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  1. The Theory of Education in Plato's "Republic".John Ernest Adamson - 1903 - S. Sonnenschein.
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  2. The Education of Desire: Plato and the Philosophy of Religion.James B. Allis - 1989 - Ancient Philosophy 9 (1):121-125.
  3. An Introduction to Plato's Republic.Julia Annas - 1981 - Oxford University Press.
    This interpretive introduction provides unique insight into Plato's Republic. Stressing Plato's desire to stimulate philosophical thinking in his readers, Julia Annas here demonstrates the coherence of his main moral argument on the nature of justice, and expounds related concepts of education, human motivation, knowledge and understanding. In a clear systematic fashion, this book shows that modern moral philosophy still has much to learn from Plato's attempt to move the focus from questions of what acts the just person ought to perform (...)
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  4. Therapeia: Plato's Conception of Philosophy. [REVIEW]John P. Anton - 1960 - Journal of Philosophy 57 (13):455-460.
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  5. Bildung und Bildmetaphysik: Eine Heideggersche Kritik des Bildungsbegriffes.Jussi Backman - 2012 - In Hanna-Barbara Gerl-Falkovitz, René Kaufmann & Hans Rainer Sepp (eds.), Die Bildung Europas: Eine Topographie des Möglichen im Horizont der Freiheit. Thelem. pp. 175-191.
    Dieser Aufsatz erörtert Heideggers Auffassung vom ‚metaphysischen‘ Charakter des abendländischen Humanismus mittels einer Hervorhebung einiger Grundzüge der Geschichte des philosophischen Bildungsbegriffes. Nach Heidegger sind die Bildungsideale der europäischen Humanismen von den metaphysischen Grundauffassungen vom idealen Sein des Seienden bestimmt. Außerdem ist für Heidegger der Bildungsbegriff mit der Tradition der Bildmetaphysik – sowohl mit der platonisch-christlichen Vorstellung des Menschen als Abbild eines göttlichen Vorbilds als auch mit der neuzeitlich-subjektivistischen ‚Eroberung der Welt als Bild‘ – verbunden. Schließlich wird die Möglichkeit eines Heideggerschen (...)
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  6. Death and the Limits of Truth in the Phaedo.Nicholas Baima - 2015 - Apeiron 48 (3):263-284.
    This paper raises a new interpretive puzzle concerning Socrates’ attitude towards truth in the Phaedo. At one point Socrates seems to advocate that he is justified in trying to convince himself that the soul is immortal and destined for a better place regardless of whether or not these claims are true, but that Cebes and Simmias should relentlessly pursue the truth about the very same matter. This raises the question: Why might Socrates believe that he will benefit from believing things (...)
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  7. Republic 382a-D: On the Dangers and Benefits of Falsehood.Nicholas R. Baima - 2017 - Classical Philology 112 (1):1-19.
    Socrates' attitude towards falsehood is quite puzzling in the Republic. Although Socrates is clearly committed to truth, at several points he discusses the benefits of falsehood. This occurs most notably in Book 3 with the "noble lie" (414d-415c) and most disturbingly in Book 5 with the "rigged sexual lottery" (459d-460c). This raises the question: What kinds of falsehoods does Socrates think are beneficial, and what kinds of falsehoods does he think are harmful? And more broadly: What can this tell us (...)
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  8. Philosopher Rulers and False Beliefs.Nicholas R. Baima - 2017 - Ancient Philosophy 37 (1):19-37.
  9. Persuasion, Falsehood, and Motivating Reason in Plato’s Laws.Nicholas R. Baima - 2016 - History of Philosophy Quarterly 33 (2).
    In Plato’s Laws, the Athenian Stranger maintains that law should consist of both persuasion (πειθώ) and compulsion (βία) (IV.711c, IV.718b-d, and IV.722b). Persuasion can be achieved by prefacing the laws with preludes (προοίμια), which make the citizens more eager to obey the laws. Although scholars disagree on how to interpret the preludes’ persuasion, they agree that the preludes instill true beliefs and give citizens good reasons for obeying the laws. In this paper I refine this account of the preludes by (...)
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  10. Plato's Child and the Limit-Points of Educational Theories.Bernadette Baker - 2003 - Studies in Philosophy and Education 22 (6):439-474.
    This paper analyzes how the figure of the childhas been used to authorize a series ofboundaries that have constituted thelimit-points of educational theories orphilosophies. Limit-points are the conceptualboundaries that educational theories produce,move within, respond to, and make use ofbecause the perception is that they cannot beargued away or around at the time. A method ofcomparative historico-philosophy is used tocontrast limit-points in Platonic figurationsof the child and education with childcenteredand eugenic theories of the late nineteenth andtwentieth century West. The figuration of (...)
