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Artigos de revistas sobre o tema "Platon. Protagoras"

Autor: Grafiati

Publicado: 13 de junho de 2021

Última modificação: 3 de fevereiro de 2022

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1

DEMONT, PAUL. "LA ΠPONOIA DIVINE CHEZ HÉRODOTE (III, 108) ET PROTAGORAS (PLATON, PROTAGORAS)". Méthexis 24, n.º 1 (30 de março de 2011): 67–85. http://dx.doi.org/10.1163/24680974-90000579.

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The paper investigates the notion of divine providence concerning animal species by focusing on Herodotus (III, 108) and Plato's Protagoras (321b7) and by showing that in the latter case divine intervention turns out as less sage than in the former. The origins of the problem along with further developments are also taken into account.

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Petersen, Anders Klostergaard. "Platon til tre generationer". Religionsvidenskabeligt Tidsskrift, n.º 61 (18 de agosto de 2015): 122. http://dx.doi.org/10.7146/rt.v0i61.21960.

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En reviewartikel om den nye danske Platon-oversættelsePlaton III. Samlede værker i ny oversættelse. Hipparchos, Rivalerne, Theages, Charm-ides, Laches, Lysis, Euthydemos, Protagoras, Gorgias, Menon, Den store Hippias, Den lille Hippias. Udgivet af Jørgen Mejer og Chr. Gorm Tortzen. (Gyldendal, 2011)Platon IV. Samlede værker i ny oversættelse. Ion, Menexenos, Kleitophon, Staten I-X, Timaios, Kritias, Minos. Udgivet af Jørgen Mejer og Chr. Gorm Tortzen. (Gyldendal, 2013)

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Auffret, Thomas. "L’angle de contingence chez Platon et Protagoras". Les Études philosophiques 175, n.º 1 (2018): 139. http://dx.doi.org/10.3917/leph.181.0139.

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Moysan-Lapointe, Héloïse. "La vérité chez Protagoras". Articles spéciaux 66, n.º 3 (19 de janeiro de 2011): 529–45. http://dx.doi.org/10.7202/045337ar.

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L’article propose une interprétation pragmatiste des fragments de Protagoras autour de la question de la vérité. Dans un premier temps, on examinera comment la théorie de l’homme mesure, la théorie des deux discours et l’agnostisme nous renseignent sur la conception de la vérité de Protagoras. Par la suite, on constatera le rapprochement de cette conception de la vérité au pragmatisme contemporain, sur les plans du langage, de la vie sociale, du recours à l’expérience et du constructivisme. Cette interprétation permet de saisir l’intérêt philosophique de l’activité rhétorique, et de mieux comprendre la profondeur du problème que les sophistes ont posé à Platon sur la question de la vérité.

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Bescond, Lucien. "Protagoras et Platon. Aux origines de la réflexion sur le civisme". Spirale. Revue de recherches en éducation 7, n.º 1 (1992): 43–46. http://dx.doi.org/10.3406/spira.1992.1857.

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Bassu, Sébastian. "METRETIQUE, ETHIQUE ET POLITIQUE: LE PROTAGORAS ET LE POLITIQUE DE PLATON". Revista Dissertatio de Filosofia 29 (1 de julho de 2009): 85. http://dx.doi.org/10.15210/dissertatio.v29i0.8821.

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O objetivo deste artigo é, precisamente, interrogar-nos sobre a reflexão ética e política de Platão com relação ao que ele chama “metrética”: a relação feita com a arte da medida pode constituir uma perspectiva pertinente na compreensão de sua filosofia ética e política? Com efeito, a noção de metrética aparece estreitamente associada aos temas da virtude e da arte política nos dois diálogos principais, o Protágoras e o Político. Propomo-nos a estudar estas duas obras para compreender a função da métrica na arte de agir e a arte política segundo Platão.

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Boulogne, Jacques. "Socrate, dompteur du discours. Essai de lecture du Protagoras de Platon". Bulletin de l'Association Guillaume Budé 1, n.º 1 (2005): 82–94. http://dx.doi.org/10.3406/bude.2005.2178.

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Čelutka, Simas. "PROTAGORO RELIATYVIZMAS: FRAGMENTŲ ANALIZĖ". Problemos 83 (1 de janeiro de 2013): 49–61. http://dx.doi.org/10.15388/problemos.2013.0.834.

