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Journal articles on the topic 'Plato's theory of Forms'

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Published: 4 June 2021

Last updated: 12 February 2022

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1

Sedley, David. "An Introduction to Plato's Theory of Forms." Royal Institute of Philosophy Supplement 78 (July 2016): 3–22. http://dx.doi.org/10.1017/s1358246116000333.

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AbstractThis lecture was designed as an introduction to Plato's theory of Forms. Reference is made to key passages of Plato's dialogues, but no guidance on further reading is offered, and numerous controversies about the theory's interpretation are left in the background. An initial sketch of the theory's origins in the inquiries of Plato's teacher Socrates is followed by an explanation of the Forms’ primary characteristic, Plato's metaphysical separation of them from the sensible world. Other aspects discussed include the Forms’ metaphysical relation to sensible particulars, their ‘self-predication’, and the range of items that have Forms. Finally, the envisaged structure of the world of Forms is illustrated by a look at Plato's famous Cave simile.

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Boongaling, John Ian. "Logical Quantification and Plato's Theory of Forms." Aufklärung: journal of philosophy 2 (October 7, 2016): 11–26. http://dx.doi.org/10.18012/arf.2015.24905.

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Boongaling, John Ian. "Logical Quantification and Plato's Theory of Forms." Aufklärung: journal of philosophy 2, no. 2 (October 7, 2015): 11–26. http://dx.doi.org/10.18012/arf.2016.24905.

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4

Chailos, George. "A Mathematical Model for Plato's Theory of Forms." British Journal of Mathematics & Computer Science 4, no. 21 (January 10, 2014): 3105–19. http://dx.doi.org/10.9734/bjmcs/2014/12591.

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5

Wood, James. "The Unorthodox Theory of Forms in Plato's Philebus." Journal of Ancient Philosophy 11, no. 2 (November 8, 2017): 45. http://dx.doi.org/10.11606/issn.1981-9471.v11i2p45-81.

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This paper argues that we can make best sense of four key passages as well as the Philebus as a whole by rejecting the “orthodox” view that forms exist separately from particulars as determinate entities in their own right and accepting the “unorthodox” view that forms exist within particulars as their limiting and unifying measures and the ousiai of their geneseis.

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Wakefield, Peter W., and Gail Fine. "On Ideas: Aristotle's Criticism of Plato's Theory of Forms." Classical World 90, no. 5 (1997): 385. http://dx.doi.org/10.2307/4351983.

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Barnes, Jonathan, and Gail Fine. "On Ideas--Aristotle's Criticism of Plato's Theory of Forms." Philosophy and Phenomenological Research 56, no. 2 (June 1996): 489. http://dx.doi.org/10.2307/2108541.

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8

Heinaman, Robert, and Gail Fine. "On Ideas: Aristotle's Criticism of Plato's Theory of Forms." Journal of Philosophy 92, no. 12 (December 1995): 658. http://dx.doi.org/10.2307/2941101.

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Kraut, Richard, and Gail Fine. "On Ideas: Aristotle's Criticism of Plato's Theory of Forms." Philosophical Review 104, no. 1 (January 1995): 114. http://dx.doi.org/10.2307/2186014.

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10

Scaltsas, Theodore, and Gail Fine. "On Ideas: Aristotle's Criticism of Plato's Theory of Forms." Philosophical Quarterly 44, no. 176 (July 1994): 379. http://dx.doi.org/10.2307/2219618.

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11

Sim, Lorraine. "Virginia Woolf Tracing Patterns through Plato's Forms." Journal of Modern Literature 28, no. 2 (March 2005): 38–48. http://dx.doi.org/10.2979/jml.2005.28.2.38.

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Sim, Lorraine. "Virginia Woolf Tracing Patterns through Plato's Forms." Journal of Modern Literature 28, no. 2 (2005): 38–48. http://dx.doi.org/10.1353/jml.2005.0032.

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Ferejohn, Michael T., and Michael T. Ferejohn. "On Ideas: Aristotle's Criticism of Plato's Theory of Forms (review)." Journal of the History of Philosophy 34, no. 1 (1996): 137–38. http://dx.doi.org/10.1353/hph.1996.0004.

