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Journal articles on the topic 'Laches (Plato)'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Diggle, James. "Two Conjectures in Plato (Laches 183e, Sophist 261a)." Hermes 148, no. 3 (2020): 381. http://dx.doi.org/10.25162/hermes-2020-0027.

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2

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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3

Jirsa, Jakub. "The Structure of Courage in the Laches, Meno and Protagoras." Elenchos 42, no. 1 (August 1, 2021): 143–64. http://dx.doi.org/10.1515/elen-2021-0010.

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Abstract The following article provides an interpretation of the structure of courage in Plato’s Laches, Meno and Protagoras. I argue that these dialogues present courage (ἀνδρεία) in the soul according to the same scheme: that there is a normatively neutral psychic state which is informed by the knowledge of good and evil. The knowledge (ἐπιστήμη) which informs this normatively neutral psychic state is called practical wisdom (which Plato refers to as φρόνησις or sometimes σοφία). This interpretation seems to negate the claim that virtue is knowledge. I will show, however, that this is not a contradiction and that virtue is in fact knowledge, despite the complex moral psychology of courage. Finally, I will argue that the conception of courage in the Republic addresses some of the problems posed by the discussion of courage in the above-mentioned dialogues.

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4

Maiullo, Steve. "Philosophical Pursuit and Flight: Homer and Thucydides in Plato’s Laches." International Journal of the Platonic Tradition 8, no. 1 (February 10, 2014): 72–91. http://dx.doi.org/10.1163/18725473-12341274.

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Abstract This paper offers a new reading of Plato’s Laches that examines the dialogue’s philosophical approach not only to courage but also to two literary texts that both formed and questioned traditional Athenian views of it: Homer and Thucydides. In the middle of Plato’s Laches, the eponymous character claims that the courageous man “should be willing to stay in formation, to defend himself against the enemy, and to refuse to run away.” Socrates responds by wondering whether a man can be courageous in retreat. He cites Homer’s description of Aeneas’ horses that “know how to pursue and flee quickly this way and that” (191b), a quotation that appears twice in the Iliad: once at 5.222-3 when Aeneas refuses to retreat from the rampaging Diomedes and again at 8.106-8 when Diomedes retreats from Hector, despite their belief that to do so is cowardly. On the surface, it seems that the contexts of the Homeric line do not match Socrates’ argument. This paper will argue that Socrates’ apparent ‘miscue’ is both intentional and purposeful because it signals a correspondence between the Homeric scenes and Thucydides’ narrative of the Battle of Mantinea that invites criticism of Homer’s place in the value systems of contemporary Athens. Plato signals a philosophical reading of Homer’s Iliad and of Thucydides’ description of the Battle of Mantinea, through which we are invited to evaluate not only the traditional model of Athenian education, embodied by the former, but also its application in fifth-century Athens, as revealed by the latter. This paper, therefore, demonstrates that the philosophical and literary strategies behind Plato’s decision to ‘misuse’ Homer reveal a disjunction between wisdom and manliness in the Athenian cultural tradition that philosophy aims to resolve.

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5

Grève, Sebastian Sunday. "The Importance of Understanding Each Other in Philosophy." Philosophy 90, no. 2 (March 16, 2015): 213–39. http://dx.doi.org/10.1017/s0031819115000029.

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AbstractWhat is philosophy? How is it possible? This essay constitutes an attempt to contribute to a better understanding of what might be a good answer to either of these questions by reflecting on one particular characteristic of philosophy, specifically as it presents itself in the philosophical practice of Socrates, Plato and Wittgenstein. Throughout this essay, I conduct the systematic discussion of my topic in parallel lines with the historico-methodological comparison of my three main authors. First, I describe a certain neglected aspect of the Socratic method. Then, exploring the flipside of this aspect, I show that despite the fact that both Socrates and Wittgenstein understand their philosophical approaches as being essentially directed at the particular problems and modes of understanding that are unique to single individuals, they nevertheless aspire to philosophical understanding of the more ‘mundane’ kind that is directed at the world. Finally, interpreting parts of Plato's dialogues Phaedrus and Laches, I further develop my case for seeing the role of mutual understanding in philosophy as fundamentally twofold, being directed both at the individual and what they say (the word), and at things that are ‘external’ to this human relation at any particular moment of philosophical understanding (the world).

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6

Waterfield, Robin. "R. E. Allen (trans., comm.): Plato: Ion; Hippias Minor; Laches; Protagoras. (The Dialogues of Plato, 3.) Pp. xiv + 234. New Haven, CT and London: Yale University Press, 1996. £25.00. ISBN: 0-300-06343-1." Classical Review 47, no. 2 (October 1997): 415–16. http://dx.doi.org/10.1017/s0009840x00251433.

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7

Kim, Donghyun, Yeotak Yoon, and Kwangho Lee. "Plato’s Philosophy of Physical Education 1: Athletes’ Performance and the Power of Conscious Mind: Focused on the ‘courage(arete)’ Theories Discussed in 『The Laches』 by Plato." Korean Journal of Physical Education 58, no. 4 (July 30, 2019): 29–54. http://dx.doi.org/10.23949/kjpe.2019.07.58.4.3.

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8

Petersen, Anders Klostergaard. "Platon til tre generationer." Religionsvidenskabeligt Tidsskrift, no. 61 (August 18, 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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9

Aufderheide, Joachim. "THE LACHES - J. Hardy (trans.) Platon: Laches. (Platon Werke Übersetzung und Kommentar 3.) Pp. 231. Göttingen: Vandenhoeck & Ruprecht, 2014. Cased, €74.99. ISBN: 978-3-525-30418-1." Classical Review 65, no. 2 (July 27, 2015): 376–78. http://dx.doi.org/10.1017/s0009840x15000554.