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Darbe analizuojama Protagoro filosofijos visuma, ypatingą dėmesį kreipiant į garsųjį homo mensura fragmentą. Pastarąjį nagrinėjant pasitelkiami svarbūs filologiniai patikslinimai, kuriais remiantis daroma išvada, jog iš homo mensura fragmento negalima išvesti etinio ar politinio reliatyvizmo: iš jo logiškai plaukia tik perceptyvinis reliatyvizmas. Taip pat parodoma, jog protagoriškąjį perceptyvinį reliatyvizmą galima suvokti tiek objektyvistiškai, tiek subjektyvistiškai. Darbe mėginama argumentuoti, jog Protagoro mąstymui didelę įtaką turėjo Hėrakleito ir Parmenido filosofijos. Nurodoma, kuriose vietose Platonas ir Aristotelis netiksliai suprato svarbiausią Protagoro ištarą, sykiu reabilituojant homo mensura fragmentą nuo kaltinimų savęs paneigimu. Grindžiama mintis, jog Protagoras buvęs ne ateistas, o subjektyvus agnostikas.Protagorean Relativism: An Analysis of the FragmentsSimas Čelutka SummaryThe article provides an analysis of Protagorean philosophy, concentrating on his famous homo mensura fragment. The examination is supported by significant philological clarifications, which eventually lead to the conclusion that ethico-political relativism does not follow from homo mensura fragment: only perceptual relativism logically follows. The argument goes on to show that Protagorean perceptual relativism may be understood both objectively and subjectively. The Heraclitean and Parmenidean influences upon Protagoras’ thought are also indicated. It is consequently shown how Plato and Aristotle misunderstood the central thesis of Protagoras, at the same time retrieving the homo mensura fragment from charges of self-refutation. It is also argued that Protagoras should not be called an “atheist”, but only a “subjective agnostic”.

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Parry, Richard D. "Platon, héritier de Protagoras: dialogue sur les fondements de la démocratie, written by Marc-Antoine Gavray". International Journal of the Platonic Tradition 12, n.º 1 (20 de abril de 2018): 83–84. http://dx.doi.org/10.1163/18725473-12341403.

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Piazza, Mario. "PLATO AND THE DICE: A REASSESSMENT OF THEAETETUS 154A–155D". Cambridge Classical Journal 58 (26 de novembro de 2012): 231–56. http://dx.doi.org/10.1017/s1750270512000085.

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This paper focuses on the pair of philosophical puzzles, in the first section of Plato's Theaetetus, concerning the comparison between cardinalities and sizes. My initial task is to analyse some difficulties and distractions which affect our understanding of the argumentation that Socrates puts forward on Protagoras' behalf. I then offer a revised interpretation that integrates the puzzles with the rest of the Protagorean/Heraclitean theory. The emerging discussion, far from being a bridging passage or detour, is a unit with its own specific identity. Its goal is to stretch the Protagorean/Heraclitean metaphysics of events to a new limit: the dematerialisation of change. Change may also be the simple effect of quantitative comparisons as such. At the same time, important traces of Plato's indirect move against Protagoras are detected: the conceivability itself of this Protagorean view descends from a common application of mathematics.

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Schofield, Malcolm. "F. Ildefonse: Platon. Protagoras. Traduction inédite, introduction et notes. Pp. 265. Paris: Flammarion, 1997. ISBN: 2-08-070761-2." Classical Review 48, n.º 2 (outubro de 1998): 483. http://dx.doi.org/10.1017/s0009840x98420031.

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Bonnemaison, Anthony. "Emmanuelle Jouët-Pastré, Le plaisir à l’épreuve de la pensée. Lecture du Protagoras, du Gorgias et du Philèbe de Platon". Philosophie antique, n.º 20 (31 de outubro de 2020): 285–87. http://dx.doi.org/10.4000/philosant.3477.

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González Varela, José Edgar. "El discurso de Protágoras sobre el bien en el Protágoras de Platón". Nova Tellus 38, n.º 1 (21 de janeiro de 2020): 101–22. http://dx.doi.org/10.19130/iifl.nt.2020.38.1.0005.

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Protagoras’ discourse on the good in the Protagoras (334a3-c6) has not been correctly interpreted. In general, it is assumed that the sophist presents there a sort of relativism about the good, which does not receive any response by Socrates. In this paper I defend a different interpretation, according to which, the philosophical position that Protagoras introduces in the speech is a pluralist position. Moreover, I hold that Socrates does respond to the speech. This response is in Socrates’ development of a hedonist thesis, which is subsequently accepted by Protagoras. Indeed, this sort of hedonism is a monism about the good and, therefore, is inconsistent with the previous Protagorean pluralist position. The moral of this exchange is, then, that the sophist does not know what the good is, the goal of education, for he is led to an inconsistent position about it.

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BRANCACCI, ALDO. "LA “DOTTRINA RISERVATA” DI PROTAGORA (PLAT. THEAET. 152c7-E1)". Méthexis 24, n.º 1 (30 de março de 2011): 87–108. http://dx.doi.org/10.1163/24680974-90000580.

