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Books on the topic 'Plato's Phaedrus'

Author: Grafiati
Published: 4 June 2021
Last updated: 4 February 2022

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1

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

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2

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

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3

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

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4

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

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5

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

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6

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

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7

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

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8

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

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9

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

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10

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

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11

Ferrari, G. R. F. Listening to the cicadas: A study of Plato's Phaedrus. Cambridge [Cambridgeshire]: Cambridge University Press, 1987.

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12

The rhetoric of morality and philosophy: Plato's Gorgias and Phaedrus. Chicago: University of Chicago Press, 1991.

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13

Loving and dying: A reading of Plato's Phaedo, Symposium, and Phaedrus. Lanham, MD: University Press of America, 2001.

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14

Socrates on friendship and community: Reflections on Plato's Symposium, Phaedrus, and Lysis. Cambridge: Cambridge University Press, 2009.

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15

M, Lucarini Carlo, and Moreschini Claudio, eds. In Platonis Phaedrum scholia. Berlin: De Gruyter, 2012.

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16

Hermias, Alexandrinus. In Platonis Phaedrum Scholia. Edited by Claudio Moreschini. Berlin, Boston: DE GRUYTER, 2012. http://dx.doi.org/10.1515/9783110239065.

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17

Plato. Gorgias: And, Phaedrus. Ithaca: Cornell University Press, 1998.

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18

Plato. Symposium and Phaedrus. New York: Dover Publications, 1993.

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19

Plato. Symposium: And Phaedrus. New York: A.A. Knopf, 2000.

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20

Commentaries on Plato. Cambridge, Mass: Harvard University Press, 2008.

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21

La fin du Phèdre de Platon: Critique de la rhétorique et de l'écriture. Firenze: L. S. Olschki, 2000.

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22

Psiche: Platone e Freud : desiderio, sogno, mania, eros. Firenze: Firenze University Press, 2008.

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23

Solinas, Marco. Via Platonica zum Unbewussten: Platon und Freud. Vienna, Austria: Turia + Kant, 2012.

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24

After writing: On the liturgical consummation of philosophy. Oxford, UK: Blackwell Publishers, 1998.

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25

Jr, Griswold Charles L. Self-Knowledge in Plato's Phaedrus. Pennsylvania State University Press, 1996.

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26

Werner, Daniel S. Myth and Philosophy in Plato's Phaedrus. Cambridge University Press, 2014.

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27

Rosen, Stanley. Language of Love: An Interpretation of Plato's Phaedrus. Saint Augustine's Press, Incorporated, 2020.

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28

Benardete, Seth. Rhetoric of Morality and Philosophy: Plato's Gorgias and Phaedrus. University of Chicago Press, 2009.

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29

LeMoine, Rebecca. Plato's Caves. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190936983.001.0001.

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From student protests over the teaching of canonical texts such as Plato’s Republic to the use of images of classical Greek statues in white supremacist propaganda, the world of the ancient Greeks is deeply implicated in a heated contemporary debate about identity and diversity. Plato’s Caves defends the bold thesis that Plato was a friend of cultural diversity, contrary to many contemporary perceptions. It shows that, across Plato’s dialogues, foreigners play a role similar to that of Socrates: liberating citizens from intellectual bondage. Through close readings of four Platonic dialogues—Republic, Menexenus, Laws, and Phaedrus—the author recovers Plato’s unique insight into the promise, and risk, of cross-cultural engagement. Like the Socratic “gadfly” who stings the “horse” of Athens into wakefulness, foreigners can provoke citizens to self-reflection by exposing contradictions and confronting them with alternative ways of life. The painfulness of this experience explains why encounters with foreigners often give rise to tension and conflict. Yet it also reveals why cultural diversity is an essential good. Simply put, exposure to cultural diversity helps one develop the intellectual humility one needs to be a good citizen and global neighbor. By illuminating Plato’s epistemological argument for cultural diversity, Plato’s Caves challenges readers to examine themselves and to reinvigorate their love of learning.
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30

Delcomminette, Sylvain, Pieter d'Hoine, and Marc-Antoine Gavray. Reception of Plato's ›Phaedrus‹ from Antiquity to the Renaissance. de Gruyter GmbH, Walter, 2020.

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31

Delcomminette, Sylvain, Pieter d'Hoine, and Marc-Antoine Gavray. Reception of Plato's ›Phaedrus‹ from Antiquity to the Renaissance. de Gruyter GmbH, Walter, 2020.

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32

Delcomminette, Sylvain, Pieter d'Hoine, and Marc-Antoine Gavray. Reception of Plato's ›Phaedrus‹ from Antiquity to the Renaissance. de Gruyter GmbH, Walter, 2020.

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33

Nichols, Mary P. Socrates on Friendship and Community: Reflections on Plato's Symposium, Phaedrus, and Lysis. Cambridge University Press, 2010.

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34

Listening to the Cicadas: A Study of Plato's Phaedrus (Cambridge Classical Studies). Cambridge University Press, 1990.

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35

Plato's Four Muses: The Phaedrus and the Poetics of Philosophy. Center for Hellenic Studies, 2015.

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36

Ordinary Oblivion and the Self Unmoored: Reading Plato's Phaedrus and Writing the Soul. Fordham University Press, 2014.

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37

Borris, Kenneth. Spenser’s Phaedran Calender. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198807070.003.0003.