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14

Buckels, Christopher. "A Platonic Trope Bundle Theory." Ancient Philosophy Today 2, no. 2 (October 2020): 91–112. http://dx.doi.org/10.3366/anph.2020.0031.

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This paper provides a rational reconstruction of a Platonic trope bundle theory that is a live alternative to contemporary bundle theories. According to the theory, Platonic particulars are composed of what Plato calls images of Forms; contemporary metaphysicians call these tropes. Tropes are dependent on Forms and the Receptacle, while trope bundles are structured by natural kinds using the Phaedo's principles of inclusion and exclusion and the Timaeus’ geometrised elements, as well as by co-location in the Receptacle. Key elements of discussion include persistence and abundance of Plato's tropes. The resulting theory is compared with contemporary trope bundle theories.

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GOLDMAN, HARVEY. "TRADITIONAL FORMS OF WISDOM AND POLITICS IN PLATO'S APOLOGY." Classical Quarterly 59, no. 2 (November 23, 2009): 444–67. http://dx.doi.org/10.1017/s0009838809990103.

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16

Heinaman, Robert. "On Ideas: Aristotle's Criticism of Plato's Theory of Forms by Gail Fine." Journal of Philosophy 92, no. 12 (1995): 658–61. http://dx.doi.org/10.5840/jphil199592123.

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17

Rowe, Christopher. "Plato's Forms in Transition. A Reading of the Parmenides." Mnemosyne 62, no. 2 (2009): 298–301. http://dx.doi.org/10.1163/156852508x252993.

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18

Hamilton, Andrew. "Plato’s Theory of Forms Reconsidered." Ancient Philosophy 25, no. 2 (2005): 349–63. http://dx.doi.org/10.5840/ancientphil200525229.

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19

Burnyeat, M. F. "DRAMATIC ASPECTS OF PLATO'S PROTAGORAS." Classical Quarterly 63, no. 1 (April 24, 2013): 419–22. http://dx.doi.org/10.1017/s0009838812000547.

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In the course of its 53 Stephanus pages Plato's Protagoras uses the verb διαλέγεσθαι 32 times: a frequency considerably greater than that of any other dialogue. The next largest total is 21 occurrences in the Theaetetus (68 Stephanus pages). In the vast bulk of the Republic διαλέγεσθαι occurs just 20 times over 294 Stephanus pages. The ratios are striking. In the Protagoras the verb turns up on average once every 1.65 Stephanus pages; in the Theaetetus once every 3.25 pages; in the Republic only once every 14.7. The statistics reflect a fact evident to any reader of the Protagoras and Theaetetus, that the first of these dialogues is Plato's most sustained treatment of the comparative merits of the many different forms of διαλέγεσθαι, the second his most ambitious exhibition of the type of dialectic (as he has taught us to call it) with which Socrates there wins his contest against Protagoras. It is the former dialogue that interests me here.

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20

Franklin, Lee. "Recollection and Philosophical Reflection in Plato's Phaedo." Phronesis 50, no. 4 (2005): 289–314. http://dx.doi.org/10.1163/156852805774481379.

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AbstractInterpretations of recollection in the Phaedo are divided between ordinary interpretations, on which recollection explains a kind of learning accomplished by all, and sophisticated interpretations, which restrict recollection to philosophers. A sophisticated interpretation is supported by the prominence of philosophical understanding and reflection in the argument. Recollection is supposed to explain the advanced understanding displayed by Socrates and Simmias (74b2-4). Furthermore, it seems to be a necessary condition on recollection that one who recollects also perform a comparison of sensible particulars to Forms (74a5-7). I provide a new ordinary interpretation which explains these features of the argument. First, we must clearly distinguish the philosophical reflection which constitutes the argument for the Theory of Recollection from the ordinary learning which is its subject. The comparison of sensibles to Forms is the reasoning by which we see, as philosophers, that we must recollect. At the same time, we must also appreciate the continuity of ordinary and philosophical learning. Plato wants to explain the capacity for ordinary discourse, but with an eye to its role as the origin of philosophical reflection and learning. In the Phaedo, recollection has ordinary learning as its immediate explanandum, and philosophical learning as its ultimate explanandum.

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Anvar Bunyatova, Shams. "Analysis of The Category of Truth - “Aletheia” in Plato’s Epistemology." SCIENTIFIC WORK 59, no. 10 (November 6, 2020): 36–40. http://dx.doi.org/10.36719/2663-4619/59/36-40.

