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Brandwood, Leonard. "The chronology of Plato's dialogues /." Cambridge : Cambridge university press, 1990. http://catalogue.bnf.fr/ark:/12148/cb36656709r.
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Pasqualoni, Anthony Michael. "Collection and division in Plato's Dialogues." Thesis, University of Edinburgh, 2016. http://hdl.handle.net/1842/22927.
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Plato describes a way of reasoning that comprises two complementary operations, collection and division. Collection unifies many into one while division divides one into many. In other words, while collection brings together many parts into a whole, division divides a whole into many parts. While Plato goes into some detail in his observations on collection and division, several questions remain unanswered. More specifically, the means by which collection and division operate, their product, and their relation to deductive and non-deductive reasoning are uncertain. The purpose of this study is to shed light on collection and division by defending the following thesis: collection and division define logical frameworks that underlie both deductive and non-deductive reasoning. Chapter 1 will introduce collection and division by reviewing recent literature, defining key terms, and discussing illustrations of collection and division in the dialogues. Chapter 2 will explain how collection and division define logical frameworks through three operations: seeing, naming, and placing. These operations will be discussed in terms of their relations to reasoning about wholes and parts. Chapter 3 will present four models for interpreting the logical structures that are produced by collection and division. It will present the argument that collection and division define non-hierarchical structures of overlapping parts. Chapter 4 will present the argument that collection and division define whole-part relations that underlie deductive reasoning on the one hand, and the formulation of definitions in dialogues such as the Sophist and the Statesman on the other. Chapter 5 will explore the relation between collection and division and non-deductive reasoning. It will present the argument that Meno’s definition of virtue and Euthyphro’s definition of piety are formulated using collection and division. Chapter 6 will provide a summary of key points from the preceding chapters and discuss unanswered questions and avenues for future research.
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Danielewicz, Joseph Robert. "Parody as Pedagogy in Plato's Dialogues." The Ohio State University, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=osu1429860470.
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Karasmanēs, Vasilēs. "The hypothetical method in Plato's middle dialogues." Thesis, University of Oxford, 1987. http://ora.ox.ac.uk/objects/uuid:c0b01e5a-1cb4-461c-bb97-b545dc26dff2.
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The purpose of this dissertation is to offer an interpretation of Plato's hypothetical method in his middle dialogues. The hypothetical method is given in three accounts, one in the Meno, the Phaedo and the Republic. These three accounts of the method besides their affinities, seem to present some differences. The first main problem is to see whether we can speak of one single method, or of three different hypothetical method. Plato, in the Meno (86e) says that his method is similar to one which the geometers use and gives as an elucidation of it, an obscure geometrical problem to which I offer a new solution. The second main problem of this dissertation is to examine whether there is any relation (and if there is, of what kind) between Plato's accounts of the hypothetical method and the various methodologies in Greek geometry at that time. I show In this dissertation that we have one method, in a broad sense, that employs hypotheses and proceeds in two ways: firstly, a way upwards (or backwards) towards the premisses of the argument or towards prior questions and, secondly, a way downwards from the premisses to the desired conclusion. The upward way is a heuristic process, whilst the downward one is deductive. Although we have essentially one method in all three dialogues, it is somewhat differentiated from one dialogue to the next (and in particular between the Phaedo and the Republic). In the three accounts of the hypothetical method, I see three stages of an evolutionary process similar to a corresponding one which took place in the evolution of the method of Indirect proof in geometry. More precisely, I argue that the three accounts of Plato's method reflect three corresponding stages in the evolution of the reductive method of Hippocrates of Chios (apagoge) to the geometrical method of analysis and synthesis. I argue furthermore, as regards the relation between Plato's philosophy and mathematics, that the axiomatization of geometry had an Impact on Plato's conception of knowledge and upon his conception of dialectic. Moreover, I try to show that we have good reasons to suppose that Plato proposed a programme of reducing the principles of mathematics into the fewest possible and his contribution to this programme was decisive. There is another problem regarding Plato's hypothetical method. In his middle dialogues, Plato clearly speaks about a new philosophical method of great importance and he gives extensive theoretical accounts of it. The strange thing is that it seems (and here almost all scholars agree) that nowhere does he apply his method (with the exception of a small-scale application of It In the Meno). However, this does not seem very likely. In chapters V and VI, I shall argue that we have extensive applications of the method in both the Phaedo and the Republic.
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Samaras, Athanasios. "Virtue and democracy in Plato's late dialogues." Thesis, University of Warwick, 1995. http://wrap.warwick.ac.uk/50542/.
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Both Plato's theory of virtue and his attitude towards democracy -the two being correspondent- change significantly as we move from the middle to the late dialogues. The Republic is a substantially authoritarian work which expresses an unmitigated rejection of democracy. Its authoritarianism is deeply rooted in the fact that its ethical and political assertions are justified on a metaphysical basis. Plato suggests that virtue and metaphysical knowledge legitimize political power, but both virtue and knowledge are so defined as to be attainable only by a tiny minority. In the Politicus Plato reasserts the superiority of a complete virtue grounded on philosophical knowledge, but seriously questions the attainability of this ideal. In the closing part of this dialogue Plato demonstrates an interest in history and in this respect the Politicus anticipates the Laws, where political theory is not justified by metaphysics, but is informed by historical experience. More specifically, Plato attempts to reproduce on a theoretical level a legislation similar to the actual historical legislation of Solon and he underlines the need for a moderate state involving elements from different constitutions. Because Plato adopts a historical perspective in the Laws, his earlier authoritarianism is severely curtailed (though not completely abandoned). So, despite still holding a low opinion of democracy, Plato does use some democratic elements in his Magnesian constitution and the predominant conception of moral virtue put forward in the Laws is not the highly exclusive virtue of the Republict but a virtue falling within the capacities of the ordinary citizen. In comparison to the state of the Republic the city of the Laws is for Plato only a "second best". Even so, however, the latter dialogue with its moderation, its rejection of absolutism and its surprisingly modern emphasis on the accountability of all officials constitutes a contribution of lasting interest to Western political thinking.
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Kahn, Charles. "A New Interpretation of Plato's Socratic Dialogues." Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/112978.
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A study of the remainsof the other Socratic authors, and of Eschines in particular, makes clear that this dialogue form was essentially a genre of fictional conversations with Socrates. freely invented even when the interlocutors were historical. Hence it is a mistake to regard Plato's earlier dialogues as a report of the philosophy of the historical Socrates. The present interpretation aims toreplace the notion of a Socratic period in Plato's philosophical development with a more unified View of Plato's work as a whole. Hence the notion of prolepsis is utilized to suggest that most of the so-called Socratic-dialoguesare Written (and intended to be read) from the point of View of the socalled middle dialogues.Un estudio de fuentes de diversos autores socráticos, y de Esquines en particular, deja en claro que esta forma dialógica fue esencialmente un género de ficticias conversaciones con Sócrates. inventadas libremente aun cuando los interlocutores tuviesen realidad histórica. Por lo tanto, es erróneo considerar que los diálogos tempranos de Platón transcriben la filosofía del Sócrates histórico. Con esta interpretación se intenta reemplazar la noción de un período socrático en el desarrollo filosófico de Platón por una concepción más unitaria de su obra en conjunto. Así, la noción de prolepsis será empleada para sugerir que la mayor parte de los llamadosdiálogos socráticos fueron escritos (y concebidos para ser leídos) desde la perspectiva de los diálogos intermedios.
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Sheffler, Daniel T. "The Metaphysics of Personhood in Plato's Dialogues." UKnowledge, 2017. http://uknowledge.uky.edu/philosophy_etds/16.
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While most scholars know, or think they know, what Plato says about the soul, there is less certainty regarding what he says about the self. Some scholars even assert that the ancient Greeks did not possess the concepts of self or person. This dissertation sets out to examine those passages throughout Plato's dialogues that most clearly require some notion of the self or the person, and by doing so to clarify the logical lineaments of these concepts as they existed in fourth century Athens. Because Plato wrote dialogues, I restrict myself to analyzing the concepts of self and person as they appear in the mouths of various Platonic characters and refrain from speculating whether Plato himself endorses what his characters say. In spite of this restriction, I find a number of striking ideas that set the stage for further philosophical development. After an introductory chapter, in Chapters 2 and 3 I argue that the identification of the person with the soul and the identification of the human being with the composite of soul and body make possible a conceptual split between person and human being. In Chapter 4, I argue that the tripartite account of the soul suggests an ideal identification of the person with the rational aspect of the soul rather than the lower aspects of one's psychology. Finally, in Chapter 5 I argue that the analogical link between rationality in us and the rational order of the cosmos leads to the conclusion that the true self is, in some sense, divine.
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Muller, Joe Pahl Williams. "Constructing Kallipolis: The Political Argument of Plato's Socratic Dialogues." Thesis, Harvard University, 2016. http://nrs.harvard.edu/urn-3:HUL.InstRepos:33493293.
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This dissertation examines the political argument of Plato’s Socratic dialogues. Common interpretations of these texts suggest, variously: (1) that Socrates does not offer much in the way of a political theory; (2) that Socrates does reflect on politics but ultimately rejects political institutions as irrelevant to his ethical concerns; (3) that Socrates arrives at a political theory that either accepts or even celebrates free and democratic political arrangements. Against such interpretations, this dissertation examines Plato’s early work and demonstrates: (1’) that Socrates does engage in serious reflection on political institutions and on the question of the best regime; (2’) that Socrates recognizes that political institutions are of central importance to his ethical concerns; (3’) that Socrates rejects democracy, specifically, or political and cultural freedom, generally, as tending to corrupt the citizenry and lead to misery rather than happiness. In the Socratic dialogues, then, we find Plato intentionally “constructing Kallipolis,” one argument at a time.
