Plato's Utopia Recast is an illuminating reappraisal of Plato's later works, which reveals radical changes in his ethical and political theory. Christopher Bobonich examines later dialogues, with a special emphasis upon the Laws, and argues that in these late works Plato both rethinks and revises the basic ethical and political positions that he held in his better known earlier works, such as the Republic. This book will change our understanding of Plato. His controversial moral and political theory, so influential in (...) Western thought, will henceforth be seen in a new light. (shrink)

Plato's Utopia Recast is an illuminating reappraisal of Plato's later works, which reveals radical changes in his ethical and political theory. Christopher Bobonich examines later dialogues, with a special emphasis upon the Laws, and argues that in these late works, Plato both rethinks and revises the basic ethical and poltical positions that he held in his better-known earlier works, such as the Republic. This book will change our understanding of Plato. His controversial moral and political theory, so influential in Western (...) thought, will henceforth be seen in a new light. (shrink)

This splendid book is a collection of twenty-three of John Cooper’s papers on Greek ethical philosophy: seven are on Socrates and Plato, twelve are on Aristotle and four are on the Hellenistics; nineteen have appeared elsewhere, two are newly written essays incorporating previously published material, and two are new essays written for this volume. Many of these papers are justly regarded as classics of contemporary scholarship and some of them are located in out of the way journals or volumes: we (...) thus have the usual reasons for being grateful that they are at last collected together in one place. But more important, bringing these papers together has synergistic effects: we see Cooper returning to related issues in different contexts and elaborating the scope and depth of his analyses. (shrink)

Long understudied, Plato's Laws has been the object of renewed attention in the past decade and is now considered to be his major work of political philosophy besides the Republic. In his last dialogue, Plato returns to the project of describing the foundation of a just city and sketches in considerable detail its constitution, laws and other social institutions. Written by leading Platonists, the essays in this volume cover a wide range of topics central for understanding the Laws, such as (...) the aim of the Laws as a whole, the ethical psychology of the Laws, especially its views of pleasure and non-rational motivations, and whether and, if so, how the strict law code of the Laws can encourage genuine virtue. They make an important contribution to ongoing debates and will open up fresh lines of inquiry for further research. (shrink)

The 13 contributions of this collective offer new and challenging ways of reading well-known and more neglected texts on akrasia (lack of control, or weakness ...

One of the distinctions that Plato in the Laws stresses most heavily in his discussion of the proper relation between the individual citizen and the laws of the city is that between persuasion and compulsion. Law, Plato believes, should try to persuade rather than compel the citizens. Near the end of the fourth book of the Laws, the Athenian Stranger, Plato's spokesman in this dialogue, asks whether the lawgiver for their new city of Magnesia should in making laws ‘explain straightaway (...) what must and must not be done, add the threat of a penalty, and turn to another law, without adding a single bit of encouragement or persuasion [παραμυθας δ κα πειθος … ν] to his legislative edicts’ . A few lines later, the Athenian Stranger himself condemns such a procedure as ‘the worse and more savage alternative’ . The better method is for the laws themselves to try to persuade the citizens to act in the manner that they prescribe. And as a means of doing this, Plato proposes attaching preludes to particular laws and to the legal code as a whole: such preludes will supplement the sanctions attached to the laws and will aim at persuading the citizens to act in the way that the laws direct for reasons other than fear of the penalties attached to the law. Such a practice, Plato believes, is an innovation: it is something that no lawgiver has ever thought of doing before . And we have no reason to think that Plato is here excluding his earlier self, e.g. the Plato of the Republic and the Politicus, from this criticism. (shrink)

Diskin Clay's new book is designed to be a guide for a reader coming to the Platonic dialogues for the first time. It emphasizes the literary character of the dialogues, although in addition to literary analysis narrowly construed, the author provides useful social and historical background. Clay writes clearly and well, and the book admirably serves its purpose.

