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Journal articles on the topic 'Plato Dialogues'

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Published: 4 June 2021

Last updated: 30 January 2023

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1

Wolfsdorf, D. "The historical reader of Plato's Protagoras." Classical Quarterly 48, no. 1 (May 1998): 126–33. http://dx.doi.org/10.1093/cq/48.1.126.

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The popular question why Plato wrote dramatic dialogues, which is motivated by a just fascination and perplexity for contemporary scholars about the unique form of the Platonic texts, is confused and anachronistic; for it judges the Platonic texts qua philosophical texts in terms of post–Platonic texts not written in dramatic dialogic form. In comparison with these, the form of Platos early aporetic dialogues is highly unusual. Yet, in its contemporary milieu, the form of Platonic literature is relatively normal. Dramatic dialogue was the most popular form of Attic literature in the late fifth and fourth centuries. This explains why Plato wrote dramatic dialogues.

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2

Matskiv, Vasyl. "THE EXPRESSION OF PLATO’S PHILOSOPHICAL POSITION THROUGH THE DIALOGUE FORM: CHANCE OR NECESSITY?" Doxa, no. 1(35) (December 22, 2021): 141–51. http://dx.doi.org/10.18524/2410-2601.2021.1(35).246734.

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The importance of the dialogue form for understanding Plato’s philosophy was not recognized by researchers for a long time. The situation, however, has changed drastically in our time. In Plato’s studies, a group of researchers has emerged who build their argumentation on the basis of the dialogue form itself. According to this position, Plato’s philosophy cannot be found in his dialogues because of the “opacity” of the dialogue form. The situation can change only when we get a “document” where Plato speaks directly about which character expresses his own views. The author of the article offers to consider some arguments against this position: 1) Aristotle refers to some dialogues as the source of Plato’s philosophy; 2) the dialogues constantly repeat consideration of the same topics; 3) Plato’s direct voice is in his Letters. The dialogues are our only and primary source of Plato’s philosophy. On this basis, the author defends the thesis that Plato’s use of the dialogue form was not an accident, but an internal necessity. This was based on Plato’s own cognitive situation and some pedagogical reflections. He transferred the relation “truth-Plato” to the level “Plato-reader”. This relationship implies the impossibility of full knowledge of the truth and the limitation of its expression as long as one stays in the mortal modus of existence, with the need for constant inquiry. The dialogue form, enhanced by anonymity, irony and other artistic techniques, makes it possible to realize this relationship at the level of “Plato-reader”. Plato is present in the dialogues, but is completely elusive.

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3

Annas, Julia. "Plato." Royal Institute of Philosophy Lecture Series 20 (March 1986): 1–2. http://dx.doi.org/10.1017/s0957042x00003965.

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Plato (c. 427-347 BC) was born into a wealthy and aristocratic Athenian family. He cherished the ambition of entering politics when he came of age, but was disillusioned first by the injustices of the oligarchic government in which his relatives Charmides and Critias were involved, and later by the action of the democracy which succeeded it, particularly the trial and execution of Socrates in 399 BC. In his best-known dialogue, The Republic, he sought to provide a theoretical foundation for a government which would embody the justice he had found to be lacking in the actual governments of his day. His only active intervention in politics, in the intended role of adviser, was an unsuccessful one in Syracuse, Sicily. Details of it are given in his Seventh Letter. Some time before his second visit to Sicily, in 367 BC, he founded the school known as ‘the Academy’. His career as a writer of dialogues may have begun before this. In his early dialogues, he memorialized Socrates and his method of philosophizing by making him chief participant and questioner. His teaching in the Academy was interrupted for a third visit to Sicily in 361-360 BC, when he was nearly seventy. He survived an illness caused by the hardships of the journey, and died aged about eighty-one.

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4

Belfiore, Elizabeth. "Plato: Early Socratic Dialogues." Ancient Philosophy 10, no. 2 (1990): 280–82. http://dx.doi.org/10.5840/ancientphil199010212.

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5

Gocer, A. "The Dialogues of Plato." Ancient Philosophy 18, no. 2 (1998): 473–77. http://dx.doi.org/10.5840/ancientphil199818245.

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6

Ford, Andrew, Plato, and Trevor J. Saunders. "Plato: Early Socratic Dialogues." Classical World 83, no. 6 (1990): 534. http://dx.doi.org/10.2307/4350694.

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7

Corlett, J. Angelo. "Interpreting Plato's dialogues." Classical Quarterly 47, no. 2 (December 1997): 423–37. http://dx.doi.org/10.1093/cq/47.2.423.

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The history of scholarship, philosophical or otherwise, about Plato and his writings reveals a quandary pertaining to the interpretation of the contents of Plato's dialogues. To understand Plato one must come to terms with this problem: how ought Plato's writings to be interpreted?

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8

Matos, Bruno, and Davor Šimunec. "Guardini, Plato and Nearness of Dying." Bogoslovska smotra 91, no. 5 (2022): 1059–78. http://dx.doi.org/10.53745/bs.91.5.5.