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In modern studies it has been largely denied that the so-called “secret doctrine” (which would be more correct to call “private teaching”) of the Theaetetus can be traced back to Protagoras. However, reasons why this doctrine can not be his own, have never been explained. At the same time, an appropriate justification of the hypothesis that it would be considered a pure Platonic creation has never been offered, nor was explained why it would be attributed to followers of Protagoras, but not to Protagoras himself. This article examines the Platonic text in an analytical way, shows how Plato repeatedly attributes to the sophist of Abdera the content of this doctrine, and, based on fragments of Protagoras and other doctrines related to him by ancient sources, it is evident that nothing in Protagorean concepts comes into conflict with Theaetetus so-called “secret doctrine”, and how actually is completely coherent with it.

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Wolfsdorf, D. "The historical reader of Plato's Protagoras". Classical Quarterly 48, n.º 1 (maio de 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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Matthen, Mohan. "Perception, Relativism, and Truth: Reflections on Plato's Theaetetus 152–160". Dialogue 24, n.º 1 (1985): 33–58. http://dx.doi.org/10.1017/s0012217300045984.

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My purpose in this paper is to investigate the ontological structure of the theory that Plato ascribes to Protagoras in the Theaetetus (152–160). My interest is not just historical—what I wish to do is to explore the contemporary significance of Plato's Protagorean thesis, especially with regard to the theory of truth and the theory of perception. Even so, I shall attempt to say quite a lot about the text—I think that certain recent interpreters (especially M. F. Burnyeat [1982]) are on the wrong track with regard to Protagorean relativism, precisely due to their misjudging the relation of the Theaetetus doctrine to more recent philosophy.

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Sentesy, Mark. "Community with Nothing in Common?" Epoché: A Journal for the History of Philosophy 25, n.º 1 (2020): 155–83. http://dx.doi.org/10.5840/epoche2020107166.

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The Protagoras examines how community can occur between people who have nothing in common. Community, Protagoras holds, has no natural basis. Seeking the good is therefore not a theoretical project, but a matter of agreement. This position follows from his claim that “man is the measure of all things.” For Socrates community is based on a natural good, which is sought through theoretical inquiry. They disagree about what community is, and what its bases and goals are. But Plato illustrates the seriousness of Protagoras’s position through the repeated breakdown of their conversation. The dialogue leads us to question both speakers’ assumptions about community. Socrates must face the problem that not everything can be brought to language. Protagoras must recognize that there is a basis of community even in what cannot be shared. Community is grounded in an event that is both natural and not up to us, and cultural and articulate.

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Marchand, Stéphane. "Emmanuelle Jouët-Pastré. Le plaisir à l’épreuve de la pensée : lecture du Protagoras, du Gorgias et du Philèbe de Platon. Leyden-Boston, Brill, 2018." Cahiers philosophiques N°159, n.º 4 (2019): 127. http://dx.doi.org/10.3917/caph1.159.0127.

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Whall, Mary B., Karen Bell e Stanley Lombardo. "Plato: Protagoras". Classical World 87, n.º 6 (1994): 508. http://dx.doi.org/10.2307/4351570.

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Whall, Mary B., e C. C. W. Taylor. "Plato: Protagoras". Classical World 87, n.º 6 (1994): 509. http://dx.doi.org/10.2307/4351572.

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Joyal, Mark. "Plato: Protagoras". Mouseion: Journal of the Classical Association of Canada 9, n.º 3 (2009): 346–49. http://dx.doi.org/10.1353/mou.2009.0015.

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Inwood, Michael. "G. A. Seeck: Nicht-Denkfehler und natürliche Sprache bei Platon: Gerechtigkeit und Frömmigkeit in Platons Protagoras. (Zetemata 96.) Pp. 162. Munich: C. H. Beck, 1997. Paper, DM 68. ISBN: 3-406-42393-0." Classical Review 50, n.º 1 (abril de 2000): 332. http://dx.doi.org/10.1017/s0009840x00100022.

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Bučan, Daniel. "Prisjećanje na Protagoru". Filozofska istraživanja 41, n.º 2 (9 de julho de 2021): 273–77. http://dx.doi.org/10.21464/fi41203.