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10

Rowe, C. J. "Plato Early Socratic dialogues. Ed. with intro. by T. J. Saunders. Ion. Trans. T. J. Saunders. Laches. Trans. I. Lane. Lysis, Charmides. Trans. D. Watt. Hippias major, Hippias minor, Euthydemus. Trans. R. Waterfield. With some fragments of Aeschines of Sphettus. Trans. T. J. Saunders. (Penguin classics.) Harmondsworth etc.: Penguin, 1987. Pp. 395. £4.95. - Plato Lettres. Trans, and ed. L. Brisson. (Grand-format, Flammarion, 466.) Paris: Flammarion, 1987. Pp. 314, 2 maps. Price not stated." Journal of Hellenic Studies 110 (November 1990): 224–25. http://dx.doi.org/10.2307/631765.

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11

Gutmann, Jonathan. "Humor in der psychiatrischen Pflege." Psychiatrische Pflege 2, no. 3 (May 1, 2017): 36–39. http://dx.doi.org/10.1024/2297-6965/a000093.

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Zusammenfassung. Stellen Sie sich vor, Sie befragen Mitmenschen auf der Straße zum Thema „Psychiatrische Pflege“. Es ist kaum vorstellbar, dass der Humor und das Lachen dabei als Stichworte fallen. Anscheinend scheint Humor in psychiatrischen Institutionen und im Umgang mit psychisch erkrankten Menschen bisher nicht den Platz zu finden, den er eigentlich verdient hätte. Warum dies so ist, kann viele verschiedene Gründe haben.

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12

Li, Xinxin, Gaoming Jiang, Aijun Zhang, and Jonathan Y. Chen. "Modeling and realization for appearance visualization of Textronic laces." Textile Research Journal 89, no. 21-22 (March 19, 2019): 4526–36. http://dx.doi.org/10.1177/0040517519835766.

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A computing approach based on the warp-knitted fabric structure was presented in this paper to visualize Textronic laces by taking a fall-plate lapping in one course as a targeted unit. Its geometric description was firstly presented on both the projection plane and normal plane of structure depth. Based on this and an improved Blinn–Phong reflection model, illuminative interaction along the yarn width and lapping length was separately studied and then overlaid with empirical weight coefficients to fit a function to solve fall-plate lapping facial illumination. Because the displayed facial feature was illustrated by distinguishing pixels on screen, the continuous solved function was discretized into average grids and each grid was integrating to obtain segmental appearance variation. The variation was then mapped from a Cartesian coordinate to a screen coordinate of pixels to be displayed, while the hidden lapping was eliminated according to the depth-buffer algorithm.

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13

Dufour, Richard. "Platon, Lachès - Euthyphron, introductions et traductions inédites par Louis-André Dorion, GF-Flammarion, Paris, 1997, 352 p." Philosophiques 25, no. 1 (1998): 132. http://dx.doi.org/10.7202/027480ar.

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14

Olszewska, M., B. Staniewski, and Ł. Łaniewska-Trokenheim. "Cell viability of Bifidobacterium lactis strain in long-term storage butter assessed with the plate count and fluorescence techniques." Czech Journal of Food Sciences 30, No. 5 (July 25, 2012): 421–28. http://dx.doi.org/10.17221/330/2011-cjfs.

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Great interest in functional products containing bacterial strains displaying health-promoting properties is expressed worldwide and is as a result connected with a demand for developing new probiotic-based products, especially those containing bifidobacteria. The Bifidobacterium strains play a key role in gastrointestinal homeostasis, providing many health-related attributes, but as fastidious microorganisms require specific conditions (e.g. anaerobic environment, neutral pH) to survive in the long-term at the needed level above 10<sup>6</sup> cfu/g. In consequence, not every food product guarantees optimal maintenance of Bifidobacterium viability. From this point of view, the objective of the study was to examine the survival of Bifidobacterium lactis strain in butter during long-term refrigerated storage. Two enumeration techniques: microscopic LIVE/DEAD<sup>®</sup> and plating were compared by monitoring bifidobacterial counts for 4 weeks. The plate method was characterised by underestimation of the cell counts in relation to the results evaluated microscopically. However, the good survival exhibited by B. lactis was found with both techniques. Moreover, the microscopic LIVE/DEAD<sup>®</sup> method permitted to trace delicate changes in the viable/non-viable bifidobacterial population at the single-cell level.  

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15

Zingano, Marco. "Sur Protagoras 351c4-5 et 352b3-c2." Journal of Ancient Philosophy, March 25, 2019, 95–107. http://dx.doi.org/10.11606/issn.1981-9471.v1isupplementp95-107.

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In lieu of an abstract, here is a brief excerpt of the content: "Le Protagoras est sûrement l’un des plus beaux dialogues de Platon. Il est traditionnellement placé parmi les dialogues socratiques de Platon, en compagnie, entre autres, du Lachès, de l’Euthyphron et du Charmide. Ces derniers dialogues examinent une vertu en particulier (respectivement : le courage, la piété, la tempérance), alors que, dans le Protagoras, il s’agit de comprendre non pas une certaine vertu, mais l’unité même des vertus. Par là, il se distingue déjà de ces dialogues, tout en restant dans le cadre des rencontres socratiques caractéristiques de la première période de la production intellectuelle de Platon. [...] Je voudrais, dans ce petit essai, revisiter les arguments produits par Socrate pour soutenir l’unité des vertus."

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