Relevant bibliographies by topics / Plato's Phaedrus

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  2. Dissertations / Theses
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Academic literature on the topic 'Plato's Phaedrus'

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Published: 4 June 2021
Last updated: 4 February 2022

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Journal articles on the topic "Plato's Phaedrus"

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Moore, Christopher. "'Philosophy' in Plato's Phaedrus." PLATO JOURNAL 15 (December 30, 2015): 59–79. http://dx.doi.org/10.14195/2183-4105_15_4.

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The Phaedrus depicts the Platonic Socrates’ most explicit exhortation to ‘philosophy’. The dialogue thereby reveals something of his idea of its nature. Unfortunately, what it reveals has been obscured by two habits in the scholarship: (i) to ignore the remarks Socrates makes about ‘philosophy’ that do not arise in the ‘Palinode’; and (ii) to treat many of those remarks as parodies of Isocrates’ competing definition of the term. I remove these obscurities by addressing all fourteen remarks about ‘philosophy’ and by showing that for none do we have reason to attribute to them Isocratean meaning. We thereby learn that ‘philosophy’ does not refer essentially to contemplation of the forms but to conversation concerned with selfimprovement and the pursuit of truth. http://dx.doi.org/10.14195/2183-4105_15_4
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Tomin, Julius. "Plato's Disappointment with his Phaedran Characters and its Impact on his Theory of Psychology." Classical Quarterly 50, no. 2 (December 2000): 374–83. http://dx.doi.org/10.1093/cq/50.2.374.

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In the Phaedrus scientific psychology is an integral part of Plato's outline of scientific rhetoric. An accomplished rhetorician must know all types of human souls (ψυχς γένη, 271b1–2), he must know what kind of soul is affected by what kind of speech, and he must be able to apply this theoretical knowledge in front of an audience, so as to achieve the intended persuasion with unfailing certainty. This knowledge is an essential qualification of a philosopher; it enables him to choose a soul of the right type (λαβῲν ψνχήν προσήκουσαν, 276e6) and plant in it words of wisdom. His words, that is the authentic logos, acquire new life in the soul of the recipient, who in his turn sows their progeny in other suitable souls (276e5–277a3). In the dialogue, Socrates implants the words of wisdom in the soul of Phaedrus, and wishes that Phaedrus may similarly influence Lysias (257ab).Socrates’ work on Phaedrus permeates the whole dialogue, giving it its dramatic unity, and yet interpreters disagree on it. The late dating of the dialogue, which has been accepted as axiomatic throughout this century, stands in the way of seeing it clearly. Phaedrus in the Protagoras and in the Symposium does not appear like a man who would appropriate the exalted ideal raised before him in the Phaedrus. The majority of modern interpreters therefore cannot see Phaedrus’ conversion to philosophy in the Phaedrus as anything but ironic. I shall argue that Plato in the dialogue does enact his Phaedran ideal of the authentic communication of philosophy, and that this precludes the ironical reading of the dialogue.
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Ferrari, G. R. F., and Charles L. Griswold. "Self-Knowledge in Plato's Phaedrus." Philosophical Review 97, no. 3 (July 1988): 408. http://dx.doi.org/10.2307/2185449.

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Finkelberg, Margalit. "Plato's Language of Love and the Female." Harvard Theological Review 90, no. 3 (July 1997): 231–62. http://dx.doi.org/10.1017/s0017816000006337.

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In the course of his talk on Eros, the first in theSymposium, Phaedrus embarks on a demonstration of the ability of love to prompt people to noble and courageous deeds. Although the context of the discussion of love in theSymposiumis primarily homosexual, “the most remarkable feature” of Phaedrus's speech, as William K. C. Guthrie puts it, is that the exemplary figure illustrating his thesis is a woman. Alcestis, the wife of Admetus king of Therae, was the only one among her husband's relatives who volunteered to die in his stead:
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WERNER, DANIEL. "Rhetoric and Philosophy in Plato's Phaedrus." Greece and Rome 57, no. 1 (March 8, 2010): 21–46. http://dx.doi.org/10.1017/s001738350999026x.