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The article reflects the explanation of the concept of the truth by Plato, referring to his allegory "the Cave" and the analogy "the Divided Line" as well as to the dialogues. At the same time, the concept of the truth is being analyzed in the context of episteme and doxa and, accordingly, the hierarchical idea of knowledge, formed by the philosopher, is being investigated. The world of ideas, which forms the basis of Plato's philosophy, is assessed as a world where there is the truth and the unity, the true is separated from its shadow. In addition to the above, Plato's ways of achieving the metaphysical truth are being discussed. The article emphasizes that Plato was the first representative of the oldest theory in history, the theory of correspondence of the truth. Key words: Plato, aletheia, episteme, doxa, idea, knowledge, the divided line

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22

Volkova, Nadezhda. "Unnamed odours: the sense of smell in Plato’s Timaeus." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, no. 2 (2020): 709–27. http://dx.doi.org/10.25205/1995-4328-2020-14-2-709-727.

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Timaeus, theory of perception, sense of smell and odours, Plato, regular polyhedra. Abstract. The article is devoted to the problem of the sense of smell in Plato’s Timaeus. Any study of Plato’s doctrines requires first of all an examination of the rich tradition of the exegesis of his texts. In this article, author discusses the works of such famous scholars of Plato’s philosophy as Francis Cornford, Gregory Vlastos, Denis O’Brien and others. Despite the fact that the problem of the sense of smell is not among the central themes in Plato's cosmology, it turns out to be connected with many of them: the problem of the correspondence elements to forms of regular polyhedra, the problem of division into species of elements, the question of the structure of surfaces of regular polyhedra, etc. The author tried to present the question of the sense of smell in the Timaeus as a consistent theory, which can be placed in the context of the theories of his predecessors, such as Alcmaeon, Empedocles and Democritus, and his followers, first of all Aristotle. The author accepts the view that odours are mixtures of water and air (Vlastos). Reconstructing the theory of the sense of smell as a part of the whole theory of perception, the author comes to the conclusion that odours have no species and names because they don’t belong to the one idea of the element. Unlike colors, sounds and juices (which retain their identity even being mixed with other elements: color – with fire, taste – with water, sound – with air) odours have a half-formed, mixed, nature. In the light of this reconstruction, Plato’s theory of odours appears to pave the way to a more developed Aristotle’s theory of smell.

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23

White, F. C. "Love and the Individual in Plato's Phaedrus." Classical Quarterly 40, no. 2 (December 1990): 396–406. http://dx.doi.org/10.1017/s000983880004297x.

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There are two basic objections to Plato's account of love in the Phaedrus, both raised by Gregory Vlastos, both metaphysically important in their own right, and both still unanswered. The first is that the Phaedrus sees men as mere images of another world, making it folly or even idolatry to treat them as worthy of love for their own sakes. The other is that it considers the love that we bear for our fellow men to be the result of human, temporal deficiency. If only we could be free of this deficiency, the objection runs, we would have no reason to love anything or anyone except the Forms: seen face to face, these by themselves would absorb all our love.

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24

Mackenzie, Mary Margaret. "Putting the Cratylus in its Place." Classical Quarterly 36, no. 1 (May 1986): 124–50. http://dx.doi.org/10.1017/s0009838800010600.

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The Cratylus begins with a paradox; it ends with a paradox; and it has a paradox in between. But this disturbing characteristic of the dialogue has been overshadowed, not to say ignored, in the literature. For commentators have seen it as their task to discover exactly what theory of language Plato himself, despite his declared perplexity, intends to adopt as he rejects the alternatives of Hermogenes and Cratylus. A common view, then, has been to suppose that the ⋯πορίαι of the dialogue are mere camouflage for the hidden dogma, whatever that may be. A favoured candidate, of course, has been the theory of transcendent forms, in some preliminary version. As a consequence, the dialogue has often been seen as a precursor to the great metaphysical works of Plato's middle period such as the Phaedo or the Republic.Not so, I shall argue. My case is that this dialogue centres upon a series of paradoxes which are both powerful and unsettling. Their final effect is to attack the theory of forms, not to defend it. They are, I suggest, genuine proposals of philosophical difficulty, rather than mere artifice to disguise an idealist truth. As such, they belong, and may clearly be seen to belong, with works of the critical period which subject the theory of forms to scrutiny. Thus the ⋯πορίαι of the Cratylus have their counterparts in the Parmenides, the Theaetetus and the Sophist. I propose, then, that the dialogue was written during the late, critical period of Plato's philosophical activity.