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Focusing on Spenser’s Shepheardes Calender, this chapter newly shows that one of the texts most marginal in previous readings, Plato’s Phaedrus, is one of the Calender’s foundational references. There Plato defines and coordinates love, beauty, the soul, its prospects, and the modes of revelatory furor, including the lover’s and the poet’s. Whereas the Calender’s Platonic affinities have typically seemed too vague to merit investigation, attention to the poem’s flight motif, to the precedents for its pictures in early modern iconography and emblem books, and especially to the quasi-emblematic interplay of the Maye eclogue’s poem and its illustration featuring two winged coach-horses shows that those Phaedran doctrines energized Spenser’s notions of poetry’s inspirations, power, and national significance. These findings profoundly change understanding of the Calender, Spenser’s literary development, and his intellectual biography.
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38

Gardeya, Peter. Platons ' Phaidros'. Interpretation und Bibliographie. Königsh./Neum., Würzb., 1998.

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39

Delcomminette, Sylvain, Pieter d'Hoine, and Marc-Antoine Gavray, eds. The Reception of Plato’s ›Phaedrus‹ from Antiquity to the Renaissance. De Gruyter, 2020. http://dx.doi.org/10.1515/9783110683936.

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40

Plato. Phaedrus (Penguin Classics). Penguin Classics, 2005.

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41

Plato. Phaedrus (Large Print). www.ReadHowYouWant.com, 2006.

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42

Hermias: On Plato Phaedrus 227A-245E. Bloomsbury Academic, 2018.

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43

Plato. Symposium and Phaedrus. Everyman's Library, 2000.

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44

Plato. Phaedrus. Oxford University Press, 2002.

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45

Borris, Kenneth. The Calender’s Visions of Beauty. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198807070.003.0004.

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By reconsidering the main female exemplars of beauty in Spenser’s Shepheardes Calender, this chapter shows that the admiration of beauty is central there, as it is also in early modern Platonic poetics. As in the Phaedrus, beauty for Spenser inspires visionary apprehension; yet unlike Plato the poet links this stimulus to literary pursuit of the sublime. Platonism associated genuine beauty with truth and goodness, and Spenser likewise assumes that his Calender’s esthetic disclosures foster wisdom and virtue in at least some readers, and hence in the nation. However, whereas Plato valorizes philosophy for illuminating truth, Spenser advocates the enraptured poetic imagination endued with learning. In doing so, he seeks to circumvent, insofar as possible, the intrinsic limitations of words, images, and written discourse, such as those that Plato had identified in the Phaedrus. This reading newly illuminates the strategies of Spenser’s visionary poetics.
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46

Borris, Kenneth. The (H)eroic Idealism of Spenser’s Faery. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198807070.003.0005.

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Spenser bases his heroic poem The Faerie Queene upon a Platonic concept that he often cites: “hero” derives from “Eros,” so that “hero” means “born of love,” which thus inspires “great work” (Cratylus, 398c–d). For Plato in the Phaedrus and Symposium, genuine love involves a desire for beauty that promotes development of personal character through trial and stimulates heroic achievement by disclosing inspirational ideals. Invoking deities of love and his “dearest” Queen Elizabeth in the first proem, Spenser claims to perceive a sublime ideal personified as faery’s queen, that he considers the poem’s fundamental “argument” and inspiration (I.pr.1–4). He thus follows the Platonizing procedures of early modern idealized mimesis, whereby a poet seeks to imitate Ideas more than nature. Seeking to counter the antipoetic arguments of Plato’s Republic and help dispel society’s illusions with higher vision like that dialogue’s responsible philosopher in the fable of the cave, Spenser innovatively transforms the poetics, conceptual content, and scope of heroic poetry.
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47

Plato. Plato: Phaedrus (Cambridge Greek & Latin Classics). Cambridge University Press, 2008.

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48

Lee, Adam. The Platonism of Walter Pater. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198848530.001.0001.

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This book examines Walter Pater’s deep engagement with Platonism throughout his career, as a teacher of Plato in Oxford’s Literae Humaniores, from his earliest known essay, ‘Diaphaneitè’ (1864), to his final book, Plato and Platonism (1893), treating both his criticism and fiction, including his studies on myth. Pater is influenced by several of Plato’s dialogues, including Phaedrus, Symposium, Theaetetus, Cratylus, and The Republic, which inform his philosophy of aesthetics, history, myth, epistemology, ethics, language, and style. As a philosopher, critic, and artist, Plato embodies what it means to be an author to Pater, who imitates his creative practice from vision to expression. Through the recognition of form in matter, Pater views education as a journey to refine one’s knowledge of beauty in order to transform oneself. Platonism is a point of contact with his contemporaries, including Matthew Arnold and Oscar Wilde, offering a means to take new measure of their literary relationships. The philosophy also provides boundaries for critical encounters with figures across history, including Wordsworth, Michelangelo and Pico della Mirandola in The Renaissance (1873), Marcus Aurelius and Apuleius in Marius the Epicurean (1885), and Montaigne and Giordano Bruno in Gaston de Latour (1896). In the manner Platonism holds that soul or mind is the essence of a person, Pater’s criticism seeks the mind of the author as an affinity, so that his writing enacts Platonic love.
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49

Plato on the Value of Philosophy: The Art of Argument in the Gorgias and Phaedrus. Cambridge University Press, 2017.

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50

Irani, Tushar. Plato on the Value of Philosophy: The Art of Argument in the Gorgias and Phaedrus. Cambridge University Press, 2019.

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