To see the other types of publications on this topic, follow the link: Plato's Phaedrus.
Dissertations / Theses on the topic 'Plato's Phaedrus'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 30 dissertations / theses for your research on the topic 'Plato's Phaedrus.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Anderson, Marlene Evangeline. "A deconstructive analysis of Plato's Phaedrus." CSUSB ScholarWorks, 1991. https://scholarworks.lib.csusb.edu/etd-project/742.
Full text
2
Barber, Kathryn King. "A rhetorical analysis of Plato's Phaedrus." CSUSB ScholarWorks, 1994. https://scholarworks.lib.csusb.edu/etd-project/924.
Full text
3
Fan, Li. "Love and madness in Plato's Phaedrus." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/8424.
Full textAbstract:
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.
4
Fossati, Manlio. "Myth and argument in Plato's Phaedrus, Republic, and Phaedo." Thesis, University of St Andrews, 2016. http://hdl.handle.net/10023/14175.
Full textAbstract:
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.
5
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.
Full text
6
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.
Full textAbstract:
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.
7
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/.
Full textAbstract:
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.
8
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.
Full textAbstract:
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.
9
Neola, Benedetto. "Il neoplatonismo di Ermia di Alessandria : uno studio sugli In Platonis Phaedrum Scholia." Thesis, Sorbonne université, 2021. http://www.theses.fr/2021SORUL006.
Full textAbstract:
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 commentairesOur 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
10
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.
Full textAbstract:
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.
11
Hjelm, Mattias. "Wings of Harmony : An analysis of the conflict of the soul in Plato’s Phaedrus." Thesis, Uppsala universitet, Filosofiska institutionen, 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-416101.
Full textAbstract:
In Plato's Phaedrus, the conflict between the rational and non-rational parts of the soul plays a central role. While the best life, according to Plato, is the rational pursuit of philosophical contemplation, the soul can nevertheless not rid itself from its non-rational parts. In the Phaedrus, Plato presents this tension by likening the soul to a winged chariot with a charioteer and two horses. In this essay, I lean on the account of the soul in the Republic to argue that a solution to the conflict can be found by taking the wings of the chariot to symbolise inner harmony. In this way, I show that the non-rational parts of the soul are not a hindrance to the rational pursuit of philosophy, but, in fact, necessary for it.
12
Cusick, Michael. "The philosophers addresses his poetic audience : genre delineation and mimetic enhancement in the Meno and Phaedrus /." free to MU campus, to others for purchase, 2000. http://wwwlib.umi.com/cr/mo/fullcit?p9974619.
Full text
13
Levy, David Foster. "Socrates' Praise and Blame of Eros." Thesis, Boston College, 2010. http://hdl.handle.net/2345/2219.
Full textAbstract:
Thesis advisor: Christopher BruellIt is only in "erotic matters" that Plato's Socrates is wise, or so he claims at least on several occasions, and since his Socrates makes this claim, it is necessary for Plato's readers to investigate the content of Socrates' wisdom about eros. This dissertation undertakes such an investigation. Plato does not, however, make Socrates' view of eros easy to grasp. So diverse are Socrates' treatments of eros in different dialogues and even within the same dialogue that doubt may arise as to whether he has a consistent view of eros; Socrates subjects eros to relentless criticism throughout the Republic and his first speech in the Phaedrus, and then offers eros his highest praise in his second speech in the Phaedrus and a somewhat lesser praise in the Symposium. This dissertation takes the question of why Socrates treats eros in such divergent ways as its guiding thread and offers an account of the ambiguity in eros' character that renders it both blameworthy and praiseworthy in Socrates' estimation. The investigation is primarily of eros in its ordinary sense of romantic love for another human being, for Socrates' most extensive discussions of eros, those of the Phaedrus and Symposium, are primarily about romantic love. Furthermore, as this investigation makes clear, despite his references to other kinds of eros, Socrates distinguishes a precise meaning of eros, according to which eros is always love of