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The authors of the article have tried to present the experience of the closeness of death in Guardini’s interpretation of Plato’s dialogues between Socrates and his devoted disciples who could not accept the decision of their master and friend. Guardini’s interpretations were written as a philosophical analysis of the state of Socrates' mind, it is not a psychological analysis of his emotions or emotional states. Guardini wishes to reveal how Socrates faces the mystery of death as a philosopher. The authors focused on the dialogues between Socrates and his disciples and how Plato as his disciple and chronicler describes his conflict with oneself and the mentality of his followers on the mythological, political and philosophical meaning of death. In line with this topic, the article is divided into four sections. The first introduces the reader to the philosophical and religious meaning of death, and the second with disclosure of myths in dialogues, Euthyphro, judges, and Crito. In the third section, the authors outline why the dialogue with Phaedo is the most important of the dialogues on the issue of death. The fourth part of the article reveals the reasons why this interpretation is crucial for the later development of Guardini’s philosophical opus.

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9

Deretic, Irina. "Logos and Plato's question on method." Theoria, Beograd 50, no. 3 (2007): 7–28. http://dx.doi.org/10.2298/theo0703007d.

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At first glance, Plato saw 'his method' as different processes and procedures The author of the paper attempts to show that all of these procedures are interrelated and that Plato kept on elaborating, supplementing and fine-tuning his methodological reflections. The procedure of giving a definition dominates his early dialogues, as well as the questioning and refutation of the various opinions of Socrates' interlocutors. In the Meno and the Phaedo, Plato introduces and practices the hypothetical method which was used by the mathematicians of those times. The dialogue Republic represents the turning point in his methodology. Therein Plato gives the most comprehensive description of the dialectical method and, simultaneously, foreshadows the method of division which he develops and practices in later dialogues.

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10

Khalil-Butucioc, Dorina. "The art of dialogueor „How the Bessarabian playwrights of the 1990s discussed with Plato." Arta 30, no. 2 (December 2021): 64–69. http://dx.doi.org/10.52603/arta.2021.30-2.09.

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The inner mobility of the theater, doubled by the fast pace of life under the wave of postmodernity at the end of the twentieth century, conditioned not only the re-definition of a new theatrical language, but also the re-writing of dialogic forms specific to theatrical art. Or, in the texts of Constantin Cheianu, Val Butnaru, Nicolae Negru, Mircea V. Ciobanu, Dumitru Crudu, Irina Nechit, Maria Șleahtițchi and Nicolae Leahu, dialogue does not only have the classic role of triggering and motivating the action. The (sub)layers of conflict dialogues and „deaf dialogues”, parallel and echo dialogues, seemingly „absurd” association dialogues and „thesis-antithesis” dialogues, the dialogue monologues and the monologue dialogues evoke the alternation of linguistic registers and the play of languages. Completing and continuing the openness to multiple textual styles, the language of dialogues triggers and finalizes the communicative process between written and spoken, but also between text-show-audience. The „palpation” of the types of dialogues and the „immersion” in the mise en abysses of language give us the revelation of deciphering the symbols and meanings of contemporary national and universal drama and theater.

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11

Silverman, Allan. "Plato, Platonists, Platonism." PLATO JOURNAL 16 (July 5, 2017): 21–30. http://dx.doi.org/10.14195/2183-4105_16_3.

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The paper examines different approaches to key metaphysical and conceptual claims in Plato’s dialogues. It explores how different readers of Plato, beginning with Aristotle, make sense of the status of and the relations between some of the key Forms developed in different dialogues, to include the Form of the Good.

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12

Szlezák, Thomas Alexander. "The Dokounta of the Platonic Dialectician. On Plato’s distinction between the insufficient "present discussion" and a satisfactory future one." Peitho. Examina Antiqua, no. 1(6) (February 9, 2016): 13–24. http://dx.doi.org/10.14746/pea.2015.1.1.

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It is a recurring pattern in Plato´s dialogues that the dialectician leads the discussion to a certain point where he identifies further, more fundamental problems, on which he claims to have his own view (to emoi dokoun, vel sim.), which he does not communicate. Such passages are briefly analyzed from five dialogues (Timaeus, Sophist, Politicus, Parmenides, Republic). It is shown that this seemingly strange behaviour of the dialectician corresponds exactly to the way a philosopher should behave according to the Phaedrus. The recurring cases of reticence of the leading figure in dialogue have to be understood as Plato´s written reference to his own unwritten philosophy.

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13

Keyt, David. "The Dialogues of Plato. vol. I." Ancient Philosophy 7 (1987): 222–27. http://dx.doi.org/10.5840/ancientphil1987717.

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14

Zeyl, Donald J., and R. E. Allen. "The Dialogues of Plato, Volume I." Classical World 81, no. 3 (1988): 234. http://dx.doi.org/10.2307/4350179.