1. The first essay examines the Charmides and Socrates’ argument there that it is impossible for an amateur to ever reliably distinguish between experts and non-experts in a knowledge that she does not herself possess. This argument poses a fundamental challenge to democracy, which relies on the ability of amateurs to reliably select good rulers, but the argument does not license such revolutionary action as Socrates’ interlocutors Critias and Charmides would historically undertake.
2. The second essay examines the Gorgias, seeking to understand one of Socrates’ favorite paradoxes: that doing wrong makes the wrongdoer miserable. The essay demonstrates that Socrates’ contention is supported by an argument about appetite and psychological self-harm that anticipates the more elaborate theory of the Republic. This argument, and especially the thought that the wrongdoer’s judgment comes to be seriously distorted by her vice, provides a moral-psychological explanation of the difficulty of reforming a corrupt culture and suggests the value, on Socrates’ account, of non-rational forms of persuasion.
3. The third essay examines the Protagoras and its attack on sophistry. The dialogue argues that any free society will tend toward corruption, on account of the operation of unscrupulous clever speakers who aim to disrupt traditional morality. The solution to this problem is suggested in Socrates sketch of a “philosophical Sparta,” a regime that anticipates the Kallipolis of the Republic in many respects, especially in the strict control of poetry (i.e., the rejection of political and cultural freedom).
Considered together, these three essays show that Plato’s Socrates is no democrat. From the beginning he looks toward a radically new kind of politics, an unfree society ruled by a philosophical elite.Government
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Tankha, Vijay. "The analogy between virtue and crafts in Plato's early dialogues /." Thesis, McGill University, 1990. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=74591.
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This thesis investigates Plato's analogy between virtue and crafts, a comparison made extensively in the early dialogues. I first detail the model of technical knowledge that Plato uses as a paradigm of knowledge. An application of this model shows the inadequacies in some claims to know or to teach virtue. Applying the model to the Socratic dictum, 'Virtue is knowledge' enables us to understand what such knowledge is about. Such knowledge is identified as 'self-knowledge' and is the product of philosophy. Philosophy is thus revealed as the craft of virtue, directed at the good of individuals. One problematic aspect of the analogy between virtue and crafts is the possibility of misuse. Virtue conceived as self-knowledge enables Plato to explain both why such a craft cannot be misused and why it alone can be the basis for benefiting others.
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Carone, Gabriela Roxana. "Mind as the foundation of cosmic order in Plato's late dialogues." Thesis, King's College London (University of London), 1995. https://kclpure.kcl.ac.uk/portal/en/theses/mind-as-the-foundation-of-cosmic-order-in-platos-late-dialogues(a4827541-26e4-4e67-b025-caafecff06bd).html.
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Kritikakos, Evangelos 1970. "Apocryphal Plato : the problematic of the subject in Plato's mimetology : a study of four Platonic dialogues." Monash University, School of Languages, Cultures and Linguistics, 2003. http://arrow.monash.edu.au/hdl/1959.1/5561.
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Saulius, Tomas. "Outlines of Plato's Methodology: Application of the Elenchus in the Early Dialogues." Doctoral thesis, Lithuanian Academic Libraries Network (LABT), 2011. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2011~D_20110531_105221-64845.
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The dissertation treats Plato’s early philosophy which, unfortunately, till now didn’t receive due attention in Lithuanian scholarship. From the nineteenth century a belief dominates among scholars that so-called “theory of ideas” is a foundation of Platonic philosophy and that ethical, epistemological and ontological issues are considered on the basis of this “theory”; although the latter was explicitly formulated only in the dialogues of the middle period, scholars believe that even doctrines which took shape in the “Socratic” dialogues presupposes the assertion of the existence of “pure forms”. In the dissertation this stereotype is discarded and, following Vlastos’ ideas, an alternative perspective of the interpretation of dialogues is proposed. In this case, the originality of Platonic philosophy is related with a specific methodic of the philosophical investigation, not with certain general “idealistic system”. First of all, we focus on the method of elenchus which Vlastos describes as a device (constantly used by Socrates, the main character of the dialogues) to refute interlocutor’s primary thesis, demonstrating its inconsistency with his other beliefs. However, from the point of view of logic, this method isn’t unproblematic: according to Vlastos, elenchus does not confine strictly to the refutation and can provide positive results, but it is evident that the value of its results depends on the veracity of its premises (because elenchus is deductive reasoning)... [to full text]Disertacijoje nagrinėjama ankstyvoji Platono filosofija, kuriai lietuviškoje mokslinėje literatūroje iki šiol, deja, nebuvo skiriamas deramas dėmesys. Nuo pat devynioliktojo šimtmečio dominuoja nuomonė, jog platoniškosios filosofijos pagrindas yra vadinamoji „idėjų teorija“, kuria remiantis sprendžiamos etinės, epistemologinės bei ontologinės problemos; nors pati ši „teorija“ susiformuoja tik viduriniojo laikotarpio dialoguose, yra manoma, jog jau „sokratiniame“ laikotarpyje išsikristalizuojančios etinės doktrinos suponuoja „grynųjų pavidalų“ egzistavimo teigimą. Disertacijoje šis stereotipas yra atmetamas ir, vadovaujantis Gregory Vlastoso idėjomis, pasiūloma alternatyvi dialogų interpretavimo perspektyva. Šiuo atveju platoniškosios filosofijos originalumas siejamas ne su tam tikra bendra „idealistine sistema“, bet būtent su specifine filosofinio tyrimo metodika. Pirmiausiai dėmesys sutelkiamas ties elenktikos metodu, kurį Vlastosas apibūdina kaip Sokrato (pagrindinio dialogų veikėjo) dažnai naudojamą priemonę nuneigti pašnekovo pradinę tezę, įrodant jos nesuderinamumą su kitomis pašnekovo išsakytomis nuomonėmis. Visgi logikos požiūriu elenktikos metodas nėra neproblemiškas: anot Vlastoso, elenktika neapsiriboja vien tik nuneigimu ir gali teikti pozityvių rezultatų, tačiau akivaizdu, kad jos kaip deduktyvaus metodo rezultatų vertė priklauso nuo prielaidų teisingumo, o Sokratas nenurodo aiškaus jų pasirinkimo kriterijaus. Tad nenuostabu, kad kai kuriais atvejais elenktika... [toliau žr. visą tekstą]
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Labriola, Daniele. "On Plato's conception of philosophy in the Republic and certain post-Republic dialogues." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/4497.
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This dissertation is generally concerned with Plato's conception of philosophy, as the conception is ascertainable from the Republic and certain ‘post-Republic' dialogues. It argues that philosophy, according to Plato, is multi-disciplinary; that ‘philosophy' does not mark off just one art or science; that there are various philosophers corresponding to various philosophical sciences, all of which come together under a common aim: betterment of self through intellectual activity. A major part of this dissertation is concerned with Plato's science par excellence, ‘the science of dialectic' (he epistêmê dialektikê). The science of dialectic is distinguished in Plato by being concerned with Forms or Kinds as such; the science of dialectic, alone amongst the philosophical sciences, fully understands what it means for Form X to be a Form. I track the science of dialectic, from its showcase in Republic VI and VII, and analyze its place in relation to the other philosophical sciences in certain post-Republic dialogues. Ultimately, I show that, whilst it is not the only science constituting philosophy, Plato's science of dialectic represents the intellectual zenith obtainable by man; the expert of this science is the topmost philosopher. In this dissertation I also argue that Socrates, as variously depicted in these dialogues, always falls short of being identified as the philosopher par excellence, as that expert with positive knowledge of Forms as such. Yet I also show that, far from being in conflict, the elenctic Socrates and the philosopher par excellence form a complementary relationship: the elenctic philosopher gets pupils to think about certain things in the right way prior to sending them off to work with the philosopher par excellence.
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Herrmann, Fritz-Gregor. "Plato's philosophical terminology : a history of words central to the ontology of his Middle Dialogues." Thesis, University of Edinburgh, 1999. http://hdl.handle.net/1842/26600.
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The purpose of this thesis is to provide preliminaries for a better understanding of central parts of Plato's philosophy. Its method is a combination of traditional diachronic semantics and the study of the literary and social contexts of words which may be termed pragmatics. Its justification, it is hoped, is provided by an application of the results of those studies to a portion of Platonic text which is, in parts, reinterpreted in the light of some new findings. The point of departure of the investigation undertaken is a passage from one of the dialogues of Plato's middle period which is generally assumed to contain the essence of his thoughts on matters ontological at the time of composition: Phaedo 100d - 105e. From this text, a number of significant terms, most of them recurring in other dialogues of similar date, have been selected.
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Lynch, Tosca. "'Training the soul in excellence' : musical theory and practice in Plato's dialogues, between ethics and aesthetics." Thesis, University of St Andrews, 2013. http://hdl.handle.net/10023/4290.
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This thesis offers a technically informed examination of Plato's pervasive, though not innocent, use of musical theory, practice and musical concepts more generally within the ambitious ethical project outlined in many of his dialogues: fostering the ‘excellence' of the soul. Starting from Republic 3, Chapter 1 will focus specifically on music stricto sensu in order to assess Plato's interpretation of the basic ‘building blocks' of musical performances, creating a core repertoire of musical concepts that will prepare the way to analyse Plato's use of musical terms or categories in areas that, at first sight, do not appear to be immediately connected to this art, such as politics, ethics and psychology. Chapter 2 examines a selection of passages from Laws 2 concerning the concept of musical beauty and its role in ethical education, demonstrating how Plato's definition is far from being moralistic and, instead, pays close attention to the technical performative aspects of dramatic musical representations. Chapter 3 looks first at the harmonic characterisation of the two central virtues of the ideal city, sophrosyne and dikaiosyne, showing how their musical depictions are not purely metaphoric: on the contrary, Plato exploited their cultural implications to emphasise the characteristics and the functions of these virtues in the ideal constitution. The second half of Chapter 3 analyses the Platonic portrayal of musical παρανομία, studying both its educational and psychological repercussions in the dialogue and in relations to contemporary Athenian musical practices. Chapter 4 looks at how different types of music may be used to create an inner harmonic order of passions in the soul in different contexts: the musical-mimetic education outlined in the Republic, the musical enhancement of the psychological energies in the members of the Chorus of Dionysus in the Laws, and finally the role of the aulos in the Symposium.