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»Πάντων χρημάτων μέτρον ἐστὶν ἄνθρωπος, τῶν μὲν ὄντων ὡς ἔστιν, τῶν δὲ οὐκ ὄντων ὡς οὐκ ἔστιν [Pántôn khrēmátôn métron éstin ánthrôpos, tôn mèn όntôn hôs éstin, tôn dè ouk όntôn hôs ouk éstin]« – »Čovjek je mjerilo svih stvari, onih koje jesu da jesu, onih koje nisu da nisu«, kaže Protagora. Onaj tko hoće razmotriti Protagorin iskaz (ili raspravljati o njemu), trebao bi najprije potražiti odgovor ne prethodno pitanje: što je čovjek? Utoliko će se u ovome prilogu našem razgovoru najprije (uz pomoć Aristotela) potražiti neki odgovori na to prethodno pitanje, da bi se Protagorin iskaz pokušalo razmotriti s vidika tih odgovora te da bi ga se iskušalo u dva različita vida čovjekova života – u vidu što ga Aristotel naziva θεωρετικός βίος (theōretikόs bíos) i u vidu što ga naziva πολιτικός βίος (politikόs bíos). Napokon, ako se prihvati interpretacija Protagorina iskaza kao afirmacija relativističkog načela (kako to u svojoj kritici u Theaitētu drži Platon), pokušat će se mjesto i smisao relativizma odrediti s obzirom na ta dva vida čovjekova života te s obzirom na razliku između sofizma i filozofije (sofista i filozofa). Na kraju će biti sugerirano da je Protagorin iskaz moguće i drugačije interpretirati te da svaka od različitih interpretacija može imati valjanu težinu.

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Keeling, Evan. "Plato, Protagoras, and Predictions". Journal of the History of Philosophy 58, n.º 4 (2020): 633–54. http://dx.doi.org/10.1353/hph.2020.0070.

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Konrádová, Veronika. "God and Justice in Hesiod and Plato: Interpreting the Myth of Protagoras (Prot. 320d-322d) = Dios y Justicia en Hesíodo y Platón: Interpretando el Mito de Protágoras (Prot. 320d-322d)". ΠΗΓΗ/FONS 3, n.º 1 (7 de junho de 2019): 9. http://dx.doi.org/10.20318/fons.2019.4549.

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Resumen: El artículo examina la interconexión entre los principios fundamentales de la sociabilidad humana y el elemento de lo divino. Específicamente, se enfoca en la estrecha conexión entre las nociones de dios y justicia, establecidas en los trabajos de tradiciones pre-filosóficas y filosóficas, es decir Hesíodo y Platón. Se presta especial atención a los motivos, que pueden ser compartidos por Hesíodo y Platón en relación con los principios que subyacen en la vida social y política humana. La investigación comienza con una referencia a la imagen de Zeus como garantía de justicia, permitiendo una vida comunitaria plenamente humana y ordenada (Hes. Op. 213-285). Sobre esta base, se plantea la cuestión de hasta qué punto Platón se basa en esta imagen y en qué medida promueve la visión de Hesíodo en sus propios escritos. La respuesta se busca a través de un análisis detallado del mito de los orígenes de la cultura en el Protágoras (320d-322d). Entre otros ecos de Hesíodo, el pasaje contiene la imagen clave de Zeus que proporciona a la humanidad justicia y vergüenza, es decir, principios indispensables de la vida social en las ciudades. En cuanto al problema de autoría de toda la narración, presentada por Protágoras en un escenario dialógico, el artículo defiende la posición es platónica en sus puntos esenciales. Los argumentos a favor de esta orientación incluyen: 1) la detección de diferencias significativas en comparación con otras partes del tratamiento sofístico de la cuestión de los orígenes de la cultura (a este respecto, se examinará el fragmento del Sisyphus, B25 en particular); 2) resaltar elementos de la antropología y teología platónica presentes en el mito. Aquí, un punto de referencia importante son las Leyes de Platón, especialmente una larga exposición sobre las amenazas del ateísmo en el libro X (889a-906c), que rechaza el convencionalismo como un modelo explicativo de coexistencia política. Con un análisis textual detallado, el artículo pretende mostrar cómo Platón desarrolla y transforma la concepción de los principios de la sociabilidad humana, tanto en respuesta a sus predecesores como en contraste con la discusión contemporánea. La interpretación propuesta enfatiza el papel fundamental de Dios en la organización de los asuntos humanos, como una característica constante del tratamiento de este tema por parte de Platón, también reconocible en la estructura del mito de Protágoras.Palabras clave: Hesíodo, Platón, Protágoras, mito, origen, cultura, dios, justicia.Abstract: The paper examines the interconnection between fundamental principles of human socia-bility and the element of the divine. Specifically, it focusses on the close connection between the notions of god and justice, established in the works of pre-philosophical and philosophical tra-ditions, namely Hesiod and Plato. Special attention is paid to motives, which may be shared by Hesiod and Plato regarding principles underlying human social and political life. The examina-tion opens with a reference to Hesiod’s image of Zeus as a guarantee of justice, enabling a fully human and well-ordered communal life (Hes. Op. 213-285). On this basis, the question is raised to what degree Plato draws from this basic image and to what extent he prolongs Hesi-od’s vision in his own writings. The answer is sought in a detailed analysis of the myth of the origins of culture in Plato’s Protagoras (Prot. 320d-322d). Among other Hesiodic echoes, the passage contains Zeus’ key image providing humankind with justice and shame, i.e. indispen-sable principles of social life in the cities. Concerning the authorship problem of the whole nar-ration, presented by Protagoras in the dialogue’s dramatic setting, the paper defends the posi-tion that the story is Platonic in its essential points. Arguments in favour of this conviction in-clude: 1) detection of significant differences in comparison with other pieces of sophistic treat-ment of the issue of the origins of culture (in this respect, the Sisyphus fragment B25 will be ex-amined in particular), 2) highlighting elements of Platonic anthropology and theology present in the myth. Here, a significant reference point is Plato’s Laws, especially a long exposition on threats of atheism in Book 10 (889a-906c), refusing conventionalism as an explanatory model of political co-existence. With a thorough textual analysis, the paper aims to show how Plato develops and transforms the conception of underlying principles of human sociability, both in response to his predecessors and in confrontation with ongoing contemporary discussion. The proposed interpretation emphasises god’s fundamental role in the arrangement of human af-fairs, as a constant feature of Plato’s treatment of the issue, also recognisable in the structure of Protagoras’ myth.Keywords: Hesiod, Plato, Protagoras, myth, origin, culture, god, justice.