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One of the main concerns of Plato's Phaedrus is rhetoric. This concern pervades the dialogue right from the opening scene, where Phaedrus – someone with an obsessive and conspicuously superficial attachment to speech-making – is seen taking a walk in the country, having just come from hearing the great orator Lysias deliver a display speech (πíδϵιξις). There follows a sequence of three speeches: Phaedrus' reading of Lysias' speech, followed by Socrates' two speeches. In the latter half of the dialogue, the scene shifts from a presentation of rhetoric to an extended discussion about rhetoric. In particular, it presents an extended critique of contemporary rhetoric, and outlines what Plato takes to be the ‘true τχνη’ (techne – ‘art’, ‘craft’, or ‘science’) of rhetoric.
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Pawlowski, Kazimierz. "The philosophical Initiation in Plato’s Phaedrus." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 2 (2020): 419–30. http://dx.doi.org/10.25205/1995-4328-2020-14-2-419-430.

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The article deals with the topic of "initiations" in Plato's Phaedrus. The idea of initiation was characteristic of Greek mysteries, especially the Eleusinian and Orphic mysteries, which played a large role in the formation of Greek philosophy. The essence of initiations was the experience of divinity. The motive of initiations in Plato's Phaedrus seems to have a similar meaning. This is also suggested by the allegory of human souls as chariots and the mystical “epopteia” motif woven into it, suggesting Eleusinian analogies.
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Moore, Christopher. "PINDAR'S CHARIOTEER IN PLATO'S PHAEDRUS (227B9–10)." Classical Quarterly 64, no. 2 (November 20, 2014): 525–32. http://dx.doi.org/10.1017/s0009838814000275.

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In his second question of the Phaedrus, Socrates asks Phaedrus how he spent (διατριβή) his morning with Lysias. Phaedrus answers: ‘You'll learn, should you have the leisure (σχολή) to walk and listen.’ Socrates responds: What? Don't you think I would judge it, as Pindar puts it, a thing ‘surpassing even lack of leisure’ (καὶ ἀσχολίας ὑπέρτερον), to hear how you and Lysias spent your time? (227b6–10) Socrates quotes from First Isthmian 2. In this victory ode, Pindar celebrates, uniquely in his extant oeuvre, a charioteer winner who has driven his own team. The epinician poem and the dialogue, especially the myth in Socrates’ second speech, have remarkable systematic parallels. This suggests that Pindar's victor serves as model for the palinode's philosophical lover, and Pindar's song for Socrates’ conversation.
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Linck, Matthew S. "Unmastering Speech: Irony in Plato's Phaedrus." Philosophy and Rhetoric 36, no. 3 (2003): 264–76. http://dx.doi.org/10.1353/par.2003.0027.

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Hampton, Cynthia M. "Self-Knowledge in Plato's "Phaedrus" (review)." Journal of the History of Philosophy 27, no. 4 (1989): 606–8. http://dx.doi.org/10.1353/hph.1989.0080.

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Clark, Sherman. "An Apology for Lawyers: Socrates and the Ethics of Persuasion." Michigan Law Review, no. 117.6 (2019): 1001. http://dx.doi.org/10.36644/mlr.117.6.apology.

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Dissertations / Theses on the topic "Plato's Phaedrus"

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Anderson, Marlene Evangeline. "A deconstructive analysis of Plato's Phaedrus." CSUSB ScholarWorks, 1991. https://scholarworks.lib.csusb.edu/etd-project/742.

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Barber, Kathryn King. "A rhetorical analysis of Plato's Phaedrus." CSUSB ScholarWorks, 1994. https://scholarworks.lib.csusb.edu/etd-project/924.

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Fan, Li. "Love and madness in Plato's Phaedrus." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/8424.

