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1
Eming, Knut. "Tumult und Erfahrung Platon über die Natur unserer Emotionen." Heidelberg Winter, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2838321&prov=M&dok_var=1&dok_ext=htm.
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Colloud-Streit, Marlis. "Fünf platonische Mythen im Verhältnis zu ihren Textumfeldern /." Fribourg : Acad. Press [u.a.], 2005. http://deposit.ddb.de/cgi-bin/dokserv?id=2703828&prov=M&dokv̲ar=1&doke̲xt=htm.
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Heit, Helmut. "Der Ursprungsmythos der Vernunft : zur philosophiehistorischen Genealogie des griechischen Wunders /." Würzburg : Königshausen & Neumann, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=015638111&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Lossi, Annamaria. "Nietzsche und Platon : Begegnung auf dem Weg der Umdrehung des Platonismus." Würzburg Königshausen & Neumann, 2006. http://deposit.d-nb.de/cgi-bin/dokserv?id=2839837&prov=M&dokv̲ar=1&doke̲xt=htm.
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Neto, Otacilio Luciano De Sousa. "O problema da participaÃÃo nos DiÃlogos de PlatÃo: FÃdon, RepÃblica, ParmÃnides e Sofista." Universidade Federal do CearÃ, 2017. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19589.
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CoordenaÃÃo de AperfeÃoamento de Pessoal de NÃvel Superior<br>Este trabalho visa investigar a participaÃÃo e a predicaÃÃo em PlatÃo atravÃs dos diÃlogos FÃdon, RepÃblica, ParmÃnides e Sofista. Cabe portanto questionar: o que à participaÃÃo? De que modo a participaÃÃo pode fundamentar a predicaÃÃo? HÃ, na obra de PlatÃo, um sentido unÃvoco de participaÃÃo? Para encontrar respostas para estas perguntas a pesquisa atentarà para as primeiras definiÃÃes de participaÃÃo e de que maneira ela se sustenta, ou nÃo, na sequÃncia dos argumentos e das obras. De inÃcio, à possÃvel conceber, a partir do FÃdon, que a noÃÃo de participaÃÃo em PlatÃo à tal que um ente sensÃvel participa de uma Forma de modo que recebe um predicado em razÃo desta relaÃÃo. PorÃm, compreende-se que esta definiÃÃo de participaÃÃo nÃo à suficiente para dar conta de explicar todos os modos nos quais a participaÃÃo aparece em PlatÃo, sobretudo no fim do FÃdon e na RepÃblica (476a). Assim, a pesquisa investiga as crÃticas que o ParmÃnides elabora acerca de como a participaÃÃo à compreendida e sonda se à possÃvel que o Sofista complemente o sentido de participaÃÃo anteriormente apresentado.
6
Dugan, Christopher Nathan. "Reason's wake : political education in Plato's Laws /." Diss., Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC IP addresses, 1999. http://wwwlib.umi.com/cr/ucsd/fullcit?p9936843.
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Araujo, Junior Anastacio Borges de. "O não-ser na ontologia de Platão : um estudo da Republica, V(475 d1 - 480 a13) ao Timeu (47 e3 - 52 d4)." [s.n.], 2005. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280134.
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Previous issue date: 2005<br>Resumo: Este trabalho trata do problema do não-ser na ontologia de Platão, a partir dos diálogos 'República', V (475 dI - 480 a13) e 'Timeu' (47 e3 - 52 d4). Com relação ao trecho da 'República', apresenta um exame do seu sentido ético-político - caracterizar o filósofo como aquele apto para governar a cidade fundada em argumentos racionais - assim como o seu sentido epistemológico - discriminar o ser e o parecer, ou seja, determinar a ciência e a opinião. Mas, o sentido ontológico da realidade do não-ser, estabelecido nessa passagem, não parece evidente. A pesquisa mostra, então, que há uma aporia ontológica contida na suposição da realidade do nãoser e que, esta paradoxal realidade aponta, a partir do testemunho de Aristóteles, para o diálogo 'Timeu', no qual Platão parece avançar nessa mesma aporia, ao estabelecer o não-ser como algo,
originariamente, indeterminado, um ser noutro sentido, uma espécie de receptáculo que abriga em si todas as coisas que vem a ser, dando-Ihes morada temporária. Dessa perspectiva, o suposto dogmatismo platônico estaria acolhendo a possibilidade de algo impensável no ser, enquanto totalidade do que é. No extremo, a pesquisa sugere que Platão, no 'Timeu', reconhece que a inteligência tenha sido forçada a admitir, através do conceito de chôra, o ininteligível, o mistério do ser<br>Abstract: This work deals with the problem of non-being in Plato's ontology based on the dialogues in the 'Republie', V (475dl-480a13) and the 'Timaeus' (47 e3 - 52 d4). In relation to the passage in the 'Republie', it presents an examination of the ethie-politieal meaning - eharaeterizes the philosopher as the one able to govern the eity that was funded in rational arguments - as well as the its epistemologieal meaning -deseribe the being and the appearance, that is to say, to determine the science and the opinion. However, the ontologieal meaning of the reality of the non-being, whieh is established in this passage, doesn't seem evident. The researeh
shows that there is an ontologieal aporia in the supposition of the reality of the non-being and that this paradoxal reality, based on Aristotle, points to the dialogue 'Timaeus' in whieh Plato seems to advanee in the same aporia when he identifies the non-being as something originally undetermined, a being in other sense, a sort of reeeiver that shelters in itself all the things that are be, giving them temporary residenee. In this perspeetive, the supposed platonie dogmatism would be aeeepting the possibility of something unthinkable about on the being, while totality of what is. In an extreme, this researeh suggest that Plato, in the 'Timaeus', reeognizes that the
intelligenee might have been foreed to admit, through the eoneept of chôra, the unintelligible, the mystery of the being<br>Doutorado<br>Historia da Filosofia Antiga<br>Doutor em Filosofia
8
Lee, Hangyoo. "Die sophistische Rechtsphilosophie in den platonischen Dialogen Protagoras, Theaitetos und Gorgias Protagoras, Hippias von Elis, Gorgias, Polos, Kallikles /." [S.l. : s.n.], 2005. http://www.bsz-bw.de/cgi-bin/xvms.cgi?SWB11675447.