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15

Reiner, Paula, and James A. Arieti. "Interpreting Plato: The Dialogues as Drama." Classical World 86, no. 1 (1992): 43. http://dx.doi.org/10.2307/4351210.

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16

KURKE, LESLIE. "Plato, Aesop, and the Beginnings of Mimetic Prose." Representations 94, no. 1 (2006): 6–52. http://dx.doi.org/10.1525/rep.2006.94.1.6.

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ABSTRACT This paper traces out the lineaments of a popular Aesop tradition behind and within Plato's characterization of Socrates in his dialogues. It attempts thereby to expose the mimetic origins of philosophic prose writing (at least partly) in the lowly and abjected fabular discourse of Aesop, which Platonic dialogue strategically appropriates and disavows to constitute ““philosophy”” as an autonomous, transcendent domain of inquiry.

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17

Rheins, Jason G. "The Arrangement of the Platonic Corpus in the Newly Published Compendiosa Expositio Attributed to Apuleius of Madaura." Phronesis 62, no. 4 (September 1, 2017): 377–91. http://dx.doi.org/10.1163/15685284-12341333.

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Abstract The Middle Platonist Compendiosa Expositio gives dialogue-by-dialogue summaries of doctrines allegedly expounded in Plato’s works. According to Justin Stover, the principle of division used by the work for arranging Plato’s dialogues is the dominant philosophical influence in each case. I argue that there is no principle of division, and that the dialogues are arranged, not on the basis of influence, but according to their main speaker. One thing this allows, I suggest, is for the author of the ce to assert the dependence of the Stoics on Plato.

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18

Popovic, Una. "Plato’s theory of arts and education: Role of dialogue in education for philosophy." Theoria, Beograd 56, no. 1 (2013): 119–34. http://dx.doi.org/10.2298/theo1301119p.

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The main idea of this paper is to show how Plato?s theory of arts can be analyzed in view of poetic character of his dialogues, that is, how can this poetic character be confirmed against Plato?s critique of arts. This poetic character of Plato?s dialogues is considered as a kind of methodically guided strategy, which is intended to help in the initial turn from the immediate, natural understanding of the world to the true philosophical knowledge. Plato?s analysis of arts is thus revealed out of perspective of its theory, but also considering its practice.

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19

Robertson, David. "Plato on Conversation and Experience." Philosophy 84, no. 3 (June 5, 2009): 355–69. http://dx.doi.org/10.1017/s0031819109000369.

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AbstractPlato's dialogues show discourse strategies beyond purely intellectual methods of persuasion. The usual assumption is that linguistic understanding depends on a match of inner experiences. This is partly explained by an underlying engagement with the historical Gorgias on discourse and psychology, as well as Parmenides on philosophical logos. In the Gorgias and the Symposium, speakers cannot understand alien experiences by philosophical conversation alone. There is no developed alternative model of understanding in the Platonic dialogues. The difficulties in bringing ‘philistine souls’ into Socratic alignment are the result of possessing an inferior soul, suffering misdirected passions, or missing the philosophy bug.

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20

Nasaina, Marina. "Pedagogical Views of Plato in his Dialogues." Open Journal for Studies in Philosophy 3, no. 1 (July 6, 2019): 7–16. http://dx.doi.org/10.32591/coas.ojsp.0301.02007n.

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21

House, Dennis K., and Reginald E. Allen. "Dialogues of Plato. Volume 2: The Symposium." Phoenix 48, no. 1 (1994): 75. http://dx.doi.org/10.2307/1192510.

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22

Press, Gerald A. (Gerald Alan). "Interpreting Plato: The Dialogues as Drama (review)." Journal of the History of Philosophy 30, no. 2 (1992): 291–92. http://dx.doi.org/10.1353/hph.1992.0034.

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23

Buzzetti, Eric. "Plato Through Homer: Poetry and Philosophy in the Cosmological Dialogues." Canadian Journal of Political Science 37, no. 3 (September 2004): 775–77. http://dx.doi.org/10.1017/s0008423904420101.

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Plato Through Homer: Poetry and Philosophy in the Cosmological Dialogues, Zdravko Planinc, Columbia: University of Missouri Press, 2003, pp. xii, 134Professor Planinc analyzes in this monograph three of Plato's dialogues: the Timaeus, the Critias and the Phaedrus. His primary aim is to show that their structure and poetic imagery is modelled after that of important episodes of Homer's Odyssey. In Planinc's words, Plato consciously “refigures” the “literary tropes” of the Odyssey, and this fact is of central importance to interpreting these dialogues properly (13).

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24

Burnyeat, M. F. "What was the ‘Common Arrangement’? An Inquiry into John Stuart Mill's Boyhood Reading of Plato." Utilitas 13, no. 1 (March 2001): 1–32. http://dx.doi.org/10.1017/s0953820800002971.