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  11. Plato and Education.Robin Barrow - 1976 - Routledge and Kegan Paul.
  12. Plato, Utilitarianism and Education.Robin Barrow - 1975 - Routledge and Kegan Paul.
    Introduction I i Plato's critics The view that I shall put forward is that utilitarianism is the only acceptable ethical theory and that this was recognised ...
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  13. Wine and Catharsis of the Emotions in Plato's Laws.Elizabeth Belfiore - 1986 - Classical Quarterly 36 (02):421-.
    Plato's views on tragedy depend in large part on his views about the ethical consequences of emotional arousal. In the Republic, Plato treats the desires we feel in everyday life to weep and feel pity as appetites exactly like those for food or sex, whose satisfactions are ‘replenishments’. Physical desire is not reprehensible in itself, but is simply non-rational, not identical with reason but capable of being brought into agreement with it. Some desires, like that for simple and wholesome food, (...)
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  14. Plato's Socrates as Educator.Rebecca Benson - 2002 - Southwest Philosophy Review 18 (2):163-167.
  15. Persuasion, Compulsion and Freedom in Plato's Laws.Christopher Bobonich - 1991 - Classical Quarterly 41 (02):365-.
    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 (...)
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  16. Music and Pedagogy in the Platonic City. Bourgault - 2012 - Journal of Aesthetic Education 46 (1):59-72.
    The gods, however, took pity on the human race, born to suffer as it was, and gave it relief in the form of religious festivals to serve as periods of rest from its labors. They gave us the Muses, with Apollo their leader, and Dionysus; by having these gods to share their holidays, men were to be made whole again . . .That Plato1 regarded music as an extremely powerful means to cultivate morality and good citizenship is well-known.2 In the (...)
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  17. Metaphysics of Education, as Seen Through the World View of Plato and Aristotle.Henry Walter Brann - 1971 - Philosophy and History 4 (2):143-144.
  18. Grube, G. M. A., Plato's Thought. [REVIEW]Braunlich Braunlich - 1936 - Classical World: A Quarterly Journal on Antiquity 30:85-86.
  19. 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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  20. Plato's Critical Theory.Sara Brill - 2013 - Epoché: A Journal for the History of Philosophy 17 (2):233-248.
    This paper argues that the creation of Kallipolis and the educational pro­gamme designed therein should be read in the context of one branch of Plato’s critique of Athenian democracy; namely, its employment of the Laconizing trope prominent in Politeia literature in order to identify and radicalize the desires innervated by an idealized vision of Spartan unity. In particular, it aims to show that the discussion of sexual difference in the famous first wave of Book 5, as well as the peculiar (...)
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  21. An Examination of the Influence of Socrates and 3 Ancient Mystery Schools on Plato, His Future Theories of the Soul and Spirit, and System of Soul-Centred Education as Portrayed in His Republic with Educational Implications for Today.Barbara Honey Brooks - unknown
    An examination is made of important influences that shaped both the development of Plato's religious and philosophical teachings/theories of the Soul and Spirit which were based on core Spiritual Laws or Principles, and his scheme of education as outlined in the Republic. Included are Plato's early years and the teachings and influence of Socrates and the Orphic, Pythagorean and Eleusinian Mystery Schools. Plato's system of education is shown to be very much influenced by the Pythagoreans, to involve the 'Principle of (...)
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  22. Plato's Ideal Curriculum and Contemporary Philosophy of Education.Robert S. Brumbaugh - 1987 - Educational Theory 37 (2):169-177.
  23. Plato on the Educational Consultant.Thomas O. Buford - 1977 - Idealistic Studies 7 (2):151-171.
  24. Plato’s Myth of the Noble Lie and the Predicaments of American Civic Education.Kerry Burch - 2007 - Studies in Philosophy and Education 26 (2):111-125.
  25. The Injustice of Callicles and the Limits of Socrates's Ability to Educate a Young Politician.Eric Buzzetti - 2005 - Ancient Philosophy 25 (1):25-48.
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  26. What Relevance has Plato for Education Today?David Carr - 1991 - Journal of Philosophy of Education 25 (1):121–128.
