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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. A Story of Corruption: False Pleasure and the Methodological Critique of Hedonism in Plato’s Philebus.John Proios - forthcoming - Ancient Philosophy.
    In Plato’s Philebus, Socrates’ second account of ‘false’ pleasure (41d-42c) outlines a form of illusion: pleasures that appear greater than they are. I argue that these pleasures are perceptual misrepresentations. I then show that they are the grounds for a methodological critique of hedonism. Socrates identifies hedonism as a judgment about the value of pleasure based on a perceptual misrepresentation of size, witnessed paradigmatically in the ‘greatest pleasures’.
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  3. Similarity and Dependence in the Final Ranking of the Philebus.Ross Gilmore - 2022 - Southwest Philosophy Review 38 (1):155-162.
    The so-called Final Ranking of the Philebus offers Socrates’ final evaluation of the relative merits of pleasure and reason in the best life. I begin by examining two common lines of interpretation as they address the criterion according to which the final ranking is organized. I then discuss the role ‘similarity’ has in organizing the investigation throughout the dialogue, from the initial comparison of the two lives (of reason and pleasure singly) down through the final ranking. I then consider the (...)
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  4. Correlación cosmológica y ética de los conceptos de límite y medida en la filosofía platónica.Estiven Valencia Marín - 2022 - Universitas Philosophica 39 (78):83-104.
    Los objetos sensibles y el hombre, que constituyen el mundo sometido a alteración o cambios, poseen una estructura, organización y dinámicas propias por las cuales se intuye la presencia de causas o principios que dotan a ambos de tales atributos. De aquí que el límite y la medida representen condiciones de orden establecidas por el mundo ideal, un orden que actúa como causa de la armonía y la proporción que conforman todo el mundo visible. El orden ontológico y cósmico que (...)
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  5. Socrates's Great Speech: The Defense of Philosophy in Plato's Gorgias.Tushar Irani - 2021 - Journal of the History of Philosophy 59 (3):349-369.
    This paper focuses on a neglected portion of Plato’s Gorgias from 506c to 513d during Socrates’s discussion with Callicles. I claim that Callicles adopts the view that virtue lies in self-preservation in this part of the dialogue. Such a position allows him to assert the value of rhetoric in civic life by appealing not to the goodness of acting unjustly with impunity, but to the badness of suffering unjustly without remedy. On this view, the benefits of the life of rhetoric (...)
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  6. The philosopher’s Reward: Contemplation and Immortality in Plato’s Dialogues.Suzanne Obdrzalek - 2021 - In Alex Long (ed.), Immortality in Ancient Philosophy. New York: Cambridge University Press.
    In dialogues ranging from the Symposium to the Timaeus, Plato appears to propose that the philosopher’s grasp of the forms may confer immortality upon him. Whatever can Plato mean in making such a claim? What does he take immortality to consist in, such that it could constitute a reward for philosophical enlightenment? And how is this proposal compatible with Plato’s insistence throughout his corpus that all soul, not just philosophical soul, is immortal? In this chapter, I pursue these questions by (...)
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  7. Complex Wisdom in the Euthydemus.Joshua I. Fox - 2020 - Apeiron 53 (3):187-211.
    In the Euthydemus, Socrates is presented as an eager student of seemingly trivial arts, earning derision both for desiring to master the peculiar art of Euthydemus and Dionysodorus and for studying the harp in his old age. I explain Socrates’ interest in these apparently trivial arts by way of a novel reading of the first protreptic argument, suggesting that the wisdom Socrates praises is complex in nature, securing the happiness of its possessor only insofar as it is composed of both (...)
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  8. Willensfreiheit.Ferrari Cleophea & Dagmar Kiesel (eds.) - 2019 - Frankfurt a.M.: Klostermann.
