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  1. Socrates on Love--revised for second edition.Suzanne Obdrzalek - forthcoming - In N. D. Smith, Ravi Sharma & Jones Rusty (eds.), The Bloomsbury Companion to Plato, second edition.
    In this chapter, I offer an overview of current scholarly debates on Plato's Lysis. I also argue for my own interpretation of the dialogue. In the Lysis, Socrates argues that all love is motivated by the desire for one’s own good. This conclusion has struck many interpreters as unattractive, so much so that some attempt to reinterpret the dialogue, such that it either does not offer an account of interpersonal love, or that it offers an account on which love is, (...)
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  2. Eros, Kosmos.Ken Wilber - forthcoming - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España].
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  3. On Reason and Hope: Plato, Pieper, and the Hopeful Structure of Reason.Ryan M. Brown - 2023 - Communio 50 (2):375-421.
    As Josef Pieper writes in his study “On Hope,” the virtue of hope is the virtue that completes the human being in its intermediary, temporal state (the “status viatoris,” or condition of being “on the way”). To be human is always to be “on the way” toward a fulfillment and completion not yet available to it (the “status comprehensoris”). Those who are hopeful direct themselves toward this end as to their fulfillment despite recognizing that it, in some sense, exceeds their (...)
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  4. The Thematic Significance of the Scenery in Plato’s Phaedrus.Ryan M. Brown - 2023 - Ancient Philosophy 43 (2):399-423.
    In this essay, I discuss the philosophical significance of three features of the Phaedrus’s dramatic scenery: the myth of Boreas, the two trees Socrates singles out upon arriving at the grove, and the grove itself. I argue that attention to these three features of the dramatic scenery helps us better understand the Phaedrus’s account of erōs.
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  5. The Virtue of Erotic Curiosity.Rachel Aumiller - 2022 - Philosophy and Literature 46 (1):208-222.
    Apuleius’s The Golden Ass presents curiosity as the protagonist’s downfall, yet ultimately recodes curiosity as the single virtue through which the human soul achieves not only immortality but joy. I identify Apuleius’s treatment of curiosity as falling into the categories of erotic and nonerotic. The union of Eros and the curious human soul suggests that one who is erotically curious can take pleasure in her devotion to one, precisely because she has eyes for the beauty of many.
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  6. The Lovers’ Formation in Plato’s Phaedrus.Ryan M. Brown - 2022 - Epoché: A Journal for the History of Philosophy 27 (1):19-50.
    This essay argues that the Phaedrus’s Palinode articulates an account of love (erōs) in which the experience of love can morally and intellectually transform both lover and beloved. After situating this account of love within the dialogue’s thematization of soul-leading (psuchagōgia), I show how Socrates’s account of love makes an intervention into typical Greek thought on pederasty and argue against Jessica Moss’s contention that soul-leading love suffers severe limitations in its soul-leading capacity, showing that Moss is wrong to think that (...)
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  7. Philosophy’s Workmate: Erōs and the Erōtica in Plato’s Symposium.Edith Gwendolyn Nally - 2022 - Apeiron 55 (3):329-357.
    Diotima’s speech claims that philosophy ranks among the erōtica. The standard reading of this holds that erōs manifests in philosophical activity. This is puzzling. Eros has a reputation for overpowering the psyche, making reasoning impossible. The major interpretive discussion of this puzzle suggests that Diotima must therefore accept either non-rationalist philosophizing or rationalist erōs. This paper argues for an alternative. The “ancillary activities view” posits that the erōtica do not manifest erōs but are activities undertaken to achieve its telos. On (...)
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  8. Soul-Leading in Plato's Phaedrus and the Iconic Character of Being.Ryan M. Brown - 2021 - Dissertation, Boston College
    Since antiquity, scholars have observed a structural tension within Plato’s Phaedrus. The dialogue demands order in every linguistic composition, yet it presents itself as a disordered composition. Accordingly, one of the key problems of the Phaedrus is determining which—if any—aspect of the dialogue can supply a unifying thread for the dialogue’s major themes (love, rhetoric, writing, myth, philosophy, etc.). My dissertation argues that “soul-leading” (psuchagōgia)—a rare and ambiguous term used to define the innate power of words—resolves the dialogue’s structural tension. (...)
