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Socrates: Ironist and Moral Philosopher

Cornell University Press (1991)

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  1. Is Socrates a Prophet? (In Light of the Views of His Contemporaries and the Main Commentators).Hossein Ghaffari - 2011 - Sophia 50 (3):391-411.
    Everybody acknowledges the importance of Socrates’ role and influence on the history of philosophy, as well as on the culture of humanity. He is also considered to be the first martyr of virtue and wisdom in human history. In spite of this, even though most Western commentators recognize the elevated meanings and high level of Socratic wisdom, they refuse to consider it to have a supra-human source and to be divine prophecy. In this article and through the analysis of Socrates’ (...)
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  • Solving the Socratic Problem—A Contribution From Medicine.Osamu Muramoto - 2018 - Mouseion 15 (online):1-29.
    This essay provides a medical theory that could clarify enigmas surrounding the historical Socrates. It offers textual evidence that Socrates had temporal lobe epilepsy and that its two types of seizure manifested as recurrent voices and peculiar behaviour, both of which were notorious hallmarks of Socrates. Common and immediate criticisms against the methodology of retrospective diagnosis are addressed first. Next, the diagnostic reasoning is presented in detail. The possibility of temporal lobe personality in Socrates is also considered. The important implication (...)
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  • Irony, Disruption, and Moral Imperfection.Dieter Declercq - 2020 - Ethical Theory and Moral Practice 23 (3-4):545-559.
    Irony has a suspicious moral reputation, especially in popular media and internet culture. Jonathan Lear introduces a proposal which challenges this suspicion and identifies irony as a means to achieve human excellence. For Lear, irony is a disruptive uncanniness which arises from a gap between aspiration and actualisation in our practical identity. According to Lear, such a disruptive experience of ironic uncanniness reorients us toward excellence, because it passionately propels us to really live up to that practical identity. However, Lear’s (...)
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  • Misunderstanding the Myth in the Gorgias.Daniel C. Russel - 2001 - Southern Journal of Philosophy 39 (4):557-573.
  • The Good, the Bad, and the Neither Good Nor Bad in Plato’s Lysis.Naomi Reshotko - 2000 - Southern Journal of Philosophy 38 (2):251-262.
  • Plato's Project for Education in the Early Socratic Dialogues.Heather Lynne Reid - unknown
    What is the role of philosophy in education? This timeless question may best be answered by examining Plato's earliest dialogues in which he makes a case for philosophy as the centerpiece of education. I call this effort Plato's project for education and interpret the Apology, Crito, Charmides, Laches, Ion, Hippias Minor, Euthyphro, and Lysis as an integrated attempt to promote philosophy as education in ancient Athens. Plato accepted arete as the proper goal of education, but his interpretation of arete as (...)
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  • Pleasure and Illusion in Plato.Jessica Moss - 2006 - Philosophy and Phenomenological Research 72 (3):503 - 535.
    Plato links pleasure with illusion, and this link explains his rejection of the view that all desires are rational desires for the good. The Protagoras and Gorgias show connections between pleasure and illusion; the Republic develops these into a psychological theory. One part of the soul is not only prone to illusions, but also incapable of the kind of reasoning that can dispel them. Pleasure appears good; therefore this part of the soul (the appetitive part) desires pleasures qua good but (...)
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  • Platonic Justice and What We Mean by 'Justice'.Terry Penner - 2005 - Plato Journal 5.
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  • Elenchtike Techne, Erotike Techne: In Margine Al Carmide Platonico.Francesca Pentassuglio - 2020 - Plato Journal 20:55-66.
    The paper aims to investigate the relationship between ἐρωτικὴ τέχνη and ἐλεγκτικὴ τέχνη in Plato’s early dialogues, and especially in the Charmides, through a close exam of the role of ἀντέρως in the dialogical practice and exchanges. In the light of Socrates’ reshaping of the roles of ἐραστής and ἐρώμενος in his view of παιδεία – exemplarily shown in the Symposium – I will analyse some passages of Socrates’ conversations in the Charmides by focusing on the interaction between the one (...)