    The freedom of will problem is one of the great philosophical controversies. This particularly applies whenever ideological or religious assumptions guide the discussion. Following the concept of the series "Orient and Occident", this volume focusses on the presentation of the ancient heritage (Aristotle, Cicero, Epictetus) and its methodical as well as conceptual discussion, critical integration and transformation through Syriac-Christian and Arab Islamic thinkers of the Middle Ages. Contributions to the introduction to the question of freedom of the will, to the (...)
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  9. Willensfreiheit.Kiesel Dagmar & Cleophea Ferrari (eds.) - 2019 - Frankfurt a.M.: Klostermann.
    The freedom of will problem is one of the great philosophical controversies. This particularly applies whenever ideological or religious assumptions guide the discussion. Following the concept of the series "Orient and Occident", this volume focusses on the presentation of the ancient heritage (Aristotle, Cicero, Epictetus) and its methodical as well as conceptual discussion, critical integration and transformation through Syriac-Christian and Arab Islamic thinkers of the Middle Ages. Contributions to the introduction to the question of freedom of the will, to the (...)
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  10. Health and Hedonism in Plato and Epicurus.Kelly E. Arenson - 2019 - London: Bloomsbury.
    This book links Plato and Epicurus, two of the most prominent ethicists in the history of philosophy, exploring how Platonic material lays the conceptual groundwork for Epicurean hedonism. It argues that, despite their significant philosophical differences, Plato and Epicurus both conceptualise pleasure in terms of the health and harmony of the human body and soul. It turns to two crucial but underexplored sources for understanding Epicurean pleasure: Plato's treatment of psychological health and pleasure in the Republic, and his physiological account (...)
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  11. Freier Wille, Personale Identität und epistemische Ungewissheit.Dagmar Kiesel & Sebastian Schmidt - 2019 - In Ferrari Cleophea & Dagmar Kiesel (eds.), Willensfreiheit. Frankfurt a.M.: Klostermann. pp. 221-258.
    Freiwilligkeit, personale Identität (im Sinne eines harmonisch verfassten und stabilen Selbst) und epistemische Gewissheit sind bei den meisten antiken Philosophieschulen untrennbar miteinander verbunden und garantieren im Rahmen einer als Lebenskunst verstandenen Philosophie das Glück. Im Anlehnung an Überlegungen bei Aristoteles und dem zeitgenössischen Philosophen Peter Bieri analysieren wir, wie Entscheidungen, die zum Zeitpunkt ihres Treffens als bedingt frei und selbstbestimmt wahrgenommen wurden, im Nachhinein vom Han-delnden aufgrund des damals fehlenden Wissens über die Handlungsumstände als unfrei wahrgenommen werden und zu Erfahrungen (...)
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  12. Measuring Humans against Gods: on the Digression of Plato’s Theaetetus.Jens Kristian Larsen - 2019 - Archiv für Geschichte der Philosophie 101 (1):1-29.
    The digression of Plato’s Theaetetus (172c2–177c2) is as celebrated as it is controversial. A particularly knotty question has been what status we should ascribe to the ideal of philosophy it presents, an ideal centered on the conception that true virtue consists in assimilating oneself as much as possible to god. For the ideal may seem difficult to reconcile with a Socratic conception of philosophy, and several scholars have accordingly suggested that it should be read as ironic and directed only at (...)
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  13. Pleasure and the divided soul in Plato's republic book 9.Brooks Sommerville - 2019 - Classical Quarterly 69 (1):147-166.
    In Book 9 of Plato's Republic we find three proofs for the claim that the just person is happier than the unjust person. Curiously, Socrates does not seem to consider these arguments to be coequal when he announces the third and final proof as ‘the greatest and most decisive of the overthrows’. This remark raises a couple of related questions for the interpreter. Whatever precise sense we give to μέγιστον and κυριώτατον in this passage, Socrates is clearly appealing to an (...)
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  14. Worldly and otherworldly virtue: Likeness to God as educational ideal in Plato, Plotinus, and today.Marie-Élise Zovko - 2018 - Educational Philosophy and Theory 50 (6):586-596.