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25

Giannopoulou, Zina. "GILLES DELEUZE AND BERNARDO BERTOLUCCI ON PLATO'S CAVE." Ramus 49, no. 1-2 (December 2020): 70–88. http://dx.doi.org/10.1017/rmu.2020.5.

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The allegory of the Cave in Republic 514a–18d is one of the most memorable Platonic images. The depiction of chained humans in a cavernous dwelling looking at shadows of objects cast on a parapet in front of them but unable to locate the objects themselves until one of them is freed, turns around to see the objects, and finally leaves the cave has haunted and inspired readers throughout the centuries. The prisoners are said to be ‘like us’ (515a), which is taken to refer either to human life in general or to human life in corrupt political environments. Plato's core metaphysical and epistemological doctrines are thought to inhere in the Cave, his belief that the sensible world, represented by the cave, holds people captive to defective and erroneous appearances, and that only philosophy can free and enlighten them, leading them out of the cave to the intelligible realm of the eternal Forms. The cave then houses captives since childhood who believe that shadows of artifacts exhaust reality, and captors who project images of artifacts on the wall and thereby manipulate what the captives see and hear.

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26

Monaghan, P. X. "A Novel Interpretation of Plato’s Theory of Forms." Metaphysica 11, no. 1 (March 17, 2010): 63–78. http://dx.doi.org/10.1007/s12133-010-0059-x.

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27

Frede, Dorothea. "Plato’s Forms as Functions and Structures." History of Philosophy & Logical Analysis 23, no. 2 (December 18, 2020): 291–316. http://dx.doi.org/10.30965/26664275-02302002.

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Abstract Despite the fact that the theory of Forms is regarded as the hallmark of Plato’s philosophy, it has remained remarkably elusive, because it is more hinted at than explained in his dialogues. Given the uncertainty concerning the nature and extension of the Forms, this article makes no pretense to coming up with solutions to all problems that have occupied scholars since antiquity. It aims to elucidate only two aspects of that theory: the indication in certain dialogues that the Forms are what in modern parlance are called functions or purposes, and the indication in other dialogues that such functions rely on harmonious structures.

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Bugai, Dmitry V. "Pleasure As a Subject of Logic. To the Interpretation of Philebus. Part II." Voprosy Filosofii, no. 6 (2021): 100–108. http://dx.doi.org/10.21146/0042-8744-2021-6-100-108.

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The task of the paper is to determine what is the philosophical meaning of Plato’s Philebus. To define the meaning is to show which way of understanding Philebus is the most fruitful, most fully grasping and revealing what forms the substantive core of Plato's text. It’s no secret that the meaning of Philebus is not at all self-evident. From our point of view, the main subject of the dialogue lies not in the plane of ontology, but in ethics, and what is taken for ontological aspects in Philebus is much more related to the logical and methodological conditions for solving the main ethical problem. Therefore, in this article an attempt was made to show that the key themes of Philebus(the problem of the one-many, the relationship of the four kinds of beings, the theory of false pleasures) are internally related. The question of the relationship between the one and the many is raised in connection with the clarification of the question of the logical status of pleasure. Division into four kinds (limit, unlimited, mixture, reason) is the fulfillment of the methodological requirement for the necessity of division. The analysis of pleasures following this methodological introduction examines pleasure in an entirely new light, in the light of truth/falsity.

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Kahn, Charles. "Why Is the Sophist a Sequel to the Theaetetus?" Phronesis 52, no. 1 (2007): 33–57. http://dx.doi.org/10.1163/156852807x177959.