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  9. On Socrates' Project of Philosophical Conversion.Jacob Stump - 2020 - Philosophers' Imprint 20 (32):1-19.
    There is a wide consensus among scholars that Plato’s Socrates is wrong to trust in reason and argument as capable of converting people to the life of philosophy. In this paper, I argue for the opposite. I show that Socrates employs a more sophisticated strategy than is typically supposed. Its key component is the use of philosophical argument not to lead an interlocutor to rationally conclude that he must change his way of life but rather to cause a certain affective (...)
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  10. Two Passions in Plato’s Symposium: Diotima’s To Kalon as a Reorientation of Imperialistic Erōs.Mateo Duque - 2019 - In Heather L. Reid & Tony Leyh (eds.), Looking at Beauty to Kalon in Western Greece: Selected Essays from the 2018 Symposium on the Heritage of Western Greece. Sioux City, IA, USA: Parnassos Press – Fonte Aretusa. pp. 95-110.
    In this essay, I propose a reading of two contrasting passions, two kinds of erōs, in the "Symposium." On the one hand, there is the imperialistic desire for conquering and possessing that Alcibiades represents; and on the other hand, there is the productive love of immortal wisdom that Diotima represents. It’s not just what Alcibiades says in the Symposium, but also what he symbolizes. Alcibiades gives a speech in honor of Socrates and of his unrequited love for him, but even (...)
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  11. Erotic themes in Plato - (l.) Brisson, (o.) Renaut (edd.) Érotique et politique chez Platon. Erôs, genre et sexualité dans la cité Platonicienne. Pp. 274. Sankt Augustin: Academia verlag, 2017. Paper, €29.50. Isbn: 978-3-89665-725-1. [REVIEW]Ken Moore - 2019 - The Classical Review 69 (2):398-401.
  12. Philosophical Eroticism, or How Socrates Made Me a Man.Vincent M. Tafolla - 2018 - Ancient Philosophy 38 (3):289-304.
    Dialogue, Philosophical Eroticism, Plato, Socrates, Power Dynamics, Episteme, Self-Knowledge, Eros.
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  13. Aristophanic Tragedy.Suzanne Obdrzalek - 2017 - In Z. Giannopoulou & P. Destrée (eds.), The Cambridge Critical Guide to Plato’s Symposium. Cambridge, UK: Cambridge University Press. pp. 70-87.
    In this paper, I offer a new interpretation of Aristophanes’ speech in Plato’s Symposium. Though Plato deliberately draws attention to the significance of Aristophanes’ speech in relation to Diotima’s (205d-206a, 211d), it has received relatively little philosophical attention. Critics who discuss it typically treat it as a comic fable, of little philosophical merit (e.g. Guthrie 1975, Rowe 1998), or uncover in it an appealing and even romantic treatment of love that emphasizes the significance of human individuals as love-objects to be (...)
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  14. Plato's erotic citizens. L. prauscello performing citizenship in Plato's laws. Pp. X + 272. Cambridge: Cambridge university press, 2014. Cased, £60, us$95. Isbn: 978-1-107-07288-6. [REVIEW]Robert Mayhew - 2016 - The Classical Review 66 (1):57-59.
  15. Bad Luck to Take a Woman Aboard.Debra Nails - 2015 - In Debra Nails & Harold Tarrant (eds.), Second Sailing: Alternative Perspectives on Plato. Helsinki, Finland: Societas Scientiarum Fennica. pp. 73-90.
    Despite Diotima’s irresistible virtues and attractiveness across the millennia, she spells trouble for philosophy. It is not her fault that she has been misunderstood, nor is it Plato’s. Rather, I suspect, each era has made of Diotima what it desired her to be. Her malleability is related to the assumption that Plato invented her, that she is a mere literary fiction, licensing the imagination to do what it will. In the first part of my paper, I argue against three contemporary (...)