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  • Speaking in Our Own Voices: Plato's Protagoras and the Crisis of Education.James Crooks - 1994 - Paideusis: Journal of the Canadian Philosophy of Education Society 8 (1):5-15.
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  • Humorous Relations: Attentiveness, Pleasure and Risk.Cris Mayo - 2014 - Educational Philosophy and Theory 46 (2):1-12.
    This article focuses on the structures of humor and joke telling that require particular kinds of attentiveness and particular relationships between speaker and audience, or more specifically, between classmates. First, I will analyze the pedagogical and relational preconditions that are necessary for humor to work. If humor is to work well, the person engaging in humor needs to gauge their interlocutors carefully. I discuss, too, the kinds of listening necessary for listening for the joke, including attentiveness to complex possibilities for (...)
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  • Čo iné je Platónov Sókratés, než len Platón vpredu, Platón vzadu a v strede Chiméra?František Škvrnda - 2013 - Pro-Fil 13 (2):75.
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  • 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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  • Il Teeteto e il suo rapporto con il Cratilo.Aldo Brancacci - 2020 - Elenchos: Rivista di Studi Sul Pensiero Antico 41 (1):27-48.
    With the use of a particular metaphor, which appears at the end of the Cratylus and is taken up with perfect symmetry at the beginning of the Theaetetus, Plato certainly wanted to indicate the succession of Cratylus–Theaetetus as an order for reading the two dialogues, which Trasillus faithfully reproduced in structuring the second tetralogy of Platonic dialogues. The claim of the theory of ideas, with which the Cratylus ends, must therefore be considered the background in which to place not only (...)
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  • Revisiting the Ironic Socrates: Eironeia and Socrates’ Narrative Commentary.Anne-Marie Schultz - 2012 - Southwest Philosophy Review 28 (1):23-31.
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  • The Unity of Virtue: Plato’s Models of Philosophy.Mary Margaret McCabe - 2016 - Aristotelian Society Supplementary Volume 90 (1):1-25.
    Plato gives us two model philosophical figures, apparently in contrast with each other—one is the otherworldly philosopher who sees truth and reality outside the cave and has the knowledge to rule authoritatively within it; the other is the demotic figure of Socrates, who insists that he does not know but only asks questions. I consider Plato’s contrasting idioms of seeing and asking or talking, and argue that the rich account of perception that is represented in the Republic requires both idioms, (...)
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  • The Epistemological Benefits of Socrates’ Religious Experience.Audrey Anton - 2016 - History of Philosophy & Logical Analysis 19 (1):70-87.
    There seems to be tension between portrayals of Socrates as both a committed philosopher and a pious man. For instance, one might doubt Socrates’ commitment to philosophy since he seems to irrationally defer to a daimonion. On the other hand, the fact that he challenges messages from Oracles and the gods’ role concerning the origin of the pious draws into question Socrates’ piety. In this paper, I argue that Socratic piety and rationality are not only compatible, but they are also (...)
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  • Other-Regarding Virtues and Their Place in Virtue Argumentation Theory.Felipe Oliveira de Sousa - 2020 - Informal Logic 40 (3):317-357.
    In this paper, I argue that, despite the progress made in recent years, virtue argumentation theory still lacks a more systematic acknowledgment of other-regarding virtues. A fuller recognition of such virtues not only enriches the field of research of virtue argumentation theory in significant ways, but also allows for a richer and more intuitive view of the virtuous arguer. A fully virtuous arguer, it is argued, should care to develop both self-regarding and other-regarding virtues. He should be concerned both with (...)
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  • On Knowledge as a Condition for Courage in Plato’s Protagoras.Erik Christensen - 2009 - History of Philosophy & Logical Analysis 12 (1):70-84.
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  • Platon lesen „am Ariadnefaden der Wahrheit“.Jörg Hardy - 2006 - History of Philosophy & Logical Analysis 9 (1):229-250.