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The central thesis of the dissertation is that in the Phaedrus philosophy is presented as a kind of madness in a strict sense, that is to say, the claim is not that philosophy is necessarily unappreciated by the many, hence considered by their standards as insane, but that the philosophical soul is in a way not in rational control, but in a state of mind that can fairly be defined as madness, and that the philosophical life is arranged in order to visit or revisit this state of mind. Socrates' account of eros and madness is based on his account of the soul, thus the first chapter shall give a close reading of Socrates' account of the soul. The second chapter, in turn, interprets Socrates' account of eros in light of his account of the soul. The third chapter, again, looks into Socrates' depiction of eros as a certain kind of madness in light of the first two chapters, focusing respectively on the following three characterizations: madness as the opposite of sōphrosunē, madness as the opposite of tekhnē, and madness as the core of the best human life, namely, the philosophical life. This dissertation, hopefully, gives a faithful interpretation of Socrates' account of eros in the Phaedrus on the one hand, on the other hand reveals the rationale behind Socrates' conception of eros and its highest form, philosophy, as a kind of divine madness. By doing so, I wish to contribute to our understanding of Plato's Socrates and his life as a paradigm of philosophy.
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Fossati, Manlio. "Myth and argument in Plato's Phaedrus, Republic, and Phaedo." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/14175.

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Myth and Argument in Plato's Phaedrus, Republic, and Phaedo investigates the role played by eschatological myth in the arguments of Plato's Phaedrus, Republic and Phaedo. It argues that a reconsideration of the agenda followed by Socrates in each of these dialogues brings into view the contribution made by the mythological narrative to their argumentative line. Each of the three chapters of my thesis analyses the nature of this contribution. The first chapter argues that the myth occupying the central pages of the Phaedrus contributes to developing one of the themes addressed in the dialogue, namely a link between the divine realm and the activities thought by Phaedrus to be unrelated to the religious sphere. By showing that Eros fosters imitation of the gods, the palinode makes an important contribution to this topic. The second chapter proposes that the myth of Er and passage 608c2-621d3 in which it is included are an essential part of the line of argument of the Republic. I analyse the aims Socrates sets in Book 2 for his investigation into justice, and show that they include the description of the positive consequences of justice along with the benefits it causes in and by itself. By listing the rewards just people will receive from other people and the gods, passage 608c2-621d3 gives a description of the positive consequences of justice. The third chapter argues that the argumentative line followed in the Phaedo finds its culmination in the eschatological myth. Socrates expresses a hope for post-mortem justice in his defence of the philosophical life. To render it plausible to his interlocutors he needs to show that the soul is both immortal and intrinsically intelligent. After vindicating these notions, Socrates presents in the concluding myth the image of an afterlife governed by ethical principles.
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Wetelainen, Karen A. "The Phaedrus and the Seventh letter on writing, a study of the critique of writing found in Plato's Phaedrus and Seventh letter." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ45306.pdf.

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Vendetti, Rebecca A. "What Eros and Anamnesis Can Tell Us About Knowledge of Virtue in Plato's Protagoras, Symposium, and Meno." Thesis, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/20648.

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The goal of this thesis is ultimately to answer the two questions raised and left unresolved in Plato’s Protagoras: What is virtue? Is virtue teachable? Following the dramatic order of Plato’s dialogues as outlined by Catherine Zuckert, I intend to show that the Meno returns to the issues raised and left unresolved in the Protagoras, but now with the idea of recollection. My intention is to look at how the idea of recollection, developed and associated with eros in the intervening dialogues, can help explain the nature of virtue and its teachability. I believe that we can come to answer both questions, “What is virtue?” and “Is virtue teachable?” posed in the Protagoras and the Meno by drawing on the ideas of anamnesis and eros as they appear in the Meno, Phaedrus, and Symposium.
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Molina, Adriana Madriñan. "Platos Phaedrus: dialectic as the method of philosophical inquiry." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-17102018-145857/.