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Holland, Anne. "Reader response and philosophical progress in Plato's dialogues: Aesthetic experience as a way of learning to be good." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491262.
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Plato's dialogues are most obviously concerned with philosophical conversations between interlocutors. But they also promote dialogue of a second kind, between text and readers and it is the reader that forms the focus of my study. I argue that readers are invited to engage in a process of learning analogous to that of the interlocutors, whose activity functions as a complex model for our own; and I suggest that many aspects of the dialogues' composition are best understood as designed to promote such a learning experience in the reader.
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Ringborg, Monika. "Platon och hans pedagogik : en tolkning med utgångspunkt från två kontrasterande pedagogiska processer." Doctoral thesis, Stockholms universitet, Institutionen för samhälle, kultur och lärande (SKL), 2001. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-72252.
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The main purpose of the thesis is: on the basis of an analysis and interpretation of Plato's Dialogues, to describe his personal characteristics in its relation to his pedagogic reality, and, on the basis of these descriptions, to analyse and interpret his teaching methods as a result of two different processes. The scientific perspectives of the thesis are inspired by hermeneutic philosophy of history and especially by the theories of Paul Ricoeur and Hans-Georg Gadamer. Furthermore, the perspective is grounded on three concepts of pedagogics, by the help of which both explicit and implicit pedagogic processes are analysed. In order to interrelate the interpretations some analytical and interpretational models have been used, based on Ricoeur's mimesis concept and his theory of narrative identity. The final interpretations maintain that a particular line runs through Plato's teaching, and that its goal is intellectual autonomy and a change in the pupil's whole view of the world, which implies a fusion between intellect and existential experience. This line shows that Plato teaches in both a sensual and spiritual dimension and that these processes, though contrasted, function in parallel. The goal of intellectual autonomy demonstrates how Plato breaks with his culture and by doing so recommends solitude - something quite revolutionary in an age when the group, a strong sense of community and of being one of Us sets its stamp on everyones mentality. An interpretation of the Symposium shows how any change in world view calls for a combination of existential experience and thought. The main principal features in Plato's teaching methods are presented as preparation, change, liberation and wisdom.
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Di, Stefano Martina. "Les interlocuteurs de Socrate dans les Dialogues de Platon." Thesis, Université Grenoble Alpes (ComUE), 2018. http://www.theses.fr/2018GREAP002.
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Durant les dernières décennies, l’attention à la « forme dialogue » a ouvert la voie à un renouvellement radical des études platoniciennes et à un intérêt, quoique limité, aux personnages des Dialogues. Cet intérêt s’est toutefois focalisé presque exclusivement sur Socrate et sur la définition des traits de son personnage. En revanche, on n’a guère orienté les recherches sur les interlocuteurs ; cette thèse vise donc à montrer leur rôle fondamental dans la communauté discursive de six dialogues : Alcibiade Majeur, Charmide, Théétète, Gorgias, République (livres I, II et V), Philèbe. Tout d’abord, certains personnages incarnent les antagonistes de Socrate et « représentent les dimensions culturelles et les nœuds théoriques actifs et présents au sein de la société à laquelle Platon renvoie dans son réexamen critique » (Vegetti). À cet égard, leur présence s’avère importante pour observer comment les Dialogues sont moins l’exposition d’une doctrine que la mise en scène d’un autre rapport au savoir, permettant ainsi de définir a contrario la philosophia. À partir de la liste que Socrate lui-même dresse dans l’Apologie, nous avons dès lors établi une typologie qui oppose les rivaux de Socrate et les jeunes. Au sein de ces deux catégories majeures, nous avons pu apprécier des différences concernant l'âge et l'attitude à l'égard du savoir. Avant d’entamer l’analyse des personnages il a été toutefois nécessaire de définir ce que l’on entend par « interlocuteur ». Les textes montrent en effet de nombreuses nuances dans leur interaction ou leur présence et la définition des traits qui caractérisent les interlocuteurs a été fondamentale pour l'analyse des textes. Les termes ont été groupés en deux catégories : ceux qui identifient les interlocuteurs sur la base de la destination de la conversation (public, auditeurs, spectateurs, présents/absents) et d'autres qui décrivent la relation des interlocuteurs avec Socrate et avec le discours. L'analyse du corpus a été ensuite orientée à partir de la définition du dialogue de Diogène Laërce (Diog. Laer. 3.48.7-11.), qui nous a permis de déceler deux éléments fondamentaux des échanges dialogiques : la pratique discursive, à savoir l’enchaînement des questions et réponses, et la caractérisation des interlocuteurs. Nous avons ainsi pu relever que les traits de caractère et les caractéristiques sociales des interlocuteurs déterminent leur capacité de dialoguer. Cet examen a donc confirmé que la typologie de l’Apologie et le lexique définissant l'interlocuteurs ne restent pas lettre morte dans les Dialogues, mais sont avant tout mis en scène grâce aux interlocuteurs. Enfin, nous avons examiné trois phénomènes discursifs qui entravent le dialogue ou qui ne remplissent pas toutes les conditions de l'échange dialectique : le silence, l'ironie et le recours aux images. Si Platon veut sans doute montrer, à travers ces obstacles, l’impossibilité de « tisser un discours commun en l’absence d’un monde partagé de valeurs » (Fussi), c’est aussi parce qu’il reconnaît que la persuasion philosophique ne saurait s’exercer qu'au-delà de la fiction dialogiqueOver the last decades the attention to the dialogue form has paved the way for a radical renewal of the Platonic studies and for an interest, although limited, in the Dialogues’ characters. The interest has yet been focused almost exclusively on Socrates and the definition of the traits of his character. Instead, too little attention has been paid to his interlocutors; therefore, this thesis aims to show their crucial role in the discursive community of six dialogues: First Alcibiades, Charmides, Theaetetus, Gorgias, Republic (books I, II and V), Philaebus. Firstly, some characters embody Socrates' antagonists and 'represent the cultural dimensions and the theoretical issues alive in the society to which Plato refers in his critical re-examination' (Vegetti). In this respect, their presence is important to observe how the Dialogues are less the exposition of a doctrine than the staging of another kind of relationship to knowledge, thus defining a contrario what philosophia means to him. Starting from the list that Socrates himself sketches in the Apology, I have established a typology that opposes Socrates' rivals and the young people. Within these two major categories, we could appreciate differences in their age and attitude towards knowledge. Before starting to analyze the characters, it was however necessary to define what being an 'interlocutor' means. Indeed, the platonic texts show many nuances in the interaction or presence of the interlocutors and the definition of their features was fundamental for the subsequent analysis of the texts. The terms have been grouped into two categories: one who identify the interlocutors on the basis of the destination of the conversation (audience, listeners, spectators, presents / absents) and another who describe the relationship of the interlocutors with Socrates and to the discourse. The analysis of the corpus was then guided by the definition of the dialogue of Diogenes Laerce (Diog.Lerer 3.48.7-11.), which allows us to detect two fundamental elements of dialogical exchanges: the discursive practice, that is the sequence of questions and answers, and the characterization of interlocutors (ethopoiia). We could observe that the psychological and social ethos of the interlocutors as well as their knowledge of the dialectical rules determine their ability to dialogue. This review has confirmed that the typology of the Apology and the normative definition of the interlocutor proposed by the Dialogues are really staged thanks to the interlocutors. Finally, we have analyzed three discursive phenomena that hinder dialogue or do not fulfill all the conditions of dialectical exchanges: silence, irony and the use of images. Through them Plato probably wants to show the impossibility of 'weaving a common discourse in the absence of a shared world of values' (Fussi), mainly because he recognizes that philosophical persuasion must be addressed beyond the dialogic fiction
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Scrofani, Francesca. "Le Minos dans le Corpus Platonicum. Une théorie de la loi dans l'Académie." Thesis, Paris, EHESS, 2017. http://www.theses.fr/2017EHES0101.