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Kerch, Thomas Michael. "Being dear to God due measure and moderation in late Plato /." Connect to Electronic Thesis (CONTENTdm), 2008. http://worldcat.org/oclc/453859286/viewonline.
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Cusick, Michael. "The philosophers addresses his poetic audience : genre delineation and mimetic enhancement in the Meno and Phaedrus /." free to MU campus, to others for purchase, 2000. http://wwwlib.umi.com/cr/mo/fullcit?p9974619.
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Wiehart, Alexander. "Philosophos : Platons Frage und ihre Verteidigung /." Marburg : Tectum Verl, 2008. http://deposit.d-nb.de/cgi-bin/dokserv?id=3045117&prov=M&dok_var=1&dok_ext=htm.
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Ucak, Ozgur. "Plato'." Master's thesis, METU, 2005. http://etd.lib.metu.edu.tr/upload/12606808/index.pdf.
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The main concern of this thesis is to show Plato&rsquo<br>s solution of the problem of falsehood in his dialogue of the Sophist. In the Sophist, it is argued that false statements are the expressions of something which are not real by Plato. On the other hand, what is not real has been considered as what does not exist, namely, as non-being in the ontological tradition until Plato. Furthermore, non-being can neither be thought nor be stated<br>since thought must be thought of something which exists. Therefore, to speak of the possibility of false statements is a contradiction because it means to attempt to state nothingness. However, Plato overcomes this difficulty by asserting a different definition of non-being. Plato asserts that non-being is not necessarily opposite of being. According to this, non-being is only &lsquo<br>different&rsquo<br>from being and exists as much as being and this is possible by the combination of &lsquo<br>Kind of Being&rsquo<br>and &lsquo<br>Kind of &lsquo<br>Difference&rsquo<br>. In this context, this thesis purposes to show firstly how Plato renders an ontological possibility to non-being and secondly how he applies this inference to statements in order to solve the problem in the Sophist. In addition, the results of Plato&rsquo<br>s assumption that there is a correspondence between language and reality are discussed with respect to the problem of falsehood.
13
Labarbe, Jules. "L'Homère de Platon /." Paris : les Belles lettres, 1987. http://catalogue.bnf.fr/ark:/12148/cb34908797j.
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Angermeir, Christian. "Sklaven des Gesetzes : politische und philosophische Implikationen des platonischen Begriffs der Sklaverei /." Berlin : Duncker & Humblot, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016443864&line_number=0002&func_code=DB_RECORDS&service_type=MEDIA.
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Claudius, Martin. "Die Grundlagen der Erkenntnistheorie in Platons Politeia : ein Kommentar zu Platons Unterscheidung von Meinen und Wissen und zum Liniengleichnis /." Marburg/Lahn, 1997. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=008367262&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Grupen, Cornelius. "Die Speisung der Seele Platons trophologische Psychologie /." [S.l. : s.n.], 1998. http://www.sub.uni-hamburg.de/disse/14/grupen.pdf.
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Frenzel, Matthias. "Die Moralphilosophie von Platons Nomoi." [S.l. : s.n.], 2000. http://www.sub.uni-hamburg.de/disse/532/Disse.pdf.
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Ulivari, Massimo. "Die Welt des Gebrauchs im Spannungsfeld zwischen Platon und Heidegger : ein Beitrag zum Politischen." Marburg Tectum-Verl, 2007. http://deposit.d-nb.de/cgi-bin/dokserv?id=2913361&prov=M&dokv̲ar=1&doke̲xt=htm.
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Myers, Patrick J. "Measured responses : minor characters in Plato's Sophist and Statesman /." Thesis, Connect to this title online; UW restricted, 2003. http://hdl.handle.net/1773/11476.
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Grönroos, Gösta. "Plato on perceptual cognition." Doctoral thesis, Stockholms universitet, Filosofiska institutionen, 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-120001.
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The aim of the study is to spell out and consider Plato' s views on perceptual cognition. It is argued that Plato is cornrnitted to the view that perceptual cognition can be rational, and that beliefs about the sensible world need not be confused or ill-founded. Plato' s interest in the matter arises from worries over the way in which his forerunners and contemporaries conceived of perceptual cognition. They conceived of cognitive processes in terms of corporeal changes and attempted to explain perceptual cognition in causal terms. The problem with such accounts, according to Plato, is that they make perceptual cognition an entirely passive process, and seem incapable of accommodating the freedom of reason. Plato's main target is Protagoras' view on cognition and he accuses him of conflating different cognitive phenomena that ought to be kept apart. More particularly, he suggests that Protagoras' 'man the measure' thesis is based on the conflation of sen se perception (aisthesis), belief (doxa) and appearing (phantasia), and that Protagoras is cornmitted to the view that beliefs are arrived at in a non-rational way. It is shown how Plato takes issue with Protagoras by disentangling these three cognitive phenomena. It is argued that Plato' s way of understanding these notions leaves room for the possibility that reason plays apart in perceptual cognition and that we arrive at beliefs in a rational way. In the course of spelling out the argument, Plato' s views on a number of topics are scrutinised: the perceptual mechanism; the objects of sense perception; perceptual content; the nature of belief; the eon trast between belief and appearing; the nation of reason.<br>aisthesis, doxa, phantasia, being, reason, Plato, Protegoras
21
Brinker, Wolfram. "Platons Ethik und Psychologie : philologische Untersuchungen über thymetisches Denken und Handeln in den platonischen Dialogen." Frankfurt am Main [u.a.] Lang, 2008. http://d-nb.info/989196879/04.