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This article is detective work, not philosophy. J. S. Mill's Autobiography records that at the age of seven he read, in Greek, ‘the first six dialogues (in the common arrangement) of Plato, from the Euthyphron to the Theaetetus inclusive’. Which were the other dialogues? On the arrangement common today, it would be Crito, Apology, Phaedo, Cratylus. On the arrangement common then, Theages and Erastai replace Cratylus, which makes seven dialogues. I show that this must be the answer by the evidence of James Mill's commonplace books and his writings on Plato. These reveal which collected edition of Plato he owned and which he would want to own. Conditions for studying Plato in the original were much harder than we are used to. The inquiry highlights both the ideological purity of the education James Mill designed for his son, and the difficulties he faced in realizing his plan.

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25

Hyland, Drew A. "Colloquium 4 Strange Encounters: Theaetetus, Theodorus, Socrates, and the Eleatic Stranger." Proceedings of the Boston Area Colloquium of Ancient Philosophy 30, no. 1 (May 7, 2015): 103–17. http://dx.doi.org/10.1163/22134417-00301p11.

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This paper examines Plato’s Sophist with particular attention to the cast of characters and the most curious and complicated dramatic situation in which Plato places this dialogue: the dramatic proximity of surrounding dialogues and the impending trial, conviction, and death of Socrates. I use these considerations as a propaedeutic to the raising of questions about how these features of the dialogue might affect our interpretation of the actual positions espoused in the Sophist. One clear effect of these considerations will be to destabilize the commonly held view that in this dialogue Plato is “replacing” Socrates and Socratic aporia and questioning with the more didactic, formalistic, and doctrinal conception of philosophy espoused by the Eleatic Stranger.

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26

Eckert, Maureen. "This Site is Under Construction: Situating Hegel's Plato." Hegel Bulletin 27, no. 1-2 (2006): 1–23. http://dx.doi.org/10.1017/s0263523200007515.

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In this paper, I examine broad features of Hegel's interpretation of Plato from his Lectures on the History of Phihsophy, noting how these features resonate with current views of Platonic philosophy. Hegel formed his interpretation of Plato under very different circumstances than those of today. Serious study of the Platonic dialogues had come to the forefront in German Idealist philosophy. As Rüdiger Bubner notes: ‘It was this tradition of thought that discovered, in an original way of its own, the authentic Plato in place of the various mediated substitutes of before, and indeed saw him as a thinker who was to provide continuing inspiration to the needs of post-Kantian philosophy’. We find Hegel holds Plato in high esteem, most famously as a ‘teacher of the human race’ alongside Aristotle. His Plato is one who is fundamentally significant in the development of philosophy, raising it to the status of science, although not in a fully systematic manner. At the same time, Hegel distinguishes his Plato from the projects of his contemporaries, Tennemann's esoteric Plato and Schleiermacher's aesthetic Plato. Hegel also forms his view of Plato at a time just prior to the development of stylometric studies of the dialogues, begun in its earliest form by K. F. Hermann (1839) and pushed forward by Lewis Campbell and Friedrich Blass in the later half of the 19th century. (This is not to claim that questions regarding the ordering of the dialogues did not arise earlier than 1839, but that they became scientific and central in Platonic interpretation with Hermann.) The pressures Hegel negotiates in his interpretation are quite distinct, especially in this last respect, yet not altogether alien. There are, I think, interesting reasons for this. (One might think that given Hegel's strong opposition to Schleiermacher (and Hegel's disposition towards development), he might have been inclined towards a developmental reading of Plato. One also might think that given his opposition to Tennemann's esotericism, he might have had more doubts about discerning a system within Plato's unsystematic dialogues. But one would be wrong on both counts.)

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Соловьёв, Роман Сергеевич. "«Euthyphron» in the System of Dialogues of Plato’s Definition." Theological Herald, no. 1(36) (March 15, 2020): 298–321. http://dx.doi.org/10.31802/2500-1450-2020-36-1-298-321.

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В данной статье автор стремится переосмыслить хронологию диалога «Евтифрон», который обычно считают ранним диалогом Платона. показав в предыдущих статьях несообразности традиционной ранней датировки диалога, автор, исходя из представления о жанровой эволюции творчества Платона, помещает диалог в число школьных, написанных на фоне составления «Законов». для подтверждения тезиса автор обращается к поздним диалогам Платона и показывает, как с точки зрения методологии (формализация определения, диэреза, математические ходы мысли) «Евтифрон» сближается с такими текстами, как «Теэтет», «Парменид», «Послезаконие» и др. сходство установок с «Меноном» и «Послезакониями», сюжетная близость «Теэтету», наличие школьных штампов, а также сходной с поздними платоновскими диалогами тематики показывают вовлечённость «Евтифрона» в проблематику диалогов определения. приведённые свидетельства и переклички с поздними диалогами показывают, что рассуждение «Евтифрона» действительно должно было опираться на развитую технику ведения бесед. Это позволяет фундировать новую хронологию диалога «Евтифрон»: поздний школьный диалог, отражающий практику школьных диспутаций платоновской академии. In this article, the author seeks to rethink the chronology of the dialogue «Euthyphro», which is usually considered an early dialogue of Plato. Having shown in the previous articles the incongruities of the traditional early dating of the dialogue, the author, based on the idea of the genre evolution of Plato’s works, places the dialogue among the school ones written against the background of the compilation of the «Laws». To confirm his thesis, the author refers to the late dialogues of Plato and shows how, in terms of methodology (formalization of the definition of diaeresis, the mathematical passages of thought) «Euthyphro» approaches to such texts as «Theaetetus», «Parmenides», «Epinomis» etc. The similarity of the approaches with the «Meno» and «Epinomis», narrative proximity to «Theaetetus», school clichés, and similar to the later Platonic dialogues themes show involvement of «Euthyphro» in the problematic of the dialogues of definition. The evidence given and the affinity with the later dialogues show that the argument of «Euthyphro» really had to rely on the developed technique of conducting debates. This allows us to ground a new chronology of the dialogue «Euthyphro»: the late school dialogue, reflecting the practice of school debates of the Platonic Academy.