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Kołakowska, Katarzyna. "The Myth of Prometheus in Plato’s Protagoras". Roczniki Humanistyczne 66, n.º 3 SELECTED PAPERS IN ENGLISH (23 de outubro de 2019): 37–47. http://dx.doi.org/10.18290/rh.2018.66.3-3e.

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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 58–59 (2010–2011), issue 3 Protagoras is an exceptional dialogue of Plato as it uses two modes of expression: mythos and logos. Both are used by Protagoras in Great Speech, but the first one seems to be the most important. Protagoras chose the mythical mode of expression when he described to Socrates how he makes his pupils good citizens and politicians. The famous sophist told the story about two brothers: Prometheus and Epimetheus. It is easy to notice that Protagoras identifies with the clever Prometheus. However, the attentive reader can notice that Prometheus from Protagoras’ myth made a decision with fatal consequences. He entrusts his brother Epimetheus with a too responsible task. If Prometheus had been clever he should have predicted the dramatic consequences of his decision (see the etymology of his name). It might have been a conscious and intentional effort of Plato who wanted to ridicule Protagoras, the main opponent of Socrates. The resulting effect is so strong because Protagoras, who identifies with Prometheus, told the myth by himself in which Prometheus is in fact the less clever of the two brothers.

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Bazhenova, E. A. "On the Authenticity of Protagoras’ Myth and its Role in Plato’s Protagoras". Siberian Journal of Philosophy 17, n.º 1 (2019): 176–84. http://dx.doi.org/10.25205/2541-7517-2019-17-1-176-184.

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The article discusses the thesis according to which Protagoras’ myth in the dialogue of the same name by Plato originates in its core from the historical Protagoras. Although the author aligns with this thesis’ supporters, the analysis of the myth in the context of the dialogue as a whole, including dramatic features of the latter, allows her to presume that the myth is intended not so much to convey the views of the famous sophist as to contribute to the creation of the satirical image of his through which Plato ridicules Protagoras’ philosophical and pedagogical ambitions.

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Corradi, Michele. "Plato a Disciple of Protagoras? More on the Great Speech of the Protagoras". Peitho. Examina Antiqua, n.º 1(4) (3 de junho de 2014): 141–58. http://dx.doi.org/10.14746/pea.2013.1.7.

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The great speech of the Protagoras (320c–328d) still leaves many questions open. Particularly striking is the presence of doctrines that later on will be taken up and further developed by Plato in such dialogues as the Politicus, the Timaeus and the Laws. For this reason, many scholars tend to think that the words of Protagoras are just a product of Plato’s invention that bear no relation to Protagoras’ actual doctrines. Nevertheless, it is possible to propose a different interpretation. At the beginning of the Protagoras (313a–314b), Socrates develops the image of the sophist as the merchant of various μαθήματα: to sell his products, the sophist praises them all indiscriminately without knowing which of them are useful and which are harmful. But he who has the ability to make this distinction can still purchase the μαθήματα from Protagoras or anyone else. Through the dialectic, Plato is able to examine them without any danger in the Protagoras and then take them up and further develop in new ways in his later dialogues.