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Rodriguez, Evan. "Making sense of Socrates in a dialogue of contradictions studies in Plato's Protagoras /." Diss., Connect to the thesis, 2008. http://hdl.handle.net/10066/1439.
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23
Alves, Daniel Figueiras. "A Educação em Platão = a formação do guardião por meio da música na obra A República." [s.n.], 2010. http://repositorio.unicamp.br/jspui/handle/REPOSIP/251480.
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Previous issue date: 2010<br>Resumo: Esta dissertação concentra-se no estudo acerca da paideia platônica, delimitada pela questão da formação do guardião por meio da componente tradicional da educação grega: a música. Tal recorte temático está inserido numa contextualização que remonta à Grécia arcaica, narrada pela poesia homérica, e se estende ao período clássico, no qual se insere o pensamento platônico, de modo a confluir num estudo mais pormenorizado do tema, tal como ele é apresentado nos livros II e III da obra A República. Inicialmente procura enfocar a concepção de areté em que se apoia a concepção platônica da educação do guardião, demarcando sua distinção em relação à areté aristocrática, com base na crítica que Platão faz a poesia nesta parte da obra. Depois de um estudo sobre as bases da tradição poética, a dissertação volta-se para A República. A metodologia consistiu numa leitura estrutural do texto do filósofo, e também na contextualização do seu pensamento dentro do universo regulado pela tradição, com vistas a compreender melhor o embate entre Platão e a poesia.<br>Abstract: This dissertation focuses on the study of the Platonic paideia, bounded by the training model of the Guardian through the music: traditional element of Greek education. This thematic focus is set in a context that goes back to ancient Greece, narrated by Homeric poetry and extends in the classical period in which falls the platonic thought, in order to converge on a more detailed study of the topic, as it is presented in Books II and III of the work The Republic. Initially focuses specifically on the conception of areté, which supports the Platonic conception of education of the guardian, marking their distinction in relation to aristocratic areté, based on criticism that Plato makes the poetry in this part of the work. After a study on the bases of the poetic tradition, the dissertation turns to The Republic. The methodology consisted of a Structural reading of the Platonic work, and also contextualize his thought within the universe governed by tradition, in order to better understand the confrontation between Plato and poetry.<br>Mestrado<br>Filosofia e História da Educação<br>Mestre em Educação
24
Lorenzon, Anallú Guimarães Firme. "Imagem e Imitação na Educação dos Guardiões da República." Universidade Federal do Espírito Santo, 2012. http://repositorio.ufes.br/handle/10/3654.
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Previous issue date: 2012-02-24<br>Pretendemos com nosso estudo propor uma aproximação entre a arte e o pensamento antigo a partir das considerações platônicas sobre a mímesis, presentes nos Livros II e III, do diálogo a República, mais especificamente, nas passagens sobre a parte inicial da educação dos guardiões. Abordaremos o princípio da proposta paidêutica platônica procurando assinalar o seu caráter estético, calcado na dimensão sensível da pólis. Analisaremos a importância atribuída aos mitos, enquanto imagens privilegiadas da formação, e o lugar da mímesis nesta etapa do processo, que visa em última instância o amor ao belo.<br>We pretend in our study to propose a link between art and the ancient thinking through Plato’s considerations about mimesis, which are described on the Books II and III of the Republic dialogue. We will approach the principle of the platonic paideutic proposal highlighting its esthetic features, based on the sensible dimension of the Polis. We will analyze the importance given to the myths, as privileged images of the formation, and the position of mimesis on this process, which aims ultimately the love to the beauty.
25
Issler, Daniel William. "The role of afterlife myths in Plato's moral arguments." unrestricted, 2009. http://etd.gsu.edu/theses/available/etd-05112009-121410/.
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Thesis (M.A.)--Georgia State University, 2009.<br>Title from file title page. Tim O'Keefe, committee chair ; Andrew I. Cohen, Jessica Berry, committee members. Electronic text (53 p.) : digital, PDF file. Description based on contents viewed October 24, 2009. Includes bibliographical references (p. 53).
26
Giannakopoulou, Maria. "Plato on soul and body." Thesis, University of Glasgow, 2002. http://theses.gla.ac.uk/1112/.
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This thesis examines the development of Plato's thought on the subject of the soul-body relation. I will not attempt to cover everything that Plato says about the soul - for example I will discuss 'proofs' of immorality only in so far as they have a bearing on the interpretation of soul and body. In this life at least human beings have both a soul and a body; as a result, the soul by necessity interacts with the body. This interaction, though, is not simply an interrelation between two completely different and separate entities; rather the relation between soul and body is far more complicated. The purpose of the introduction is to present a preliminary view of the soul, in that way we could better understand the background that Plato had to take under consideration. Within the introduction the Apology is used so as to show the importance of the idea of the soul in Socratic ethics, and to indicate that the Socratic idea that we should care for the soul rather than the body, becomes crucial within Plato's philosophy. The dialogues that follow, the Gorgias and the Meno, provide early indications of the complex relation required between soul and body, for Plato's moral, metaphysical and epistemological concerns. Thus, although Plato, in these dialogues, does not give us a clear definition of the soul's nature and its relation to the body, the perplexity and ambiguity concerning the soul's nature leads to the more detailed analysis of it in later dialogues. The Phaedo appears to offer a view of the soul as a simple immaterial entity wholly distinct from the body. Even within this dialogue, though, there are signs that this simple view of the soul is not adequate for Plato's moral and metaphysical concerns, this becomes evident as well in the Symposium.
27
Butterworth, Ian Bernard. "Ethical truth in early Plato." Thesis, University of Bath, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.266871.
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Scade, Paul Richard. "Stoicism and Plato : fundamental principles." Thesis, University of Exeter, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.439142.
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Ribeiro, Josà AndrÃ. "SÃcrates Ãpico, trÃgico e cÃmico: um estudo sobre os gÃneros literÃrios no Eutidemo, Banquete e Apologia." Universidade Federal do CearÃ, 2017. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=19357.