    In Plato, ‘Becoming like God’ constitutes the telos of the philosophical life. Our ‘likeness to God’ is rooted in the relationship of the divine paradeigma to its image established in the generation of the Cosmos. This relationship makes knowledge and virtue possible, and informs Plato’s theory of education. Related concepts preexist in Judeo-Christian and other traditions and continue to inform our thought on moral and ethical issues, particularly as regards our understanding of what it means to be human. From the (...)
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  15. Philosopher Rulers and False Beliefs.Nicholas Baima - 2017 - Ancient Philosophy 37 (1):19-37.
    Many scholars have viewed the noble lie as fundamentally a device for educating the non-philosophers in the Kallipolis. On this reading, the elite and sophisticated philosopher rulers lie to the non-philosophers, who are unable to fully grasp the truth; such lies help motivate the non-philosophers towards virtuous activity and the promotion of the common good. Hence, according to many scholars, the falsehoods of the noble lie play no role in motivating fully accomplished adult philosophers towards virtue. The motivation for this (...)
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  16. Aristophanic Tragedy.Suzanne Obdrzalek - 2017 - In Z. Giannopoulou & P. Destrée (eds.), The Cambridge Critical Guide to Plato’s Symposium. 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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  17. Plato’s Protagoras: Essays on the Confrontation of Philosophy and Sophistry.Pettersson Olof (ed.) - 2017 - Springer.
    This book presents a thorough study and an up to date anthology of Plato’s Protagoras. International authors' papers contribute to the task of understanding how Plato introduced and negotiated a new type of intellectual practice – called philosophy – and the strategies that this involved. They explore Plato’s dialogue, looking at questions of how philosophy and sophistry relate, both on a methodological and on a thematic level. While many of the contributing authors argue for a sharp distinction between sophistry and (...)
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  18. The Coherence of Thrasymachus.Ralph Wedgwood - 2017 - Oxford Studies in Ancient Philosophy 53:33-63.
    In Book I of the Republic, or so I shall argue, Plato gives us a glimpse of sheer horror. In the character, beliefs, and desires of Thrasymachus, Plato aims to personify some of the most diabolical dangers that lurk in human nature. In this way, the role that Thrasymachus plays for Plato is akin to the role that for Hobbes is played by the bellum omnium contra omnes, the war of all against all, which would allegedly be the inevitable result (...)
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  19. Platonic Eros and "Soul Leading" in C. S. Lewis.Samuel H. Baker - 2016 - In Adam J. Goldwyn & James Nikopoulos (eds.), Brill s Companion to the Reception of Classics in International Modernism and the Avant-Garde. Brill. pp. 199–219.
  20. Plato on Well-Being.Eric Brown - 2015 - In Guy Fletcher (ed.), The Routledge Handbook of Philosophy of Well-Being. New York,: Routledge. pp. 9-19.
    Plato's dialogues use several terms for the concept of well-being, which concept plays a central ethical role as the ultimate goal for action and a central political role as the proper aim for states. But the dialogues also reveal sharp debate about what human well-being is. I argue that they endorse a Socratic conception of well-being as virtuous activity, by considering and rejecting several alternatives, including an ordinary conception that lists a variety of goods, a Protagorean conception that identifies one's (...)
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  21. Theories of Happiness: An Anthology.Jennifer Wilson Mulnix & M. J. Mulnix (eds.) - 2015 - Peterborough, CA: Broadview Press.
    _Theories of Happiness: An Anthology_ introduces readers to many difficult philosophical questions surrounding the concept of happiness. With historical and contemporary readings in philosophy, psychology, and the social sciences, the anthology reflects a dialogue between ideas, providing for a rich conversation that brings out the key insights and strengths of several competing views. Each of the included readings is contextualized by the editors and situated to speak to the larger issues, including the value of happiness and its connection to well-being, (...)
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  22. Kátharsis e Psyché: A Purificação como Salvação da Alma no Fédon de Platão.André Miranda Decotelli da Silva - 2014 - Dissertation, Uff, Brazil
  23. "Gorgias" and "Phaedrus": Rhetoric, Philosophy, and Politics. Plato - 2014 - Ithaca: Cornell University Press. Edited by James H. Nichols & Plato.