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Javanmardi, Sana, e Saeed Binaaye Motlaq. "Two New Interpretation of Plato's Protagoras". International Letters of Social and Humanistic Sciences 24 (março de 2014): 12–25. http://dx.doi.org/10.18052/www.scipress.com/ilshs.24.12.

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As we know, one of the most important ideas of Protagoras is Epistemic Relativism that this theory is attributed to him during the history of philosophy, without any dispute; But in the new era commentators such as Dr. Qavam Safari and Cornford by further and more precise reading the conversations between Protagoras and Theaetetus have concluded to this belief that Plato has interpreted the Protagoras’ rule of “Humanism“, by assimilating it with a course which he calls it “secret” and also the theory of Theaetetus “knowledge = perceiving”, in a way that it leads to perfect and very sophisticated relativism; and then in an ahistorical effort, Plato has imposed this relativism to the Protagoras’ mind. Whether this claim is proved or remained only as a claim, it should be discussed; so we have attempted to address this important issue in the present article.

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Morris, Michael. "Akrasia in the Protagoras and the Republic". Phronesis 51, n.º 3 (2006): 195–229. http://dx.doi.org/10.1163/156852806778134072.

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AbstractAlthough it is a commonplace that the Protagoras and the Republic present diffent views of akrasia, the nature of the difference is not well understood. I argue that the logic of the famous argument in the Protagoras turns just on two crucial assumptions: that desiring is having evaluative beliefs (or that valuing is desiring), and that no one can have contradictory preferences at the same time; hedonism is not essential to the logic of the argument. And the logic of the argument for the division of the soul in the Republic requires the rejection of just the second of these assumptions, but not the evaluative conception of desire. I also maintain that Plato was aware, at the time of composition, of these features of the argumentation of his dialogues. Finally, I argue that there is reason to think that, even at the time of the Protagoras, Plato held the conception of the soul expressed in the Republic, and not anything like that expressed in the famous argument of the Protagoras. The Protagoras view, even without hedonism, is a poor expression of the thesis that virtue is knowledge.

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HEIDEMANN, DIETMAR H. "DER RELATIVISMUS IN PLATONS PROTAGORAS-KRITIK". Méthexis 13, n.º 1 (30 de março de 2000): 17–38. http://dx.doi.org/10.1163/24680974-90000352.

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Meyer, Martin F. "Formen des Wissens in Platons Protagoras". Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 14 (16 de dezembro de 2011): 57–83. http://dx.doi.org/10.1075/bpjam.14.03mey.

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Manuwald, Bernd. "Plato, Protagoras. Edited by Nicholas Denyer." Gnomon 82, n.º 7 (2010): 586–89. http://dx.doi.org/10.17104/0017-1417_2010_7_586.

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KAHN, CHARLES H. "PLATO AND SOCRATES IN THE PROTAGORAS". Méthexis 1, n.º 1 (30 de março de 1988): 33–51. http://dx.doi.org/10.1163/24680974-90000005.

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Waterfield, Robin. "Plato: Protagoras. Edited by Nicholas Denyer". Heythrop Journal 52, n.º 1 (8 de dezembro de 2010): 116–17. http://dx.doi.org/10.1111/j.1468-2265.2010.00624_4.x.

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Nikitovic, Aleksandar. "Can virtue be taught?" Filozofija i drustvo 20, n.º 3 (2009): 159–83. http://dx.doi.org/10.2298/fid0903159n.

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The teachability of virtue is an issue on which were crossed swords during the struggle for supremacy between two basic principles of ancient Greek spirit - sophistry and ancient Greek ethics. Two great representatives of these opposite principles, Plato and Protagoras, confronted their arguments in Plato's dialog named after the great sophist. Paradoxically, during this philosophical struggle, Protagoras, who at the beginning supposed that virtue is teachable, later, on the contrary, states that virtue is not knowledge and this would make it least likely to be teachable. On the other hand Plato, who is trying to preserve the ancient Greek principle that virtue is innate, claims that virtue is knowledge. The solution of this great dispute between two principles of antiquity Plato sees in philosophical theoretization of ancient Greek mythical worldview.

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Politis, Vasilis. "What do the Arguments in the Protagoras Amount to?" Phronesis 57, n.º 3 (2012): 209–39. http://dx.doi.org/10.1163/156852812x640237.