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La thèse propose une analyse du Minos, court dialogue du Corpus Platonicum considéré comme apocryphe à partir du XIXème siècle. Ce dialogue pose la question de la définition de la loi et fait l’éloge de la figure de Minos en tant que roi et législateur. En le resituant dans son contexte historique au-delà de toute question d’authenticité, l’étude se propose de restituer au dialogue son organicité et son unité, qui lui sont niées par les études qui considèrent le dialogue comme le sous-produit d’un imitateur. L’étude se compose de trois noyaux. D’abord, une étude sémantique de l’argumentation, fondée sur des jeux étymologisants entre nomos, nomizein, dianemein, nemein, nomeus, permet à la fois de retracer l’unité et la subtilité de l’argumentation du dialogue et d’entamer une réflexion sur l’étymologie comme méthode argumentative utilisée par Platon et attestée dans d’autres dialogues apocryphes. Ensuite, une étude des trois définitions de la loi présentes dans le dialogue mène à une discussion sur les ressemblances et les différences entre le Minos et les grands dialogues politiques du corpus, République, Politique et Lois. Enfin, l’étude de l’éloge du roi Minos permet de voir les éléments communs au Minos et aux Lettres et de situer le dialogue dans un contexte précis : au IVème siècle, lorsque surgit un nouvel intérêt pour les figures monarchiques, et en particulier dans le contexte de l’Académie ancienne. L’éloge qui fait de la figure de Minos (perçu comme un tyran dans la société athénienne) un roi-législateur fondateur des meilleures lois grecques apparaît comme un manifeste de l’entreprise des réformes des tyrannies commencée par Platon et continuée par les Académiciens après sa mort. Les trois analyses aboutissent toutes à la même conclusion : le Minos peut être considéré comme l’une des premières exégèses des dialogues politiques de Platon dans le cadre de l’Académie. Cette exégèse présuppose une « lecture » de la lettre figée des dialogues authentiques et en reprend les concepts, les images et les méthodes dans une forme qui en est déjà une fixation et une schématisation, dans un contexte politique sensible au renouveau de la figure royale. Enfin, la ressemblance entre le Minos et nombre de fragments attribués à Archytas permet de considérer le Minos comme un hypo-texte fondamental dans la formation des écrits politiques pseudo-pythagoriciensThis dissertation analyzes ps.-platonic Minos, a short dialogue transmitted within the Corpus Platonicum, whose authenticity has been questioned since the 19th century. Minos is centered on the definition of “law” and praises the mythical figure of Minos as a king and a lawmaker. This study replaces the dialogue in its historical context and argues for its philosophical and argumentative coherence. It covers three main points. First, a semantic study of the modes of argumentation used in Minos shows the important role played by etymology as an argumentative method. Second, the study of the three definitions of law provided by the dialogue allows for a comparison between Minos, Republic, Statesman, and Laws. Finally, the study of king Minos’ praise points to the 4th century BC and to the Ancient Academy as the historical context for the production of this text. Therefore, Minos can be considered as one of the first exegeses of Plato’s political dialogues produced within the Academy
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Flores, Samuel Ortencio. "The Roles of Solon in Plato’s Dialogues." The Ohio State University, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=osu1371638577.
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Balansard, Anne. "Technè dans les dialogues de platon." Paris 10, 1997. http://www.theses.fr/1997PA100197.
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La question de la techne dans les dialogues de platon n'est pas ignoree de la critique, que la perspective adoptee soit historique (place du concept dans une histoire des techniques et des mentalites), ou philosophique (fonction du concept dans la philosophie platonicienne, et plus particulierement, fonction du paradigme technique dans la fondation de l'ethique socratique). Ces deux perspectives presentent toutefois le meme defaut : la comprehension de la techne dans les dialogues est embarrassee de presupposes modernes sur la technique definie comme processus, procedes methodiques employes a la production d'un objet ou a l'obtention d'un resultat. Or, le concept de techne presente une extension tres differente des concepts modernes de technique ou d'artisanat : il recouvre les "arts liberaux" comme les "arts mecaniques". Une analyse du champ semantique de techne dans les dialogues permet de resaisir le concept dans son usage sophistique. L'empreinte de la sophistique est visible dans la structure du vocabulaire de la techne : dans la presence de substantifs derives d'adjectifs en @@@@ (derives herites de la sophistique), et dans la presence d'une cesure entre le champ de demiourgos (terme qui designe l'artisan) et le champ de techne. Cette enquete semantique conduit a repenser des motifs juges socratiques (l'analogie entre techne et arete) ou platoniciens (le principe de la repartition des taches dans la republique, la techne politique du politique, le demiurge du timee) dans le cadre d'un debat avec la sophistique. Mais c'est aussi la question du s dialogue comme forme et matiere du philosopher qui est posee. Le concept de techne n'est pas le lieu d'une "theorie" socratique ou platonicienne : c'est un concept dialogique (objet de discours parce que principe de pouvoir pour l'interlocuteur du philosophe); c'est un concept dialectique (que le philosophe s'approprie par l'elenchos ou l'entreprise de definition). La techne s'avere dans l'oeuvre du dialogueCritics are known to show an interest in the subject of techne in the platonic dialogues : on the one hand, as a concept for the history of techniques; on the other hand, as a concept effective in plato's philosophy, mainly in the socratic method and moral theory (the craft-analogy). But these critics both confuse the concept of techne with the modern concept of "craft", that is to say, a rational and explicable process resulting in an object separate. This misconception justify a new analysis of the vocabulary of techne in the platonic dialogues. Techne means "liberal arts" as well as "crafts". Moreover, the stucture of the vocabulary of techne bears the mark of its sophistic use. This sophistic mark lead us to another approach to the problem of techne in the platonic dialogues. First, the craft-analogy is not constitutive of socrates' moral theory : the craft of virtue is part of the elenchos. Second, some platonic features (the techne of politics in the politicus, the division of labour in the republic, the demiurge in the timaeus) are to be understood as new definitions of sophistic features
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Moore, Peter Nielson. "INTERPRETING THE REPUBLIC AS A PROTREPTIC DIALOGUE." UKnowledge, 2018. https://uknowledge.uky.edu/philosophy_etds/20.
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Protreptic is a form of rhetoric, textual and oral in form, which exhorts its recipients to reorient their lives both morally and intellectually. Plato frequently portrays Socrates' use of this rhetoric with interlocutors who are enticed by the moral and political views of figures from Athens' intellectual culture. During these conversations Socrates attempts to persuade his interlocutors to reorient their lives in a way that conforms more closely to his own moral and intellectual practice of philosophy. Plato's depiction of protreptic, however, also exerts a protreptic effect on readers of his dialogues. Plato's writing thus performs a dual function, simultaneously depicting instances of protreptic at work and attempting to exert a protreptic effect on readers.
In this dissertation I argue that understanding this dual function of Plato's writing is inseparable from understanding his conception of philosophy. I analyze the structure of protreptic in Plato's writing by identifying four aspects essential to an interpretive method that takes full stock of the protreptic function of Plato's dialogues. These aspects are (1) the proper recipient of protreptic; (2) the persuasive means available to protreptic; (3) the immediate target of persuasion; (4) the ultimate philosophical aim toward which protreptic advances the recipient. While some of these aspects must be determined with respect to particular dialogues, those that concern the form of Plato's writing—such as the means of persuasion and ultimate philosophical goals—can inform a general approach to Plato's dialogues. The means that Socrates uses to persuade his interlocutors are sometimes affective, influencing their emotions, and other times intellectual, appealing to them exclusively with logical argument. I argue that a combination of these means into a form I call “provocative-aporetic” better accounts for the means that Plato uses to exert a protreptic effect on readers. Aporia is a simultaneously intellectual and affective experience, and the way that readers choose to respond to aporia has a greater protreptic effect than either affective or intellectual means alone.
The Republic is a crucial dialogue for studying protreptic because it addresses the ultimate moral and intellectual ends toward which Plato hopes to reorient readers, and puts the various protreptic means at Socrates' and Plato's disposal on full display. The dialogue offers both an argument for a life committed to virtue, and an outline of the theoretical insights—mathematical and dialectical—that philosophers may hope to gain from more serious study. It also portrays Socrates in conversation with characters of a variety sufficient to show his rhetorical and argumentative repertoire. In this dissertation I carry out a reading of the Republic according to the four aspects of the structure of protreptic discussed above. More specifically, I identify moments at which Glaucon and Adeimantus answer Socrates' questions in such a way that they concede to Socrates the truth of premises that contradict their defense of the unjust life. These moments reveal that the central point of dispute in the Republic concerns the nature of moral agency— particularly the functions of reason, desire, and habituation for moral agents. Accordingly, I identify two models of agency—a Technē Model and a Virtue Model— that ground their respective defenses of justice and injustice, and hold their own assumptions about reason, desire, and habituation within their respective moral psychologies. Glaucon and Adeimantus' moments of capitulation, function as moments of aporia for readers, who are then provoked to overcome the aporia by explaining why the capitulation is reasonable. In doing so, we gain an account how Glaucon and Adeimantus are coaxed to abandon their original views about justice, injustice, and moral agency and to accept those of Socrates. This account in turn yields insight into protreptic by depicting how Socrates brings about a reorientation toward philosophy from within a non-philosophical perspective.
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Robinson, Steven. "Drama, dialogue and dialectic, dionysos and the dionysiac in Plato's Symposium." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk3/ftp04/nq31896.pdf.
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Kampalios, Georgios. "Desire and motivation in Plato’s Republic and a few other dialogues." Thesis, Durham University, 2008. http://etheses.dur.ac.uk/2196/.
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My thesis concerns Plato's theory of human motivation and action in the Republic. My aim is to try to investigate how and to what extend the tripartite division of the soul into reason, appetite and spirit explains human action and behaviour. I shall concentrate mostly on the appetitive part of the soul and discuss how and in which cases this part affects the character and the dispositions of human beings. In my first part (ch.1-2) I investigate the nature of this part of the soul arguing that it is totally deprived of any kind of cognition and incapable of motivating actions on its own without the involvement of reason. In my second part (ch.3-5) I present an analysis of the story of Leontius in R. IV which illustrates an instance of human behaviour that seems to suggest that the desires of the appetitive part can motivate action despite reason's resistance. Then I discuss the role that Plato attributes to appetite in his description of unjust souls and the way that the appetitive part is related to reason in the soul of the non-virtuous person. Finally through my discussion of the ideal soul of the philosopher I sketch the minimal role that the desiring part has in human motivation and ethical perfection. In the last part (ch.6) I provide a brief account of the so-called 'Socratic' thesis of human motivation as it appears in the Protagoras. My point is that despite some apparent differences the two theories have a substantial similarity.
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Sorensen, Anders Dahl. "Craftsmanship, teleology, and politics in Plato's 'Statesman'." Thesis, University of Oxford, 2010. http://ora.ox.ac.uk/objects/uuid:990cdb12-accb-47dd-9801-75181bacd935.