I examine Plato's claim in the Republic that philosophers must rule in a good city and Aristotle's attitude towards this claim in his early, and little discussed, work, the Protrepticus. I argue that in the Republic, Plato's main reason for having philosophers rule is that they alone understand the role of philosophical knowledge in a good life and how to produce characters that love such knowledge. He does not think that philosophic knowledge is necessary for getting right the vast majority (...) of judgments about actions open to assessment as virtuous or vicious. I argue that in the Protrepticus Aristotle accepts similar reasons for the rule of philosophers, but goes beyond the Republic and seems to suggest that philosophic knowledge is required for getting right ethical and political judgments in general. I close by noting some connections with Aristotle's later views in the Eudemian Ethics, the Nicomachean Ethics, and the Politics. Footnotesa For comments on an earlier draft of this paper, I thank the other contributors to this volume, as well as Aditi Iyer and Rachana Kamtekar. (shrink)

The field of ancient Greek ethics is increasingly emerging as a major branch of philosophical enquiry, and students and scholars of ancient philosophy will find this Companion to be a rich and invaluable guide to the themes and movements which characterised the discipline from the Pre-Socratics to the Neo-Platonists. Several chapters are dedicated to the central figures of Plato and Aristotle, and others explore the ethical thought of the Stoics, the Epicureans, the Skeptics, and Plotinus. Further chapters examine important themes (...) that cut across these schools, including virtue and happiness, friendship, elitism, impartiality, and the relationship between ancient eudaimonism and modern morality. Written by leading scholars and drawing on cutting-edge research to illuminate the questions of ancient ethics, the book will provide students and specialists with an indispensable critical overview of the full range of ancient Greek ethics. (shrink)

The prelims comprise: Background Acknowledgments Notes References.

This book covers a great deal of ground and aims to undermine some of the most widespread claims about ancient Greek ethics. White thinks that the study of Greek ethics has been wrongly dominated by the assumption that all Greek ethical theorists were eudaimonists and harmonizing eudaimonists. Roughly, White takes eudaimonism as the thesis that for each individual there is a single ultimate rational end aimed at for its own sake and that this is the individual’s own eudaimonia, well-being, or (...) happiness. Harmonizing eudaimonism is the thesis that if there is a plurality of ingredients of happiness, they can all be fully realized by the individual without significant conflict among them. Harmonizing eudaimonism thus not only guarantees that the self-confined aims of an individual are co-realizable, but also that there is no conflict between the individual’s self-confined good and other considerations that make a rational claim on the agent, such as ethical principles and the welfare of others. (shrink)

In 1977, Terence Irwin published Plato’s Moral Theory. This book, along with the work of Gregory Vlastos, has had a greater influence on the study of Plato’s ethics than anything published since. Although the present volume, Plato’s Ethics began as a second edition of PMT, it quickly became a “new book” in which none of PMT’s text reappears. Irwin declines to keep score of the specific differences between the two works and I cannot here provide a comprehensive comparison. I shall, (...) instead, discuss in broad outline PE’s position on one of PMT’s central themes and then turn to the details of one of PE’s new arguments. (shrink)

This paper attempts to determine what laws’ most fundamental normative property is for Plato. After examining the Hippias Major and the pseudo-Platonic Minos, I argue that in the Laws this property is correctness (orthotês) which is understood as maximizing the citizens’ happiness. I argue that laws failing to do so are defective as laws because they’re not partially grounded in the relevant ethical facts and that Plato is thus a natural law theorist. The last section provides further justification for the (...) claim that laws failing the correctness criterion are defective as laws by appealing to Plato’s understanding of practical rationality. (shrink)

Despite its importance both historically and within the Aristotelian corpus, and despite the outpouring of first-rate scholarship on Aristotle in the past thirty years, the Politics has received much less attention than it deserves. This situation is, however, beginning to be rectified. The magisterial four-volume nineteenth-century commentary by W. L. Newman has been joined in recent years by numerous new translations as well as commentaries by Richard Robinson with supplementary material by David Keyt on Politics III-IV, Trevor Saunders on Politics (...) I and II, P. Simpson on the whole of the Politics, and in German by E. Schütrumpf on Politics I-VI. Richard Kraut’s new translation of and commentary on Politics VII and VIII, which provides Aristotle’s account of the ideal city, is an extremely distinguished contribution to our understanding of the Politics. (shrink)