The Phaedo is acknowledged to be one of Plato's greatest masterpieces, showing him both as a philosopher and as a dramatist at the height of his powers. For its moving account of the execution of Socrates, the Phaedo ranks among the supreme literary achievements of antiquity. It is also a seminal document for many ideas deeply ingrained in western culture, and provides one of the best introductions to Plato's thought. This new edition is a revised version of the Clarendon Press (...) translation, and is eminently suitable for readers new to Plato, and ideal for classroom use, thanks to the provision of Stephanus page and letter numbering. (shrink)
These new translations of the Defence of Socrates, the Euthyphro, and the Crito present Plato's remarkable dramatizations of the momentous events surrounding the trial of Socrates in 399 BC, on charges of irreligion and corrupting the young. They form a dramatic and thematic sequence, raising fundamental questions about the basis of moral, religious, legal, and political obligation. The introduction provides a stimulating philosophical and historical analysis of these texts, complemented by useful explanatory notes and an index of names.
This work is designed to make Aristotle's neglected but fascinating writings on sleep and dreams accessible in translation to modern readers, and to provide a commentary with a contemporary perspective. It considers Aristotle's theory of dreams in historical context, especially in relation to Plato.
History, according to Aristotle, relates "things that happen ; whereas poetry's function is to relate the kinds of things that happen—that is, are possible in terms of probability or necessity."1 A generic clause, expressing "the kinds of things that happen" to certain kinds of agents, distinguishes the task of the poet from that of the historian.2 History speaks of "particulars," whereas poetry speaks more of "universals." A historian might assert, for example, that Alcibiades urged the Athenians to invade Sicily, or (...) that he was later exiled, and finally murdered; whereas a poet would use Alcibiades's story to show the kind of person to whom things of that kind are likely or bound to... (shrink)
These new translations of the Defence of Socrates, the Euthyphro, and the Crito present Plato's remarkable dramatizations of the momentous events surrounding the trial of Socrates in 399 BC, on charges of irreligion and corrupting the young. They form a dramatic and thematic sequence, raising fundamental questions about the basis of moral, religious, legal, and political obligation. The introduction provides a stimulating philosophical and historical analysis of these texts, complemented by useful explanatory notes and an index of names.
In this article I reopen some basic problems in the interpretation of Parmenides’ ‘Way of Truth’ familiar to anyone who has wrestled with his poem. The hub of my discussion is fr. B2, in which the goddess formulates two ‘routes of inquiry’, an affirmative one—‘is’, and a negative one—‘is not’. The former she commends, while the latter she rejects as ‘wholly unlearn-able’, on the ground that ‘thou couldst not know what is not, nor couldst thou point it out’.
In this article I reopen some basic problems in the interpretation of Parmenides’ ‘Way of Truth’ familiar to anyone who has wrestled with his poem. The hub of my discussion is fr. B2, in which the goddess formulates two ‘routes of inquiry’, an affirmative one—‘is’, and a negative one—‘is not’. The former she commends, while the latter she rejects as ‘wholly unlearn-able’, on the ground that ‘thou couldst not know what is not, nor couldst thou point it out’.
In replying to my criticism of his interpretation of this passage, Professor H-N. Castañeda has disregarded much of my argument. In particular, he has ignored my contention that a contrast between 'essential’ and ‘accidental’ predication is integral to the wider argument for immortality in which Phaedo 102b-d is embedded. This would remain the case whatever the grammar of 102b-c, and whatever the exact force of πεφυxέναι and τυγχάνει at 102c1-2. Further, Castañeda pays no heed to the difficulty of interpreting Plato's (...) other relational examples in his way, given that no analysis parallel to that of 102b-d is anywhere hinted at for them. Moreover, he disregards the difficulty that several other examples in the nearby context are analysed in terms of the Theory of Forms, and yet are not overtly ‘relational’ in the usual sense at all.Castañeda says that it is ‘clear’ from my own translation of several passages that τυΥχάνει in the Phaedo ‘has nothing to do with accident.’. (shrink)
In replying to my criticism of his interpretation of this passage, Professor H-N. Castañeda has disregarded much of my argument. In particular, he has ignored my contention that a contrast between 'essential’ and ‘accidental’ predication is integral to the wider argument for immortality in which Phaedo 102b-d is embedded. This would remain the case whatever the grammar of 102b-c, and whatever the exact force of πεφυxέναι and τυγχάνει at 102c1-2. Further, Castañeda pays no heed to the difficulty of interpreting Plato's (...) other relational examples in his way, given that no analysis parallel to that of 102b-d is anywhere hinted at for them. Moreover, he disregards the difficulty that several other examples in the nearby context are analysed in terms of the Theory of Forms, and yet are not overtly ‘relational’ in the usual sense at all.Castañeda says that it is ‘clear’ from my own translation of several passages that τυΥχάνει in the Phaedo ‘has nothing to do with accident.’. (shrink)