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  16. Climbing the Ladder of Love.Brendan Shea - 2015 - In Adam Barkman & Robert Arp (eds.), Downton Abbey and Philosophy: Thinking in the Manor. Open Court. pp. 249-259.
    Downton Abbey is, at its most basic, a story driven by intimate, romantic relationships: Mary and Matthew, Bates and Anna, Sybil and Branson, Lord and Lady Grantham, and many others. As viewers, we root for (or against) these characters as they fall in love, quarrel, break up, reconcile, have children, and deal with separation and death. But what do we get out of this? Is it merely an emotional “rush,” or is it something more meaningful? In this essay, I’ll attempt (...)
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  17. Eros and ironic intoxication: Profound longing, madness and discipleship in Plato’s Symposium and in modern life.Kieran Bonner - 2013 - History of the Human Sciences 26 (5):0952695113479358.
    The Symposium addresses the relation between desire, beauty and the good life, while indicating the fascination that strong teaching arouses in followers. For Plato, unlike for moderns, power, desire and ethics are interrelated. This article takes Socrates as a case study for the Platonic understanding of this interrelation and it will put into play the grounds involved in their modern separation. It focuses on the three speakers in the dialogue who were followers of Socrates as a way of addressing the (...)
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  18. The gravity of eros in the contemporary: Introduction to the special section.Agnes Horvath & Arpad Szakolczai - 2013 - History of the Human Sciences 26 (5):69-78.
    The study of eros as passionate devotion leads back to the classical foundations of social and political analysis, in particular Plato’s philosophical anthropology, focusing on imitation and not rationality as the moving force of social life.
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  19. Socrates on love.Suzanne Obdrzalek - 2013 - In John Bussanich & Nicholas D. Smith (eds.), The Bloomsbury Companion to Socrates. Continuum. pp. 210-32.
    In this chapter, I offer an overview of current scholarly debates on Plato's Lysis. I also argue for my own interpretation of the dialogue. In the Lysis, Socrates argues that all love is motivated by the desire for one’s own good. This conclusion has struck many interpreters as unattractive, so much so that some attempt to reinterpret the dialogue, such that it either does not offer an account of interpersonal love, or that it offers an account on which love is, (...)
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  20. Erôs in Ancient Greece.Ed Sanders, Chiara Thumiger, Christopher Carey & Nick Lowe (eds.) - 2013 - Oxford University Press.
    This volume brings together eighteen articles which examine erôs as an emotion in ancient Greek culture. Taking into account all important thinking about the nature of erôs from the eighth century BCE to the third century CE, it covers a very broad range of sources and theoretical approaches, both in the chronological and the generic sense.
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  21. In liminal tension towards giving birth: Eros, the educator.Arpad Szakolczai - 2013 - History of the Human Sciences 26 (5):0952695113478242.
    The discussion on the nature of eros (love as sexual desire) in Plato’s Symposium offers us special insights concerning the potential role played by love in social and political life. While about eros, the dialogue also claims to offer a true image of Socrates, generating a complex puzzle. This article offers a solution to this puzzle by reconstructing and interpreting Plato’s theatrical presentation of his argument, making use of the structure of the plays of Aristophanes, a protagonist in the dialogue. (...)
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  22. Plato and the Divided Self.Rachel Barney, Tad Brennan & Charles Brittain (eds.) - 2012 - New York: Cambridge University Press.
    Plato's account of the tripartite soul is a memorable feature of dialogues like the Republic, Phaedrus and Timaeus: it is one of his most famous and influential yet least understood theories. It presents human nature as both essentially multiple and diverse - and yet somehow also one - divided into a fully human 'rational' part, a lion-like 'spirited part' and an 'appetitive' part likened to a many-headed beast. How these parts interact, how exactly each shapes our agency and how they (...)
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  23. Socrates' Daimonic Art: Love for Wisdom in Four Platonic Dialogues.Elizabeth S. Belfiore - 2012 - Cambridge: Cambridge University Press.