  27. Socratic Education in Plato's Early Dialogues. [REVIEW]Robert E. Carter - 1988 - Teaching Philosophy 11 (2):177-179.
  28. The Theory of Education in Plato's Republic. By R. L. Nettleship. (London and Oxford: Clarendon Press; Humphrey Milford, 1935. Pp. Viii + 155. Price 2s. 6d.). [REVIEW]F. A. Cavenagh - 1936 - Philosophy 11 (44):500-.
  29. Dialectical Refutation as a Paradigm of Socratic Punishment.Michael J. Cholbi - 2002 - Journal of Philosophical Research 27:371-379.
    Evidence from the Apology, Crito, Protagoras, and Gorgias is mustered in defense of the claim that for Socrates, dialectic typifies just punishment: Dialectic benefits the punished by making her more just, since it disabuses her of the false beliefs that stand in the way of her acquiring knowledge of justice. Though painful and disorienting to the interlocutor, having one’s opinions refuted by Socrates—who is wiser than his interlocutors due to his awareness of the vastness of his ignorance —is in fact (...)
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  30. Compte Rendu de F. Pelosi, Plato: On Music, Soul and Body, Cambridge, Cambridge University Press, 2010, 228 P.Catherine Collobert - 2013 - Plato: The Internet Journal of the International Plato Society (Plato 12 (2012)).
    Cet ouvrage constitue la version révisée d'une thèse de doctorat soutenue à la Scuola Normale Superiore de Pise, et traduite en anglais. Composé de quatre chapitres, l'ouvrage se propose d'abord d'examiner le rôle que Platon attribue à la musique dans l'éducation, pour ensuite analyser la relation que la musique entretient avec l'âme et le corps. F. Pelosi étudie la conception platonicienne de la musique et envisage son importance pour comprendre non seulement la relation corps-esprit chez Platon, mais (…) - 12. (...)
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  31. The Moral and Intellectual Development of the Philosopher in Plato's Republic.Elizabeth F. Cooke - 1999 - Ancient Philosophy 19 (1):37-44.
    Many commentators of the "Republic" see the conformity to authority, emphasized in the early education, as a hindrance to the development of the critical skills necessary for the philosopher. Furthermore, they see the theoretical training of the philosopher as detached from morality. I argue that Plato does not view philosophical training as separate from morality. Rather Plato views intellectual training as integral to the philosopher's overall pursuit of the Good. Philosophical knowledge is moral because the objects of such knowledge are (...)
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  32. Gardener of Souls : Philosophical Education in Plato's Phaedrus.Anne Cotton - 2010 - In Dan O'Brien (ed.), Gardening - Philosophy for Everyone: Cultivating Wisdom. Wiley-Blackwell.
  33. The City and the Garden: Plato's Retreat From the Teaching of Virtue.Brian R. Donovan - 1995 - Educational Theory 45 (4):453-464.
  34. Education and Psychology: Plato, Piaget, and Scientific Psychology.Kieran Egan - 1983 - Teachers College Press, Columbia University.
  35. Zum Begriff der Liebe in Platons Symposion oder: Warum ist Diotima eine Frau?Eva-Maria Engelen - 2001 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 6 (1):1-20.
    The feminine component which can be identified with creativity is, according to Plato, crucial for education and knowledge. This essay examines how Plato in the Symposium expresses his conception of educational and cognitive relationships in analogy to amorous relationships. This analogy makes it evident why Diotima is a woman. The essay shows in addition how Eros leads to knowledge and immortality, as well as how Socrates incarnates Eros in this Platonic conception. The question is also considered whether Plato subscribed to (...)
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  36. Zum Begriff der Liebe in Platons Symposion oder: Warum ist Diotima eine Frau?Eva-Maria Engelen - 2001 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 6:1-20.
    The feminine component which can be identified with creativity is, according to Plato, crucial for education and knowledge. This essay examines how Plato in the Symposium expresses his conception of educational and cognitive relationships in analogy to amorous relationships. This analogy makes it evident why Diotima is a woman. The essay shows in addition how Eros leads to knowledge and immortality, as well as how Socrates incarnates Eros in this Platonic conception. The question is also considered whether Plato subscribed to (...)
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  37. Laughing to Learn: Irony in the Republic as Pedagogy.Jonathan Fine - 2011 - Polis 28 (2):235-49.
    Recent commentators have attended to dramatic and ironic aspects of Plato’s Republic. But a more sustained examination of the relation between irony and the exchanges of Socrates and Glaucon is required because a crucial purpose and presentation of the irony have largely gone unnoticed. I argue that Socrates employs irony in part to parody Glaucon’s extremism and that he does so to exhort Glaucon to think critically. I examine how Socrates uses the term makaria (blessedness) primarily ironically and pedagogically. A (...)
