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Dialogform und Argument: Studien zu Platons "Politeia"

Franz Steiner Verlag Wiesbaden (1997)

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  1. The communication between feelings and reason: How rational is the irrational in Plato?Stefan Büttner - 2017 - History of Philosophy & Logical Analysis 20 (1):32-52.
    The focus of the paper is that for Plato all kinds of knowing, including sense perception, are acts of distinguishing something. Emotions and strivings are depending on acts of distinguishing and each part of the soul has a specific way of knowing, feeling and desiring. The thymoeides desires pleasures which arise from the judgement of individual abilities and achievements. It is related to the individual cases in which these abilities or achievements are preserved or destroyed. The close relationship between logistikon (...)
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  • Ausland/Sanday Bibliography.Editors Proceedings of the Boston Area Colloquium in Ancient Philosophy - 2013 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 28 (1):36-39.
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  • Tyrannized Souls: Plato's Depiction of the ‘Tyrannical Man’.Mark A. Johnstone - 2015 - British Journal for the History of Philosophy 23 (3):423-437.
    In book 9 of Plato's Republic, Socrates describes the nature and origins of the ‘tyrannical man’, whose soul is said to be ‘like’ a tyrannical city. In this paper, I examine the nature of the ‘government’ that exists within the tyrannical man's soul. I begin by demonstrating the inadequacy of three potentially attractive views sometimes found in the literature on Plato: the view that the tyrannical man's soul is ruled by his ‘lawless’ unnecessary appetites, the view that it is ruled (...)
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  • The Structure of Plato’s Republic and the Cave Allegory.Raul Gutiérrez - 2019 - Peitho 10 (1):65-84.
    As Plato’s Phaedrus 246c stipulates, every logos must be structured like a living being, i.e., the relation of all its parts to one another and to the whole must be appropriate. Thus, the present paper argues that Plato’s masterwork has been organized in accord with the ascent/descent movement as presented in the Allegory of the Cave: Book I represents eikasia, Books II–IV.434c exemplify pistis, Book IV.434d–444e illustrates dianoia and Books V–VII express noesis. Having reached the anabasis the philosopher turns to (...)
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