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Johnstone, Mark A. "Comments on K. Sayre, “Dialectic in Plato’s late dialogues”." PLATO JOURNAL 16 (July 5, 2017): 91–94. http://dx.doi.org/10.14195/2183-4105_16_9.

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A brief overview of Kenneth Sayre’s paper, “Dialectic in Plato’s Late Dialogues,” followed by critical discussion. I invite Sayre to clarify his views on the nature of the method of hypothesis in Plato, and on its relationships to Socratic dialectic and to the method of collection and division. I then ask whether we should think of Plato as aware, at the time of writing his dialogues, of weaknesses in the various methods of conducting philosophical inquiry he has his characters employ. Finally, I ask whether the method of reading Plato Sayre recommends at the end of his paper, to the extent it is novel, is likely to prove fruitful.

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Dinkelaar, Bianca M. "Plato and the Language of Mysteries." Mnemosyne 73, no. 1 (January 20, 2020): 36–62. http://dx.doi.org/10.1163/1568525x-12342654.

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Abstract Despite Plato’s repeated criticism of both µῦθοι and mystery cults, Orphism/Pythagoreanism and the Eleusinian Mysteries feature frequently in his dialogues. This paper uncovers the reason why, and the context in which, Plato employs motifs and language associated with these cults. Prevailing explanations in scholarship are shown to apply in some instances but not others, and to be largely insufficient in providing an underlying reason for Plato’s use of mystery cults in general. Through a detailed examination of various mystery motifs in the dialogues, this paper argues that Plato has simply borrowed from religion what he could not achieve with philosophy alone: emotional appeal.

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Ranjit Bhattacharyya. "Title of the Paper-Concept of Soul in the Meno." Restaurant Business 118, no. 11 (November 14, 2019): 190–97. http://dx.doi.org/10.26643/rb.v118i11.9945.

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Meno belongs to the earlier dialogues of Plato. This dialogue deals with the concept of virtue and the recollective argument for the immortality of the soul. The main question of the Meno is whether virtue can be taught or not. Plato’s Socrates presents this concept by demonstrating the example of the slave boy. In this dialogue, Plato’s Socrates tries to connect the concept of Virtue and knowledge with the concept of soul.

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31

Vasilakis, Dimitrios. "From Writing to Philosophizing: A Lesson from Platonic Hermeneutics for the Methodology of the History of Philosophy." Conatus 5, no. 2 (December 31, 2020): 133. http://dx.doi.org/10.12681/cjp.23490.

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In this paper, I try to exploit some lessons drawn from reading Plato in order to comment on the methodological ‘meta-level’ regarding the relation between philosophizing and writing. After all, it is due to the medium of written word that we come to know past philosophers. I do this on the occasion of the ostensible conclusion in Plato’s Meno. This example illuminates the ‘double-dialogue’ hermeneutics of Plato and helps to differentiate Plato’s dialogues from dialogical works written by other philosophers, such as Berkeley. As a result, it becomes clear that, like with Plato’s case, a historian of philosophy must not only have a philosophical training, but also a subtle philological background, when attempting to come into dialogue with dead philosophers.

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32

Pasqualoni, Anthony Michael. "Plato on being, time, and recollection." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 550–66. http://dx.doi.org/10.25205/1995-4328-2022-16-2-550-566.

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In his dialogues Plato presents two ways of reasoning about Being. First, he constructs contrasting images that depict Being as if it were a spatiotemporal entity. Second, when a higher-order form of reasoning is needed, he uses the concept of the one and its relation to arithmos as an analogue for Being and its relation to not-Being. In Plato’s dialogues, images and arithmos are not mutually exclusive. Rather, they are complementary; Plato sometimes employs an image of a whole to portray that which is neither spatial nor temporal. Such an image is determined by a conceptual structure that joins many into one. Focusing on the Sophist and the Meno, I argue that the theory of recollection presents such an image.