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nÃo hÃ<br>A proposta deste trabalho à fazer uma anÃlise do personagem SÃcrates dos diÃlogos de PlatÃo. O que se pretende mostrar à que esse personagem funde elementos dos gÃneros Ãpico, trÃgico e cÃmico. Pressupomos que SÃcrates à representado como uma espÃcie de herÃi filosÃfico, no qual caracterÃsticas Ãpicas se fundem com uma mÃscara cÃmica, cujas nuanÃas tambÃm trazem uma dramatizaÃÃo trÃgica. Em vista disso, este estudo faz um recorte na relaÃÃo dos diÃlogos com a tradiÃÃo poÃtica, a partir da anÃlise de alguns diÃlogos, que permitiriam traÃar esse sentido do personagem. Em primeiro lugar, o Eutidemo como uma peÃa cÃmica. Em segundo, do carÃter Ãpico de SÃcrates no discurso de AlcibÃades do Banquete. Por fim, uma anÃlise do encontro entre os gÃneros no personagem da Apologia.<br>The proposal of this work is to provide an analysis of Socrates as a character of Platoâs dialogues. What is meant to show is that this character joins elements of the epic, tragic and comic genres. We assume that Socrates is represented as a kind of philosophical hero, in which epic features merge with a comic mask, whose nuances also bring a tragic dramatization. In view of this, this study identifies the relation of the dialogues with the poetic tradition, from the analysis of some dialogues, which would allow to draw that sense of the character. First, the "Euthydemus" as a comic piece. Second, the epic character of Socrates in the speech of Alcibiades from the Simposium. Finally, an analysis of the encounter between the genres on the character of Apology.
30
AMARAL, LUCIA FONSECA DO. "PLATO, ARCHITECT OF HAPPINESS: A READING OF PLATO S ETHICS FROM THE ANALYSIS OF PLEASURE." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2014. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=24875@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO<br>COORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR<br>PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO<br>Esta tese defende a hipótese de que Platão resgatou o prazer no Filebo com o objetivo de realçar um projeto ético que consiste em pensar a vida humana como composição de um todo harmônico através de dois modelos de estrutura: a casa e a sílaba, compreendida através da articulação dos fonemas. E que essa estrutura é o que possibilita uma aposta em um projeto de educação dos afetos pela racionalidade. Para tanto, este trabalho abordará brevemente as investigações sobre o prazer no pensamento grego antigo, do qual parte Platão, e mais dois diálogos de fases diferentes da obra do filósofo, Górgias e República, que servirão de contraponto ao Filebo.<br>This thesis supports the hypothesis that Plato rescued pleasure in the Philebus aiming to highlight an ethical project that consists in thinking human life as a harmonious whole composition through two structure models: the house and the syllable – this one realized through articulation of phonemes. And that structure is what enables a bet on an education project affections by rationality. To this end, this paper will discuss briefly the investigations about pleasure in ancient Greek thought, which was Plato s starting point, and two dialogues of different phases of the work of the philosopher, Gorgias and the Republic, which will serve as a counterpoint to the Philebus.
31
Townsend, Joe. "Philosophical citizenship in the Apology and the Republic." Diss., Connect to the thesis, 2004. http://hdl.handle.net/10066/705.
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Emmick, Christopher. "Educational praxis in Plato and Aristotle /." Connect to online version of this title in UO's Scholars' Bank, 2007. http://hdl.handle.net/1794/6059.
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Mawby, Helen Margaret Clare. "Courage and the soul in Plato." Thesis, University of Glasgow, 2006. http://theses.gla.ac.uk/1115/.
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In the Introduction I briefly lay out the history of the value terms that I will be considering in my thesis and consider the philosophical relevance of the development of such values in the 5th century. The infiltration of modern ideas of morality into what was considered to be good to the Greeks has a great influence on the literature and philosophy of this period. Plato prioritises these quiet moral virtues, but also tries to hang on to some of what had come before, and thus faces difficulties with his moral theory. I will show that courage presents Plato with an acute difficulty when attempting to develop a consistent ethical theory. In Chapter 2 I look at the Protagoras where the main issues about courage that Plato will continue to discuss throughout his life are introduced. The questions of the extent to which the virtues can be taught and the unity of the virtues are introduced early on. What follows is an attempt to explain and justify the Socratic idea that the virtues are co-dependent and that they all in some way boil down to knowledge. In Chapter 3 on the Laches I will show that the discussion focuses more particularly on the virtue of courage and is mostly a more sophisticated attempt to understand courage than the one presented in the Protagoras. In the following three chapters (4-6) I examine the position taken in the Republic in detail, which I take to be more representative of the Platonic rather than Socratic position. Plato’s psychological model – which includes direct influence from the lower soul – is a more reasonable interpretation of the internal workings of the agent than the simpler model in the early dialogues of the only direct motivator being beliefs or knowledge. The chapter on the Laws considers the idea that some of the apparent differences between the Republic and the Laws are due to Plato’s growing realisation that courage will not be assimilated into a unified ethical theory of the type that he wishes to propose.
34
Kabitoglou, E. D. "DIALOGOI : Plato and the English Romantics." Thesis, University of Reading, 1987. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.378017.
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35
Konczol, Miklos. "Legal rhetoric in Plato and Aristotle." Thesis, Durham University, 2013. http://etheses.dur.ac.uk/9485/.
