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  1. Principal Doctrines of Epicurus.Irfan Ajvazi - manuscript
    Epicurean philosophy, as Epicurus's teachings became known, was used as the basis for how the community lived and worked. At the time, founding a school and teaching a community of students was the main way philosophical ideas were developed and transmitted. Greek philosopher Aristotle (384–322 BCE), for instance, founded a school in Athens called the Lyceum. Epicurus and his disciples believed either there were no gods or, if there were, the gods were so remote from humans that they were not (...)
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  2. Plato, Statesman 275d8–E1.Vasilis Politis - 2021 - Classical Quarterly 71 (2):575-581.
    In his dialogue Statesman, Plato first sets out one way of thinking of the statesperson, on the model of a nurturer of a herd such as a shepherd; then he sets out a very different way of thinking of him, on the model of a weaver of a social fabric. Critics have long been wondering whether Plato wants to combine the two models or, on the contrary, to abandon the nurturing model in favour of the weaving model.This article shows that (...)
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  3. The Epistemic Competence of the Philosopher-Rulers in Plato's Republic.S. O. Peprah - 2021 - Eirene: Studia Graeca Et Latina 57 (I-II):119-147.
    It is widely accepted that ruling is the sole prerogative of Plato’s philosopher-rulers because they alone possess knowledge (ἐπιστήμη). This knowledge is knowledge of the Good, taken to be the only knowledge there is in Kallipolis. Let us call this the sufficiency condition thesis (the SCT). In this paper, I challenge this consensus. I cast doubt on the adequacy of the SCT, arguing that part of the training and education of the philosopher-rulers involves their gaining practical wisdom (φρόνησις) and experience (...)
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  4. The Courage of Thinking in Utopias: Gadamer's "Political Plato".Facundo Bey - 2021 - Analecta Hermeneutica 13:110-134.
    The aim of this article is to explore Gadamer’s early reflections on Plato’s utopian thought and its potential topicality. In the following section, I will show how areté, understood as a hermeneutical and existential virtue, is dialectically related to ethics and politics in Gadamer’s phenomenological reception of Plato’s philosophy. I argue that, in Gadamer’s eyes, Socratic-Platonic self-understanding enables human beings to be aware of their political responsibilities, to recognize how they are existentially and mutually related to the other, and to (...)
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  5. Der Mensch und der Staat – Mit Platon zur Politik.Klaus-Peter Hufer - 2017 - Polis 20 (1):24-24.
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  6. Review of Joshua Weinstein, "Plato's Threefold City and Soul". [REVIEW]Jeremy Reid - 2019 - Review of Politics 81:689-691.
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  7. Changing the Laws of the Laws.Jeremy Reid - 2021 - Ancient Philosophy 41 (2):413-441.
    Did Plato intend the laws of the Laws to change? While most scholars agree that there is to be legal change in Magnesia, I contend that this issue has been clouded by confusing three distinct questions: (1) whether there are legal mechanisms for changing the law in Magnesia, (2) what the attitudes of Magnesian citizens towards innovation and legal change are, and (3) whether Plato thinks the law is always the ultimate political authority. Once we separate these issues and look (...)
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  8. Biopolitics and Ancient Thought.Jussi Backman & Antonio Cimino (eds.) - 2022 - Oxford: Oxford University Press.
    The volume studies, from different perspectives, the relationship between ancient thought and biopolitics, that is, theories, discourses, and practices in which the biological life of human populations becomes the focal point of political government. It thus continues and deepens the critical examination, in recent literature, of Michel Foucault's claim concerning the essentially modern character of biopolitics. The nine contributions comprised in the volume explore and utilize the notions of biopolitics and biopower as conceptual tools for articulating the differences and continuities (...)
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  9. Sophistic Criticisms of the Rule of Law. A Comparison of Callicles and Thrasymachus.Manuel Dr Knoll - 2021 - Philosophical Journal (Filosfický Časopis) 33 (2):65–87.