another human being. Socrates' view of romantic love is then assessed through studies of the Republic, Phaedrus, and Symposium. These studies present a unified Socratic understanding of eros; despite their apparent differences, Socrates' treatment of eros in each dialogue confirms and supplements that of the others, each providing further insight into Socrates' complete view. In the Republic, Socrates' opposition to eros, as displayed in both his discussion of the communism of the family in book five and his account of the tyrannic soul in book nine, is traced to irrational religious beliefs to which he suggests eros is connected. Socrates then explains this connection by presenting romantic love as a source of such beliefs in the Phaedrus and Symposium. Because eros is such a source, this dissertation argues that philosophy is incompatible with eros in its precise sense, as Socrates subtly indicates even within his laudatory treatments of eros in the Phaedrus and Symposium. Thus, as a source of irrational beliefs, eros is blameworthy. Yet eros is also praiseworthy. Despite his indication that the philosopher would be free of eros in the precise sense, Socrates also argues that the experience of eros can be of great benefit in the education of a potential philosopher. Precisely as a source of irrational religious belief, the erotic experience includes a greater awareness of the longing for immortality and hence the concern with mortality that Socrates believes is characteristic of human beings, and by bringing lovers to a greater awareness of this concern, eros provides a first step towards the self-knowledge characteristic of the philosophic life
Thesis (PhD) — Boston College, 2010
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Political Science
14
Tsantsoulas, Tiffany. "Plato Exits the Pharmacy: An Answer to the Derridean Critique of the Phaedrus and Timaeus." Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/30692.
Full textAbstract:
By framing his deconstruction of Plato’s Phaedrus and Timaeus as a response to Platonism, Jacques Derrida overlooks the possibility of a Platonic philosophy beyond dogma and doctrine. This thesis argues that Derrida’s deconstructions target a particularly Platonist abstraction of the dialogues, and thus, his critique relies on the underlying assumption that Plato defends the metaphysics of presence. Derrida attempts to show how the thesis that Being is presence undermines itself in both dialogues through hints of différance like pharmakon and khôra. To answer the Derridean critique, I analyze the hermeneutics of Derrida’s deconstruction of Plato and identify what in the dialogues lies beyond the limits Derrida’s reading, for example Derrida’s notable exclusion of ἔρως.
15
Scharnagl, Sabine Maria Monika. "Plato and the mysteries : mystery terminology and imagery in the Symposium, the Phaedo and the Phaedrus." Thesis, University of Cambridge, 1994. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.339102.
Full text
16
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.
Full textAbstract:
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
17
Câmara, Anita Guimarães. "Sobre a unidade do Fedro de Platão: o movimento psicagógico e a arte retórica." Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/21497.
Full textAbstract:
Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-10-10T10:20:48Z
No. of bitstreams: 1
Texto final anita.pdf: 40379047 bytes, checksum: 4aa82f24066881582117816dbcb20bbd (MD5)Made available in DSpace on 2018-10-10T10:20:48Z (GMT). No. of bitstreams: 1 Texto final anita.pdf: 40379047 bytes, checksum: 4aa82f24066881582117816dbcb20bbd (MD5) Previous issue date: 2018-09-03
Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
The main objective of this work is to answer the problem of unity in Plato's dialogue, Phaedrus. The justification for this investigation is given by the controversy generated by the various readings made throughout the centuries of this Platonic dialogue. It is intended that, in establishing a unity of the dialogue, a better understanding of the topics addressed (such as myth, rhetoric, soul, dialectic, memory, among others) is possible. In seeking to solve this problem, one aspect that was privileged was a dramatic change and the literary resources of the text. In particular, the character of Phaedrus plays a key role in explaining the unity of dialogue. I propose that the appearance of fragmentation of the dialogue is due to Socrates’ attempt to conduct Phaedrus’ soul (psichagogy), throughout the text. This conduction sought to promote, in the Socratic interlocutor, a better understanding of both erôs and rhetoric. Now, rhetoric is a kind of psychagogy through discourses, and this Socratic conduction of Phaedrus is nothing