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Plato thought that dialectic is the method of philosophical inquiry. Yet there is no agreement between scholars regarding Plato\'s view of dialectic. The dominant interpretation, dating back to Robinson\'s Plato\'s Earlier Dialectic, which I call the \"discontinuous\" interpretation (DI), assumes a significant gap between Plato\'s account of dialectic as it is presented in the course of the dialogues. As such, although Plato considered dialectic as the method of philosophical inquiry, the term \'Dialectic\' is just a façon de parler conveying the method he deemed most suitable at different moments. One should note that (DI) entails the following trilemma: Plato\'s dialectic, as the method of philosophical inquiry, must be identified with either Elenchus (E), Hypothesis (H) or Collection & Division (C&D). For example, Irwin (1988:7) argues that one should identify dialectic with (E) while Benson (2015:238) argues that one should identify dialectic with (H). In contrast with (DI), the goal of this dissertation is to defend a \"continuous\" interpretation (CI): Plato introduced a unified view of dialectic as the method of philosophical inquiry in the Phaedrus. My argument supporting (CI) relies on three main premises: (1) The so-called three methods, (E), (H) and (C&D), are three different procedures of one διαλεκτικὴ τέχνη; (2) Plato\'s διαλεκτικὴ τέχνη is both a method of communication and a method of discovering truth; and (3) The Phaedrus (261a-266b) contains Plato\'s unified view of διαλεκτικὴ τέχνη, conceived as an amalgam of (E), (H) and (C&D), and a method of communication and a method of discovering truth.
Platão pensou que a dialética é o método de investigação filosófica. No entanto, não há consenso entre os estudiosos a respeito da sua visão da dialética. A interpretação dominante, que se remonta ao trabalho de Robinson Plato\'s Earlier Dialectic, que eu chamo de interpretação \"descontínua\" (ID), pressupõe que há uma ruptura na visão de Platão sobre a dialética no decorrer dos seus diálogos. Isto significa que ele considerou a dialética como o método de investigação filosófica, mas o termo \'dialética\' é apenas uma façon de parler para se referir ao método que considerou mais adequado em diferentes momentos. Portanto, (ID) implica o seguinte trilema: Devese identificar a visão de Platão sobre a dialética, enquanto o método de investigação filosófica, com o Elenchus (E), com a Hypotesis (H), ou com a Coleção & Divisão (C&D)? Por exemplo, Irwin (1988: 7) afirma que a dialética deve ser identificada com (E), enquanto Benson (2015: 238) afirma que a dialética deve ser identificada com (H). Em contraste com (ID), o objetivo do presente trabalho é defender uma interpretação \"contínua\" (IC): No Fedro Platão introduz uma visão unificada da dialética como método de investigação filosófica. Meu argumento para defender (IC) está baseado em três premissas: (1) os chamados três métodos, (E), (H) e (C&D) são realmente três procedimentos diferentes de uma διαλεκτικὴ τέχνη; (2) a τέχνη διαλεκτικὴ de Platão é o método de comunicação e descoberta da verdade; e (3) o Fedro (261a-266b) contém a visão unificada de Platão sobre a διαλεκτικὴ τέχνη, concebida como uma amálgama de (E), (H) e (C e D), e o método de comunicação e descoberta da verdade.
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Popcheva, Milena. "Platons demoniska Eros i dialogerna Faidros och Gästabudet." Thesis, Södertörns högskola, Institutionen för kultur och lärande, 2014. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-26934.