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In this thesis I attempt to bring out some interesting implications of Plato’s political thought as it is presented in the Politicus. In particular, I will show how this dialogue provides a new picture of the relation between ruler and ruled; a picture that stresses the importance and responsibility of every citizen, not just of the statesman himself. This is achieved by an analysis of the notion of political craftsmanship envisaged by the main speaker of the dialogue, the Eleatic Stranger. However, before I turn to consider the Politicus itself, I provide a brief presentation of another Platonic craftsman, the demiurge of the Timaeus. As will be clear, the teleological structure, and the accompanying terminology, of his craftsmanship will mirror that of the true statesman and thus help us understand the latter’s political rule. My choice to focus on this aspect of the Politicus is motivated by the text itself. For the question of the kind of craftsmanship involved in political rule is picturesquely, yet effectively, brought to the fore by the myth in the early parts of the dialogue, which distinguishes between two rival conceptions and associates the statesman with one of them. I conclude by reflecting on the significance of my findings for Plato’s political thought as a whole.
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Caristia, Teresa. "La techné dialectique : étude sur la méthode des hypothèses et la procédure de la division dans les Dialogues de Platon." Thesis, Paris 1, 2019. http://www.theses.fr/2019PA01H217.
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Notre travail a eu pour objectif d’analyser certains aspects de la méthodologie dialectique chez Platon, plus précisément nous avons essayé de comprendre le modus operandi respectivement du procédé hypothétique (mis en place dans le Ménon, le Phédon, les livres VI et VII de la République, et la seconde partie du Parménide) et de la méthode de rassemblement et de division (appliquée dans le Phédre, le Sophiste et le Politique) ; nous avons également éclairé l’étroite continuité et complémentarité qu’établissent ces deux procédures quant aux finalités poursuivies et aux mouvements de recherche empruntés. La réflexion autour des procédures dialectiques de recherche est, en effet, au cœur de l’entreprise épistémologique que Platon engage notamment à partir des dialogues de la maturité ; celle-ci se nourrit du débat méta-scientifique autour des fondements (ἀρχαί) et prend ensuite la médecine d’Hippocrate comme un modèle abouti d’intelligibilité rationnelle appliquée au monde empirique. L’exigence d’avoir prise sur la pluralité et les différences explique les trajectoires et les nouveaux enjeux de la dialectique menée dans les dialogues tardifs ; à cette fin, la notion de τέχνη se révèle être l’outil théorique le plus approprié pour restituer la complexité des démarches de la dialectique platonicienne. L’idéal de connaissance, dont la dialectique est porteuse, se caractérise essentiellement par le refus de tout élément axiomatique-déductif et le recours à l’intuition noétique. C’est en cela que consiste la distance de l’ἐπιστήμη platonicienne du modèle de science aristotélicienneThis work seeks to analyze certain aspects of Plato’s dialectical methodology. It especially aims at understanding the modus operandi of the hypothetical reasoning (as it was implemented in the Meno, the Phaedo, books VI and VII of the Republic and the second part of Parmenides) on the one hand, and the method of collection and division (as it was applied in Phaedrus, Sophist and the Statesman). It also highlighted the tight link and complementariness these two methods allow with regards the pursued end and the research orientation taken. Indeed, the reflection about the dialectical processes of research is at the heart of Plato’s epistemological enterprise, especially from the middle-period dialogues. His questioning was based on the meta-scientific debate around the foundations (ἀρχαί) and then took Hippocrates’s medicine as a successful model of rational intelligibility applied to the empirical world. The world of plurality and of the many accounts for the orientation and the new objects of the dialectics used in the later dialogues. To this end, the concept of τέχνη appears to be the most relevant theoretical tool to restore the complexity of the Platonician dialectical endeavor. The theory of knowledge, to which dialectics lead, is essentially characterized by the refusal of any axiomatic deductive element, and the use of noetic insight. This is how the Platonician ἐπιστήμη departs from the Aristotelian scientific method
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Stemmer, Peter. "Platons Dialektik : die frühen und mittleren Dialoge /." Berlin : W. de Gruyter, 1992. http://catalogue.bnf.fr/ark:/12148/cb357126776.
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Brinker, Wolfram. "Platons Ethik und Psychologie : philologische Untersuchungen über thymetisches Denken und Handeln in den platonischen Dialogen." Frankfurt am Main [u.a.] Lang, 2008. http://d-nb.info/989196879/04.
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Shahin, Samar. "Tugend als Wissen in den frühen Dialogen Platons." Doctoral thesis, Universitätsbibliothek Leipzig, 2012. http://nbn-resolving.de/urn:nbn:de:bsz:15-qucosa-86707.
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Rodriguez, Evan. "Making sense of Socrates in a dialogue of contradictions studies in Plato's Protagoras /." Diss., Connect to the thesis, 2008. http://hdl.handle.net/10066/1439.
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Ortega, Manez Maria. "Mimèsis en jeu. Une analyse de la relation entre théâtre et philosophie." Thesis, Paris 4, 2013. http://www.theses.fr/2013PA040170.
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Théâtre et philosophie présentent au long de leur histoire des modes d’interaction divers. L’approche privilégiée est ici l’analyse de la querelle qui opposa, au Ve siècle av. J.-C. en Grèce, deux de leurs représentants : Aristophane et Platon. Une analyse des œuvres qui véhiculent leurs attaques respectives permet de dégager les enjeux de cet affrontement ainsi que d’en mesurer la portée. Depuis cette perspective, la notion de mimèsis apparaît mise en jeu : terme d’origine théâtrale et portant essentiellement le sens du « jeu » de l’acteur, la mimèsis est utilisée par Platon comme l’argument majeur de sa critique de la poésie, autant que comme point d’articulation entre les deux mondes de son ontologie. La seconde partie de notre entreprise est consacrée à l’étude de l’élaboration platonicienne de ce concept dans la République. Cette synthèse est également opérée sur un plan littéraire par le dialogue en tant que forme d’écriture à la croisée entre philosophie et théâtre, que l’on aborde à travers l’étude des dialogues de Platon de ce double point de vue. On parvient ainsi à montrer, à partir des éléments analysés, qu’au cœur de l’opposition entre philosophie et théâtre s’ancre une liaison profonde, dont la nature contradictoire n’aura cessé de se manifester par la suite à travers le problème philosophique et le paradigme théâtral de la représentationTheatre and philosophy present diverse modes of interaction throughout their history. In order to interrogate their relationship, this investigation will focus on the analysis of the quarrel which, in the fifth century B.C. in Greece, opposes two of their representatives, Aristophanes and Plato. An analysis of the works that launch their respective attacks will enable us to reveal the stakes of this confrontation, as well as to evaluate their impact. From this perspective, the notion of mimèsis appears at stake but also « at play » – hence, it is en jeu: term of theatrical origins which essentially contains the meaning of the actor’s « play », mimèsis comprises not only the central argument of Plato’s critique of poetry, but furthermore, the articulation point between the two worlds of his ontology. The second part of our research is dedicated to the study of Plato’s elaboration of this concept in the Republic. This synthesis is also operated on a literal level by the dialogue as a writing form at a crossroads between philosophy and theatre, which we will approach through the examination of Plato’s dialogues from this double point of view. Taken together the different elements of our analysis reveal that, at the heart of their opposition, lies a deep bound whose contradictory nature has not ceased to manifest itself in the philosophical problem and the theatrical paradigm of representation
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Donato, Marco. "[Platone] Erissia, o sulla ricchezza : introduzione, testo critico, traduzione e commento." Thesis, Paris Sciences et Lettres (ComUE), 2018. http://www.theses.fr/2018PSLEP017.