more than the dramatic act of a true rhetorical art that will be developed in theory in the presente dialogue. The rhetoric in the Phaedrus, therefore, can attain a status of genuine technê for philosophical and pedagogical purposes. This philosophical rhetoric is not, however, a dialectic with another name (as some interpreters have suggested), since it presupposes, in addition to the dialectic, the knowledge of the existing types of souls and the appropriateness of discoureses to each type. The Phaedrus, therefore, is a dialogue that has precisely this appearance because Socrates acts as a philosophical rhetorician and, knowing his friend, he was able to adjust the right speech to the right moment to convince him of the erros and problems of sophistry rhetoric
O presente trabalho tem como objetivo principal propor uma resposta ao problema da unidade do diálogo Fedro de Platão. A justificação desta investigação é dada pela controvérsia gerada pelas inúmeras leituras feitas, ao longo dos séculos, desse diálogo platônico. Pretende-se que, ao estabelecer a unidade do diálogo, seja possível uma melhor compreensão dos temas abordados (como erôs, mito, retórica, alma, dialética, memória, entre outros). Ao buscar resolver esse problema, um aspecto que foi privilegiado foi a ação dramática e os recursos literários do texto. Em especial, o personagem Fedro tem um papel fundamental na explicação da unidade do diálogo. Proponho que a aparência de fragmentação do diálogo se deve à tentativa da condução da alma (psicagogia) de Fedro feita por Sócrates ao longo do texto. Essa condução buscou promover, no interlocutor socrático, uma melhor compreensão tanto de erôs quanto da retórica. Ora, a retórica é um tipo de psicagogia por meio dos discursos e essa condução socrática de Fedro nada mais é do que o ato dramático de uma verdadeira arte retórica que será desenvolvida na teoria no presente diálogo. A retórica no Fedro, portanto, pode alcançar um status de genuína technê com propósitos filosóficos e pedagógicos. Essa retórica filosófica não é, no entanto, a dialética com outro nome (como sugeriram alguns intérpretes), pois pressupõe, além da dialética, o conhecimento dos tipos de almas existentes e da adequação de discuros a cada tipo. O Fedro, portanto, é um diálogo que possui tal aparência justamente por Sócrates atuar como um retórico filosófico e, conhecendo o amigo, soube ajustar o discurso certo ao momento certo para convencê-lo dos erros e dos problemas da retórica sofística
18
Svanefjord, Natasha. "Varför är Platon poet?" Thesis, Södertörns högskola, Institutionen för kultur och lärande, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-30074.
Full text
19
Park, E. C. "Plato and Lucretius as philosophical literature : a comparative study." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:97c3ba13-d229-429d-83fc-138fcbaf58b1.
Full textAbstract:
This thesis compares the interaction of philosophy and literature in Plato and Lucretius. It argues that Plato influenced Lucretius directly, and that this connection increases the interest in comparing them. In the Introduction, I propose that a work of philosophical literature, such as the De Rerum Natura or a Platonic dialogue, cannot be fully understood or appreciated unless both the literary and the philosophical elements are taken into account. In Chapter 1, I examine the tradition of literature and philosophy in which Plato and Lucretius were writing. I argue that the historical evidence increases the likelihood that Lucretius read Plato. Through consideration of parallels between the DRN and the dialogues, I argue that Plato discernibly influenced the DRN. In Chapter 2, I extract a theory of philosophical literature from the Phaedrus, which prompts us to appreciate it as a work of literary art inspired by philosophical knowledge of the Forms. I then analyse Socrates’ ‘prelude’ at Republic IV.432 as an example of how the dialogue’s philosophical and literary teaching works in practice. In Chapters 3 and 4, I consider the treatment of natural philosophy in the Timaeus and DRN II. The ending of the Timaeus is arguably an Aristophanically inspired parody of the zoogonies of the early natural philosophers. This links it to other instances of parody in Plato’s dialogues. DRN II.333-380 involves an argument about atomic variety based on Epicurus, but also, through the image of the world ‘made by hand’, alludes polemically to the intelligently designed world of the Timaeus. Through an examination of Plato’s and Lucretius’ polemical adaptation of their predecessors, I argue that even the most seemingly technical passages of the DRN and the Timaeus still depend upon literary techniques for their full effect. The Conclusion reflects briefly on future paths of investigation.