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The purpose of the current study is to present an interpretation of Eros and its demonical aspect as it is described in Plato’s dialogues Phaedrus and The Symposium as well as to attempt to throw some light over the question in which way the erotic as such influences Plato’s notion of how to pursue philosophy. In the first part of the essay an account is given of the Platonic Eros as a unifying element and as striving for being. I defend the position that in the context of the interpreted dialogues philosophy is thought of as an erotic enterprise which takes place as a coming closer to the object of love. This coming closer takes place as remembering in Phaedrus and as creating in beauty in The Symposium. Further I suggest that the creative activity in which the philosophical lover is involved lets a certain demonic time arise. In the second part of the study I change perspective and look at the erotic desire as a twofold process. In order to clarify the underlying dynamics in this process I introduce the concept of demonic appeal. The erotic desire takes place according to this twofold structure as a demonic appeal on the side of the beloved which gives rise to an erotic striving on the side of the lover. The lover is pulled towards the beloved which is perceived by the lover as something demonic, as the effect of a foreign commanding power over him. What pulls the lover towards itself is the beautiful and I argue that the beautiful is the way in which being appears to the philosophic lover. In the last part of this section I discuss the consequences of this way of appearing of being for Plato’s thinking. In the third and last part of this study I focus on mindfulness of one’s erotic desires as the necessary condition for initiation of philosophic life. I maintain that the purpose of mindfulness according to the dialogues is the attainment of freedom and a reflective stance in respect to one’s desires.
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Neola, Benedetto. "Il neoplatonismo di Ermia di Alessandria : uno studio sugli In Platonis Phaedrum Scholia." Thesis, Sorbonne université, 2021. http://www.theses.fr/2021SORUL006.

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Notre thèse porte sur les In Platonis Phaedrum Scholia d’Hermias d’Alexandrie, c’est-à-dire sur le seul commentaire ancien sur le Phèdre de Platon qui a survécu de l’Antiquité jusqu’à nous. Rédigé dans la première moitié du Ve siècle après J. C., ce commentaire se compose de trois livres. Nous avons étudié soigneusement le premier livre dont nous offrons la première traduction en langue italienne, accompagnée de notes critiques et commentaires. Notre travail se compose de trois parties. Dans la première partie de notre thèse, nous dressons un tableau précis du contexte à la fois historique et philosophique dans lequel se situe la figure d’Hermias d’Alexandrie, professeur de philosophie platonicienne à Alexandrie entre le 435 et le 455 après J. C. environ. Une attention toute particulière est accordée au problème de la véritable paternité du Commentaire, que la communis opinio attribue à Syrianos, maitre d’Hermias, plutôt qu’à Hermias lui-même. Nous essayons de remettre en cause cette thèse en soutenant, au contraire, qu’Hermias doit être considéré comme le véritable auteur du Commentaire. Dans la seconde partie de la thèse, nous offrons une véritable monographie sur la figure de Socrate chez Hermias, tout en proposant une comparaison entre Socrate et le Christ arien, Hermias et le Patriarche Cyrille d’Alexandrie. Après cette monographie, nous avons abordé d’autres questions ressortissantes de l’analyse du premier livre du Commentaire : rhétorique, herméneutique, mythologie, physique, gnoséologie. La troisième et dernière partie consiste dans la traduction en italien du premier livre du Commentaire sur le Phèdre, avec notes et commentaires
Our thesis deals with the In Platonis Phaedrum Scholia of Hermias of Alexandria, that is, the only ancient commentary on Plato’s Phaedrus that has survived from antiquity to our time. Written in the first half of the 5th century AD, this commentary consists of three books. We have carefully studied the first book of which we provide the first translation into Italian, accompanied by critical notes and comments. Our work consists of three parts. In the first part of our thesis, we provide a precise picture of the historical and philosophical context in which the figure of Hermias of Alexandria, professor of Platonic philosophy in Alexandria between 435 and 455 AD, is situated. Particular attention is paid to the problem of the true authorship of the Commentary, which the communis opinio attributes to Syrianus, master of Hermias, rather than to Hermias himself. We try to challenge this thesis by arguing, on the contrary, that Hermias must be seen as the real author of the Commentary. In the second part of the thesis, we offer an authentic monograph on the figure of Socrates in Hermias, enriched by a comparison between Socrates and the Arian Christ, Hermias and the Patriarch Cyril of Alexandria. After this monograph, we tackled other questions arising from the analysis of the first book of the Commentary: rhetoric, hermeneutics, mythology, physics, epistemology. The third and last part of our thesis consists of the translation into Italian of the first book of the Commentary on the Phaedrus, with notes and commentaries
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Pettersson, Olof. "A Multiform Desire : A Study of Appetite in Plato’s Timaeus, Republic and Phaedrus." Doctoral thesis, Uppsala universitet, Avdelningen för teoretisk filosofi, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-186130.