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33

Finamore, John F., Plato, and Paul Woodruff. "Plato: Two Comic Dialogues: Ion and Hippias Major." Classical World 79, no. 1 (1985): 50. http://dx.doi.org/10.2307/4349809.

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34

Lowenstam, Steven, and R. E. Allen. "The Dialogues of Plato, Vol. II. The Symposium." Classical World 86, no. 2 (1992): 144. http://dx.doi.org/10.2307/4351261.

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35

Press, Gerald A. (Gerald Alan), and Gerald A. (Gerald Alan) Press. "Methods of Interpreting Plato and His Dialogues (review)." Journal of the History of Philosophy 34, no. 1 (1996): 135–36. http://dx.doi.org/10.1353/hph.1996.0005.

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36

Motta, Anna. "Review of E. Kaklamanou, M. Pavlou, A. Tsakmakis (eds.), Framing the Dialogues. How to Read Openings and Closures in Plato, Brill: Leiden-Boston 2021." Revista Archai, no. 32 (October 17, 2022): e03228. http://dx.doi.org/10.14195/1984-249x_32_28.

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Review of E. Kaklamanou, M. Pavlou, A. Tsakmakis (eds.), Framing the Dialogues. How to Read Openings and Closures in Plato, Brill: Leiden-Boston 2021 (Brill’s Plato Studies Series 6), pp. 318. ISSN: 2452-2945

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Mróz, Tomasz. "Scottish-Polish Cooperation on Plato at the Turn of the Twentieth Century." Journal of Scottish Philosophy 16, no. 2 (June 2018): 125–45. http://dx.doi.org/10.3366/jsp.2018.0193.

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This paper discusses an example of Scottish-Polish cooperation on research, undertaken at the turn of the twentieth century, into the dialogues and philosophy of Plato. Two scholars were involved in this research: the Scottish classical scholar and historian of ancient philosophy, Lewis Campbell (1830–1908), and the Polish Plato scholar and philosopher, Wincenty Lutosławski (1863–1954). Their research on the chronology of Plato's dialogues is analysed and the reception of their works discussed. The paper is enriched with some excerpts from their correspondence.

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RORTY, AMÉLIE OKSENBERG. "Plato's Counsel on Education." Philosophy 73, no. 2 (April 1998): 157–78. http://dx.doi.org/10.1017/s0031819198000163.

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Plato's dialogues can be read as a carefully staged exhibition and investigation of paideia, education in the broadest sense, including all that affects the formation of character and mind. The twentieth century textbook Plato — the Plato of the Myth of the Cave and the Divided Line, the ascent to the Good through Forms and Ideas — is but one of his elusive multiple authorial personae, each taking a different perspective on his investigations. As its focused problems differ, each Platonic dialogue exhibits a somewhat different model for learning; each adds a distinctive dimension to Plato's fully considered counsel for education. Setting aside the important difficult questions about the chronological sequence in which the dialogues were written and revised, we can trace the argumentative rationale of Plato's fully considered views on paideia, on who should be educated by whom for what, on the stages and presuppositions of different kinds of learning. Those views are inextricably connected with his views about the structure of the soul, about the virtues and the politeia that can sustain a good life; and about cosmology and metaphysics.

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Motta, Anna. "The Many Voices of a Teacher without Teachers." Méthexis 33, no. 1 (March 15, 2021): 170–96. http://dx.doi.org/10.1163/24680974-03301009.

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Abstract The aim of this paper is to show that an introductory step to the Neoplatonic exegesis of the dialogue was to redefine the figure of Socrates and Socratism, so as to offer aspiring Platonists a correct interpretation of Plato and of the Neoplatonic metaphysical system. In the final stages of a long tradition, Socrates became the teacher par excellence not only of Plato but of all Platonists. In particular, by focusing on the Prolegomena to Platonic philosophy I wish to highlight the fact that, when it comes to teaching, there is no Socrates but Plato’s teacher, a teacher whose many voices – universalised according to well-defined criteria – can also be attributed to Plato. If Plato came to be seen as polyphonic and always self-consistent, this is probably because it was possible to show that Socrates’ hallmark was his ability to remain consistent while expressing many different opinions in the dialogues.

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Tomin, Julius. "Dating of the Phaedrus and Interpretation of Plato." Antichthon 22 (1988): 26–41. http://dx.doi.org/10.1017/s0066477400003609.

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Two hundred years ago, at the very dawn of modern Platonic studies, W.G. Tennemann built his System of Platonic Philosophy around the assumption that the Phaedrus belongs to Plato’s later works. His name and his opus may have been forgotten, yet the shadow of his picture of Plato still hangs over current interpretations. For example, it was he who excised the historical Socrates from the dialogue and deprived of its Socratic character the discussion of the relative merits of the spoken and the written word. In the dialogue the spoken word is a proper vehicle for philosophy, for moral and intellectual growth and elevation, and the written word is its pale derivative with nothing truly positive to offer; stripped of its Socratic ‘veneer’, this view of the relative merits of language and writing had to be reinterpreted. Tennemann understands the criticism of the written word as an indication that Plato must already have published dialogues which had encountered a negative response: an important point for him, since he was the first to dismiss the ancient tradition that viewed the dialogue as Plato’s first. In the second half of the twentieth century G.E.L. Owen similarly deduces from it the dating of the dialogue, but he takes the disparagement of the written word as Plato’s self-criticism.