    With a masterful sense of the place of rhetoric in both thought and practice and an ear attuned to the clarity, natural simplicity, and charm of Plato's Greek prose, James H. Nichols Jr., offers precise yet unusually readable translations of two great Platonic dialogues on rhetoric. The Gorgias presents an intransigent argument that justice is superior to injustice: To the extent that suffering an injustice is preferable to committing an unjust act. The dialogue contains some of Plato's most significant and (...)
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  24. The Pleasures of Reason in Plato, Aristotle, and the Hellenistic Hedonists.James Warren - 2014 - New York: Cambridge University Press.
    Human lives are full of pleasures and pains. And humans are creatures that are able to think: to learn, understand, remember and recall, plan and anticipate. Ancient philosophers were interested in both of these facts and, what is more, were interested in how these two facts are related to one another. There appear to be, after all, pleasures and pains associated with learning and inquiring, recollecting and anticipating. We enjoy finding something out. We are pained to discover that a belief (...)
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  25. The Unexamined Life Is Worth Living.Mark Maller - 2013 - Linguistic and Philosophical Investigations 12:67-83.
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  26. Love Discourse: Rosenzweig vs. Plato.Hanoch Ben-Pazi - 2012 - In Yossi Turner, Y. Amir & M. Brasser (eds.), Faith, Truth and Reason - The Philosophy of Franz Rosenzweig. K. Alber. pp. 105 - 124.
    My aim in this study is to unfold the profound relationship thatnonetheless exists between the world of Rosenzweig and that of Plato. Plato’s presence in The Star of Redemption is greater than onemight think by relying solely on the references found in the index. Inaccordance with this suggested relationship, one might propose areligious interpretation of that youthful pronouncement made byRosenzweig, to which, indeed, the expression of „faith“ is appropri-ate: „Ich glaube an Πλάτων [Plato]“. Notwithstanding the need to undertake a broad (...)
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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. Socratic Philosophy, Rationalism, and "Obedience": Decision Making without Divine Intervention.Scott J. Senn - 2012 - Plato Journal 12.
    The main aim of this paper is to explain why Plato's Socrates devotes himself to philosophy. In so doing, I hope also to show that he does not sincerely believe that any of his decisions, about philosophy or anything, involve any kind of divine intervention. As my conclusions are contrary to a good bit of first-rate, recent scholarship on the subject, and also contrary to part of what Socrates himself says in Plato's Apology of Socrates, I think it is especially (...)
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  29. The Symposium and Platonic Ethics: Plato, Vlastos, and a Misguided Debate.Frisbee Sheffield - 2012 - Phronesis 57 (2):117-141.
    Abstract Scholarship on the Symposium is dominated by a debate on interpersonal love started by Gregory Vlastos in his article, `The Individual as an Object of Love in Plato.' This paper argues that this debate is a misguided one, because it is not reflective of the central concerns of this text. Attention needs to be turned to the broader ethical questions posed about the ends of life, the nature of human happiness, and contemplation. Failure to do so will mean that (...)
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  30. “Justice Is Happiness”?— An Analysis of Plato’s Strategies in Response to Challenges from the Sophists.Limin Bao - 2011 - Frontiers of Philosophy in China 6 (2):258-272.
    The challenge from the sophists with whom Plato is confronted is: Who can prove that the just man without power is happy whereas the unjust man with power is not? This challenge concerns the basic issue of politics: the relationship between justice and happiness. Will the unjust man gain the exceptional happiness of the strong by abusing his power and by injustice? The gist of Plato’s reply is to speak not of justice but of intrinsic justice, i.e., the strength of (...)
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  31. How Plato and Pythagoras can save your life: the ancient Greek prescription for health and happiness.Nicholas Kardaras - 2011 - San Francisco, CA: Conari Press.
