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  1. Why Did Socrates Refuse to Escape ?Andrew Barker - 1977 - Phronesis 22 (1):13-28.
  2. Understanding the Role of the Laws in Plato's "Statesman".Sandrine Berges - 2010 - Prolegomena 9 (1):5-23.
    In the Statesman, Plato seems to be advocating that in the absence of a true king who will rule independently of laws, the next best thing as far as just rule is concerned is to ad here rigidly to existing laws, whatever they are. The rule of the true king is given as an example of virtuous rule in the sense that virtue politics or jurisprudence holds that laws cannot always deal justly with particular cases. But Plato’s view of what (...)
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  3. Virtue Ethics, Politics, and the Function of Laws: The Parent Analogy in Plato’s Menexenus.Sandrine Berges - 2007 - Dialogue 46 (2):211-230.
    ABSTRACT: Can virtue ethics say anything worthwhile about laws? What would a virtue-ethical account of good laws look like? I argue that a plausible answer to that question can be found in Plato’s parent analogies in the Crito and the Menexenus. I go on to show that the Menexenus gives us a philosophical argument to the effect that laws are just only if they enable citizens to flourish. I then argue that the resulting virtue-ethical account ofjust laws is not viciously (...)
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  4. Socrates and Legal Obligation.Thomas C. Brickhouse - 1983 - New Scholasticism 57 (2):277-282.
  5. Two Ways Not to Be Martyred: Socrates and Antigone.Timothy Chappell - 2001 - Prudentia:161-170.
    Antigone’s reasons for being prepared to die make good sense within a tragic world-view; but the Crito turns out to be, in an odd way, aporetic, because Socrates’ professed reasons make no sense within the Platonist world-view that we expect him to use. On Platonist principles, Socrates should have escaped from prison, and acted unjustly in not doing so. But Socrates’ real reasons for being prepared to die are not Platonist: they are tragic. Like Antigone, he regards the narrative of (...)
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  6. The Law Most Beautiful and Best: Medical Argument and Magical Rhetoric in Plato's Laws.Randall Baldwin Clark - 2003 - Lexington Books.
    The Law Most Beautiful and Best is a thoughtful and creative examination of the role irrational rhetoric ought to play in persuading citizens to voluntarily obey laws. Author Randall Baldwin Clark explores the figure of the physician in Plato's Laws to address this question, identifying the subtle ways in which Plato uses the physician's role in healing as a metaphor for the task of governance and arguing that Plato hints that rational discourse may ultimately be inadequate as a persuasive technique.
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  7. Crito 51A-C: To What Does Socrates Owe Obedience?Darrel D. Colson - 1989 - Phronesis 34 (1):27-55.
  8. The Crito's Integrity.Matthew R. Dasti - 2007 - Apeiron 40 (2):123 - 140.
  9. The Tragedy of Law: Gyges in Herodotus and Plato.Michael Davis - 2000 - Review of Metaphysics 53 (3):635 - 655.
  10. Plato, Apology 29d3–4: A Note on the Grammar of Obedience.Joseph G. De Filippo - 1990 - Classical Quarterly 40 (02):546-.
    In 1979, A. D. Woozley proposed an interpretation of Apology 29c–d which was intended to alleviate the well-known tension between the Apology and Crito on the citizen's obligation to obey the law. According to his interpretation, the court's hypothetical offer – to release Socrates on the condition that he will be put to death if he does not give up philosophy – is not an order, but a warning as to what would happen should he accept their acquittal and yet (...)
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  11. Socrates, Obedience, and the Law: Plato's Crito.J. Dybikowski - 1974 - Dialogue 13 (3):519-535.
  12. The Structure of The Laws' Speech In Plato's Crito.M. Dyson - 1978 - Classical Quarterly 28 (02):427-.
    The argument attributed to the Laws of Athens at Crito 50 a ff. relies on three main propositions, firstly that disobedience to law harms persons, secondly that the relationship between citizen and state is analogous to that between child and parent, and thirdly that the citizen makes a tacit compact to obey the laws. The connection between these three is not entirely clear and I shall consider how the first proposition is related to the second, and then how the second (...)
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  13. Socrates, Injustice, and the Law.David Gallop - 1998 - Ancient Philosophy 18 (2):251-265.
  14. What the Laws Demand of Socrates—and of Us.Paul Gowder - 2015 - The Monist 4 (1):260-374.
    In historical and strategic context, the argument of the Laws in Plato’s Crito should be understood not as an argument for legal obedience in general, but as an argument against the public display of legal impunity (i.e., procured by bribery). Stable democratic authority requires the threat of mass collective action in support of the rule of law. But that threat is not credible without widespread trust by citizens in their fellows’ commitment to the law. Socrates’s impunity would have undermined that (...)
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  15. A. D. Woozley: Law and Obedience: The Arguments of Plato's Crito. Pp. 160. London: Duckworth, 1979. £9·80.Norman Gulley - 1980 - The Classical Review 30 (02):285-286.