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This thesis deals with certain aspects of Aristotelian rhetoric, its relationship to earlier and contemporary authors, in particular to Plato, and its influence on Hellenistic rhetoric. The focus is on the theory of judicial rhetoric throughout. In Chapter I, a reconstruction of Plato’s view of rhetoric is intended to set the background against which the characteristic traits of Aristotelian judicial rhetoric will be examined. It is argued that Plato is consistently hostile towards ‘ordinary’ rhetoric, i.e. rhetoric that is aimed at persuasion and accessible to the citizens of the polis without restrictions. He finds no place for this kind of rhetoric in a properly functioning society. Chapter II focuses on Aristotle’s appraisal of judicial rhetoric: its possible function and relative value. The main contention of the chapter is that unlike Plato, Aristotle regards rhetoric as useful for eliciting just decisions. Aristotle does not, as often argued, limit the task of the courtroom orator to the discussion of facts, nor does he consider judicial rhetoric inferior to the deliberative branch. Chapter III looks at what Aristotle calls the specific arguments of judicial rhetoric. Its aim is to clarify the theoretical tenets underlying the legal arguments discussed in the Rhetoric as well as their structure and way of functioning. It is argued that most of these arguments focus on the problem of intention, which also explains some of the links among them and how they allow for a smooth transition between questions of facts and lawfulness. Chapter IV revisits the problem of Aristotelian influence on later judicial rhetoric, in particular on Hermagoras’ theory of issues (staseis). It examines the ways in which issues appear in the Rhetoric and compares them to their counterparts in the Rhetorica ad Alexandrum and Hermagoras’ (reconstructed) system, highlighting the points where Aristotle may have inspired later doctrine.
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Meloni, Gabriele. "Plato on establishing poetry as art." Thesis, University of Edinburgh, 2014. http://hdl.handle.net/1842/9752.
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Plato’s attitude on Art has always been hardly debated among scholars, and in recent times the interest on ancient Aesthetics in general and Plato’s attitude in particular has been even increased in the philosophical debate. The problem with Plato’s position is twofold. On the one hand he expresses hard criticism against poetry and he even banishes the poets from the ideal state he envisages in the Republic. That has been usually regarded as an illiberal, totalitarian position. On the other hand, the criticisms he makes of poetry seem to present inconsistencies among the Platonic corpus and they could prima facie appear to the modern reader odd, paternalistic or moralistic. Throughout my work I suggest to adopt a new approach, based both on historical and theoretical grounds, according to which it will be possible to resolve the problems that Plato’s objections to poetry give rise to. The historical and cultural context will be the focus of the first chapter. It consists of the following points. On the one hand I will first focus on different features that characterize Greek poetry, and on the other I will emphasize the pre-literacy of Plato’s contemporaries. I will also highlight how the ethical and political role, along with the educational function, made poetry the privileged source of information and education, and the ultimate reference for everyone in the Athens of the fifth B.C. In the second section of the first chapter I will analyze Plato’s teleologism, which I regard to be a fundamental entity in his stance on art. Such a notion, although not as much emphasized by scholars, plays a pivotal role in Plato’s arguments on poetry, I contend. This is especially evident in the Republic, where Plato’s criticism regards the flaws of poetry in teaching (Resp. II and III) first, and secondly as the main source of knowledge (X). In the third and last section of chapter one, I will face the complex issue of the alleged existence of the concept of beauty in antiquity. In this occasion I argue in favour of the existence of such an entity, both among average Greeks and for Plato, even though in different ways and degrees of awareness. After having provided the historical and theoretical frame of my approach, I will then move to textual examination of the Platonis Opera. In the second and third chapter I will analyse the so-called ‘early dialogues’, in order to single out the recurrent features of Plato’s stance on poetry. In fact, one of the main goals of my study is to retrace an overall, consistent view on art in general and poetry in particular among the Platonic corpus. While the second chapter is mainly focused on the Apology and the Protagoras, a special emphasis deserves the Ion, which is the object of the third chapter. I argue indeed that for the first time in this early dialogue we find a clear theoretical expression of a key-concept of Plato’s stance on art. In fact, Plato bases his criticism toward the eponymous rhapsode pointing out that the rhapsode on the one hand lacks the knowledge of the things he (demands to be able to) talk(s) about. On the other hand, the rhapsode lacks the knowledge of what poetry, as well as his trade, is. Such a ‘twofold ignorance’, as we will see, it is a recurring pattern in Socrates’ pupil. While the fourth chapter is mainly devoted to the analysis and comment of the Symposium, the fifth, sixth and seventh chapter present the detailed examination of the Book II, III and X of the Republic. They are respectively devoted to the analysis and criticism of the ‘middle dialogues’, the Republic and the ‘late dialogues’. Because of its capital importance for the purpose of my argument, I will analyze Plato’s criticism in the Republic in details and I will face different approaches to the subject. Afterwards I will confront them with my own theory in order to show that adopting my approach the apparent discrepancies regarding Plato’s aesthetics within the Republic itself as well as in others Platonic dialogues disappear. (And, on the contrary, this does not happen if the reader accepts the mainstream interpretation on the subject at issue). In essence: I propose to take Plato’s criticism of poetry not as an aesthetic attitude, but rather as a justified concern about the pursuit of truth through poetry, as if it were the main source of teaching, moral value, knowledge and information in the ancient Greek society. That is the core of my argument. The eighth chapter analyses the ‘late dialogues’, in particular The Laws, given the abundant of relevant passages on the matter. Finally, the ninth and last chapter faces Popper’s notorious judgement of Plato as totalitarian scholar. In this section of the study I will contend that Popper’s notorious reading of Plato’s political system is fallacious. Further, I will reveal that Plato and Popper’s stance on mass media essentially correspond. It is my understanding that such a fundamental passage will give the ultimate proof of the rightness of my revolutionary reading of the vexata quaestio of the ancient quarrel between philosophy and poetry in Plato. Finally, the outcome of my investigations will show that Plato does not banish poetry because he is attacking it as a dangerous, free, “fine” Art. On the contrary, I propose to take his attack as the only way to release poetry from its educational and political context and to baptize it into the realm of Fine Art.
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Marrin, Brian. "The law of nature in Plato." Thesis, Boston University, 2013. https://hdl.handle.net/2144/12816.
