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Plato's Theaetetus

New York: Oxford University Press (1988)

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  1. Reading the περιτροπή: "Theaetetus" 170c-171c. Chappell - 2006 - Phronesis 51 (2):109 - 139.
    Two readings of the much-discussed περιτροπή argument of "Theaetetus" 170c-171c have dominated the literature. One I call "the relativity reading". On this reading, the argument fails by ignoratio elenchi because it "carelessly" omits "the qualifications 'true for so-and-so' which [Protagoras'] theory insists on" (Bostock 1988: 90). The other reading I call "the many-worlds interpretation". On this view, Plato's argument succeeds in showing that "Protagoras' position becomes utterly self-contradictory" because "he claims that everyone lives in his own relativistic world, yet at (...)
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  • On making mistakes in Plato: Thaeatetus 187c-200d.Catherine Rowett - 2012 - Topoi 31 (2):151-166.
    In this paper I explore a famous part of Plato’s Theaetetus where Socrates develops various models of the mind (picturing it first as a wax tablet and then as an aviary full of specimen birds). These are to solve some puzzles about how it is possible to make a mistake. On my interpretation, defended here, the discussion of mistakes is no digression, but is part of the refutation of Theaetetus’s thesis that knowledge is “true doxa”. It reveals that false doxa (...)
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  • Knowledge and True Belief at Theaetetus 201a–c.Tamer Nawar - 2013 - British Journal for the History of Philosophy 21 (6):1052-1070.
    This paper examines a passage in the Theaetetus where Plato distinguishes knowledge from true belief by appealing to the example of a jury hearing a case. While the jurors may have true belief, Socrates puts forward two reasons why they cannot achieve knowledge. The reasons for this nescience have typically been taken to be in tension with each other . This paper proposes a solution to the putative difficulty by arguing that what links the two cases of nescience is that (...)
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  • Meta Logou in Plato’s Theaetetus.Boris Hennig - 2020 - Apeiron 54 (1):109-128.
    The account of knowledge in Plato’s Theaetetus, as true belief meta logou, seems to lead to a regress, which may be avoided by defining one kind of knowledge as true belief that rests on a different kind of knowledge. I explore a specific version of this move: to define knowledge as true belief that results from a successful and proper exercise of a rational capacity (a dunamis meta logou).
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  • Il Teeteto e il suo rapporto con il Cratilo.Aldo Brancacci - 2020 - Elenchos: Rivista di Studi Sul Pensiero Antico 41 (1):27-48.
    With the use of a particular metaphor, which appears at the end of the Cratylus and is taken up with perfect symmetry at the beginning of the Theaetetus, Plato certainly wanted to indicate the succession of Cratylus–Theaetetus as an order for reading the two dialogues, which Trasillus faithfully reproduced in structuring the second tetralogy of Platonic dialogues. The claim of the theory of ideas, with which the Cratylus ends, must therefore be considered the background in which to place not only (...)
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  • A Interpretação Aristotélica do Pensamento Protagoreano em MetafísicaΓ4-6.Anderson Borges - 2017 - Journal of Ancient Philosophy 11 (2):82-105.
    In Metaphysics Γ 4-6 Aristotle argues that Protagoras is committed not just to denying the PNC, but also to asserting its contrary. In this paper, I offer an analysis of this commitment. I try to show that Aristotle is working with a specific idea in mind: a Protagoreanism ontologically linked to the flux doctrine, as Plato suggested in Theaetetus 152-160.
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