20
Pilote, Guillaume. "La réminiscence chez Platon : théorie de la connaissance ; anthropologie ; éthique." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/34591.
Full textAbstract:
Platon expose la théorie de l’ἀνάμνησις dans le Ménon, le Phédon et le Phèdre; nous soutenons que la doctrine est cohérente malgré les écarts entre ces présentations. L’interprétation de la réminiscence demande également de s’interroger sur la nature de l’innéisme platonicien, la valeur épistémologique de l’expérience et le rôle réservé au mythe. Nous traitons ces questions au travers d’une interprétation du rôle de la théorie dans chaque dialogue, en comparant chaque fois nos résultats avec les deux autres.
La réminiscence vise à rendre compte des expériences suivantes : la reconnaissance de la nécessité de certaines vérités, l’utilisation de notions universelles pour décrire des réalités contingentes et la conversion spirituelle permise par un amour noble. Ces trois phénomènes sont expliqués par la remémoration d’un savoir acquis avant la naissance et oublié au moment de l’incarnation; nous n’avons pas conscience de ce savoir, mais il détermine notre expérience du monde à notre insu. Pour cette raison, la meilleure façon de décrire le statut de notre souvenir de la connaissance prénatale est de le tenir pour un archétype. Pour transformer le souvenir d’une forme en connaissance, nous devons, grâce à la dialectique, embrasser dans une définition tous les cas (réels ou hypothétiques) qui lui sont attribués; en effet, nous reconnaissons leur appartenance à cette nature en vertu du ressouvenir. L’âme affranchie du corps jouit d’une intuition plénière des réalités intelligibles, mais son statut change au moment de l’incarnation; en vertu de son rapport au devenir, elle ne peut saisir l’unité d’une forme que de façon synthétique, par le logos. La doctrine de l’anamnèse comporte ainsi, en plus de sa fonction épistémologique, une dimension anthropologique : elle implique une compréhension de l’âme humaine comme intermédiaire entre les choses sensibles et intelligibles. Par conséquent, l’anamnesis a des répercussions éthiques. En effet, la vie doit être une médiation entre ces deux ordres de réalité auxquels nous appartenons, de façon à nous conformer aux archétypes de l’excellence humaine, que nous ne pouvons ignorer sans renier une partie de nous-mêmes.
21
Campos, Rogerio Gimenes de. "O Fedro de Platão à luz da tríade de Estesícoro." Universidade de São Paulo, 2012. http://www.teses.usp.br/teses/disponiveis/8/8133/tde-21082012-112235/.
Full textAbstract:
Essa tese tem como objetivo apresentar uma leitura alternativa do Fedro de Platão. Seu principal foco é reavaliar o esquema geral do diálogo e seus blocos textuais, considerando a pertinência e a importância de aspectos formais e temáticos da poética de Estesícoro de Himera na leitura do Fedro, especialmente a estrutura triádica de sua poesia, o tema do ídolo como substituto do ser e o poder do canto curativo. Nesse trajeto reconhecemos o desenho triádico estesicórico nas três recitações iniciais do diálogo platônico, meio pelo qual realizaremos um estudo desses blocos textuais, destacando, em seguida, as diferenças entre poética, logografia, retórica e dialética.This thesis aims to present an alternative reading of Plato\'s Phaedrus. Its main focus is to review the general scheme of the dialogue and its textual blocks, into account the relevance and importance of formal and thematic aspects of the poetic doxography from Stesichorus of Himera in the reading of Plato\'s Phaedrus considered, especially in these regards: triadic structure of his poetry, the theme of the idol as a substitute for the being and the curative power of the chant. In this way we can recognized the stesichoric triadic design in the three initials recitations of platonic dialogue, means by which this work will conduct a study of these blocks of text, highlighting the differences between poetry, logographic, rhetoric and dialectic.