    The paper discusses different interpretations of Callicles and Thrasymachus’ positions. There are good reasons for interpreting Callicles as a critic of democracy and as an aristocratic political thinker whose political views are closer to Plato’s than is usually assumed. The paper argues that Callicles defends a natural right of the best citizens to rule over the crowd. However, in contrast to Plato, for Callicles the rule of the best should not aim at the common good but at their personal advantage. (...)
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  10. The Myth of Protagoras: A Naturalist Interpretation.Refik Güremen - 2017 - Méthexis 29:46-58.
    Protagoras’ Grand Speech is traditionally considered to articulate a contractualist approach to political existence and morality. There is, however, a newly emerging line of interpretation among scholars, which explores a naturalist layer in Protagoras’ ethical and political thought. This article aims to make a contribution to this new way of reading Protagoras’ speech, by discussing one of its most elaborate versions.
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  11. The First City and First Soul in Plato’s Republic.Jerry Green - 2021 - Rhizomata 9 (1):50-83.
    One puzzling feature of Plato’s Republic is the First City or ‘city of pigs’. Socrates praises the First City as a “true”, “healthy” city, yet Plato abandons it with little explanation. I argue that the problem is not a political failing, as most previous readings have proposed: the First City is a viable political arrangement, where one can live a deeply Socratic lifestyle. But the First City has a psychological corollary, that the soul is simple rather than tripartite. Plato sees (...)
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  12. Play and Moral Education in the Choruses of Plato’s Laws.Antoine Pageau-St-Hilaire - forthcoming - Apeiron: A Journal for Ancient Philosophy and Science.
    Among the educative games of Plato’s Cretan city, choral performances have a prominent role. This paper examines the function of play (παιδιά) in the choral education in virtue in Plato’s Laws. I reconstruct the notion of play as it is elaborated throughout this dialogue, and then show how it contributes to solving the problem of virtue acquisition in the Athenian’s account of moral education through songs and dances. I argue that play in the Laws is best understood an imitative activity (...)
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  13. Relações entre a noção de “cuidado-da-alma” e o “conhecimento de si” no Primeiro Alcibíades.Marcos Sidnei Pagotto-Euzebio - 2017 - Hypnos. Revista Do Centro de Estudos da Antiguidade 38 (1):93-108.
    O artigo busca apresentar as relações entre as exigências de cuidado-da-alma e a necessidade do conhecimento-de-si presentes no diálogo platônico Primeiro Alcibíades, indicando a forte ligação de tal aperfeiçoamento de si com o da pólis. Também as dimensões erótica, teológica, ética e política se encontram firmemente unidas no diálogo, visto que a formação do homem político exige o vínculo entre discípulo e mestre, sendo este o guia em direção ao reconhecimento da divindade, pois conhecer-se significa, ao final, conhecer a alma (...)
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  14. State Typohumanism and its Role in the Rise of Völkisch-Racism: Paideía and Humanitas at Issue in Jaeger’s and Krieck’s ‘Political Plato’.Facundo Norberto Bey - 2020 - Educational Philosophy and Theory 53 (12):1272-1282.
    The aim of this article is to provide a philosophical conceptual framework to understand the theoretical roots and political implications of the interpretations of Plato’s work in Jaeger’s Third Humanism and Krieck’s völkisch-racist pedagogy and anthropology. This article will seek to characterize, as figures of localitas, their conceptions of the individual, community, corporeality, identity, and the State that both authors developed departing from Platonic political philosophy. My main hypothesis is that Jaeger’s and Krieck’s interpretations of Platonic paideía shared several core-elements (...)
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  15. Why Did Socrates Conduct His Dialogues Before an Audience?Tae-Yeoun Keum - 2016 - History of Political Thought 37 (3):1-34.