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AbstractThe Theaetetus and the Sophist both stand in the shadow of the Parmenides, to which they refer. I propose to interpret these two dialogues as Plato's first move in the project of reshaping his metaphysics with the double aim of avoiding problems raised in the Parmenides and applying his general theory to the philosophy of nature. The classical doctrine of Forms is subject to revision, but Plato's fundamental metaphysics is preserved in the Philebus as well as in the Timaeus. The most important change is the explicit enlargement of the notion of Being to include the nature of things that change.This reshaping of the metaphysics is prepared in the Theaetetus and Sophist by an analysis of sensory phenomena in the former and, in the latter, a new account of Forms as a network of mutual connections and exclusions. The division of labor between the two dialogues is symbolized by the role of Heraclitus in the former and that of Parmenides in the latter. Theaetetus asks for a discussion of Parmenides as well, but Socrates will not undertake it. For that we need the visitor from Elea. Hence the Theaetetus deals with becoming and flux but not with being; that topic is reserved for Eleatic treatment in the Sophist. But the problems of falsity and Not-Being, formulated in the first dialogue, cannot be resolved without the considerations of truth and Being, reserved for the later dialogue. That is why there must be a sequel to the Theaetetus.

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Maffi, Emanuele. "Eἶδος, ἰδέα, παράδειγμα: osservazioni sulla natura del Santo in Eutifrone 6d–10e." Méthexis 32, no. 1 (February 13, 2020): 1–25. http://dx.doi.org/10.1163/24680974-03201001.

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Plato’s Euthyphro has been interpreted in two ways. The first one, given by Vlastos, is the so-called “developmentalism” according to which in the Euthyphro (and in the early dialogues) we cannot find any ‘theory of Forms’, which belongs only to Plato’s middle dialogues, but nothing more than a search for definitions. The second one, supported by Allen, claims instead that in the Euthyphro we can find the early (or Socratic) theory of Forms, a theory that has some common items as well as some differences with the later (or Platonic) theory of Forms. Through the detailed analysis of the refutation of Euthyphro second definition of holiness I argue that the ontological status of Holiness and its causal role is already the status and the role played by the Forms in Plato’s middle works. So a metaphysical meaning can be assigned to εἶδος, ἰδέα, παράδειγμα already in the Euthyphro.

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Pangle, Lorraine Smith. "Eros and Polis: Desire and Community in Greek Political Theory." Canadian Journal of Political Science 37, no. 3 (September 2004): 777–78. http://dx.doi.org/10.1017/s0008423904430108.

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Eros and Polis: Desire and Community in Greek Political Theory, Paul W. Ludwig, Cambridge: Cambridge University Press, 2002, pp. xiii, 398In Eros and Polis, Paul Ludwig explores a rich array of issues relating to eros, homosexuality, and pederasty and their implications for republican political life. He examines ancient accounts of eros and its relation to other forms of desire, to tyranny and aggression, to spiritedness and the love of one's own, and to bonds of affection between citizens. He discusses ancient attempts to overcome the divisiveness of the private realm by controlling erotic relations between citizens, both in practice (such as at Sparta) and in theory (Plato's Republic). He concludes with a critique of the attempt of Thucydides' Pericles to stir up erotic desire and harness it in the service of the city, and of the erotic passion implicit in the attraction to foreign customs and sights. Ludwig draws upon a wide range of ancient sources including Homer, Sophocles, Aristophanes, Herodotus, Xenophon, Plato, Aristotle, Thucydides, Lucretius, and many others. But he does not limit himself to textual analysis; much of the book is devoted to putting these texts in historical context, and much is also devoted to drawing connections between ancient thoughts and practices and the concerns of contemporary political theory.

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32

Woods, Michael. "Robert William Jordan: Plato's Arguments for Forms. (Cambridge Philological Society, Suppl. 9.) Pp. 102. Cambridge: Cambridge Philological Society, 1983. Paper." Classical Review 35, no. 1 (April 1985): 199–200. http://dx.doi.org/10.1017/s0009840x00108200.

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33

Keena, Justin W. "Plato on Forms, Predication by Analogy, and Kinds of Reality." American Catholic Philosophical Quarterly 95, no. 2 (2021): 271–85. http://dx.doi.org/10.5840/acpq202142219.

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I argue that Plato held a kinds of reality theory, not a degrees of reality theory, and that this position solves otherwise intractable problems about the Forms, notably the Third Man critique. These problems stem from the fact that Plato applied the same predicate bothto a Form (ness) and to its participants. Section I shows that this creates serious difficulties for the Forms, whether the predicate is taken in the same sense or in totally different senses. Section II presents the evidence that Plato had a third way of applying that predicate (namely, by analogy) which obviates those problems. Finally, section III explains how predication by analogy requires a kinds of reality theory, but is incompatible with a degrees of reality theory. Thus, Plato’s kinds of reality theory validates the third way of predication discussed in section II, which in turn solves the problems enumerated in section I.