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Abstract The main thesis of the paper is that, in the coda to the Protagoras (360e-end), Plato tells us why and with what justification he demands a definition of virtue: namely, in order to resolve a particular aporia. According to Plato’s assessment of the outcome of the arguments of the dialogue, the principal question, whether or not virtue can be taught, has, by the end of the dialogue, emerged as articulating an aporia, in that both protagonists, Socrates and Protagoras, have argued equally on both its sides. The first part of the paper provides an extensive analysis of the coda, with the aim of establishing the main thesis. The second part provides a comprehensive review of the arguments in the dialogue, with the aim of determining whether their outcome is what Plato says in the coda that it is. I undertake this review in three steps: on Plato’s conception of reasons (logoi); Socrates’ arguing on both sides; and Protagoras’ arguing on both sides.

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Gródek, Wojciech Kleofas. "Przyjemność i dobro w dialogu Protagoras Platona". Logos i Ethos 56, n.º 1 (30 de junho de 2021): 7. http://dx.doi.org/10.15633/lie.3936.

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Fossati, Manlio. "SELECTED PAPERS OF J. DALFEN - J. Dalfen Parmenides – Protagoras – Platon – Marc Aurel. Kleine Schriften zur griechischen Philosophie, Politik, Religion und Wissenschaft. Pp. 556, ills. Stuttgart: Franz Steiner, 2012. Cased, €79. ISBN: 978-3-515-10211-7." Classical Review 66, n.º 1 (3 de novembro de 2015): 53–55. http://dx.doi.org/10.1017/s0009840x1500181x.

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Volkova, Nadezhda. "Protagoras’ Homo mensura as the criterion of truth". ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, n.º 2 (2019): 695–704. http://dx.doi.org/10.25205/1995-4328-2019-13-2-695-704.

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The article is about an interpretation of the concept of Measure in the famous thesis of Protagoras (TP) “Man is the Measure of all things” as a criterion of knowledge. The main purpose of this work is to show how the concept of “measure” was gradually transformed into the criterion of truth. The answer to this question can be found in the relevant passages of Plato’s “Theaetetus” and Sextus Empiricus’ “Adversus Mathematicos” and “Outlines of Pyrrhonism”. In the “Theaetetus” Plato represents “the secret doctrine” of Protagoras. According to Ugo Zilioli this doctrine is a robust version of relativism, encompassing different types of it: Relativism of Truth, Relativism of Being and Relativism of Knowledge. Among the other interpretations of the concept of Measure, Plato proposes the following substitution: “to be a Measure” means “to possess the criterion of knowledge”. This replacement allowed Plato to show the internal inconsistency of the TP. In the works of Sextus the concept of Measure in TP is unambiguously interpreted as the criterion of knowledge. For Plato the word criterion is still a philosophical neologism, but in the Hellenistic period it becomes an oft-used philosophical term.

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Dorati, Marco. "Platone ed Eupoli ("Protagora" 314c-316a)". Quaderni Urbinati di Cultura Classica 50, n.º 2 (1995): 87. http://dx.doi.org/10.2307/20547298.

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Deretic, Irina. "Do we need hermeneutics at all? Plato on the art of interpretation". Filozofija i drustvo 22, n.º 2 (2011): 215–28. http://dx.doi.org/10.2298/fid1102215d.

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The main claim of this paper is to show how Plato?s views on hermeneutike techne are more relevant to the contemporary discussions on hermeneutics than it is commonly regarded. We will elucidate and critically discuss whether Plato?s understanding of the grounds, methods and merits of the hermeneutics in the Protagoras is adequate, consistent and still relevant. Also, we will attempt to find out which position in the contemporary discussion of hermeneutics is the closest to Plato?s own ideas and claims on the essence and meaning of the art of interpretation.

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BALTUSSEN, HAN. "PLATO PROTAGORAS 340–48: COMMENTARY IN THE MAKING?" Bulletin of the Institute of Classical Studies 47, Supplement_83_Part_1 (1 de janeiro de 2004): 21–35. http://dx.doi.org/10.1111/j.2041-5370.2004.tb02293.x.

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Younesie, Mostafa. "Plato’s Usage of phone in Protagoras". Journal of Ancient Philosophy 13, n.º 1 (10 de agosto de 2019): 181–90. http://dx.doi.org/10.11606/issn.1981-9471.v13i1p181-190.

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Phone is a topic that is not so much explored and examined in Plato. Given eighteen times use of this word in Protagoras, this dialogue can be the suitable place to do a research about its meanings. Here the use of phone covers different subjects and facets of this word as an umbrella word so that in order to reach an ordered and meaningful understanding we place those aspects which are analogous in specific set and title

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Anagnostou-Laoutides, Eva, e Andrew Payne. "Drinking and Discourse in Plato". Méthexis 33, n.º 1 (15 de março de 2021): 57–79. http://dx.doi.org/10.1163/24680974-03301003.