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This dissertation is a study of appetite in Plato’s Timaeus, Republic and Phaedrus. In recent research is it often suggested that Plato considers appetite (i) to pertain to the essential needs of the body, (ii) to relate to a distinct set of objects, e.g. food or drink, and (iii) to cause behaviour aiming at sensory pleasure. Exploring how the notion of appetite, directly and indirectly, connects with Plato’s other purposes in these dialogues, this dissertation sets out to evaluate these ideas. By asking, and answering, three philosophically and interpretatively crucial questions, individually linked to the arguments of the dialogues, this thesis aims to show (i) that the relationship between appetite and the body is not a matter of survival, and that appetite is better understood in terms of excess; (ii) that appetite is multiform and cannot be defined in terms of a distinct set of objects; and (iii) that appetite, in Plato, can also pertain to non-sensory objects, such as articulated discourse. Chapter one asks what the universe can teach us about embodied life. It argues that Plato, in the Timaeus, works with an important link between the universe and the soul, and that the account of disorder, irrationality and multiformity identifying a pre-cosmic condition of the universe provides a key to understanding the excessive behaviour and condition of a soul dominated by appetite. Chapter two asks why the philosophers of the Republic’s Kallipolis return to the cave, and suggests that Plato’s notion of the noble lie provides a reasonable account of this. By exploring the Republic’s ideas of education, poetry and tradition, it argues that appetite – a multiform and appearance oriented source of motivation – is an essential part of this account. Chapter three asks why Socrates characterizes the speeches of the Phaedrus as deceptive games. It proposes that this question should be understood in the light of two distinctions: one between playful and serious discourse and one between simple and multiform. It argues that the speeches of the Phaedrus are multiform games, and suggests that appetite is the primary source of motivation of the soul addressed, personified by Phaedrus.
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Books on the topic "Plato's Phaedrus"

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Plato. Plato's Phaedrus. Newburyport, MA: Focus Pub./R. Pullins Co., 2003.

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Plato's Phaedrus: A commentary. Norman: University of Oklahoma Press, 2012.

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Self-knowledge in Plato's Phaedrus. New Haven: Yale University Press, 1986.

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Self-knowledge in Plato's 'Phaedrus'. New Haven: Yale University Press, 1988.

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Griswold, Charles L. Self-knowledge in Plato's Phaedrus. University Park, Pa: Pennsylvania State University Press, 1996.

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Griswold, Charles L. Self-knowledge in Plato's Phaedrus. University Park, Pa: Pennsylvania State University Press, 1996.

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A, White David. Rhetoric and reality in Plato's Phaedrus. Albany: State University of New York Press, 1993.

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Nicholson, Graeme. Plato's Phaedrus: The philosophy of love. West Lafayette, Ind: Purdue University Press, 1999.

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Myth and philosophy in Plato's Phaedrus. Cambridge: Cambridge University Press, 2012.

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Plato. The Symposium ; and, The Phaedrus: Plato's erotic dialogues. Albany: State University of New York Press, 1993.

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Book chapters on the topic "Plato's Phaedrus"

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Sturges, Robert S. "Erotic Style: From Plato’s Phaedrus to the Modern Novel." In Dialogue and Deviance, 155–220. New York: Palgrave Macmillan US, 2005. http://dx.doi.org/10.1057/9781403978516_4.