    My personal odyssey -- Tripping the night fantastic. Who-and what-am I? -- The journey home. Take me to the river-- -- The being human -- White crows : mystics, savants, and other harbingers of human potential. Mystic mind (or how to crack open the cranium) -- Wake up! Greek philosophy breaks the trance -- The ultimate cage match : philosophy, science, and religion (or togas, Bibles, and microscopes : why can't we all just get along?) -- Homo anxious : I (...)
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  32. The Quarrel Between Sophistry and Philosophy.Jens Kristian Larsen - 2011 - Dissertation, University of Copenhagen
    This study presents a full-length interpretation of two Platonic dialogues, the Theaetetus and the Sophist. The reading pursues a dramatic motif which I believe runs through these dialogues, namely the confrontation of Socratic philosophy, as it is understood by Plato, with the practise of sophistry. I shall argue that a major point for Plato in these two dialogues is to examine and defend his own Socratic or dialectical understanding of philosophy against the sophistic claim that false opinions and statements are (...)
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  33. Seeking the Truth and Taking Care for Common Goods – Plato on Expertise and Recognizing Experts.Jörg Hardy - 2010 - Episteme 7 (1):7-22.
    In this paper I discuss Plato's conception of expertise as a part of the Platonic theory of a good, successful life (eudaimonia). In various Platonic dialogues, Socrates argues that the good life requires a certain kind of knowledge that guides all our good, beneficial actions: the “knowledge of the good and bad”, which is to be acquired by “questioning ourselves and examining our and others’ beliefs”. This knowledge encompasses the particular knowledge of how to recognize experts in a given technical (...)
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  34. “Standing apart in the shelter of the city wall”: The contemplative ideal vs. the politically engaged philosopher in Plato's political theory.Catherine McKeen - 2010 - Southern Journal of Philosophy 48 (2):197-216.
    Natural philosophers seem to have good reasons to prefer that the kallipolis, the maximally just community of the Republic, is never realized. If such a community is realized, philosophers are under the obligation of a just demand that they govern. However, a life that contains governance as a significant part is not the happiest life a philosopher can live. The happiest life for a philosopher is one consisting entirely or largely in philosophical contemplation. I confront this puzzle by arguing that (...)
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  35. Fleeing the Divine: Plato's Rejection of the Ahedonic Ideal in the Philebus.Suzanne Obdrzalek - 2010 - In John M. Dillon & Luc Brisson (eds.), Plato's Philebus: selected papers from the Eighth Symposium Platonicum. Sankt Augustin: Academia. pp. 209-214.
    Note: "Next to Godliness" (Apeiron) is an expanded version of this paper. -/- According to Plato's successors, assimilation to god (homoiosis theoi) was the end (telos) of the Platonic system. There is ample evidence to support this claim in dialogues ranging from the Symposium through the Timaeus. However, the Philebus poses a puzzle for this conception of the Platonic telos. On the one hand, Plato states that the gods are beings beyond pleasure while, on the other hand, he argues that (...)
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  36. 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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  37. 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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  38. Loyalty and the art of wise living: The influence of Plato on the moral philosophy of Josiah Royce.Melissa Shew & Mathew A. Foust - 2010 - Southern Journal of Philosophy 48 (4):353-370.
    This essay investigates Josiah Royce's sustained interest in the Platonic dialogues by focusing not only on Royce's explicit commentary on Socrates and Plato but also on significant philosophical connections between Royce and these figures. In section 1, we explain the nature of loyalty according to Royce and how Socratic loyalty exemplifies Royce's ideas in both evident and surprising ways. In section 2, we claim that Royce's treatment of “lost causes” (particularly truth as a lost cause) relates to Socrates' dedication to (...)
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  39. The Classical Ideals of Friendship.Dirk Baltzly & Nick Eliopoulos - 2009 - In Barabara Caine (ed.), Friendship: a history,. Equinox.
    Surveys the ideals of friendship in ancient Greco-Roman philosophy. The notion of the best friendship inevitably reflects the various conceptions of a good life.