    The Socratic method is conventionally understood to be a one-on-one interaction between Socrates and an individual interlocutor. Why, then, does Socrates conduct so many of his dialogues in public places, where they are prone to being witnessed or even interrupted? Through a careful reading of the Gorgias, a dialogue traditionally appealed to in studies of both the Socratic method and the philosophy of rhetoric, I argue that Socrates deliberately involves his audience in his conversations with individuals. The Socratic method seeks (...)
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  16. Plato's Myth of Er and the Reconfiguration of Nature.Tae-Yeoun Keum - 2020 - American Political Science Review 114 (1):54 - 67.
    Why did Plato conclude the Republic, arguably his most celebrated work of political theory, with the Myth of Er, an obscure story of indeterminate political-theoretical significance? This paper advances a novel reading of the Myth of Er that attends to the common plot that it shares with two earlier narrative interludes in the Republic. It suggests that Plato constructed the myth as an account of a search, akin to the sorting of potential philosopher-kings that underwrites the kallipolis’ educational curriculum, for (...)
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  17. Wisdom and Violence: The Legacy of Platonic Political Philosophy in Al-Fārābī and Nietzsche.Peter S. Groff - 2006 - In Douglas Allen (ed.), Comparative Philosophy in Times of Terror. Lanham, MD 20706, USA: pp. 65-81.
    A vast historical, cultural and philosophical chasm separates the thought of the 10th century Islamic philosopher al-Farabi and Friedrich Nietzsche, the progenitor of postmodernity. However, despite their significant differences, they share one important commitment: an attempt to resuscitate and reappropriate the project of Platonic political philosophy, particularly through their conceptions of the “true philosopher” as prophet, leader, and lawgiver. This paper examines al-Farabi and Nietzsche’s respective conceptions of the philosopher as commander and legislator against the background of their Platonic source, (...)
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  18. The Tyrant’s Progress: The Meaning of ΤΥΡΑΝΝΟΣ in Plato and Aristotle.Edmund Stewart - 2021 - Polis 38 (2):208-236.
    This article considers a longstanding problem: what does the word τύραννος mean? And if it means ‘bad / tyrannical ruler’, why are good rulers called tyrants? The solution proposed here is that tyranny is not a fixed state of being, or not being, but instead a gradual process of development. To be called a tyrant, a ruler need not embody all the stereotypical traits of tyranny. If tyranny is, by definition, unconstitutional and illegitimate rule, then there may be no clear (...)
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  19. Is Protagoras’ Great Speech on Democracy?James Kierstead - 2021 - Polis 38 (2):199-207.
    The Great Speech of Protagoras in Plato’s dialogue is now widely seen as an expression of democratic theory, one of the earliest substantial expressions of democratic theory on record. At the same time, there have long been arguments to the contrary, the most formidable presentation of which is an article by Peter Nicholson that appeared in these pages in 1981. In this short piece, I address Nicholson’s skeptical arguments head-on and in full, in a way that has not yet been (...)
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  20. The (Meta)Politics of Thinking: On Arendt and the Greeks.Jussi Backman - 2021 - In Kristian Larsen & Pål Rykkja Gilbert (eds.), Phenomenological Interpretations of Ancient Philosophy. Brill. pp. 260-282.
    In this chapter, Jussi Backman approaches Hannah Arendt’s readings of ancient philosophy by setting out from her perspective on the intellectual, political, and moral crisis characterizing Western societies in the twentieth century, a crisis to which the rise of totalitarianism bears witness. To Arendt, the political catastrophes haunting the twentieth century have roots in a tradition of political philosophy reaching back to the Greek beginnings of philosophy. Two principal features of Arendt’s exchange with the ancients are highlighted. The first is (...)
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  21. Division and Proto-Racialism in the Statesman.John Proios - forthcoming - In misReading Plato.
    In Plato’s Statesman, the Eleatic Stranger applies a specialized method of inquiry—the “method of collection and division”, or “method of division”—in order to discover the nature of statecraft. This paper articulates some consequences of the fact that the method is both a tool for identifying natural kinds—that is, a tool for “carving the world by its joints” (Phaedrus 265b-d)—and social kinds—that is, the kinds depending on human beings for their existence and explanation. A central goal of the paper is to (...)
