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  1. A akrasia antiga e a fraqueza da vontade contemporânea.Matheus Dias Bastos - 2020 - Dissertation, PUC-Rio, Brazil
  2. Pleasure, Pain, and the Unity of Soul in Plato's Protagoras.Vanessa de Harven & Wolfgang-Rainer Mann - 2018 - In William V. Harris (ed.), Pleasure and Pain in Classical Times. pp. 111-138.
  3. Das Monster in Uns.Gianluigi Segalerba - 2016 - Philosophical Inquiry 40 (1-2):38-57.
    The essay consists in the analysis of the problem of the evil in the man and in the analysis of the remedies which the man can find against the evil. Plato affirms the presence of an active principle of evil in the soul of every man, which coincides with some instincts of the appetitive soul; the opposite principle to the evil is the reason, which needs, though, a correct education in order to be able to fight efficiently against the evil (...)
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  4. The Development of the Notion of Will in the Pagan Ancient Philosophy: Socrates, Plato, Aristotle.Martyna Koszkało - 2015 - Roczniki Filozoficzne 63 (2):157-186.
  5. “Plato and Food.”.Daniel Silvermintz - 2014 - In Paul B. Thompson & David M. Kaplan (eds.), Encyclopedia of Food and Agricultural Ethics. pp. 1495-1502.
    This essay provides an overview of Plato’s contribution to food ethics. Drawing on various Platonic dialogues, the discussion includes an analysis of the problem of gluttony and the correlate virtue of moderation, the diet of the Republic’s ideal city, and the harmonious order of the tripartite soul.
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  6. Weakness of Will From Plato to the Present.Brendan Palla - 2010 - International Philosophical Quarterly 50 (3):402-404.
  7. Weakness of Will From Plato to the Present (Review).Petter Korkman - 2009 - Journal of the History of Philosophy 47 (3):pp. 466-467.
    Weakness of will denotes a phenomenon that many would regard as forming part of everyday human experience. I hate to admit to it, but I do sometimes reprimand my children more harshly than I think I should, and similar situations occur daily. This could be an example of weakness of will or incontinence: I will to be constructive and provide a model of calm interaction, but fail to do so because my will is weak and I end up acting against (...)
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  8. Weakness of Will From Plato to the Present.Tobias Hoffmann (ed.) - 2008 - Catholic University of America Press.
    This volume contains thirteen original essays on weakness of will by scholars of contemporary philosophy and the history of philosophy. It covers the major periods of Western philosophy.
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  9. Akrasia in the Protagoras and the Republic.Michael Morris - 2006 - Phronesis 51 (3):195-229.
    Although it is a commonplace that the "Protagoras" and the "Republic" present diffent views of akrasia, the nature of the difference is not well understood. I argue that the logic of the famous argument in the "Protagoras" turns just on two crucial assumptions: that desiring is having evaluative beliefs (or that valuing is desiring), and that no one can have contradictory preferences at the same time; hedonism is not essential to the logic of the argument. And the logic of the (...)
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  10. Desideri: fenomenologia degenerativa e strategie di controllo.Marco Solinas - 2005 - In Mario Vegetti (ed.), Platone. La Repubblica. Bibliopolis. pp. vol. VI, 471-498.
  11. Plato on the Causes of Wrongdoing in the Laws.Jean Roberts - 1987 - Ancient Philosophy 7:23-37.
  12. What I Really Want: Towards a Self-Realization Theory in Plato.Ann Cacoullos - 1984 - Philosophical Inquiry 6 (1):13-24.
  13. Plato and Aristotle on Belief, Habit, and "Akrasia".Amelie Rorty - 1970 - American Philosophical Quarterly 7 (1):50 - 61.
  14. Plato's Protagoras and Explanations of Weakness.Gerasimos Santas - 1966 - Philosophical Review 75 (1):3-33.
  15. Moral Evil and Ignorance in Plato's Ethics.R. Hackforth - 1946 - Classical Quarterly 40 (3-4):118-.
    It is universally agreed that Plato inherited from Socrates, and consistently maintained to the end, the doctrine that no man does evil of set purpose—οδες κν μαρτνει—but because he mistakes evil for good. All moral evil, therefore, for Plato, involves ignorance. There are, however, two passages, one in the Sophist, the other in Laws ix, which on the face of them appear to recognize a type of moral evil in which ignorance is not involved, a type which is indeed contrasted (...)
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