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Abstract The article argues that in the Symposium, but also the Phaedrus and the Protagoras, Plato instructs us on the correct way of engaging in discourse by adducing examples from the activities of drinking and singing (/performing poetry). By presenting Socrates as grappling with the use of wine, rhetoric and poetry, almost failing at times, but always able to recollect himself and identify the faults in his methods (as well as of others), Plato recognizes the difficulties of the process, while acknowledging Socrates’ extraordinary intellect.

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Соловьёв, Роман Сергеевич. "On the Relative Chronology of the Dialogues “Euthyphron” and “Protagoras”". Theological Herald, n.º 2(33) (15 de junho de 2019): 239–59. http://dx.doi.org/10.31802/2500-1450-2019-33-152-164.

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В статье рассматривается проблема датировки двух диалогов Платона: «Евтифрона» и «Протагора», которые традиционно относятся к числу ранних произведений автора. На основании анализа жанра, различия образа Сократа, особенностей трактовки понятия «благочестие», а также сопоставления с другими произведениями платоновского корпуса автор приходит к выводу, что исследуемые произведения не могли быть написаны одновременно, а именно: «Протагор» относится к ранним произведениям Платона, а «Евтифрон», вероятно, является поздним произведением платоновского корпуса. The article discusses the problem of dating the two dialogues of Plato: “Euthyphron” and “Protagoras”, which traditionally are among the earliest works of the author. Based on the analysis of the genre, the differences in the image of Socrates, the features of the interpretation of the concept of “piety”, as well as comparison with other works of the Platonic Corpus, the author concludes that the studied works could not be written at the same time, namely: “Protagoras” refers to the early works of Plato, and “Euthyphron” is probably a late work of the Platonic Corpus.

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D’Alessandro, Antonietta, e Veneranda Castellano. "Il «Protagora» di Platone: struttura e problematiche". Quaestio 3 (janeiro de 2003): 462–81. http://dx.doi.org/10.1484/j.quaestio.2.300334.

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Molinelli, Sebastiano. "How many ἀρεταί in Plato's Protagoras?" Journal of Ancient Philosophy 12, n.º 2 (18 de dezembro de 2018): 192–204. http://dx.doi.org/10.11606/issn.1981-9471.v12i2p192-204.

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A large debate around Plato’s Protagoras concerns the so-called ‘unity of virtue’, namely Socrates’ ultimate position on the relation between ἀρετή and the five concepts (justice, piety, prudence, wisdom, and courage) connected with it. In this article, I will draw on the language and ideas of the dialogue to question the semantic presupposition which all the scholars involved in the debate, whatever their views, have been sharing, namely that the five concepts can be considered as ἀρεταί, and not just as ‘good qualities’ (τὰ καλά), or ‘parts’ (μόρια), or ‘names’ (ὀνόματα) of ἀρετή, as Plato terms them.

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Lozar, Janko M. "A Short History of Protagoras’ Philosophy". Synthesis philosophica 33, n.º 1 (6 de novembro de 2018): 251–62. http://dx.doi.org/10.21464/sp33116.

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Poznato je da je s Nietzscheom i Heideggerom došlo do snažne re-evaluacije povijesti filozofije koja je dovela do inverzije do tada prevladavajuće paradigme progresivnog napretka. U Hegela i Husserla, da navedem samo dvije velike figure moderne filozofije, povijest filozofije razumljena je kao napredak od skromnih početaka u drevnoj Grčkoj do kulminacije u apsolutnoj subjektivnosti moderne filozofije. Nietzsche i Heidegger, međutim, svaki na svoj način, više su ili manje uvjerljivo izazvali takav pogled, otkrivajući povijest filozofije kao regresiju i pad prije negoli napredak. U njihovu zajedničkom pogledu, veliki, ali slabo razvijen početak filozofije, kako se prepoznaje u Sokrata, Platona i Aristotela, striktno su razumijevani kao početak opadanja spram doista značajnog početka koji se mogao pronaći kod predsokratičkih filozofa poput Heraklita, Parmenida i Anaksimandra, pa čak i notornog sofista Protagore. Ovaj rad želi osvijetliti to kataklizmičko pomicanje filozofsko-povijesne paradigme dajući posebnu pozornost povijesti interpretiranja Protagorina filozofskog impetusa. Rasprava završava kao otvoren interpretativni horizont, naglašavajući važnost ponovnog ispitivanja dviju suprotstavljenih paradigmi u povijesti filozofije.

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Capra, Andrea. "Eveno di Paro fra Protagora, Gorgia e Platone". Méthexis 30, n.º 1 (6 de março de 2018): 25–35. http://dx.doi.org/10.1163/24680974-03001002.

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