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The Greek commentaries on Plato's Phaedo

New York: North-Holland Pub. Co. (1976)

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  1. Teratology in Neoplatonism.James Wilberding - 2014 - British Journal for the History of Philosophy 22 (5):1021-1042.
    Teratogenesis poses a real problem for all those who wish to see the natural world as a success story, and this includes the Neoplatonists. On their view even ordinary biological reproduction is governed by principles ultimately derived from intelligible Forms. Thus, the generation of terata would seem to call into question the very efficacy of these intelligible principles in the sensible world, since these would seem to be cases in which matter has gotten the upper hand over the intelligible. Although (...)
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  • Plotinus on Transmigration: a Reconsideration.Giannis Stamatellos - 2013 - Journal of Ancient Philosophy 7 (1):49 - 64.
  • La tríada escatològica en el neoplatonismo tardío.José María Nieva - 2015 - Eidos: Revista de Filosofía de la Universidad Del Norte 22:101-114.
    Damascio divide su Comentario al Fedón en tres partes. La última está dedicada al mito escatológico, el cual, a su vez, es dividido también en tres partes. Este descenso en el Hades se lee conjuntamente con otros dos mitos platónicos que versan sobre el destino del alma, el del Gorgias y el de República. En tal concepción triádica Damascio es deudor de Proclo, quien fue el primero en mostrar la imbricación entre estos tres diálogos. En consecuencia, este trabajo intentará mostrar (...)
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  • A Fourth Way of Reading Plato’s Phaedo.Donka D. Markus - 2017 - International Journal of the Platonic Tradition 11 (1):80-90.
  • Causation in the phaedo.Sean Kelsey - 2004 - Pacific Philosophical Quarterly 85 (1):21–43.
    In the _Phaedo Socrates says that as a young man he thought it a great thing to know the causes of things; but finding existing accounts unsatisfying, he fell back on a method of his own, hypothesizing that Forms are causes. I argue that part of what this hypothesis says is that certain phenomena--the ones for which it postulates Forms as causes--are the result of processes whose object was to produce them. I then use this conclusion to explain how Socrates' (...)
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  • Tearing Apart the Zagreus Myth: A Few Disparaging Remarks on Orphism and Original Sin.Radcliffe Edmonds - 1999 - Classical Antiquity 18 (1):35-73.
    In this essay, I distinguish between the ancient tales relating to the dismemberment or sparagmos of Dionysos and the modern fabrication which I call the "Zagreus myth." This myth is put together from several elements: 1) the dismemberment of Dionysos; 2) the punishment of the Titans; 3) the creation of mankind from the Titans; and 4) the inheritance humans receive from the first three parts - the burden of guilt from the Titans' crime and the divine spark from the remains (...)
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  • A Curious Concoction: Tradition and Innovation in Olympiodorus' "Orphic" Creation of Mankind.Radcliffe G. Edmonds Iii - 2009 - American Journal of Philology 130 (4):511-532.
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  • Colloquium 7: Attention Deficit in Plotinus and Augustine: Psychological Problems in Christian and Platonist Theories of the Grades of Virtue.Charles Brittain - 2003 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 18 (1):223-275.
  • The Attunement Theory of the Soul in the Phaedo.Naoya Iwata - 2020 - Japan Studies in Classical Antiquity 4:35-52.
    At Phaedo 86b7–c2 Simmias puts forward the theory that the soul is the attunement of bodily elements. Many scholars have claimed that this theory originates in the Pythagoreans, especially Philolaus. The claim is largely based on their reading of the Phaedo, since we have scarce doxographical evidence. In this paper I show that the dialogue in question does not constitute any evidence for the Pythagorean origin of Simmias’ attunement theory, and that it rather represents the theory as stemming from a (...)
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  • Tearing apart the Zagreus myth: A few disparaging remarks on Orphism and original sin.Radcliffe G. Edmonds Iii - 1999 - Classical Antiquity 18 (1):35.
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