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  • Socrates, Vlastos, Scanlon and the Principle of the Sovereignty of Virtue.Daniel Simão Nascimento - 2020 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 30:e03009.
    This article offers a new formulation of the Socratic principle known as the Principle of the Sovereignty of Virtue. It is divided in three sections. In the first section I criticize Vlastos’ formulation of the PSV. In the second section I present the weighing model of practical deliberation, introduce the concepts of reason for action, simple reason, sufficient reason and conclusive reason that were offered by Thomas Scanlon in Being realistic about reasons, and then I adapt these concepts so as (...)
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  • The Unacknowledged Socrates in the Works of Luce Irigaray.Shaun O'Dwyer - 2006 - Hypatia 21 (2):28-44.
    : In Luce Irigaray's thought, Socrates is a marginal figure compared to Plato or Hegel. However, she does identify the Socratic dialectical position as that of a 'phallocrat' and she does conflate Socratic and Platonic philosophy in her psychoanalytic reading of Plato in Speculum of the Other Woman. In this essay, I critically interpret both Irigaray's own texts and the Platonic dialogues in order to argue that: (1) the Socratic dialectical position is not 'phallocratic' by Irigaray's own understanding of the (...)
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  • A Portrait of the Teacher as Friend and Artist: The Example of Jean‐Jacques Rousseau.Hunter Mcewan - 2011 - Educational Philosophy and Theory 43 (5):508-520.
    The following is a reflection on the possibility of teaching by example, and especially as the idea of teaching by example is developed in the work of Jean-Jacques Rousseau. My thesis is that Rousseau created a literary version of himself in his writings as an embodiment of his philosophy, rather in the same way and with the same purpose that Plato created a version of Socrates. This figure of Rousseau—a sort of philosophical portrait of the man of nature—is represented as (...)
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  • Puntos de Vista de la Verdad: Sobre El Carácter Polifónico Del Pensamiento Platónico.Cristián De Bravo Delorme - 2020 - Kriterion: Journal of Philosophy 61 (145):131-149.
    RESUMEN El siguiente artículo tiene como objetivo destacar el carácter polifónico del pensamiento platónico y poner en cuestión el sentido de la autoría de Platón. Suponer, a partir de obstinados prejuicios modernos, que Platón, tal como cualquier escritor moderno, habría expuesto su propia doctrina, es ignorar la importancia de la forma dramática de su pensamiento. El testimonio de la variedad de interlocutores y de puntos de vista que se suceden en los diferentes diálogos, nos invita a prestar atención a la (...)
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  • Socrates on Why We Should Inquire.David Ebrey - 2017 - Ancient Philosophy 37 (1):1-17.
    This paper examines whether Socrates provides his interlocutors with good reasons to seek knowledge of what virtue is, reasons that they are in a position to appreciate. I argue that in the Laches he does provide such reasons, but they are not the reasons that are most commonly identified as Socratic. Socrates thinks his interlocutors should be motivated not by the idea that virtue is knowledge nor by the idea that knowledge is good for its own sake, but rather by (...)
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  • Socrates and Godlikeness in Plato’s Theaetetus.Zina Giannopoulou - 2011 - Journal of Philosophical Research 36:135-148.
    In this paper I argue that in the digression in Plato’s Theaetetus godlikeness may be construed as Socrates’ ethical achievement, part and parcel of his art of mental mid­wifery. Although the philosophical life of contemplation and detachment from earthly affairs exemplifies the human ideal of godlikeness, Socrates’ godlikeness is an inferior but legitimate species of the genus. This is the case because Socratic godlikeness abides by the two requirements for godlikeness that Socrates sets forth in the digression: first, it is (...)
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  • Erôs and Education : Socratic Seduction in Three Platonic Dialogues.Hege Dypedokk Johnsen - 2016 - Dissertation, Stockholm University
    Plato’s Socrates is famous for claiming that “I know one thing: That I know nothing”. There is one subject that Socrates repeatedly claims to have expertise in, however: ta erôtika. Socrates also refers to this expertise as his erôtikê technê, which may be translated as “erotic expertise”. In this dissertation, I investigate Socrates’ erotic expertise: what kind of expertise is it, what is it constituted by, where is it put into practice, and how is it practiced? I argue that the (...)