22
Gilbert, David Allen. "Plato's ideal art of rhetoric an interpretation of 'Phaedrus' 270B-272B /." Thesis, 2002. http://wwwlib.umi.com/cr/utexas/fullcit?p3108492.
Full text
23
Van, de Vijver Anne. "A comparison of Plato's views of eros in the Symphosium and Phaedrus." Diss., 2009. http://hdl.handle.net/10500/2897.
Full textAbstract:
My examination of Plato’s valuation of eros in the Symposium and Phaedrus dialogues in its manifold elements in general has resulted in a more concrete definition of eros as a relational entity. The transition of an initially natural cosmic force in archaic times into a more valid ethical quality so as to encourage betterment in human relations is evident in Plato’s philosophy. The terms ‘Platonic love’ and ‘eros’ are misinterpreted and my thesis purports to prove that Plato’s eros is a spiritual quest for beauty (kalos), truth (alethes) and the good (agathos). Modern scholastic commentaries were referred to and proved helpful in assessing the differences in ancient and current ethical schools of thought. The argument purports that Platonic eros is not a static condition of soul but a continuous movement/progress towards the highest spiritual love.Ancient Languages and Cultures
M.A. (Ancient Languages and Cultures)
24
White, Glenavin Lindley. "A prayer for me as well : friendship and philosophy in Plato's Phaedrus." Thesis, 2014. http://hdl.handle.net/2152/26365.
Full textAbstract:
Although Plato's views on Friendship, or philia, are almost always found embedded in discussions of erotic love, I argue that these views nevertheless constitute a clear and compelling picture of the nature and value of the best kinds of friendship. Moreover, I suggest that these views on friendship present us with a surprising insight into Plato's overall conception of the practice of philosophy, as a personal process of striving for knowledge at the center of the best human life. To tease out these views on philia, I begin with a close reading of Plato's Phaedrus. As many have noted, this dialogue appears at first to be strangely disunified: its first half is concerned primarily with giving an account of erotic love, while its second half is devoted to a discussion of the nature and value of rhetoric. I begin by examining the theory of erotic love presented by Socrates in the 'palinode' at the center of the Phaedrus, and arguing that we can begin to see a theory of philia emerging from this account. I then argue that a central element of this theory of philia, as presented in the palinode to love, provides us with a link to the later discussion of rhetoric, and a unifying theme for the Phaedrus as a whole: the knowledge of souls. With this unifying theme in hand, I return to the account of philia, and eros, in the first half of the Phaedrus and, in light of this topic, draw further conclusions about Plato's views of the importance of philia, and eros, to philosophy.text
25
Adkins, Brent. "Soliciting the Decisions of Philosophy: An Exposition of "Plato's Pharmacy" by Jacques Derrida." Thesis, 1994. http://hdl.handle.net/10756/291170.
Full text
26
Su, Hua-mei, and 蘇華美. "How is the Discourse of Love Possible?-Eros, Rhetoric and Dialectic in Plato's Phaedrus." Thesis, 2008. http://ndltd.ncl.edu.tw/handle/54712836392327391108.