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Thesis (Ph.D.)--Boston University
PLEASE NOTE: Boston University Libraries did not receive an Authorization To Manage form for this thesis or dissertation. It is therefore not openly accessible, though it may be available by request. If you are the author or principal advisor of this work and would like to request open access for it, please contact us at open-help@bu.edu. Thank you.<br>This dissertation presents an interpretation of Plato's political philosophy, particularly as articulated in the dialogues Gorgias, Statesman, and Laws, in light of the neglected theme of natural law. The introduction situates Plato's thought within the contemporary debate over the antithesis between nature (phusis) and law/convention (nomos), and argues that, given his general commitments, it should be expected that Plato's response to these issues would be in the form of a natural law theory. Chapter One develops the concept of natural law organically from a reading of the Gorgias. The apparently immoral antinomianism of Callicles is shown to be itself a moral position presenting the form of natural law. Furthermore, Socrates accepts this form of argumentation while rejecting Callicles' premises in favor of a conception of human nature as orderly and part of a larger natural order. Chapter Two examines this conception of natural order further through the myth in Plato's Statesman, which presents schematically the various ends of human life as responding to the human being's place in, and imitation of, the order of nature. In light of the tension articulated in the Gorgias between the demands of security or mere living, and those of living virtuously, Chapter Three presents the Statesman's account of the rule of law as the imperfect but most secure form of rule according to Socrates' standard of natural law. Most importantly the cause of law's imperfection, but also of its necessity is shown to be most fundamentally the gap between philosophical knowledge and popular opinion. Finally, Chapter Four argues that the Laws, in presenting the concrete realization of a comprehensive legal code written in light of natural law, attempts to partially overcome the failings of law by reconciling knowledge and opinion. The Laws presents the philosophical understanding of natural law in a way that is accessible to a non-philosophical audience. Thus Plato attempts to show concretely that nomos and phusis, while distinct, are not antithetical, for human law must be framed and evaluated in light of the standard of human nature.
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Wolf, Christopher. "Plato: Die Gerechtigkeit in der Politeia." Ulm : Universität Ulm, Humboldt-Studienzentrum für Philosophie und Geisteswissenschaften, 2000. http://www.bsz-bw.de/cgi-bin/xvms.cgi?SWB8473241.
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Feuer, Marie 1952. "Meyerhold and Plato: Brothers in spirit." Thesis, The University of Arizona, 1989. http://hdl.handle.net/10150/291996.
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This thesis puts forth the premise that the ideas of the Russian director Meyerhold correlate to the ideas of the Greek philosopher Plato. The writer shows that Meyerhold was a theatrical innovator in the sense that he gave Platonic thought a fresh reflection, expressing as he did his philosophic beliefs by means of the medium of the plastic arts and the stage; dialogue, scenic design, lighting techniques, etc., as opposed to the pure philosophic dialogues Plato used. Meyerhold's theatrical contributions arose from an attempt to resolve opposites, often by the creation of paradox, in order to provide the audience with at least a glimpse of a new world view. The writer uses the writings of Plato, and the writings and examples of the staged productions of Meyerhold to prove the aforementioned premise. Using Meyerhold's theory of uslovnyi theatre and Plato's Theory of Ideas, the writer shows that Meyerhold's work, his theatrical innovations, gave dramatic life to Platonic epistemology.
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Emmick, Christopher 1980. "Educational Praxis in Plato and Aristotle." Thesis, University of Oregon, 2007. http://hdl.handle.net/1794/6059.
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vii, 66 p. A print copy of this title is available from the UO Libraries, under the call number: KNIGHT LB85.P7 B367 2007<br>Philosophy of education should be unfolded alongside a deep understanding of how critical thinking transforms the student/teacher relation as a form of philosophic praxis. This account primarily draws on the philosophic works of Plato and Aristotle, but also engages a variety of contemporary thinkers on the question of education as philosophically transformative critical thinking. The dialogic structure of Plato's Republic demonstrates the relation between character and logos in a way that shows learning as praxis in self-realization. Aristotle's inquiry into psuche provides understanding and language for the inner life ofa learner that is both active and complex. I argue that, in its most basic formulation, critical thinking names a process that allows students to harness their voice and mature in the classroom while also presenting teachers with the ability to participate in the active learning of their teaching environment.<br>Adviser: Peter Warnek
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Yazdani, Zenouz Khosrow. "La vision tragique du monde chez les Grecs : (Homère, les tragiques et Platon)." Thesis, Paris 1, 2014. http://www.theses.fr/2014PA010529/document.