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  • The Philosophical Baby and Socratic Orality.Antonio Consentino - 2020 - Childhood and Philosophy 16 (36):01-16.
    Lipman’s curriculum of “Philosophy for Children” was the outcome of a harmonious and fruitful partnership between philosophy and pedagogy, but over the time practice shows the risk of a double fall and reduction: on the one side into the ditch of pedagese and, on the other, into the ditch of philosofese. Using the expression “Philosophical Practice of Community” instead of “Philosophy for children” appears preferable to protect the latter from the risk of being considered, because of its evocative vagueness, both (...)
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  • Perfection and Fiction : A Study in Iris Murdoch's Moral Philosophy.Frits Gåvertsson - 2018 - Dissertation, Lund University
    This thesis comprises a study of the ethical thought of Iris Murdoch with special emphasis, as evidenced by the title, on how morality is intimately connected to self-improvement aiming at perfection and how the study of fiction has an important role to play in our strive towards bettering ourselves within the framework set by Murdoch’s moral philosophy.
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  • Dimensiones psicológicas del elenchos en el Gorgias.Richard D. Parry - 2015 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 14:65-76.
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  • Atopia em Pierre Hadot.George Matias de Almeida Júnior - 2016 - Archai: Revista de Estudos Sobre as Origens Do Pensamento Ocidental 18:347-386.
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  • A Rehabilitation of Euthyphro.Andrew Gilley - unknown
    I argue that the character Euthyphro in the dialogue that bears his name has a more sophisticated conception of religion than he is typically regarded to have, even if he cannot articulate it. Through an analysis of Euthyphro’s use of the word ‘pollution’ in the dialogue, I establish that Euthyphro has non-traditional religious views, in contrast with the common interpretation that he represents a typical Athenian view. I then argue that Socrates, too, has religious views, and that the two characters (...)
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  • L'ètica de Plató.Nicholas White - 2014 - Quaderns de Filosofia 1 (2).
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  • Prudence, Rationality and Happiness in Aristippus.Kristian Urstad - 2008 - Gnosis.
    It is noticeably clear from several ancient sources that the hedonist Aristippus of Cyrene (a friend and student of Socrates) asks us to concentrate on enjoying the pleasures of the present or near­ future. What is not so obvious is his reason for such a recommendation. Although any explanation for this is bound to be somewhat speculative due to the inadequacy of the sources, I would like to offer a possible rationale for, and subsequent reconstruction of, his view, one which (...)
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  • Is Technology Good for Us? A Eudaimonic Meta-Model for Evaluating the Contributive Capability of Technologies for a Good Life.Edward H. Spence - 2011 - NanoEthics 5 (3):335-343.
    The title refers to the question addressed in this paper, namely, to what degree if any technology, including nanotechnologies, in the form of products and processes, is capable of contributing to a good life. To answer that question, the paper will develop a meta-normative model whose primary purpose is to determine the essential conditions that any normative theory of the Good Life and Technology (T-GLAT) must adequately address in order to be able to account for, explain and evaluate the Contributive (...)
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  • Rationality, Eros, and Daemonic Influence in the Platonic Theages and the Academy of Polemo and Crates.Kurt Lampe - 2013 - American Journal of Philology 134 (3):383-424.
  • Commentary on Matthews.Martin Andic - 1997 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 13 (1):56-69.
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  • What's Aristotelian About Neo‐Aristotelian Virtue Ethics?Sukaina Hirji - 2019 - Philosophy and Phenomenological Research 98 (3):671-696.
    It is commonly assumed that Aristotle's ethical theory shares deep structural similarities with neo-Aristotelian virtue ethics. I argue that this assumption is a mistake, and that Aristotle's ethical theory is both importantly distinct from the theories his work has inspired, and independently compelling. I take neo-Aristotelian virtue ethics to be characterized by two central commitments: (i) virtues of character are defined as traits that reliably promote an agent's own flourishing, and (ii) virtuous actions are defined as the sorts of actions (...)