Full textAbstract:
碩士南華大學
美學與藝術管理研究所
96
The thesis takes Plato''s Phaedrus as the subject of study and examins it under the background ancient Greece time. With an analysis of views of love of ancient Greece, it aims to discuss whether "love" could be the object of discourse and if it could be, how is this discourse possible? This thesis is divided into six chapters. The first chapter is "Introduction". In the second chapter, the author discusses the dialogue Phaedrus and elaborates the cultural and social background of ancient Greece. In the third chapter discusses Eros and the immortality of soul, taking Phaedrus as an example of the view of love of ancient Greece and analyzing the relation between soul and Eros. In the fourth chapter, the author discusses the rhetoric and the dialectic, investigates the origin of rhetoric, and compares sophists'' rhetoric and Socrates'' dialectic. In the fifth chapter, unifying the third chapter with the fourth chapter, the author discusses the possibility of the discourse of love and points out that there are two different modes of thought behind the two forms of expression--the oral and the written. The sixth chapter is "conclusion", ending with the Socrates'' elaboration of noblest love.
27
Holloway, Paul Andrew. "Plato's critique of rhetoric and the transition from orality in ancient Greece: The "Gorgias" and the "Phaedrus" revisited." Thesis, 1991. http://hdl.handle.net/1911/13501.
Full textAbstract:
The political and cultural forces of Periclean Athens brought rhetoric to the fore as the master knowledge. Through the school of Isocrates this perspective continued into the fourth century. Read in this context Plato's degrading attack on rhetoric in the Gorgias can readily be reconciled with his surprisingly positive treatment of it in the Phaedrus. In the Gorgias he does not debunk rhetoric per se, but only rhetorical culture, that is, rhetoric as conceived by his contemporaries as chief among the arts, $\eta$ $\kappa\alpha\lambda\lambda\iota\sigma\tau\eta$ $\tau\omega\nu$ $\tau\varepsilon\chi\nu\omega\nu$. On the other hand, in the Phaedrus he recommends rhetoric conceived in a limited sense as simply one art among many. This is supported by the recent work of Robert Conners who interprets Plato's criticism of rhetorical culture in light of the transition from oral to literate culture in fourth-century Greece.
28
Serranito, Fábio Alexandre Matilde. "Lovers and Madmen: The Μανία-Φρονεῖν Opposition in Plato’s Phaedrus." Doctoral thesis, 2015. http://hdl.handle.net/10362/16256.
Full textAbstract:
In this thesis we propose to examine the first half of the Phaedrus (sc. until the
end of the palinode) in light of the opposition between the notions of μανία and φρονεῖν,
as they are explicitly and implicitly presented in the erotic speeches. These are read in
dialogue with what we have designated as the “implicit speech” or “speeches”, i.e., the
plurality of conceptions regarding ἔρως, μανία and φρονεῖν that were part of Ancient
Greek culture. Our reading of the two speeches against ἔρως, Lysias’ and Socrates’ first
speech, engages with this cultural background, and extracts a conception of μανία and
φρονεῖν with which the palinode will primarily confront.
Our reading of the palinode divides it into two sections: the first, the presentation
of the first three kinds of beneficial μανία; the second, the mythical narrative that deals
with erotic μανία. We emphasise the existence of a wide gulf between these two moments
in terms of their ontological, theological and anthropological conceptions. The second
section of the palinode is revolutionary not only in contrast with the “implicit speech”
and the speeches against ἔρως, but also in contrast with the very beginning of the palinode
– which preserves many of the conceptions and assumptions found in the previous
speeches and in the cultural tradition. It is in order to explain the foundation, meaning and
significance of this gulf that we explore and discuss the notion of ὑπόθεσις and its role as
an implicit operator in the Phaedrus.
From our reading of the second part of the palinode, it is clear how the introduction
of the ὑπερουράνιος τόπος brings about a radical revision of the perspectives on the nature
of reality and on human nature and condition that were implicit in the previous speeches
and in the first part of the palinode. We show that the ὑπερουράνιος τόπος corresponds
to the projection of a multiplicity of cognitive and desiderative requirements that our
normal perspective demands, but cannot possibly satisfy. In other words, our perspective
is shown to be living beyond its means, yearning for something that by far exceeds what
it can get in its de facto condition: the superlative. This results in a major revision of the
understanding of φρονεῖν and μανία – a revision that challenges the traditional
understanding of these two notions as binary opposites, thereby revealing a much more
complex landscape.