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34

Hooper, Anthony. "THE GREATEST HOPE OF ALL: ARISTOPHANES ON HUMAN NATURE IN PLATO'S SYMPOSIUM." Classical Quarterly 63, no. 2 (November 8, 2013): 567–79. http://dx.doi.org/10.1017/s0009838813000104.

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In recent years there has been a renaissance of scholarly interest in Plato's Symposium, as scholars have again begun to recognize the philosophical subtlety and complexity of the dialogue. But despite the quality and quantity of the studies that have been produced few contain an extended analysis of the speech of Aristophanes; an unusual oversight given that Aristophanes' encomium is one of the highlights of the dialogue. In contrast to the plodding and technical speeches that precede it, the father of Old Comedy structures his own speech around a fantastic fable in which he tells how humans, having originally taken the form of comically grotesque ‘circlemen’, assumed their present shape after being divided in two for their impious actions against the gods. This story forms the basis of his discussion of Eros, which he claims is nothing more than a desire to return to our original form (192e–193a). One study on which commentators continue to draw heavily for their own interpretation of Aristophanes' encomium is that of Arlene Saxonhouse. As the title of her article suggests, central to Saxonhouse's analysis is her interpretation of the Net of Hephaestus passage (192c–e), in which Aristophanes suggests that, if offered the chance to be welded together with their beloveds and so become circlemen once more, all humans would leap at the opportunity, thinking that this would be all of the fortune that they could ever desire. For Saxonhouse this passage, more than any other, demonstrates that, on Aristophanes' view, our original nature is one of perfection. According to Saxonhouse, our original form is the telos of human existence and the standard by which we judge the good life, because she understands circlemen as being self-complete beings entirely free from desire and need. Put simply, to be a circleman is to be a perfect being. Eros, on this reading, as the desire for wholeness, is to be praised because it reminds us of our deficiency, and instills in us a desire to actualize our potential for perfection. But unlike Socrates' encomium, which ends with the lover realizing their potential by possessing knowledge of the divine, Saxonhouse believes that the Net of Hephaestus passage lends a tragic end to Aristophanes' speech. For Saxonhouse it is Plato's dirty trick that he turns Aristophanes into a tragedian.

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Karfík, Filip. "Critique et appropriation." Studia Phaenomenologica 20 (2020): 223–38. http://dx.doi.org/10.5840/studphaen20202010.

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The paper deals with a series of writings on Plato and Platonism issued by Jan Patočka (1907–1977) in the immediate post-war period. In Eternity and Historicity (1947), he contrasts Platonism as metaphysics of being with Socratism as questioning the meaning of human existence, and criticizes modern forms of Platonism of ethical values interpreted as objectively valid norms. In lectures on Plato (1947–1948), he explains Plato’s theory of Forms in terms of Husserl’s theory of horizontal intentionality and Heidegger’s theory of ontological difference. Similarly, in Negative Platonism (1952) he interprets Plato’s theory of Forms in terms of a distinction he makes between between the eidetic contents (the intelligible Form) and the transcendental character (chōrismos) of the Platonic Idea. The latter is the necessary condition of the former but it does not constitute an intelligible object of its own. Patočka suggests retaining the Platonic notion of transcendence while dissociating it from the metaphysics of intelligible Forms. The paper puts these post-war writings on Plato and Platonism into the context of Patočka’s search for his own position as a phenomenologist.

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Arthur, C. J. "Karl Marx and Friedrich Engels." Royal Institute of Philosophy Lecture Series 20 (March 1986): 147–48. http://dx.doi.org/10.1017/s0957042x00004089.