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  22. Theory of Forms: The Construction of Plato and Aristotle’s Criticism.Abduljaleel Alwali - 2002 - Amman, Jordan: Dar Al-Warraq.
    The book "Theory of Forms: The Construction of Plato and Aristotle’s Criticism" focuses on two main aspects, construction and criticism. The constriction of Forms theory is the basis on which Plato built all of his philosophy and which influenced all forms of ideas philosophy that emerged after Plato. The research topic was completed by adding Aristotle's critique of the theory of Forms in order to put a clear picture in front of the reader, which was presented by Plato himself and (...)
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  23. Plato as Critical Theorist, by Jonny Thakkar. [REVIEW]Rachel Singpurwalla - 2021 - Philosophical Review 130 (1):145-149.
  24. Parrhēsia and Statesmanship in Plato’s Gorgias.Jeremy Bell - 2021 - Ancient Philosophy 41 (1):63-82.
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  25. Plato's Phaedrus After Descartes' Passions: Reviving Reason's Political Force.Joshua M. Hall - 2018 - Lo Sguardo. Rivista di Filosofia 27:75-93.
    For this special issue, dedicated to the historical break in what one might call ‘the politics of feeling’ between ancient ‘passions’ (in the ‘soul’) and modern ‘emotions’ (in the ‘mind’), I will suggest that the pivotal difference might be located instead between ancient and modern conceptions of the passions. Through new interpretations of two exemplars of these conceptions, Plato’s Phaedrus and Descartes’ Passions of the Soul, I will suggest that our politics today need to return to what I term Plato’s (...)
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  26. Poetic Justice. Rereading Plato’s Republic, Written by Jill Frank.Anne-Marie Schultz - 2021 - Polis 38 (1):148-152.
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  27. Rewriting Contemporary Political Philosophy with Plato and Aristotle: An Essay on Eudaimonic Politics, Written by Paul Schollmeier.Jonny Thakkar - 2021 - Polis 38 (1):157-161.
  28. Les mules du Parthénon et la liberté en démocratie. Note sur la République de Platon VIII, 563c7-d1.David Lévystone - 2020 - L'Antiquité Classiqué 80:177-184.
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  29. Review of Jean-Francois Pradeau, Plato and the City and of Thanassis Samaras, Plato on Democracy.Malcom Schofield - 2003 - Plato Journal 3.
    Jean-Francois Pradeau, Plato and the City, Exeter: University of Exeter Press, 2002. Hardback 0 85989 653 6 3 £45.00/US$75.00. Paperback 0 85989 654 4 £14.99/US$24.95. Thanassis Samaras, Plato on Democracy, New York: Peter Lang, 2002. Hardback 0 8204 5681 0. US$70.95.
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  30. The Mixed Constitution in Plato’s Laws.Jeremy Reid - 2021 - Australasian Journal of Philosophy 99 (1):1-18.
    In Plato's Laws, the Athenian Visitor says that the best constitution is a mixture of monarchy and democracy. This is the theoretical basis for the institutions of Magnesia, and it helps the citizens to become virtuous. But what is meant by ‘monarchy’ and ‘democracy’, and how are they mixed? I argue that the fundamental relations in Plato's discussion of constitutions are those of authority and equality. These principles are centrally about the extent to which citizens submit to the judgment of (...)
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  31. Politics of the Idea: (Anti-)Platonic Politics in Arendt and Badiou.Jussi Backman - 2020 - Comparative and Continental Philosophy 12 (3):168-181.
    This paper compares two influential but conflicting contemporary models of politics as an activity: those of Hannah Arendt and Alain Badiou. It discovers the fundamental difference between their approaches to politics in their opposing evaluations of the contemporary political significance of the legacy of Plato, Platonism, and the Platonic Idea. Karl Popper’s and Arendt’s analyses of the inherently ideological nature of totalitarianism are contrasted with Badiou’s vindication of an ideological “politics of the Idea.” Arendt and Badiou are shown to share (...)