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  40. Plato on the Ideal of Justice and Human Happiness.Yuji Kurihara - 2008 - Philosophical Inquiry 30 (3-4):77-86.
  41. Sheffield (F.C.C.) Plato's Symposium: the Ethics of Desire. Pp. x + 252. Oxford: Oxford University Press, 2006. Cased, £50. ISBN: 978-0-19-928677-. [REVIEW]Suzanne Obdrzalek - 2008 - The Classical Review 58 (1):62-64.
  42. Daniel Russell, Plato on Pleasure and the Good Life. [REVIEW]Nickolas Pappas - 2008 - Ancient Philosophy 28 (1):227-232.
  43. Plato's Rejection of Thoughtless and Pleasureless Lives.Matthew Evans - 2007 - Phronesis 52 (4):337 - 363.
    In the Philebus Plato argues that every rational human being, given the choice, will prefer a life that is moderately thoughtful and moderately pleasant to a life that is utterly thoughtless or utterly pleasureless. This is true, he thinks, even if the thoughtless life at issue is intensely pleasant and the pleasureless life at issue is intensely thoughtful. Evidently Plato wants this argument to show that neither pleasure nor thought, taken by itself, is sufficient to make a life choiceworthy for (...)
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  44. The Unity of the Philebus.Cristina Ionescu - 2007 - Ancient Philosophy 27 (1):55-75.
  45. The Argument of the Philebus.Joe McCoy - 2007 - Epoché: A Journal for the History of Philosophy 12 (1):1-16.
    This essay explores Socrates’ argumentative strategy in the Philebus, which is a response to the view that pleasure is the good. Socrates leads his interlocutorsthrough a series of steps in order to demonstrate to them the “conditions and dispositions of soul” upon which hedonism rests. Socrates’ aim is not to refute the claim that pleasure is a good, but rather to show the dependence of the experience of pleasure on intellect and the other elements of the life of mind. In (...)
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  46. Plato on Pleasure and the Good Life. [REVIEW]Richard D. Parry - 2007 - Review of Metaphysics 60 (3):688-689.
  47. The Good, Advantage, Happiness, and the Form of the Good: How continuous with Socratic Ethics is Platonic Ethics?Terry Penner - 2007 - In Douglas Cairns, Fritz-Gregor Herrmann & Terrence Penner (eds.), Pursuing the Good: Ethics and Metaphysics in Plato's Republic. University of Edinburgh. pp. 93-123.
  48. The Harmony of Plato and Aristotle.Matthew S. Linck - 2006 - Philosophy in the Contemporary World 13 (2):38-44.
    The pervasive tendency to characterize Plato and Aristotle as philosophers who are fundamentally in opposition blocks an adequate contemporary reception of their writings. This tendency results in superficial presentations of the philosophical concerns of both thinkers and obscures the historical affinity between their global projects. This article provides an example of a reading that respects the accord between Plato and Aristotle on one crucial issue: the foundation of a good life. With respect to Plato’s Republic, I demonstrate that the harmonization (...)
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  49. Plato's Symposium: the ethics of desire.Frisbee C. C. Sheffield - 2006 - New York: Oxford University Press.
    Frisbee Sheffield argues that the Symposium has been unduly marginalized by philosophers. Although the topic, eros, and the setting at a symposium have seemed anomalous, she demonstrates that both are intimately related to Plato's preoccupation with the nature of the good life, with virtue, and how it is acquired and transmitted. For Plato, analyzing our desires is a way of reflecting on the kind of people we will turn out to be and on our chances of leading a worthwhile and (...)
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  50. Plato's Symposium: The Ethics of Desire.Frisbee Candida Cheyenne Sheffield - 2006 - New York: Oxford University Press.
    Frisbee Sheffield argues that the Symposium has been unduly marginalized by philosophers. Although the topic - eros - and the setting at a symposium have seemed anomalous, she demonstrates that both are intimately related to Plato's preoccupation with the nature of the good life, with virtue, and how it is acquired and transmitted.
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