    Despite increasing interest in the figure of Socrates and in love in ancient Greece, no recent monograph studies these topics in all four of Plato's dialogues on love and friendship. This book provides important new insights into these subjects by examining Plato's characterization of Socrates in Symposium, Phaedrus, Lysis and the often neglected Alcibiades I. It focuses on the specific ways in which the philosopher searches for wisdom together with his young interlocutors, using an art that is 'erotic', not in (...)
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  24. Reply to Rowe.Thomas C. Brickhouse & Nicholas D. Smith - 2012 - The Journal of Ethics 16 (3):325-338.
    In our reply to Rowe, we explain why most of what he criticizes is actually the product of his misunderstanding our argument. We begin by showing that nearly all of his Part 1 misconceives our project by defending a position we never attacked. We then question why Rowe thinks the distinction we make between motivational and virtue intellectualism is unimportant before developing a defense of the consistency of our views about different desires. Next we turn to Rowe’s criticisms of our (...)
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  25. The Philosopher as a Lover: Renaissance Debates on Platonic Eros.Sabrina Ebbersmeyer - 2012 - In Martin Pickavé & Lisa Shapiro (eds.), Emotion and Cognitive Life in Medieval and Early Modern Philosophy. Oxford University Press. pp. 133.
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  26. Eros at the World’s End.Craig E. Mattson & Virginia LaGrand - 2012 - Renascence 64 (3):275-293.
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  27. Contemplation and self-mastery in Plato's Phaedrus.Suzanne Obdrzalek - 2012 - Oxford Studies in Ancient Philosophy 42:77-107.
    This chapter examines Plato's moral psychology in the Phaedrus. It argues against interpreters such as Burnyeat and Nussbaum that Plato's treatment of the soul is increasingly pessimistic: reason's desire to contemplate is at odds with its obligation to rule the soul, and psychic harmony can only be secured by violently suppressing the lower parts of the soul.
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  28. Erōs Tyrannos: Philosophical Passion and Psychic Ordering in the Republic.Suzanne Obdrzalek - 2012 - In Noburo Notomi & Luc Brisson (eds.), Dialogues on Plato's Politeia (Republic): Selected Papers from the IX Symposium Platonicum. pp. 188-193.
    In this paper, I explore parallels between philosophical and tyrannical eros in Plato's Republic. I argue that in arguing that reason experiences eros for the forms, Plato introduces significant tensions into his moral psychology.
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  29. Via Platonica zum Unbewussten. Platon und Freud (pdf: Inhaltszerzeichnis, Vegetti Vorwort, Einleitung).Marco Solinas - 2012 - Turia + Kant.
    Solinas’ Studie untersucht den Einfluss von Platons Anschauungen von Traum, Wunsch und Wahn auf den jungen Freud. Anhand der Untersuchung einiger zeitgenössischer kulturwissenschaftlicher Arbeiten, die bereits in die ersten Ausgabe der Traumdeutung Eingang fanden, wird Freuds nachhaltige Vertrautheit mit den platonischen Lehren erläutert und seine damit einhergehende direkte Textkenntnis der thematisch relevanten Stellen aus Platons Staat aufgezeigt. Die strukturelle Analogie von Freud’schem und platonischem Seelenbegriff wird inhaltlich am Traum als »Königsweg zum Unbewussten«, in dem von Freud selbst angesprochenen Verhältnis von (...)
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  30. La riscoperta della via regia. Freud lettore di Platone.Marco Solinas - 2012 - Psicoterapia E Scienze Umane (4):539-568.
    Starting with the reference to “Plato’s dictum” that Freud added in the second last page of the first edition of The Interpretation of Dreams, the author explains the convergences between the conception of dreams expounded by Plato in the Republic and Freud’s fundamental insights. The analysis of bibliographic sources used by Freud, and of his interests, allow than to suppose not only that Freud omitted to acknowledge the Plato’s theoretical genealogy of “the Via Regia to the unconscious”, but also the (...)
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  31. Gaita and Plato : goodness, love, and beauty.Christopher Cordner - 2011 - In Christopher Cordner & Raimond Gaita (eds.), Philosophy, Ethics, and a Common Humanity: Essays in Honour of Raimond Gaita. Routledge.
