. Thus they can be predicated of (...)
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  31. PLATO, SOPHIST- P. Crivelli Plato's Account of Falsehood. A Study of the Sophist. Pp. xii + 309. Cambridge: Cambridge University Press, 2012. Cased, £57, US$99. ISBN: 978-0-521-19913-1. [REVIEW]Mary Louise Gill - 2015 - The Classical Review 65 (1):53-55.
  32. Sprachphilosophie in der Antike.Christoph Hochholzer & Niko Strobach - 2015 - In Nikola Kompa (ed.), Handbuch Sprachphilosophie. Stuttgart: Metzler. pp. 5-14.
  33. Plato’s Theory of the Intercommunion of Forms : the Sophist 259, e4-6.Alireza Saati - 2015 - Philosophy Study 5 (1).
  34. The Secret Doctrine and the Gigantomachia: Interpreting Plato’s Theaetetus-Sophist.Brad Berman - 2014 - Plato Journal 14:53-62.
    The Theaetetus’ ‘secret doctrine’ and the Sophist ’s ‘battle between gods and giants’ have long fascinated Plato scholars. I show that the passages systematically parallel one another. Each presents two substantive positions that are advanced on behalf of two separate parties, related to one another by their comparative sophistication or refinement. Further, those parties and their respective positions are characterized in substantially similar terms. On the basis of these sustained parallels, I argue that the two passages should be read together, (...)
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  35. Paolo Crivelli, Plato's Account of Falsehood: A Study of the Sophist. [REVIEW]Daniel Bloom - 2014 - Philosophy in Review 34 (1-2):7-10.
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  36. Os Problemas da Opinião Falsa e da Predicação no diálogo Sofista de Platão.Francisco de Assis Vale Cavalcante Filho - 2014 - Dissertation, Ufpb, Brazil
  37. Plato’s Account of Falsehood: A Study of the Sophist by Paolo Crivelli. [REVIEW]Noburu Notomi - 2014 - Journal of the History of Philosophy 52 (3):601-602.
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  38. Plato’s Theory of Negation and Falsity in Sophist 257 and 263: A New Defense of the Oxford Interpretation.Job van Eck - 2014 - Ancient Philosophy 34 (2):275-288.
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  39. Difference in Kind: Observations on the Distinction of the Megista Gene.David Ambuel - 2013 - In Beatriz Bossi & Thomas M. Robinson (eds.), Plato's "Sophist" Revisited. Berlin: Walter de Gruyter. pp. 247-268.
    It is argued that the analysis by which the gene are differentiated in the dialogue is an exercise in studied ambiguities informed by an Eleatic logic of strict dichotomy that was the underpinning of the Sophist's method of division. By this dialectical drill, Plato shows that the metaphysics underlying the Visitor's method fails to adequately distinguish what it means to have a character from what it means to be a character, and therefore remains inadequate to track down the sophist or (...)
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  40. Difference in Kind: Observations on the Distinction of the Megista Gene.David Ambuel - 2013 - In Beatriz Bossi & Thomas M. Robinson (eds.), Plato's "Sophist" Revisited. Berlin: Walter de Gruyter. pp. 247-268.
    It is argued that the analysis by which the gene are differentiated in the dialogue is an exercise in studied ambiguities informed by an Eleatic logic of strict dichotomy that was the underpinning of the Sophist's method of division. By this dialectical drill, Plato shows that the metaphysics underlying the Visitor's method fails to adequately distinguish what it means to have a character from what it means to be a character, and therefore remains inadequate to track down the sophist or (...)
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  41. Plato's "Sophist" Revisited.Beatriz Bossi & Thomas M. Robinson (eds.) - 2013 - Berlin: Walter de Gruyter.
    This book consists of a selection of papers which throw new light on old problems in one of Plato s most difficult dialogues. The first set of papers deals with definitions of sophistry from different perspectives. In the central section E. Hulsz, D. O'Brien, B. Bossi, P. Mesquita and N. Cordero consider the problem of being and relative non-being with regard to Heraclitus and the legacy of Parmenides. The final section with papers by F. Fronterotta, J. de Garay, D. Ambuel (...)
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  42. Plato’s Account of Falsehood: A Study of the Sophist, by Paolo Crivelli. [REVIEW]Paul M. Livingston - 2013 - Ancient Philosophy 33 (2):431-438.
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  43. Protagoras and the Definition of ‘Sophist’ in the Sophist.Thomas M. Robinson - 2013 - In Beatriz Bossi & Thomas M. Robinson (eds.), Plato's "Sophist" Revisited. Berlin: Walter de Gruyter. pp. 3-14.
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  44. Plato and Peirce on Likeness and Semblance.Han-Liang Chang - 2012 - Biosemiotics 5 (3):301-312.
    In his well-known essay, ‘What Is a Sign?’ (CP 2.281, 285) Peirce uses ‘likeness’ and ‘resemblance’ interchangeably in his definition of icon. The synonymity of the two words has rarely, if ever, been questioned. Curiously, a locus classicus of the pair, at least in F. M. Cornford’s English translation, can be found in a late dialogue of Plato, namely, the Sophist. In this dialogue on the myth and truth of the sophists’ profession, the mysterious ‘stranger’, who is most likely Socrates’ (...)
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  45. Plato’s Absolute and Relative Categories at Sophist 255c14.Matthew Duncombe - 2012 - Ancient Philosophy 32 (1):77-86.
    Sophist 255c14 distinguishes καθ’ αὑτά and πρὸς ἄλλα (in relation to others). Many commentators identify this with the ‘absolute’ and ‘relative’ category distinction. However, terms such as ‘same’ cannot fit into either category. Several reliable manuscripts read πρὸς ἄλληλα (in relation to each other) for πρὸς ἄλλα. I show that πρὸς ἄλληλα is a palaeographically plausible reading which accommodates the problematic terms. I then defend my reading against objections.
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  46. Entre la semejanza y la apariencia: la reflexión sobre la imagen y la captura del sofista de Platón.Alfonso Flórez Flórez - 2012 - Pensamiento 68 (256):357-371.
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  47. The Eleatic Visitor's Method of Division.Laura Grams - 2012 - Apeiron 45 (2):130-156.
  48. Modes of Being at Sophist 255c-e.Fiona Leigh - 2012 - Phronesis 57 (1):1-28.
    Abstract I argue for a new interpretation of the argument for the non-identity of Being and Difference at Sophist 255c-e, which turns on a distinction between modes of being a property. Though indebted to Frede (1967), the distinction differs from his in an important respect: What distinguishes the modes is not the subject's relation to itself or to something numerically distinct, but whether it constitutes or conforms to the specification of some property. Thus my view, but not his, allows self-participation (...)
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  49. X-R estless F orms and C hangeless C auses.Fiona Leigh - 2012 - Proceedings of the Aristotelian Society 112 (2pt2):239-261.
  50. Ignorance, Shame and Love of Truth: Diagnosing the Sophist’s Error in Plato’s Sophist.Micah Lott - 2012 - Phoenix 66 (1-2):36-56.
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