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Ce travail se propose d'examiner la vision tragique des Grecs, en partant de son origine, Homère, pour voir ensuite comment elle se maintient, s'intensifie et parfois même se trouve abandonnée (chez Eschyle et Sophocle), puis se trouve enfin radicalement combattue par la théologie sotériologique de Platon. La vision tragique est une vision religieuse, structurée par la hiérarchie des destins -ceux des dieux, des héros, des hommes vivants et des habitants de !'Hadès. Entre la race des dieux et celle des hommes s'ouvre un abîme : les dieux ne sont pas mortels et les humains ne sont pas immortels. L'ingérence constante des dieux dans les affaires des hommes a le plus souvent comme résultat la souffrance, le malheur et la mort. Le monde d'après la mort est un lieu où les psychai demeurent, telles des ombres, inconscientes de leur propre existence et de celle des autres. Au cœur de cette vision, l'homme n'est pas libre et ne choisit pas, il n'est pas responsable de ses actes et ne mérite pas ce qu'il subit. Si l'on supprime une seule de ces quatre croyances fondamentales, ou si on assiste à une décision prise par un dieu bon, juste ou compatissant, on ne peut parler de vision tragique. Ce travail s'attache donc essentiellement aux textes où elle s'est exprimée dans toute sa pureté: Homère (L’Iliade), Eschyle (Les Perses), et Sophocle (Les Trachiniennes, Ajax, Antigone et Œdipe roi). Une attention particulière est portée aux mots qui la traduisent. Mais une vision différente s'oppose dès l'Odyssée et l'Orestie, vision anti-tragique qui trouve sa forme achevée dans la religion de Platon. La dernière partie de ce travail s'efforce d'en dégager les points principaux. Platon estime qu'il existe en l'homme un élément de nature divine et immortelle, d'où la substitution d'une théologie de la délivrance et de l'assimilation au divin à une théologie de la séparation. Le sage remplace le héros, ce n'est plus la mort glorieuse qui est une « belle mort» et qui doit être chantée, c'est celle de Socrate, le servant d'Apollon. Selon cette pensée philosophico-religieuse, l'homme est libre, il choisit et il est responsable, et mérite donc désormais les châtiments et les récompenses qui lui sont réservés. De plus, la théologie platonicienne est fondamentalement une théodicée: les dieux ne peuvent être que bons, l'origine du mal réside dans l'existence de deux âmes du Monde: une bonne et une mauvaise. Le message de la théologie tragique est la résignation devant le mystère. Platon se donne pour mission divine d'acheminer l'âme vers le salut, et, avec cette théologie anti-tragique, il crée un lien différent entre les dieux, les sages, les hommes, le destin, l'après-mort et la psychè<br>This work proposes to examine the tragic vision of the Greeks, going back to its origins, i.e. Homer, in order to see how it is maintained, intensifies, and even finds itself abandoned (in Aeschyluses work or in Sophocleses one). Then we'II see how this vision was completely defeated by Plato's soteriological theology. The tragic vision is a religious vision, structured by the hierarchy of the Fates -Those of the gods, heroes, living men, and the inhabitants of Hades. Between the race of gods and that of humans there is an abyss: the gods are not mortal and humans are not immortal. The constant meddling of the gods in the affairs of humans most often results in suffering, unhappiness, and death. The world after death is a place where souls reside, that of shadows, unconscious of their own existence and the existence of others. At the heart of this vision, man is not fee and does not choose; he is not responsible for his acts and does not deserve what he undergoes. If one suppresses one of these four fundamental beliefs, or if one assists in a decision 111ade by a good, fair, or compassionate god, one cannot speak of tragic vision. Therefore, this work focuses essentially on the texts where it is expressed in all of its purity: Homer (The Iliad), Aeschylus (The Persians), and Sophocles (The Trachiniae, Ajax, Antigone, and Oedipus the King). Particular attention is given to the words that translate it. But a different vision opposes from the Odyssey and Oresteia, an anti-tragic vision which finds its form completed in the religion of Plato. The last part of this work strives to bring out the principal points. Plato assesses that there exists in man an element of divine and immortal nature, hence the substitution of a theology of deliverance and the assimilation to the divine with a theology of separation. The sage replaces the hero, it is no longer the glorious death that is a “beautiful death" and which must be chanted, it is that of Socrates, the servant of Apollo. According to this philosophico-religious thought, man is fee, he makes choices, and he is responsible, and thus deserves from this time forward the punishments and rewards that are in store for him. Furthermore, Platonic theology is fundamentally a theodicy: the gods can only be good, the origin of evil resides in the two souls of the World: the good and the bad. The message of tragic theology is the resignation to the mystery. Plato takes on as a divine mission moving the soul towards salvation, and with this anti-tragic, he creates a different link between the gods, the sages, men, destiny, the afterlife and the psyche
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Batista, Eduardo Pereira. "Platão sob o signo de Sócrates: um novo modelo de paideía." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/48/48134/tde-20102014-112015/.
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A atividade de Sócrates é fundamental para a invenção da filosofia platônica. Embora Sócrates nada tenha escrito, Platão compôs sua obra com base nesta figura que, em seus diálogos, era bem conhecida em Atenas por seu modo habitual de conversar com todos em locais públicos e privados. Na Apologia de Sócrates, Platão delimita esta atividade por meio da qual Sócrates, sob o desígnio do deus de Delfos, passa a examinar seus interlocutores em favor da cidade e da alma. Neste sentido, considerando a Apologia de Sócrates como uma introdução aos diálogos de Platão, nosso trabalho busca mostrar como a filosofia platônica constrói, ao mesmo tempo, um modelo de educação e cidadania, isto é, um modelo de paideía.<br>Socrates activity is fundamental for the creation of Platonic philosophy. Although Socrates has not written anything, Plato has composed his work based on this character that, in his dialogues, was well-known in Athens for his habitual way of talking to everybody in public and private places. In Apology of Socrates, Plato delimits this activity through which Socrates, under the purposes of Delphic god, examines his interlocutors in the good of the city and the soul. In this regard, considering the Apology of Socrates as a introduction to Platos dialogues, our work intends to show how platonic philosophy sets up, at the same time, a model of education and citizenship, i.e., a model of paideía.
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Freitas, Luiz Eduardo Gonçalves Oliveira. "Os elementos dramáticos e literários no Górgias de Platão." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-02052017-130742/.
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Platão constrói sua argumentação filosófica no Górgias sobre um pano de fundo dramático intenso, em que Sócrates discute, ao longo de três \"atos\", questões que versam sobre a natureza da retórica, da justiça, da felicidade e do prazer. Sócrates discute com três interlocutores que defendem a prática da retórica; ao levá-los, pela vergonha, à refutação de suas posições, o protagonista do diálogo deslegitima a prática, relacionando-a ao prazer, em detrimento do bem, e defendendo a filosofia como a única prática política legítima. Esta dissertação tem como objetivo analisar o papel dos elementos dramáticos e literários presentes no Górgias. Defendo a tese de que ao considerar a integração entre os procedimentos literários e dramáticos e os argumentos no texto, notada, por exemplo, a partir da centralidade do tema da vergonha, somos capazes de oferecer uma compreensão mais completa sobre a definição da filosofia enquanto boa retórica alternativa.<br>Plato constructs his philosphical argument in the Gorgias upon an intense three-act sctructured dramatic backgroud, in which Sorates discusses questions regarding the natures of rhetoric, justice, happiness and pleasure. Throughout the dialogue, Socrates debates with three interlocutors that defend rhetoric as a social practice. He refutes their positions through shame, deslegitimizes rhetoric by showing its intrisic relation with pleasure and argues that philosophy is the only legitimate and true political pratice. This work intends to analyze the role of the dramatic and literary elements found in the Gorgias. I argue that the integration between literary and dramatic devices and the arguments in the text leads us to a better comprehension about the definition of philosophy as an alternative good rhetoric and its power of acting through shame, which is displayed in the dramatic confrontation between Socrates and his opponents.