  32. Two Conceptions of Love in Philosophical Thought.Christopher Cordner - 2011 - Sophia 50 (3):315-329.
    I distinguish, describe and explore two different conceptions of love that inform our lives. One conception found its classic philosophical articulation in Plato, the other its richest expressions in Christian thought. The latter has not had the same secure place in our philosophical traditon as the former. By trying to bring out what is distinctive in this second conception of love, centrally including its significance in revealing the fundamental value of human beings, I aim to show the importance of extending (...)
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  33. Eros In Plato.Alfred Geier - 2011 - Philosophy Now 85:17-17.
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  34. The Unwritten Teachings in Plato’s Symposium.Burt C. Hopkins - 2011 - Epoché: A Journal for the History of Philosophy 15 (2):279-298.
    The paper argues that the ontology of Self behind Descartes’s paradigmatic modern account of passion is an obstacle to interpreting properly the account Socrates gives in the Symposium of the truth of Eros’s origin, nature, and gift to the philosophical initiate into his truth. The key to interpreting this account is located in the relation between Eros and the arithmos-structure of the community of kinds, which is disclosed in terms of the Symposium’s dramatic mimesis of the two Platonic sources of (...)
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  35. Eros and the Intoxications of Enlightenment: On Plato's Symposium.Steven Berg - 2010 - State University of New York Press.
    Author Steven Berg offers an interpretation of this dialogue wherein all the speakers at the banquetwith the exception of Socratesnot only offer their views on ...
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  36. Love as a Problem of Knowledge in Kierkegaard's Either/Or and Plato's Symposium.Ulrika Carlsson - 2010 - Inquiry: An Interdisciplinary Journal of Philosophy 53 (1):41-67.
    At the end of the essay “Silhouettes” in Either/Or , Kierkegaard writes, “only the person who has been bitten by snakes knows what one who has been bitten by snakes must suffer.” I interpret this as an allusion to Alcibiades' speech in Plato's Symposium. Kierkegaard invites the reader to compare Socrates to Don Giovanni, and Alcibiades to the seduced women. Socrates' philosophical method, in this light, is a deceptive seduction: just as Don Giovanni's seduction leads his conquests to unhappy love—what (...)
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  37. Erotic Desire and Courage in Plato’s Parmenides.Jill Gordon - 2010 - Ancient Philosophy 30 (2):261-287.
  38. Moral Transformation and the Love of Beauty in Plato’s Symposium.Suzanne Obdrzalek - 2010 - Journal of the History of Philosophy 48 (4):415-444.
    This paper defends an intellectualist interpretation of Diotima’s speech in Plato’s Symposium. I argue that Diotima’s purpose, in discussing the lower lovers, is to critique their erōs as aimed at a goal it can never secure, immortality, and as focused on an inferior object, themselves. By contrast, in loving the form of beauty, the philosopher gains a mortal sort of completion; in turning outside of himself, he also ceases to be preoccupied by his own incompleteness.
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  39. Moral Transformation and the Love of Beauty in Plato’s Symposium.Suzanne Obdrzalek - 2010 - Journal of the History of Philosophy 48 (4):415-44.
    This paper offers an intellectualist interpretation of Diotima’s speech in Plato’s Symposium. Diotima’s purpose, in discussing the lower lovers, is to critique their erōs as aimed at a goal it can never secure, immortality, and as focused on an inferior object, themselves. By contrast, in loving beauty, the philosopher gains a mortal sort of completion; in turning outside of himself, he also ceases to be preoccupied by his own incompleteness.
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  40. Why is Socrates Absurd Question Absurd? (Plato, Symposium 199 C 6-D 7).Denis O’Brien - 2010 - International Journal of the Platonic Tradition 4 (1):4-26.
    The form of beauty is the ultimate correlate of love in Socrates' account of Diotima's teaching in the Symposium . To arrive at this insight, Socrates aims to show the `absurdity' of adopting any more specific correlate as a definition of the very nature of love. Were love defined as love `for a father or a mother', we could never love anyone who was not our father or our mother. An obvious absurdity.
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  41. Plato and Sex.Stella Sandford - 2010 - Malden, MA: Polity.