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Cette thèse de doctorat consiste en une nouvelle édition critique avec introduction, traduction en italien et commentaire de l’« Éryxias » pseudo-platonicien, un dialogue socratique ayant été transmis parmi les œuvres de Platon mais qui était déjà connu par les anciens pour être inauthentique et faussement attribué au grand philosophe (voir par exemple Diogène Laërce 3, 62). L’édition critique la plus récente du texte, publiée dans la « Collection des Universités de France » par les soins de Joseph Souilhé en 1930, est fondée sur une reconstruction de la tradition manuscrite qui a été remise en question par les études de L.A. Post (1934). En outre, malgré le récent retour d’intérêt pour les dialogues « apocryphes » du corpus platonicien, l’« Éryxias » reste méconnu et peu étudié : après les deux dissertations allemandes d’O. Schrohl (Göttingen 1901) et G. Gartmann (Bonn 1949), il n’y a pas eu de travaux dédiés spécifiquement au dialogue, exception faite de la décevante traduction annotée par R. Laurenti (Bari 1969). L’hypothèse avancée au cours de ce travail voit en l’« Éryxias » un produit composé à l’école fondée par Platon, l’Académie, après la mort du fondateur et plus précisément pendant la première moitié du troisième siècle avant Jésus-Christ : cela ferait du dialogue un témoin de la reconstruction de la pensée et de l’activité littéraire de l’Académie hellénistique. L’introduction est divisée en quatre chapitres. Les deux premiers abordent les problèmes plus strictement philologiques, liés à la transmission du corpus et du dialogue dans l’antiquité et à la chronologie du texte, notamment fixée par les savants sur la base de la présence d’un magistrat – le gymnasiarque – qui n’apparaît pas à Athènes avant la fin du quatrième siècle avant Jésus-Christ. Le troisième chapitre porte sur le contenu philosophique : le sujet de l’« Éryxias » est le rapport entre richesse (ploutos) et vertu (arete). Deux conclusions différentes sont présentées, en s’appuyant sur deux définitions différentes de la richesse : selon la première, ayant trait au concept de valeur, le sage est le plus riche des hommes ; selon la seconde, identifiant la richesse à la possession de biens matériels (chremata), le plus riche des hommes sera le plus méchant. Les deux conclusions sont parfaitement en accord avec un arrière-plan philosophique constitué par les dialogues de Platon et s’insèrent dans une tentative visant à accorder les divers traitements de la richesse dans les écrits authentiques. La recherche menée dans l’« Éryxias » peut bien être contextualisée dans le mouvement général de « renaissance du Socratisme » qui a été individué par les savants durant la première moitié de l’époque hellénistique (voir A. A. Long, Socrates in Hellenistic Philosophy, CQ 38, 1988, 150-171 ; F. Alesse, La Stoa e la tradizione socratica, Napoli 2000). L’Académie, comme le montre la production de dialogues socratiques, occupe un rôle central dans ce mouvement, ayant l’effort de revendiquer l’héritage de Socrate à travers son disciple, Platon. Le quatrième chapitre porte sur l’aspect littéraire : l’« Éryxias » a été reconnu par les savants comme le plus soigné des dialogues inauthentiques en ce qui concerne la cure de l’élément artistique. Après un paragraphe sur la poétique du dialogue dans l’« Éryxias », nous relevons une étude approfondie du proème, qui se montre particulièrement détaillé, ainsi que de Socrate et des autres personnages. À la fin du chapitre, le style et la langue du dialogue sont examinés. À la suite d’une note sur la tradition manuscrite, est donnée une nouvelle édition critique avec apparat du dialogue, suivie d’une traduction en italien. Le commentaire extensif porte sur des questions de détail s’insérant dans le plus grand cadre tracé au cours de l’introduction : son approche est autant philologique-littéraire qu’historique et philosophique. Un appendice de tables et une bibliographie sont ajoutés en qualité d’instruments nécessaires au lecteurThis PhD thesis consists in a new critical edition with introduction, italian translation and commentary of the pseudo-platonic Eryxias, a Socratic dialogue transmitted inside the corpus of Plato’s works but already known in antiquity (see Diogenes Laertius 3.62) to be inauthentic and falsely attributed to the ancient philosopher. The latest critical edition of the Eryxias, which dates back to 1930 and was published by J. Souilhé in the «Collection des Universités de France», is not reliable, as it depends on a misleading reconstruction of the manuscript tradition, outdated at least since the pioneering work of L. A. Post (1934, The Vatican Plato and its Relations, Middletown); moreover, notwithstanding the text’s philosophical and literary interest and length inside the group of the Platonic spuria, the Eryxias has not been object of specific studies in the past century, exception made for the two dissertations by O. Schrohl (Göttingen 1901) and G. Gartmann (Bonn 1949), two works that remain hardly accessible even to scholars in the field, and for the italian edition by R. Laurenti (Bari 1969). Even in recent years, when the spurious dialogues have seen a renaissance as a field of study (see for example the volume edited by K. Döring, M. Erler and S. Schorn, Pseudoplatonica, Stuttgart, 2005), the Eryxias remains less studied than other items in the corpus, mainly due to its extension – fifteen pages of the canonic edition by Stephanus (1578) – and to its overall complexity. In spite of this marginal role in recent studies, the Eryxias had attracted since the 18th century the interest of scholars and historians of ancient economy, as it presents an ancient discussion on the value of wealth and material goods. The first part of the introduction deals with the philological issues and the general problems related to the transmission of the text in antiquity. In the second chapter I turn to the philosophical content. The theme of the Eryxias is an enquiry on the relationship between wealth (ploutos) and virtue (arete), led by Socrates together with his interlocutors Erasistratus, Eryxias and Critias (the tyrant). Two definitions of wealth are investigated: according to the first, which is centered on value (axios) the wealthiest man will be the wise man (sophos), as wisdom is the greatest value for mankind. According to the second, which identifies wealth with the possession of material goods (chremata), the richest man will be the most wicked. Both of these conclusions are consistent with the main model of the dialogue, that is to say the authentic writings of Plato. In the introduction I argue that the philosophical aim of the Eryxias is in fact an attempt to draw a coherent doctrine of wealth based on the Platonic dialogues and on the research developed inside Plato’s school, the Academy, in the first decades of the third century: to prove this point I show the coherence with many parallel passages in Plato’s writings, which show a careful study of the whole body of work associated to the name of the founder of the Academy, and I try to set the Eryxias in its historical frame, namely the «return to Socrates» that historians have seen in the first part of the Hellenistic Age (see A. A. Long, Socrates in Hellenistic Philosophy, CQ 38, 1988, 150-171; F. Alesse, La Stoa e la tradizione socratica, Napoli 2000). In the third and final chapter I concentrate my attention on the literary aspect, with a particular interest in the reception of the models of Socratic literature in the composition of the dialogue. Follows a note on the medieval tradition. After the text and translation, the extended commentary focuses on issues of detail, both literary-philological and philosophical. An appendix with tables as a full bibliography are included
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Balansard, Anne. "Technè dans les "Dialogues" de Platon : l'empreinte de la sophistique /." Sankt Augustin : Academia Verl, 2001. http://catalogue.bnf.fr/ark:/12148/cb37711155j.
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Viangalli, Pierre. "Le sérieux et le jeu dans les dialogues de Platon." Paris 1, 2005. http://www.theses.fr/2005PA010711.
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Dans les dialogues de Platon, loin de s'opposer, le sérieux et le jeu se conjuguent de façon variée. L'importance de ces contraires apparaît lorsqu'on voit comment ils permettent de distinguer la philosophie comme genre de vie et comme manière de penser et de parler. En assumant les risques inévitables qu'elle prend, la philosophie élabore un type de jeu sérieux.
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Saulius, Tomas. "Platono metodologijos metmenys: elenktikos taikymas ankstyvuosiuose dialoguose." Doctoral thesis, Lithuanian Academic Libraries Network (LABT), 2011. http://vddb.laba.lt/obj/LT-eLABa-0001:E.02~2011~D_20110531_105234-37840.
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Disertacijoje nagrinėjama ankstyvoji Platono filosofija, kuriai lietuviškoje mokslinėje literatūroje iki šiol, deja, nebuvo skiriamas deramas dėmesys. Nuo pat devynioliktojo šimtmečio dominuoja nuomonė, jog platoniškosios filosofijos pagrindas yra vadinamoji „idėjų teorija“, kuria remiantis sprendžiamos etinės, epistemologinės bei ontologinės problemos; nors pati ši „teorija“ susiformuoja tik viduriniojo laikotarpio dialoguose, yra manoma, jog jau „sokratiniame“ laikotarpyje išsikristalizuojančios etinės doktrinos suponuoja „grynųjų pavidalų“ egzistavimo teigimą. Disertacijoje šis stereotipas yra atmetamas ir, vadovaujantis Gregory Vlastoso idėjomis, pasiūloma alternatyvi dialogų interpretavimo perspektyva. Šiuo atveju platoniškosios filosofijos originalumas siejamas ne su tam tikra bendra „idealistine sistema“, bet būtent su specifine filosofinio tyrimo metodika. Pirmiausiai dėmesys sutelkiamas ties elenktikos metodu, kurį Vlastosas apibūdina kaip Sokrato (pagrindinio dialogų veikėjo) dažnai naudojamą priemonę nuneigti pašnekovo pradinę tezę, įrodant jos nesuderinamumą su kitomis pašnekovo išsakytomis nuomonėmis. Visgi logikos požiūriu elenktikos metodas nėra neproblemiškas: anot Vlastoso, elenktika neapsiriboja vien tik nuneigimu ir gali teikti pozityvių rezultatų, tačiau akivaizdu, kad jos kaip deduktyvaus metodo rezultatų vertė priklauso nuo prielaidų teisingumo, o Sokratas nenurodo aiškaus jų pasirinkimo kriterijaus. Tad nenuostabu, kad kai kuriais atvejais elenktika... [toliau žr. visą tekstą]The dissertation treats Plato’s early philosophy which, unfortunately, till now didn’t receive due attention in Lithuanian scholarship. From the nineteenth century a belief dominates among scholars that so-called “theory of ideas” is a foundation of Platonic philosophy and that ethical, epistemological and ontological issues are considered on the basis of this “theory”; although the latter was explicitly formulated only in the dialogues of the middle period, scholars believe that even doctrines which took shape in the “Socratic” dialogues presupposes the assertion of the existence of “pure forms”. In the dissertation this stereotype is discarded and, following Gregory Vlastos’ ideas, an alternative perspective of the interpretation of dialogues is proposed. In this case, the originality of Platonic philosophy is related with a specific methodic of the philosophical investigation, not with certain general “idealistic system”. First of all, we focus on the method of elenchus which Vlastos describes as a device (constantly used by Socrates, the main character of the dialogues) to refute interlocutor’s primary thesis, demonstrating its inconsistency with his other beliefs. However, from the point of view of logic, this method isn’t unproblematic: according to Vlastos, elenchus does not confine strictly to the refutation and can provide positive results, but it is evident that the value of its results depends on the veracity of its premises (because elenchus is deductive... [to full text]
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Quinquis, Benoît. "La conception de l'immortalité de l'âme dans les dialogues de Platon : sources et enjeux." Thesis, Brest, 2015. http://www.theses.fr/2015BRES0108/document.