  16. Thrasymachus and Legalism.Demetrius J. Hadgopoulos - 1973 - Phronesis 18 (3):204-208.
  17. Socrates and Superiority.Nathan Hanna - 2007 - Southern Journal of Philosophy 45 (2):251-268.
    I propose an alternative interpretation of the Crito. The arguments that are typically taken to be Socrates’ primary arguments against escape are actually supplementary arguments that rely on what I call the Superiority Thesis, the thesis that the state and its citizens are members of a moral hierarchy where those below are tied by bonds of obligation to those above. I provide evidence that Socrates holds this thesis, demonstrate how it resolves a number of apparent difficulties and show why my (...)
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  18. Conflicting Values in Plato's Crito.Verity Harte - 1999 - Archiv für Geschichte der Philosophie 81 (2):117-147.
    My paper has two aims. The first is to challenge the widespread assumption that the personified Laws of Athens, whom Socrates gives voice to during the second half of the _Crito express Socrates' own views. I shall argue that the principles which the Laws espouse not only differ from those which Socrates sets out in his own person within the dialogue, but are in fact in conflict with Socrates' states principles. (edited).
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  19. Law and the Moral Paradox in Plato's Apology.Ronald Hathaway - 1970 - Journal of the History of Philosophy 8 (2):127-142.
  20. Fair Play: Resolving the Crito - Apology Problem.Jonathan Hecht - 2011 - History of Political Thought 32 (4):543-564.
    Most interpretations of the Crito, such as the absolute obligation view and the civil disobedience view, are thought to be grounded largely in an obligation of gratitude. I present arguments for why these interpretations are not viable, and then propose an alternative solution; this alternative is the obligation of fair play. While the obligation of fair play has been discussed before in relation to the Crito, this is the first full account of the position. The fair play interpretation both precludes (...)
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  21. Civil Disobedience and Plato'sCrito.C. D. Herrera - 1995 - Southern Journal of Philosophy 33 (1):39-55.
  22. R. E. Allen: Socrates and Legal Obligation. Pp. Ix + 148. Minneapolis: University of Minnesota Press, 1980. $17.50 (Paper $8.95). [REVIEW]D. S. Hutchinson - 1982 - The Classical Review 32 (01):98-99.
  23. Problems in the Argument of Plato's "Crito".Charles H. Kahn - 1989 - Apeiron 22 (4):29 - 43.
    The crito takes no stand on the question of whether violating the law is ever morally justified, despite modern attempts to derive a civil disobedience doctrine from it. The argument is largely ad hoc and ad hominem and resistant to generalization as political theory. The central claim is that socrates' escape would be unjust because escape would be an act whose maxim is incompatible with the principle of effective legality. A new construal of the crito's argument is offered and several (...)
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  24. Law and Obedience: The Arguments of Plato's Crito.Glenn Lesses - 1985 - Ancient Philosophy 5 (2):318-322.
  25. Socrates on Political Disobedience.Robert J. McLaughlin - 1976 - Phronesis 21 (3):185-197.
  26. Socrates on Obedience and Disobedience to the Law.Richard W. Momeyer - 1982 - Philosophy Research Archives 8:21-53.
    Considerable scholarship over the last dozen years has greatly increased our understanding of Apology and Crito. However, the knottiest problem between these dialogues--the frequently noted apparent contradiction between Apology 29c-30c and Crito 51b-c, between Socrates’ pledge to disobey a court order to give up philosophy and his argument that legal authority absolutely obligates a citizen to obedience--is far from being resolved. In the end I argue that this contradiction is unresolved, despite numerous ingenious attempts to eliminate it, because it is (...)
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  27. Two Notes on the Crito: The Impotence of the Many, and 'Persuade or Obey'.Terry Penner - 1997 - Classical Quarterly 47 (01):133-146.
    So far, interpreters have not made the import of this last clause clear. F. J. Church translates the last phrase ‘they act at random’. Burnet says of Adam that he seems to have been the first to point out that the meaning cannot be ‘they act at random’. Instead, ‘the phrase expresses indifference’. Adam′s idea, which Burnet here commends, is that the many are thoughtless in their treatment of the individual; and Adam compares 48C below: the many would lightly put (...)
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  28. Plato's Conception of Punitive Justice.Marek Piechowiak - 2015 - In Antonio Incampo & Wojciech Żełaniec (eds.), Universality of Punishment. Cacucci. pp. 73-96.
    The analysis demonstrates that for Plato the principal aim of punishment is not the defence of values acknowledged by the legal system nor the well being of the state, but the good of the individual – his personal development, which is, first of all, moral development. This development consists of the attainment of the greatest – situated on the level of existence – excellence of the subject, which is the virtue of justice, an inner unity based on inner regularity, order, (...)
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  29. Ten Tou Aristou Doxan: On the Theory and Practice of Punishment in Plato's Laws.Lewis Meek Trelawny-Cassity - 2010 - Polis: The Journal for Ancient Greek Political Thought 27 (2):222-239.
    The penal code of the Laws has attracted scholarly attention because it appears to advance a coherent theory of punishment. The Laws' suggestion that legislation follow the model of 'free doctors', as well as its discussion of the Socratic paradox, leads one to expect a theory of punishment that recommends kolasis and nouthetesis rather than timoria. In practice, however, the Laws makes use of the language of timoria and categorizes some crimes as voluntary. While the Laws provides a searching criticism (...)
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