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  32. Platon, Oeuvres Completes XI: Les Lois.L. A. Post & Edouard des Places - 1954 - American Journal of Philology 75 (2):201.
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  33. La philosophie politique de Platon dans les Lois.Glenn R. Morrow & Maurice Vanhoutte - 1955 - American Journal of Philology 76 (4):425.
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  34. Plato's Cretan City: A Historical Interpretation of the Laws.James H. Oliver & Glenn R. Morrow - 1962 - American Journal of Philology 83 (4):447.
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  35. On the Tribal Courts in Plato's Laws.Glenn R. Morrow - 1941 - American Journal of Philology 62 (3):314.
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  36. Plato's Law of Slavery in Its Relation to Greek Law.Stanley B. Smith & Glenn R. Morrow - 1942 - American Journal of Philology 63 (3):365.
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  37. Why Socrates’ Legs Didn’T Run Off to Megara.Ellisif Wasmuth - 2020 - Phronesis 65 (4):380-413.
    I argue that the arguments presented in Socrates’ dialogue with the personified Laws of the Crito are arguments Socrates endorses and relies upon when deciding to remain in prison. They do not, however, entail blind obedience to every court verdict, nor do they provide necessary and sufficient conditions for resolving every dilemma of civil disobedience. Indeed, lacking definitional knowledge of justice, we should not expect Socrates to be able to offer such conditions. Instead, the Laws present an argument that is (...)
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  38. Review of Rudolph (1996): Polis und Kosmos. Naturphilosophie und politische Philosophie bei Platon. [REVIEW]Annette Sell - 1998 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 3 (1):234-237.
  39. The Art of Politics as Weaving in Plato’s Statesman.Kristin Sampson - 2020 - Polis 37 (3):485-500.
    This article asserts the significance of the portrayal of the political art of statesmanship as weaving, and aims to show how this image emphasizes two main aspects of the political art of statesmanship. Firstly, the image implies a three-dimensionality, both through the process of weaving and through the thickness of the protective fabric this produces, that in turn indicates the vital aspect of corporeality in politics. Secondly, weaving as a paradigmatic example of the art of statesmanship presents a way of (...)
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  40. Polis and Cosmos in Plato’s Laws.Ryan Balot - 2020 - Polis 37 (3):516-533.
    Recent scholarship has followed Glenn Morrow in seeking to understand Plato’s politics in light of his cosmology. This essay takes a different tack and interprets the theology and cosmology of the Laws as an outgrowth of the Athenian Stranger’s conversation with Kleinias, which focuses on politics and warfare. In that sense the arguments of Book 10 are closely tied to the context of the dialogue. The Athenian Stranger’s religious ideology is not designed to be permanent or universally applicable. Rather, it (...)
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  41. Sign of the Times: The Rise and Fall of Politics in Plato’s Statesman.Charlotta Weigelt - 2020 - Polis 37 (3):501-515.
    This article argues that the Statesman should be read as a historically informed reflection on the nature and possibility of political rule, and that it presents us with a dilemma precisely in this regard. On the one hand, as indicated by the famous myth on the evolution of the cosmos, politics is only possible today, in the age of Zeus, when man no longer is like a sheep, ruled by a caring herdsman, as he used to be in the age (...)
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  42. The Offices of Magnesia.Jeremy Reid - 2020 - Polis 37 (3):567-589.
    In this article, I attempt to provide a complete and exhaustive list of all of the offices and major political roles proposed within the constitution of Magnesia, detailing the title of the office, number of offices, method of appointment, age or gender restrictions, length of term, and explicit responsibilities assigned to that office. This tabulation is intended to be useful for new readers of the Laws and to scholars of various methodological approaches interested in the political arrangements of Magnesia.
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  43. Plato’s Statesman and Laws: Theory, Context, and Method.Ryan Balot & Hallvard Fossheim - 2020 - Polis 37 (3):387-394.