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La démonstration de l’immortalité de l’âme dans les dialogues de Platon, notamment dans le Phédon, a été abondamment commentée au point d’avoir longtemps servi de référence majeure sur cette question. Cette thèse se propose donc de « déconstruire » le propos platonicien relatif à la survie de l’âme afin de découvrir si cette conception n’est pas sous-tendue par des intuitions spontanées que peut avoir tout homme lorsqu’il prend conscience de son être propre et qui, précisément, l’amènent à se penser doté d’une âme survivant à son corps ; que nous dit Platon, explicitement ou non, sur ces intuitions ? De quelles vérités humaines les mythes eschatologiques se font-ils l’écho ? Pour tenter de répondre à cette problématique, la thèse s’ouvre sur une première partie spécifiquement consacrée à un commentaire des développements platoniciens relatifs à l’immortalité de l’âme, ne passant sous silence ni le contexte dans lequel Platon situait ses dialogues ni son projet philosophique, éthique et politique global. Sur la base des conclusions de cette exégèse, s’engage ensuite une analyse des rapports qu’entretient la thèse de la survie post corporis mortem de l’âme avec les principaux aspects de la spécificité humaine mis en jeu dans la démonstration platonicienne ; la dernière partie, enfin, tente d’opérer la synthèse des idées développées antérieurement et propose quelques hypothèses pour identifier les sentiments se situant à la source de la croyance en l’immortalité de l’âme et déterminer si Platon faisait siens ces sentiments ou non : ainsi, la boucle sera bouclée et cette thèse devrait donner de quoi répondre à certaines idées reçues relatives à PlatonThe demonstration of immortality of soul in Plato’s dialogues, notably in Phædo, has been the object of many commentaries : as a result, it has been for a long time the major reference about this question. So, this thesis’ purpose is accomplishing the « deconstruction » of Plato’s writings about soul’s survival : when he begins to know his own being, every human might have spontaneous intuitions which make he thinks his soul survive after body’s death. Maybe such intuitions underlie this concept in Plato’s dialogues : so, what does Plato, explicitly or not, tell about these intuitions ? Which human features underlie his eschatological myths ? In order to try to answer these questions, the actual commentary of Plato’s explanations concering immortality of soul will be the object of thesis’ first part : this commentary will forget neither the context of dialogues nor Plato’s philosophical, ethical and politcal whole plans. This exegesis will lay the foundations for an analysis of links betweem the concept of soul’s survival after body’s death and human specificity’s major aspects which Plato mentions in his explanations ; the last part will try to summarize what has been previously presented and will propose some hypothesis in order to identify human feelings which constitute the source of belief in soul’s immortality and to see if these feelings were Plato’s ones or not. As a result, the thesis will come full circle and might contradict some wrongly widespread ideas concerning Plato
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Gabor, Octavian. "Dialogical Writing in Philosophy and Literature. A Study on Plato's Crito and Gorgias and Peacock's Nightmare Abbey." Thesis, Virginia Tech, 2002. http://hdl.handle.net/10919/36008.
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Both Thomas Love Peacock and Plato use dialogue for their works while they differ in what they envisage and what they achieve, i.e. same form, different objectives. Thus, having Peacock and Plato writing dialogues in different frames - one literary and one philosophical - raises an important question: can literary writers be more provocative of thought in the audience than writers of philosophical dialogues? If so, what then are the features of dialogical writing, whether literary or philosophical, or common features that pertain to both these fields, that cause it to be respectful or nurturing to the minds that encounter it?
This question will underlie the whole paper. It actually comes from the fact that in dialogue, whether deployed in philosophical or literary texts, we do not see the author's opinion clearly expressed. In dialogue, and this is often true for Plato, the author's dogma loses itself under the various dogmas that the characters have; the author hides himself behind his personages. The readers do not encounter only one mind that has claims of revealing a truth - the philosophical approach - or that lays out a story - the literary one. In dialogue, the reader finds an ongoing discussion and becomes part of it. Through the analysis of two of Plato's dialogues, the Crito and the Gorgias, and Peacock's satirical novel, Nightmare Abbey, I intend to show that, used in philosophy or literature, dialogue seems to be the perfect tool to communicate the idea that once expressed becomes its negative: the only thing that we know is that we do not know anything.Master of Arts
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Piettre, Bernard. "Les mathématiques et l'idée de Bien dans les dialogues de Platon." Paris 1, 2003. http://www.theses.fr/2003PA010534.
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L'objet principal de ce travail est de déterminer : 1ʿ Comment Platon en est venu à associer les mathématiques à la recherche du Bien, alors que pour Socrate la recherche du Bien relève d'un savoir, mais non d'un savoir technique comme celui des mathématiques 2ʿ Pourquoi et comment Platon place la dialectique au-dessus des mathématiques dans la recherche du Bien. 3ʿ Pourquoi et comment Platon est resté fidèle à la doctrine du Phédon et de la République dans les derniers dialogues, tout en accordant aux mathématiques la vertu de réaliser dans le monde, de la meilleure façon possible, sa participation au royaume des Formes intelligibles.
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Kim, Iouseok. "Les attitudes émotionnelles des interlocuteurs dans les premiers dialogues de Platon." Paris 1, 2007. http://www.theses.fr/2007PA010604.
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Cette thèse porte sur quelques aspects dramatiques des premiers dialogues de Platon, plus précisément, les attitudes émotionnelles des interlocuteurs. Dans les dialogues, les interlocuteurs de Socrate ne cessent d'éprouver diverses émotions au cours de l'examen moral. C'est par leurs réactions émotionnelles que l'examen philosophique est rendu plus riche et plus visible. Du fait que le Socrate des premiers dialogues s'occupe exclusivement de la question morale, on peut supposer que les personnages dramatiques représentent la conception conventionnelle de la moralité de l'époque. Les émotions de chaque interlocuteur nous permettent de voir son adhésion aux divers domaines moraux comme l'éducation, la politique, la religion, etc. En convoquant des personnages concrets et vifs au champ de l'examen élenctique, Platon arrive à rendre plus visible et plus vive sa critique morale de la moralité populaire. Le recours aux discours argumentatifs ne suffit pas pour montrer la possibilité de l'avènement d'une philosophie morale. Au lieu de systématiser son projet moral de manière architectonique, Platon semble alors utiliser le caractère dramatique afin de mettre en lumière son idée morale fondée sur la réflexion rationnelle. C'est exactement là que se· trouve la fonction philosophique des éléments dramatiques des premiers dialogues.
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Marouani, Ahmed. "Dieu, la nature et l'homme dans les derniers dialogues de Platon." Nice, 2001. http://www.theses.fr/2001NICE2048.
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Dans cette thèse, j'ai essayé une lecture platonico-platonicienne des questions de Dieu, de la nature et de l'homme dans les derniers dialogues de Platon : le Timée, le Critias, le Philèbe et les Lois. Cette lecture cherche l'aide dans les écrits mêmes de Platon avant qu'elle ne la sonde dans les interprétations et les commentaires des autres. Une compréhension qui confronte les textes contradictoires pour comparer et définir l'idée recherchée sans escamoter ces différences ou les éliminer, parce qu'elle croit à une évolution interne de cette philosophie et à un dépassement de Platon lui-même à travers ses écrits. L'essentiel, pour Platon dans ces écrits et en ce qui concerne notre recherche, ce n'est pas d'avoir un Dieu mais c'est de savoir le sauver par toutes les preuves possibles qu'elles soient cosmothéologique, onthothéologique ou meême profanes, que la connaissance de Dieu est tributaire de la compréhension du joyau divin offert aux hommes : la nature, qu'une place importante est taillée à une nouvelle entité, problématique voire embarrassante : la chôra, celle-ci jouera la fonction d'intermédiare dans la jonction de l'intelligible au sensible. Ce qui allait donner des arrière-fonds épistémologiques, théologiques e surtout éthiques à une nouvelle philosophie de l'homme, où l'éducation vise l'équilibre aussi bien interne qu'externe de l'homme, c'est-à-dire son unité au sens large du terme, qui devient le fondement de la philosophie platonicienne et surtout de son anthropologie. Je peux dire grosso modo que dans cette Thèse, j'ai démontré que Platon, dans ses derniers écrits, a voulu que les lois deviennent des croyances, que l'homme devienne Dieu sur terre et que la cité soit une nature humanisée.
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Sun, Yu-Jung. "Ψεῦδος : nature et usages du faux dans les Dialogues de Platon." Thesis, Paris 1, 2020. http://www.theses.fr/2020PA01H212.
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Dans la République, le poète est condamné sans appel et expulsé de la cité pour avoir introduit la fausseté dans l’âme des citoyens à l’aide d’images. Or, dans ce dialogue, comme dans tous les autres, Platon n’hésite jamais à produire lui-même des images, en créant des mythes et des personnages imaginaires. « Parler par images » (δι’ εἰκόνων λέγειν), ou par ce qui semble être sans être, est ainsi le point de convergence et le point de divergence entre Platon et les poètes. Comment comprendre alors cette double attitude de Platon que l’on retrouve dans ses critiques du faux et dans les usages qu’il en fait dans les dialogues ? Comment le faux, en faisant naître le non-être, dispose-t-il d’une telle puissance sur l’âme, capable d’orienter celle-ci tantôt vers la vérité, tantôt vers un monde d’illusions où elle se réjouit de ce qui n’a aucun moyen d’exister ?In the Republic, the poet is condemned without appeal and expelled from the city for introducing falsehood into the souls of the citizens through images. However, in this dialogue, as in all the others, Plato never hesitates to produce images himself by inventing imaginary myths and characters. "Speaking through images" (δι ’εἰκόνων λέγειν), or through what seems to be without being, is the point of convergence and the point of divergence between Plato and the poets. How should one understand this double attitude that we find in his criticisms on falsehood and the usages of it that he makes in the dialogues? How does falsehood, by giving birth to non-being, have such a power to orient the soul either toward the truth, or toward a world of illusions where it takes pleasure with what has no way to exist?
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Barry, John Conor David. "The Seal of the Author: Paradigm, Logos and Myth in Plato's 'Sophist' and 'Statesman'." Thesis, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/31303.
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Recent trends in scholarship on Plato’s philosophy have shifted emphasis from an almost exclusive focus on inductive and deductive logical techniques, and even ethics, to the treatment of image, myth and the literary dimension, above all in the work of scholars such as Kahn, Rowe and Gonzalez. In keeping with this trend, recent scholars, like Gill, Notomi and Collobert, have postulated the need for a philosophical image on the basis of a reading of the Sophist and Statesman. This thesis examines the unique significance given to the term ‘paradigm’ in Plato’s Sophist and Statesman. Paradigm is Plato’s term for image. A close reading of these dialogues shows, however, that such an image is “philosophical” or dialectical only insofar as it leads to a proportionate grasp of higher, invisible, ethical realities. This is the connection the specialist work on image in the Sophist and Statesman bears to wider scholarship on the literary dimension of Plato.