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  • Is the Idea of the Good Beyond Being? Plato's "Epekeina Tês Ousias" Revisited.Rafael Ferber & Gregor Damschen - 2015 - In Debra Nails, Harold Tarrant, Mika Kajava & Eero Salmenkivi (eds.), SECOND SAILING: Alternative Perspectives on Plato. Wellprint Oy. pp. 197-203.
    The article tries to prove that the famous formula "epekeina tês ousias" has to be understood in the sense of being beyond being and not only in the sense of being beyond essence. We make hereby three points: first, since pure textual exegesis of 509b8–10 seems to lead to endless controversy, a formal proof for the metaontological interpretation could be helpful to settle the issue; we try to give such a proof. Second, we offer a corollary of the formal proof, (...)
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  • The Politics of Virtue in Plato's "Laws".John Melvin Armstrong - 1998 - Dissertation, The University of Arizona
    This dissertation identifies and explains four major contributions of the Laws and related late dialogues to Plato's moral and political philosophy. -/- Chapter 1: I argue that Plato thinks the purpose of laws and other social institutions is the happiness of the city. A happy city is one in which the city's parts, i.e. the citizens, are unified under the rule of intelligence. Unlike the citizens of the Republic, the citizens of the Laws can all share the same true judgments (...)
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  • Conhecimento como Juízo Verdadeiro com logos no Teeteto de Platão.Gustavo R. B. A. Ferreira - 2016 - Dissertation, University of Campinas
    We examine the discussion about the definition of knowledge as true judgment accompanied by logos in Theaetetus 201c-210c, in order to ascertain which of the recent alternative interpretations is more consistent with the text. To accomplish this, we intend to analyze the text and explore in detail the secondary literature about it.
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  • 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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  • El Sócrates de Rossellini: Una Lectura de la Andréia Como Virtud Cívica.Ignacio Pajón Leyra - 2017 - Endoxa 39:15.
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  • En torno a Platón.Oscar Mauricio Donato (ed.) - 2015 - Universidad Libre de Colombia.
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  • 'Making New Gods? A Reflection on the Gift of the Symposium.Mitchell Miller - 2015 - In Debra Nails, Harold Tarrant, Mika Kajava & Eero Salmenkivi (eds.), Second Sailing: Alternative Perspectives on Plato. Societas Scientiarum Fennica. pp. 285-306.
    A commentary on the Symposium as a challenge and a gift to Athens. I begin with a reflection on three dates: 416 bce, the date of Agathon’s victory party, c. 400, the approximate date of Apollodorus’ retelling of the party, and c. 375, the approximate date of the ‘publication’ of the dialogue, and I argue that Plato reminds his contemporary Athens both of its great poetic and legal and scientific traditions and of the historical fact that the way late fourth (...)
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  • Colloquium 2: Socrates, Aristotle, and the Stoics on the Apparent and Real Good1.Marcelo Boeri - 2005 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 20 (1):109-152.
  • Colloquium 8: A Socratic Interpretation Pf Plato’s Theaetetus.David Sedley - 2003 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 18 (1):277-325.
  • Socrates’ Refutation of Gorgias.Alfssandra Fussi - 2002 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 17 (1):123-154.
  • Commentary on Menn.Martha Nussbaum - 1995 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 11 (1):35-45.
  • The Groundwork for Dialectic in Statesman 277a-287b.Colin C. Smith - 2018 - International Journal of the Platonic Tradition 12 (2):132-150.
    In Plato’s Statesman, the Eleatic Stranger leads Socrates the Younger and their audience through an analysis of the statesman in the service of the interlocutors’ becoming “more capable in dialectic regarding all things”. In this way, the dialectical exercise in the text is both intrinsically and instrumentally valuable, as it yields a philosophically rigorous account of statesmanship and exhibits a method of dialectical inquiry. After the series of bifurcatory divisions in the Sophist and early Statesman, the Stranger changes to a (...)
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