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  44. Herdsmen and Stargazers: The Science of Philosophy in Plato’s Statesman.Olof Pettersson - 2020 - Polis 37 (3):534-549.
    Together with the Sophist, Plato’s Statesman is often taken to introduce and develop a new scientific form of theoretical inquiry, represented by the Eleatic visitor. This paper draws on recent scholarship on the Sophist and evaluates the reliability of this scientific approach when applied to political matters in the Statesman. It analyzes how the Eleatic visitor identifies and tries to mend two central mistakes in his own initial definition of the statesman and argues that the visitor’s treatment of three related (...)
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  45. An Origin for Political Culture’: Laws 3 as Political Thought and Intellectual History.Carol Atack - 2020 - Polis 37 (3):468-484.
    Plato’s survey in Laws book 3 of the development of human society from its earliest stages to the complex institutions of democratic Athens and monarchical Persia operates both as a conjectural history of human life and as a critical engagement with Greek political thought. The examples Plato uses to illustrate the stages of his stadial account, such as the society of the Cyclops and the myths of Spartan prehistory, are those used by other political theorists and philosophers, in some cases (...)
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  46. Politics as Architectonic Expertise? Against Taking the So-Called ‘Architect’ (Ἀρχιτέκτων) in Plato’s Statesman to Prefigure This Aristotelian View.Melissa Lane - 2020 - Polis 37 (3):449-467.
    This article rejects the claim made by other scholars that Plato in the Statesman, by employing the so-called ‘architect’ in one of the early divisions leading to the definition of political expertise, prefigured and anticipated the architectonic conception of political expertise advanced by Aristotle. It argues for an alternative reading in which Plato in the Statesman, and in the only other of his works in which the word appears, closely tracks the existing social role of the architektōn, who was designated (...)
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  47. Le Gouvernement de L’Homme Royal Dans le Politique : Une Utopie Assumée.Anne Balansard - 2020 - Polis 37 (3):421-434.
    The object of this article, which analyses Statesman 291a1-303d3, is to show how the good, the object of politics qua knowledge, makes the regime with which it is associated a utopia. The good cannot be actualized anywhere in the sensible realm, because no city can be governed without laws, and the laws define what is good most often for the greatest number. A government of the good, without laws, is a utopia, but the laws, to the extent that they aim (...)
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  48. The Number of Rulers in Plato’s Statesman.Hallvard Fossheim - 2020 - Polis 37 (3):435-448.
    This essay poses the question of how many rulers are envisaged in Plato’s Statesman. After pointing out that this is a crucial question for issues concerning non-ideal as well as ideal approaches to political rule, the essay focuses on three relevant aspects of rule in the Statesman: the notion of kingly rule, the limitations posed by human nature, and the importance of self-rule. It is shown how each of these dimensions of Plato’s discussion demonstrates the complexity of the question. Particular (...)
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  49. Plato’s Political Writings: A Utopia?Luc Brisson - 2020 - Polis 37 (3):399-420.
    Thomas More’s 1516 Utopia describes a ‘fictitious’ republic on an imaginary island, and draws heavily on ancient political ideas. This paper explores the difficulties of applying the term ‘utopia’ to Plato’s political thinking, given that More’s term is anachronistically applied to ancient texts. The projects of the Republic and Laws should not be interpreted as ‘utopian’, but as blueprints for a foundation such as a new city, rather than as imagined ideal cities after More’s model. Support for Plato’s practical involvement (...)
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  50. Plato and the Mythic Tradition in Political Thought.Tae-Yeoun Keum - 2020 - Harvard University Press.
    Plato's penchant for mythmaking sits uneasily beside his reputation as the inventor of rationalist philosophy. Hegel's solution was to ignore the myths. Popper thought them disqualifying. Tae-Yeoun Keum responds by carving out a place for myth in the context of rationalism and shows how Plato's tales inspired history's great political thinkers.
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