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  38. Plato, Utilitarianism and Education.Benjamin Gibbs - 1976 - Philosophical Books 17 (1):14-16.
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  39. Plato's Code: Philosophical Foundations of Knowledge in Education.Twyla Gail Gibson - 2000 - Dissertation, University of Toronto (Canada)
    This thesis examines the philosophy of education presented in Plato's dialogues. It dates the composition of these writings to the time of the transition of Greek culture and education from orality to literacy following the adoption of the phonetic alphabet. It shows that an awareness of this revolution in the technology for storing and retrieving communication has not been incorporated into our paradigm for interpreting Plato's philosophy. ;The study takes Homer as an example of a literature with roots in an (...)
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  40. Plato and the Education of Character.Christopher Gill - 1985 - Archiv für Geschichte der Philosophie 67 (1):1-26.
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  41. Socrates' Education to Virtue.Asli Gocer - 1999 - Review of Metaphysics 52 (3):703-704.
  42. Plato and Modern Education.William Chase Greene - 1923 - Classical World: A Quarterly Journal on Antiquity 17:50-51.
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  43. Platonic Education : Teaching Virtue in a Constantly Changing Moral Culture.Michael Richard Hart - unknown
    In this thesis I shall argue (1) that for Plato ‘moral’ education, rightly understood (or ‘Platonic education’ as I shall call it), can be an effective method for cultivating virtue in non-ideal societies; (2) that Platonic education is a process that occurs (or Plato hopes might occur) through an engagement with some of the dialogues; (3) that Platonic education strongly mirrors Sokratic discourse in its aims; (4) that Plato’s whole approach to education should be understood mainly from the context of (...)
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  44. Plato, Time, and Education: Essays in Honor of Robert S. Brumbaugh. Edited by Brian R. Hendley.John Heiser - 1990 - Modern Schoolman 67 (4):306-307.
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  45. Plato, Time, and Education: Essays in Honor of Robert S. Brumbaugh.Brian P. Hendley (ed.) - 1988 - State University of New York Press.
    This collection of original essays pays tribute to the man by exploring topics that have interested him through a long and productive career.
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  46. Communicative Action, the Lifeworlds of Learning and the Dialogue That We Aren't1.Pádraig Hogan - 1996 - International Journal of Philosophical Studies 4 (2):252-272.
    Abstract The first section of the paper reviews the kind of action which unfolds in Plato's Republic, and argues that, from Book II onwards, its character shifts from a genuine dialogue (communicative action) to a more manipulative kind of intercourse (strategic action). While the former kind of action was characteristic of the educational activities of the historical Socrates, the case is made that this kind of action became largely eclipsed in Western education and superseded by the strategic concerns to which (...)
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  47. Plato's Socrates as Educator.Jacob Howland - 2002 - Ancient Philosophy 22 (1):180-184.
  48. Early Education in Plato's Republic.Michelle Jenkins - 2015 - British Journal for the History of Philosophy 23 (5):843-863.
    In this paper, I reconsider the commonly held position that the early moral education of the Republic is arational since the youths of the Kallipolis do not yet have the capacity for reason. I argue that, because they receive an extensive mathematical education alongside their moral education, the youths not only have a capacity for reason but that capacity is being developed in their early education. If this is so, though, then we must rethink why the early moral education is (...)
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  49. Moral Education and Moral Degeneration in Plato's "Republic".Mary-Hannah Tyler Jones - 1997 - Dissertation, University of Pennsylvania
    The moral virtue of the auxiliary guardians in Plato's Republic is a state of soul which is inferior to philosophical knowledge, but greatly superior to the pseudo-virtue of mere right opinion or accidentally right action. This dissertation investigates the virtue of the auxiliary guardians, especially in relation to the Republic's account of moral psychology, moral education, and moral degeneration. An original interpretation of spiritedness is offered, as competitiveness and a desire for dominance. The apparent diversity in spiritedness is explained as (...)
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  50. Plato on Education and Art.Rachana Kamtekar - 2008 - In Gail Fine (ed.), The Oxford Handbook of Plato. Oxford University Press. pp. 336--359.
    The article resonates Plato's ideas on education and art. In the Apology, Socrates describes his life's mission of practicing philosophy as aimed at getting the Athenians to care for virtue; in the Gorgias, Plato claims that happiness depends entirely on education and justice; in the Protagoras and the Meno, he puzzles about whether virtue is teachable or how else it might be acquired; in the Phaedrus, he explains that teaching and persuading require knowledge of the soul and its powers, which (...)
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