    What does the study of Plato’s dialogues tell us about the modern meaning of ‘sex’? How can recent developments in the philosophy of sex and gender help us read these ancient texts anew? _Plato and Sex _addresses these questions for the first time. Each chapter demonstrates how the modern reception of Plato’s works Ð in both mainstream and feminist philosophy and psychoanalytical theory Ð has presupposed a ‘natural-biological’ conception of what sex might mean. Through a critical comparison between our current (...)
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  42. Review of Frisbee C. C. Sheffield, Plato’s Symposium: The Ethics of Desire (Oxford University Press, 2006). [REVIEW]John M. Armstrong - 2009 - Ancient Philosophy 29 (1):208–212.
    The purpose of Sheffield’s careful study is to increase scholarly appreciation of the Symposium as a ‘substantive work in Platonic ethics’ (3). Among the book’s highlights are a persuasive response to Vlastos’ criticism of Plato on love for individuals, an eminently reasonable assessment of the evidence for and against the presence of tripartite psychology in the Symposium, and a delightful interpretation of Alcibiades’ speech at the dialogue’s end—one that reveals elements of satyr play and corroborates rather than undermines Diotima’s account (...)
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  43. Function, Ability and Desire in Plato's Republic.Antonis Coumoundouros & Ronald Polansky - 2009 - Philosophical Inquiry 31 (1-2):175-190.
  44. Law and Love: Legal Terminology in Roman Elegy.Caitlynn Cummings - 2009 - Constellations (University of Alberta Student Journal) 1 (1).
    This paper analyses the use of legal terminology in Roman love elegy of the 1st century BCE. Catullus, Tibullus, and Ovid all employ this seemingly strange vocabulary in their love poetry for different ends, while also sharing some specific similarities. This legal vocabulary does not make these love poems stilted, dry, nor unemotional, but is used deftly and rather indicates an interesting layer of Roman concern and preoccupation.
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  45. Love of the Good, Love of the Whole.Alessandra Fussi - 2009 - Epoché: A Journal for the History of Philosophy 13 (2):267-290.
    Diotima criticizes, but does not refute, Aristophanes’ thesis that love is desire for completeness. Her argument incorporates that thesis within a more complextheory: eros is desire for the permanent possession of the good, and hence also desire for immortality. Aristophanes cannot account for the aspirations entailed in the desire for fame or in the desire for knowledge. Such aspirations can be understood only with reference to the good. However, the paper shows how time plays a fundamental role in the original (...)
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  46. Ancient EROS and Medieval AGAPE: the Concept of Love in Plato and Maximus the Confessor.Filip Ivanovic - 2009 - In Konstantinos Boudouris & Maria Adam (eds.), Greek Philosophy and the Issues of Our Age II. Athens, Greece: Ionia Publications. pp. 93-114.
  47. Eros, psyche and mania: The sources of philosophical inspiration according to Plato.[Spanish].M. Pájaro & Carlos Julio - 2009 - Eidos: Revista de Filosofía de la Universidad Del Norte 9:134-164.
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  48. Plato and Shakespeare on Love.Bérnard Quincy - 2009 - History of Philosophy Quarterly 26 (2):103 - 120.
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  49. Plato: White and Non-white Love.Amo Sulaiman - 2009 - Kritike 3 (1):78-93.
    Plato’s dialogues, the Symposium, and Phaedrus, provide a reasonable explanation of love. G. Vlastos and M. Nussbaum do not share such an opinion. The former contends that Plato’s view of love is about loving only a person’s beauty, but not the entire person; thus, it falls short of an appropriate explanation of love. The latter holds that a theory of love should be complete, and that Plato’s one is incomplete on the grounds that it does not account for personal love. (...)
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  50. Eros and Necessity in the Ascent from the Cave.Rachel Barney - 2008 - Ancient Philosophy 28 (2):357-72.
    A generally ignored feature of Plato’s celebrated image of the cave in Republic VII is that the ascent from the cave is, in its initial stages, said to be brought about by force. What kind of ‘force’ is this, and why is it necessary? This paper considers three possible interpretations, and argues that each may have a role to play.
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