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Smith, Danny L. "Erotic Modes of Discourse: The Union of Mythos and Dialectic in Plato’s Phaedrus." In The Elemental Passions of the Soul Poetics of the Elements in the Human Condition: Part 3, 399–407. Dordrecht: Springer Netherlands, 1990. http://dx.doi.org/10.1007/978-94-009-2335-5_17.

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Smith, Danny L. "Erotic Modes of Discourse: The Union of Mythos and Dialectic in Plato’s Phaedrus." In Ingardeniana III, 233–41. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3762-1_9.

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LeMoine, Rebecca. "Socrates the Foreigner?" In Plato's Caves, 197–229. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190936983.003.0006.

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This chapter investigates why Socrates, an Athenian, presents himself as a foreigner in the Phaedrus. It argues that Socrates’ puzzling presentation of himself as a foreigner helps his interlocutor Phaedrus become more aware of how engagement with foreigners can help us see ourselves in a different light, making the familiar seem strange. By then mirroring Phaedrus’ reaction to the speech of the foreigner Lysias, Socrates helps Phaedrus see the tension implanted in him through his Athenian upbringing to, on the one hand, admire and learn from foreigners and, on the other, to dominate and steal from them. The dialogue’s critique of Athenian imperialism helps to explain why the dialogue ends with an Egyptian myth that critiques the art of writing. Plato’s engagement with this foreign discourse reveals that, like his teacher Socrates as portrayed in the dialogues, he takes seriously the provocation to self-examination that can arise from cross-cultural engagement.
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"6. The Phaedrus." In Plato's Psychology (2nd Edition), 111–18. Toronto: University of Toronto Press, 1995. http://dx.doi.org/10.3138/9781487575168-009.

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"The Nonlover in Plato's Phaedrus." In The Quarrel Between Philosophy and Poetry, 78–90. Routledge, 2014. http://dx.doi.org/10.4324/9781315866475-4.

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"The Rhetoric of Love and Learning in Plato's Phaedrus." In "Gorgias" and "Phaedrus", 93–107. Cornell University Press, 2017. http://dx.doi.org/10.7591/9780801471490-010.

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Mié, Fabián. "Defining the Statesman by Division." In Plato's Statesman, 52–70. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192898296.003.0003.

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Chapter 3 discusses the two main reasons for finding the initial sequence of divisions in the Statesman (258b-268d) faulty: formal failures having to do mainly with the limitations of dichotomy, and the insufficient distinction of the statesman from his rivals. This sequence of divisions is considered in detail, controverting this negative assessment and defending the method of diairesis as a useful procedure for grasping kinds. It is argued that it is not the method of division, but the model of rearing humans, that is responsible for the shortcomings of the resulting definition. The interpretation is supported with a review of the methodological remarks on division in the Phaedrus and Statesman.
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Obdrzalek, Suzanne. "Contemplation and Self‐Mastery In Plato's Phaedrus." In Oxford Studies in Ancient Philosophy, 77–108. Oxford University Press, 2012. http://dx.doi.org/10.1093/acprof:oso/9780199644384.003.0003.

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Magnone, Paolo. "Soul chariots in Indian and Greek thought: polygenesis or diffusion?" In Universe and Inner Self in Early Indian and Early Greek Thought. Edinburgh University Press, 2016. http://dx.doi.org/10.3366/edinburgh/9781474410991.003.0011.

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This chapter discusses the similarity between the allegories of the soul as chariot in Plato's Phaedrus and the Katha Upanishad. It begins by investigating the methodological assumptions underlying such cross-cultural comparison in the absence of pertinent historical documentation. Then the congruences and discrepancies between the two texts are reviewed. The allegory is integral to Upanishadic thought in a way that is unparalleled in Greek thought, and this supports the conjecture of diffusion in a westward direction. The paramount difference between the two texts is the idle passenger, absent from the Phaedrus but central to the allegory in the Katha Upanishad. This difference is significant as a watershed between Upanishad-based Indian and Plato-influenced Greek philosophy.
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