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Furman, Cara. "“Me and Socrates, we are tight friends”: Co-constructing a polis of teachers and philosophers of education." ACCESS: Contemporary Issues in Education 41, no. 1 (July 23, 2021): 36–51. http://dx.doi.org/10.46786/ac21.8287.

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It is an educational truism that reflection helps teachers to be more effective and ethical. Building on John Dewey’s assertion that we learn by doing and reflecting, and Hannah Arendt’s that reflection is strengthened through discourse among peers, I argue that a valuable role for teacher educators is to be interlocutors with whom teachers can reflect. Adding to previous scholarship that positions philosophers of education as ideal interlocutors, I focus on the nature of the relationship between teachers and philosophers of education. Mirroring the format of the Socratic dialogues, I include three dialogues to explore how teachers and philosophers of education might reflect together. The first dialogue is the transcription of an interview about reflection and teaching between a former elementary school teacher colleague and me (then a doctoral student in philosophy of education). The second is a written dialogue that brings the interview into communication with Plato and Arendt to further elucidate what it means to reflect as a teacher and with teachers. The third dialogue occurred many years later as a group of philosophers of education reflected upon dialogues 1 and 2 to consider how they might better engage with teachers.

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Goncharko, Oksana, and Dmitry Goncharko. "The Dialogue On Aristotle Categories by Porphyry as a Platonic Dialogue." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no. 1 (2019): 83–93. http://dx.doi.org/10.25205/1995-4328-2019-13-1-83-93.

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The paper focuses on interactive dialogue-form strategies in the framework of the late antique Greek and early Byzantine logical traditions. The dialogue by Porphyry On Aristotle Categories is a perfect example of the Neoplatonic approach to build logic in a Plato style. The main protagonistresses of the dialogue are The Question and The Answer, who act as collocutors do in traditional Platonic dialogues. It is proposed to consider the dialogue in the context of three perspectives: in accordance with the tradition of the Platonic dialogue; in the light of Aristotle’s education system; in its relation to the late antique and medieval Greek logical dialogue experiments.

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Martínez, Javier. "Banishing the Poet: The Pedagogical Function of Mythology in the Dialogues of Plato." Emerita 81, no. 1 (June 30, 2013): 31–44. http://dx.doi.org/10.3989/emerita.2013.02.1201.

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Tarrant, Harold. "On Hastily Declaring Platonic Dialogues Spurious: the Case of Critias." Méthexis 31, no. 1 (April 12, 2019): 47–66. http://dx.doi.org/10.1163/24680974-03101003.

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This paper takes issue with the thesis of Rashed and Auffret that the Critias that has come down to us is not a genuine dialogue of Plato. Authors do not consider the style of the Critias, which should be a factor in any complete study of authorship. It observes the widespread consensus that the style of the Timaeus and Critias are virtually inseparable. It surveys a wide range of stylistic studies that have tended to confirm this, before answering a possible objection that cites the similarity of style between the genuine Laws and Philip of Opus’ Epinomis. Since the main argument used by Rashed and Auffret relies on an inconsistency between Timaeus and Critias consideration is given to the types of inconsistency found within Platonic dialogues and sequences of dialogues, particularly the hiatus-avoiding dialogues including Timaeus itself and Laws. Finally, alternative explanations of the alleged inconsistency are offered.

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Byrd, Miriam. "Colloquium 6: When The Middle Comes Early: Puzzles And Perplexeties In Plato’S Dialogues." Proceedings of the Boston Area Colloquium in Ancient Philosophy 28, no. 1 (2013): 187–209. http://dx.doi.org/10.1163/22134417-90000017.

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In this paper I focus on the problem of accounting for apparent inconsistencies between Plato’s early and middle works. Developmentalism seeks to account for these variances by differentiating a Socratic philosophy in the early dialogues from a Platonic philosophy in the middle. In opposition to this position, I propose an alternative explanation: differences between these two groups are due to Plato’s depiction and use of middle period epistemology. I argue that, in the early dialogues, Plato depicts Socrates’ use of the “summoners” described in Book 7 of the Republic, and that Plato uses Socrates’ failed attempts to summon interlocutors for the purpose of summoning readers. In conclusion, I suggest that the hypothesis that Plato uses summoners provides a framework for addressing the wider problem of inconsistencies within the Platonic corpus.

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Knezevic, Visnja. "Plato’s notion of hypothesis in dialogues Meno, Phaedo and The Republic." Theoria, Beograd 60, no. 2 (2017): 120–44. http://dx.doi.org/10.2298/theo1702120k.