Plato provides, in the Sophist and Statesman, three ways of making use of paradigms: (1) the use of an analogy, like the city and the soul and the weaving analogy, which is functionally equivalent to the analogy of the city and the soul, (2) an inductively defined universal essence, for example, the universal essence of a human being, like Socrates, and (3) an ethical character, like the Socrates Plato presents in his dramatic composition, or other characters presented in myth. The distancing effect Plato uses in the Sophist and Statesman suggests that Plato, himself, is the philosophical artist or image-maker.
This is an important topic for one unifying reason. The question of a philosophical image in Plato remains unanswered or inadequately answered. Although the Sophist and Statesman treat this question, the exceeding technicality of these dialogues has lead commentators, unanimously, to treat the exploration of image and essence in these Eleatic dialogues, as a kind of island, separated from Plato’s work. My study, by leading readers of Plato to a greater awareness of the importance of these works for Plato on image and Plato as artist, turns this island into a peninsula.
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Marušič, Jera. "Plato and the poets : epistemological, ethical and ontological arguments in the Dialogues." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/3306.
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The thesis focuses on Plato’s treatment of poetry in the Ion, Gorgias and Republic X. Although these discussions provide three quite different accounts of poets and their activity and have thus commonly not been associated, a similar objective may be detected in them: they all aim to disqualify poets, presenting them as incompetent in what they do or also (in the Gorgias and Republic X) as morally harmful. My aim is first to show how the three discussions differ from Plato’s other major discussions of poetry in Republic II-III and Laws II and VII: while the former provide (disqualifying) answers to the descriptive questions of whether poets have relevant knowledge and how they morally affect their public, the latter are concerned with the prescriptive questions of what poets should do in their envisaged role as political instruments (Chapter I). In the close study of the three discussions, my aim is to identify, critically examine and compare the ‘disqualifying’ strategies employed in them: I consider, on the one hand, how they substantiate the charges of poets’ incompetence or moral harmfulness and on the other hand, how they counter and account for the widely shared appreciation of Homer and other poets (Chapters II-V). Before discussing Republic X, however, I consider separately the notion of poets’ μίμησις (representation/ imitation), which in Republic X has a prominent role, but at the same time appears difficult to understand in itself as well as seemingly inconsistent with Plato’s other arguments about poets’ μίμησις, in particular in Republic III. Rejecting the widely accepted assumption of ‘narrower’ and ‘wider’ meanings of the term μίμησις respectively in Books III and X of the Republic, I analyse the notion of μίμησις in itself, and, following this I distinguish between three kinds of poets’ μίμησις and define in what elements they differ (Chapter IV). In the final overview of the three discussions, I reconsider how successful are their disqualifying depictions of poets.
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El, Murr Dimitri. "Contrainte et cohésion : la notion de lien dans les Dialogues de Platon." Paris 1, 2005. http://www.theses.fr/2005PA010699.
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Cette thèse vise à déterminer la notion de lien selon une approche philosophique (le lien est un équilibre entre contrainte et cohésion), une approche sémantique examinant certains termes ! grecs utilisés pour décrire l'entrave et l'unification, et une approche historique montrant qu'avant Platon le lien est uniquement pensé comme entrave. L'originalité de l'analyse platonicienne est de souligner la force aliénante de certains liens dont il faut se délier et d'en déterminer d'autres indispensables à l'unification de multiplicités (l'âme, la cité, le monde). On peut distinguer: l'entrave qui enchaîne l'âme au corps et qui est l' œuvre du désir (orienté vers les réalités de l'ordre du devenir) et entretenue par certaines puissances aliénantes; les liens unifiants (harmonie, communauté, tissage, proportion) qui tiennent leur puissance du Bien; le lien de parenté (suggeneia) qui relie l'âme à l'intelligible, comme l'intelligible à lui-même. Ce lien, révélé par la puissance d'erôs et de la réminiscence, constitue la condition de possibilité des précédents, tout comme l'entrelacement des Formes entre elles constitue celle du logos dialectique.
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Renaut, Olivier. "Le thumos dans les Dialogues de Platon : réforme et éducation des émotions." Paris 1, 2007. http://www.theses.fr/2007PA010680.
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Cette étude vise à détetminer le rôle des émotions dans la définition, l'acquisition et l'exercice de la vertu dans les Dialogues de Platon. Le thum6s apparaît chez Homère, mais aussi dans d'autres textes littéraires, scientifiques et philosophiques avant Platon, comme le pilier d'un système de valeurs et de représentations sur la vertu, dont le courage est le paradigme. Platon s'inspire de cet héritage, le critique et le recompose. Platon fait du thum6s une fonction de l'âme qui est intermédiaire en trois sens: il est l'instrument subjectif de médiation entre la norme consacrée par une communauté donnée et la règle de l'action; il est objectivement la faculté qui permet à la raison de donner force à ses prescriptions contre les désirs, et enfin l'interface entre l'âme et le corps qu'elle habite. Platon peut ainsi édifier sur la base de son anthropologie une politique soucieuse de l'éducation des émotions, afin de promouvoir dans les caractères individuels des dispositions à la vertu.
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Coventry, Lucinda Jane. "Understanding and literary form in Plato : with special reference to the early and middle dialogues." Thesis, University of Oxford, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303503.
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Rehbinder, André. "Le Dialogue des langues. Style, énonciation et argumentation dans la première partie du Phèdre de Platon." Thesis, Paris 4, 2017. http://www.theses.fr/2017PA040145.
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La présente étude se fonde sur le postulat que le style de Platon dans le Phèdre entretient un lien nécessaire avec le contenu, que le style crée le contenu. Elle s’efforce de montrer que la description de ce lien suppose de prendre en compte les aspects énonciatifs de l’œuvre, c’est-à-dire à la fois la situation d’énonciation dans laquelle s’inscrit chaque réplique et la façon dont l’auteur s’adresse au lecteur. En effet, se fondant sur la notion bakhtinienne de dialogisme, elle définit la fonction du style par le fait d’orchestrer une pluralité linguistique : Platon représente différentes langues à l’intérieur du dialogue, la langue poétique, la langue technique des orateurs, ou encore la langue des philosophes qui l’ont précédé, et les met en dialogue, les confronte, créant ainsi une nouvelle conception de l’objet du dialogue, le discours d’abord, l’âme amoureuse ensuite. La situation d’énonciation révèle le travail sur le matériau linguistique et permet la mise en dialogue des différentes langues, tantôt en les distribuant entre différents personnages, qui deviennent chacun une source de sens pour les termes employés, tantôt en ajoutant au contexte immédiat dans lequel s’insère le mot un contexte large, qui demande, pour le même mot, un sens différent de celui qui est cohérent avec le contexte immédiat. En outre, certaines particularités de la situation d’énonciation remettent en cause les présupposés sur lesquels se fonde la compréhension d’un énoncé, notamment le principe de non-contradiction : ces particularités ne doivent pas être effacées, elles correspondent selon nous à l’intention de Platon et constituent des énigmes interprétatives qu’il pose au lecteurThis study is based on the thesis that Plato’s style in the Phaedrus creates the content. The study attempts to show that in order to describe this interaction one has to take into consider the enunciative aspects of the text, that is the enunciative situation into which every phrase subscribes and the way the author addresses to the reader. In fact, based on Bakhtin’s notion of the dialogism, our work defines the function of the style by the means of orchestrating a linguistic plurality: Plato presents different languages inside the dialogue, such as the poetic language, the orators’ technic language or also the language of the philosophers who had preceded him; he makes them interact and confront between them, creating by this a new concept of the dialogue’s object, i.e. the speech and the enamoured soul. The enunciative situation reveals the work done on the linguistic material and permits to implement the dialogue between different languages either by attributing these languages to different characters, who become themselves a source of the sense for the terms employed, or by adding to the word’s immediate context a much larger context who demands, for the same word, a new sense different from the one who is coherent with the immediate context. In addition, some particularities of the enunciative situation question the assumptions on which is based the understanding of any statement, in particular, the principle of non-contradiction : according to our theory, these particularities shouldn’t be erased, they correspond to Plato’s intention and form the interpretative riddles that Plato addresses to the reader
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Bergeron, Martin. "Le lien entre l'induction et la définition dans les dialogues socratiques de Platon." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0018/MQ43764.pdf.
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Guéniot, Philippe. "Le jeu platonicien : nature et fonction du ludique dans les Dialogues de Platon." Poitiers, 1998. http://www.theses.fr/1998POIT5003.
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Gavray, Marc-Antoine. "Sophistique et philosophie : l'influence de Protagoras sur la constitution des Dialogues de Platon." Paris 1, 2008. http://www.theses.fr/2008PA010574.
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Cette thèse étudie comment Platon pratique une stratégie de réappropriation à l'égard de questions et de doctrines utiles à l'élaboration de sa pensée et de son questionnement propres, à partir d'une confrontation avec la pensée de Protagoras, sur des questions d'ordre politique, moral, anthropologique et, surtout, épistémologique. Dans la première partie, j'établis de quelle façon le sophiste entraîne Platon, à partir de la question du relativisme et de l'absence de référence stable, sur la voie de la première définition du concept de mesure, dont je tâche de dresser les contours platoniciens à partir du Protagoras, du Thééète, du Politique, du Philèbe et des Lois. Dans la seconde partie, je tire les conséquences de ce projet dans les limites d'une vaste clarification de la signification des concepts structurants de la philosophie, et de la pensée en général (l'identité et la différence, l'un et le multiple, le semblable et le dissemblable), entreprise par Platon.