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Nery, Louise Walmsley. "Liberdade democrática versus liberdade filosófica: um estudo dos usos do conceito de eleuthería na República de Platão." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-25102016-120807/.
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O presente trabalho tem por objeto de estudo os usos do conceito de eleuthería na República de Platão. Tem-se por ponto de partida uma gama de conceitos relativos à noção de liberdade na antiguidade, propondo-se a analisar o diálogo segundo duas concepções antagônicas de eleuthería. A primeira delas é a mais comum na abordagem dos diálogos platônicos, trata-se da ideia de fazer o que se quer e esse sentido é encontrado, sobretudo, no exame da forma de governo democrática e do homem que corresponde a esse regime político. Para uma compreensão adequada desse sentido, propõe-se que se entenda o que está em jogo quando se tece uma crítica ao regime democrático. Esse sentido é tido como essencialmente negativo, pois traz consequências indesejáveis dentro do contexto em que é apresentado. Supõe-se que haja um outro sentido de eleuthería presente no diálogo, o qual não é tratado sistematicamente e que é apenas sugerido nas entrelinhas da mais bela cidade, a kallípolis. Diante da necessidade de mostrar que esse sentido pode integrar a economia da obra, parte-se de indícios textuais nos quais a liberdade não está associada à forma de governo democrática para mostrar que a caracterização de uma liberdade positiva parece ser possível. Esse sentido positivo estaria associado a um certo ideal de excelência. Por fim, sugere-se que de acordo com esse sentido positivo a expressão fazer o que se quer possa ser interpretada de uma forma completamente diversa da encontrada no contexto democrático.<br>The present work has as object of study the uses of the concept of eleuthería in Plato\'s Republic. As starting point we have a wide range of concepts related to the notion of freedom in antiquity, it is proposed the analysis of the dialogue according to two antagonical concepts of eleuthería. The first is the most common in Plato\'s dialogues, it is the idea of \"to do whatever one wants\" and this meaning is found, above all, when examining the democratic government and the corresponding man to this political regime. For an adequate comprehension of this meaning, it is proposed the understanding of what is at stake when a critique of the democratic regime is made. This meaning is held essentially as negative because it brings undesirable consequences in the context in which it is presented. It is supposed that there is other meaning of eleuthería present in the dialogue which is not sistematically addressed and is only suggested between the lines of the most beautiful city, the kallípolis. Facing the necessity of showing that this meaning can integrate the economy of the work, starting from textual indications in which freedom is not associated to the democratic way of government to show that the characterization of a positive freedom seems possible. This positive meaning could be associated to a certain ideal of excellency. In the end it is suggested that, according to this meaning the expression \"to do whatever one wants\" could be interpreted in a completely diverse way of the meaning found in the democratic context.
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Silva, Bruno Drumond Mello. "ΤΗΣ ΜΟΥΣΙΚΗΣ ΤΟΠΟΣ ΤΗΙ ΠΟΛΙΤΕΙΑΙ: sobre a educação elementar através da música na República de Platão." Universidade de São Paulo, 2010. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-29032010-172740/.
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O objetivo deste trabalho pode ser resumido na tarefa de expor a análise que Platão faz da μονσικη nos Livros II e III da República, demonstrando o papel central que desempenha na educação dos jovens e, por conseguinte, na constituição da πολιτειι , quais seus objetivos, e de que modo serve à relativização dos argumentos dirigidos contra a poesia no Livro X.<br>The aim of this work may be reduced to the task of presenting Platos analysis of μονσικη in Republic II and III, demonstrating the central role it plays on the education of the young and thus, on the constitution of the πολιτειι , which are its objectives, and how it can mitigate Books X claims against poetry
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Neto, Alberto Moniz da Rocha Barros. "Sobre o Crátilo de Platão." Universidade de São Paulo, 2011. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-30092011-153349/.
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A pesquisa propõe uma leitura do Crátilo de Platão. O interesse central está na estrutura argumentativa do diálogo com ênfase nas teses do naturalismo e convencionalismo lingüístico. O trabalho busca demonstrar que Platão concede vitória a um convencionalismo moderado.<br>The dissertation at hand offers a reading of Platos Cratylus with emphasis on its argumentative structure, particularly with what pertains to the doctrines of linguistic naturalism and linguistic conventionalism. The research strives to show that Plato credits victory to a moderate version of conventionalism.
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Templer, Rachel Marie. "Love, friendship and images citizenship and necessity in Thucydides and Plato /." Connect to Electronic Thesis (CONTENTdm), 2008. http://worldcat.org/oclc/453941770/viewonline.
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Neuhausen, Hubertus. "Der Zweite Alkbiades [Alkibiades] Untersuchungen zu einem pseudoplatonischen Dialog." Berlin New York, NY de Gruyter, 2006. http://d-nb.info/999261584/04.
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Juk, Hea-Wok. "Herrschaftsbegründung und Herrschaftsziel in der Philosophie Platons." [S.l. : s.n.], 2000. http://www.diss.fu-berlin.de/2001/25/index.html.
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Lim, Sungwhan. "Platons Idee des Guten in der "Politeia"." [S.l. : s.n.], 2005. http://deposit.ddb.de/cgi-bin/dokserv?idn=975599755.
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