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The author analyses Plato?s use of the hypothesis notion in connection with his hypotheses method, as it was articulated in Meno and Phaedo, and later criticized in The Republic. It is shown that, at first, Plato?s use of this notion was identical to its use in ancient Greek mathematics, and that the same stands in regards with his method of inquiry - this, too, was at first modeled after ancient Greek mathematical methods of analysis and diorismos. Later, as he developed the metaphysical theory of forms, Plato distanced himself from ideal of building philosophy on the model of ancient Greek deductive science and established it as auto reflexive, critical thinking instead, with dialectics as method in its own right.

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Szawiel, Tadeusz, and Paulina Chołda. "Socrates: Aretē and Democracy." Civitas. Studia z Filozofii Polityki 11 (January 30, 2009): 268–97. http://dx.doi.org/10.35757/civ.2009.11.14.

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The problems analyzed in this text fall into the broadest understanding of political theology. Its subject is Socrates’ attitude toward democracy, and to be more precise, Socrates’ relations with the Athenian democracy of the 5th century. A standard viewpoint perceives Socrates as an unyielding critic of democracy, who attacks, derides and despises it. While reading Plato’s dialogues one may come to the conclusion that democracy was not Socrates’ political ideal. But was Socrates rightly perceived by his contemporaries as a misodemos and crypto-oligarch? One may argue – and this is the fundamental thesis of this paper – that Socrates’ relations with the Athenian democracy are more complex, and it is this complexity that is a problem. One may claim that, at least in the early dialogues, “Socrates and democracy” create different tensions than in later Plato’s dialogues. Plato deeply misunderstood the democracy outlined by the figure of Socrates and his practice of life as presented in the earlier dialogues. Nor did he understand the relations implied by the figure of Socrates between democracy, knowledge and aretai. Plato the philosopher left to us a complex project for the polis in his Republic, with guarantees that every generation would have a Socrates. Plato wanted to have a guarantee, to reduce the reality of the polis and politics to an efficient mechanism, that is, to achieve what Socrates thought impossible.

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Emlyn-Jones, C. "Dramatic structure and cultural context in Plato's Laches." Classical Quarterly 49, no. 1 (May 1999): 123–38. http://dx.doi.org/10.1093/cq/49.1.123.

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The characters in Plato's Socratic Dialogues and the sociocultural beliefs and assumptions they present have a historical dramatic setting which ranges over the last quarter of the fifth century b.c.—the period of activity of the historical Socrates. That this context is to an extent fictional is undeniable; yet this leaves open the question what the dramatic interplay of (mostly) dead politicians, sophists, and other Socratic associates—not forgetting Socrates himself—signifies for the overall meaning and purpose of individual Dialogues. Are we to assume, with a recent study, that Plato is entirely concerned with his contemporary world and is, as it were, borrowing his characters from the fifth century, or does the fiction reveal something of his real involvement in the values and debates of the recent past? The aim of this paper is to argue that a detailed study of the characterization and dramatic structure of one particular Dialogue, Laches, strongly suggests that Plato is using a perceived tension between past and present to generate not only a philosophical argument but also a commentary on the cultural and political world of late fifth-century Athens and in particular Socrates’ position within it.

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Pawłowski, Kazimierz. "CATHARSIS IN PHAEDO AND REPUBLIC OF PLATO." Studia Humanistyczne AGH 18, no. 3 (2019): 67–74. http://dx.doi.org/10.7494/human.2019.18.3.67.

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The article takes up the topic of mystical motif of catharsis present in Plato’s dialogues Phaedo and Republic as well as their links with the mysticism of the Ancient Greek mysteries. The philosophical catharsis is a result of touching the divine, transcendent Truth.

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Erler, Michael. "Argument and Performance: Alcibiades’ Behavior in the Symposium and Plato’s Analysis in the Laws." Peitho. Examina Antiqua 8, no. 1 (October 24, 2017): 213–24. http://dx.doi.org/10.14746/pea.2017.1.13.

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Argument and literary form, and how they both relate to each other, are crucial aspects of any interpretation of the Platonic dialogues. Plato the author and Plato the philosopher always work hand in hand in that Plato the author tries to serve Plato the philosopher. It is, therefore, an appropriate principle for approaching the study of Plato’s philosophy to take into account the literary aspects of the dialogues and to ask how Plato’s literary art of writing could possibly support his philosophical message and, for instance, to consider what this relation means in the context of the debate about developementalism versus unitarianism in Plato’s philosophy. In the present paper , I argue that the performance of the characters plays an important role in this context. I discuss various passages in the Laws which analyse the weakness of the will and I compare what Plato says there with the performance of Alcibiades in the Symposium. I conclude that the passages in the Laws can be read as a kind of commentary on Alcibiades’ behavior and I consider what this relation means in the context of the debate about developementalism versus unitarianism in Plato’s philosophy

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