29
Lalande-Corbeil, Anna-Christine. "Division et dialectique : évolution et unité dans les dialogues tardifs de Platon." Thèse, 2013. http://hdl.handle.net/1866/11102.
Full textAbstract:
Le présent mémoire décrit le rôle et l’application de la méthode platonicienne des divisions telle que
décrite dans le Sophiste, le Politique, le Phèdre et le Philèbe. Il met en relief les différences et les
similitudes du rôle et de l’application de la méthode dans ces quatre dialogues, afin d’analyser la
possibilité ou bien de postuler l’unité de la doctrine platonicienne, ou bien de retracer les lieux de son
évolution. Certains auteurs du siècle dernier affirment qu’il n’est pas possible de retracer quelque
évolution que ce soit dans la doctrine, et estiment même que la méthode des divisions est utilisée bien
au-delà de ces quatre dialogues, et que son absence des dialogues de jeunesse ne doit en aucun cas
être prise pour une absence de la doctrine de l’époque. D’autres sont au contraire convaincus que la
méthode des divisions est propre à un stade de la pensée de Platon qui ne peut être que postérieur à
l’introduction de la théorie des Formes intelligibles, et que cette méthode incarne même, à toutes fins
pratiques, la dialectique platonicienne des dialogues tardifs.This thesis aims to describe the role and application of Plato's method of divisions as it is seen and described mainly in Sophist, Statesman, Phaedrus, and Philebus. Through analysis of similarities and differences of the method in the different dialogues I intend to describe the possibilities of claiming the unity of Plato's doctrine, or to see in which regards it has evolved. In the last century some authors were convinced that no such evolution could clearly be seen in Plato's thought, and that the method of divisions was to be found in a lot of passages both before and after the four dialogues mentioned above, whereas others argue that the method of divisions is to be seen as specific t the later dialogues, because it cannot possibly be used before the introduction of the theory of the Forms, and further, that it is to be identified with Plato's later method of dialectic.
30
Bader, Daniel. "Platonic Craft and Medical Ethics." Thesis, 2010. http://hdl.handle.net/1807/26127.
Full textAbstract:
Platonic Craft and Medical Ethics examines the Platonic theory of craft and shows its application to different ethical problems in medicine, both ancient and modern. I begin by elucidating the Platonic use of the term “craft” or “technē”, using especially the paradigmatic craft of medicine, and explicate a number of important principles inherent in his use of the term. I then show how Plato’s framework of crafts can be applied to two ancient debates. First, I show how Plato’s understanding of crafts is used in discussing the definition of medicine, and how he deals with the issue of “bivalence”, that medicine seems to be capable of generating disease as well as curing it. I follow this discussion into Aristotle, who, though he has a different interpretation of bivalence, has a solution in many ways similar to Plato’s. Second, I discuss the relevance of knowledge to persuasion and freedom. Rhetors like Gorgias challenge the traditional connections of persuasion to freedom and force to slavery by characterizing persuasion as a type of force. Plato addresses this be dividing persuasion between sorcerous and didactic persuasion, and sets knowledge as the new criterion for freedom. Finally, I discuss three modern issues in medical ethics using a Platonic understanding of crafts: paternalism, conclusions in meta-analyses and therapeutic misconceptions in research ethics. In discussing paternalism, I argue that tools with multiple excellences, like the body, should not be evaluated independently of the uses to which the patient intends to put them. In discussing meta-analyses, I show how the division of crafts into goal-oriented and causal parts in the Phaedrus exposes the confusion inherent in saying that practical conclusions can follow directly from statistical results. Finally, I argue that authors like Franklin G. Miller and Howard Brody fail to recognize the hierarchical relationship between medical research and medicine when they argue that medical research ethics should be autonomous from medical ethics per se.