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Karl Marx (1818–1883) was born in Trèves in the Rhineland. He studied law in Bonn, philosophy and history in Berlin, and received a doctorate from the University of Jena for a thesis on Epicurus (341–270 BC). (Epicurus' philosophy was a reaction against the ‘other-worldliness’ of Plato's theory of Forms. Whereas for Plato knowledge was of intelligible Forms, and the criterion of the truth of a hypothesis about the definition of a Form was that it should survive a Socratic testing by question and answer, for Epicurus the criterion of truth was sensation, and employment of this criterion favoured the theory with which Plato explicitly contrasted the theory of Forms (Sophist 246a–d), namely, the materialism of the atomists, Leucippus and Democritus.) Marx was editor of the Rheinische Zeitung of Cologne, 1842–1843. The paper was suppressed and he moved to Paris, becoming co-editor of the Deutsch-französische Jahrbücher, the one and only issue of which contained two articles by Marx and two by his friend, Friedrich Engels (1829–1895). Together they wrote The German Ideology (1846) and their most influential work, The Communist Manifesto (1848). Marx had been expelled from France in 1845, and went to Brussels, from where he was expelled during the 1848 revolutions. He went to Cologne to start, with Engels and others, a paper with a revolutionary editorial policy, the Neue Rheinische Zeitung. Expelled once again, Marx finally settled in London, working in the British Museum on his great historical analysis of capitalism, Das Kapital. The first volume was published in 1867, the remaining two volumes, completed by Engels after Marx's death, in 1885 and 1895.

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Boter, G. J. "R. W. JORDAN, Plato's Arguments for Forms (Cambridge Philological Society, Supplementary Volume 9). Cambridge, University Press, 1983. IV, 103 pp." Mnemosyne 41, no. 1-2 (1988): 157–59. http://dx.doi.org/10.1163/156852588x00228.

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d’Hoine, Pieter. "Aristotle’s Criticism of Non-Substance Forms and its Interpretation by the Neoplatonic Commentators." Phronesis 56, no. 3 (2011): 262–307. http://dx.doi.org/10.1163/156852811x575916.

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AbstractAristotle’s criticism of Platonic Forms in the Metaphysics has been a major source for the understanding and developments of the theory of Forms in later Antiquity. One of the cases in point is Aristotle’s argument, in Metaphysics I 9, 990b22-991a2, against Forms of non-substances. In this paper, I will first provide a careful analysis of this passage. Next, I will discuss how the argument has been interpreted ‐ and refuted ‐ by the fifth-century Neoplatonists Syrianus and Proclus. This interpretation has played an important role in the broader context of the Neoplatonic debates on the range of Plato’s theory of Forms, which was one of the traditional problems discussed about the Forms in later Platonism.

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GILL, MARY LOUISE. "Design of the Exercise in Plato’s Parmenides." Dialogue 53, no. 3 (September 2014): 495–520. http://dx.doi.org/10.1017/s0012217314000924.

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In Part I of Parmenides, Socrates introduces a Theory of Forms to explain opposites compresent in ordinary things, and claims that Forms cannot have opposite features. In Part II, Parmenides relies on Socrates’ claim and derives unacceptable consequences—that the Form of Oneness does not exist, and if that is so, then nothing exists: a clearly false conclusion. To avoid it, Socrates must give up his thesis in Part I and find a way to preserve the explanatory role of Forms. This paper aims to articulate the structure of the exercise in Part II.

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Trindade, José. "«Existir» e «existência» em Platão." Disputatio 1, no. 16 (May 1, 2004): 37–58. http://dx.doi.org/10.2478/disp-2004-0003.

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Abstract Parmenides’ argument in the Way of Truth and Plato’s theory of Forms are usually seen as mighty metaphysical constructions. But what if they are motivated by the semantic complexity of the Greek verb ‘be’? This is the approach followed throughout this paper, mostly dealing with the debate on the emergence of a separate existential reading of ‘einai,’ and the problems arising from the use of the Latin verb ‘existere’ to translate it. The analysis of some sophistic puzzles provides examples of this fused reading of the verb. They suggest that Plato’s philosophical program was intended as a correction of current sophistic views on reality and discourse, both through his theory of Forms, and the analysis of being and not being, carried out in the Sophist.

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Sayre, Kenneth. "Dialectic in Plato’s late dialogues." PLATO JOURNAL 16 (July 5, 2017): 81–89. http://dx.doi.org/10.14195/2183-4105_16_8.

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Plato’s method of hypothesis is initiated in the Meno, is featured in the Phaedo and the Republic, and is further developed in the Theaetetus. His method of collection and division is mentioned in the Republic, is featured in the Phaedrus,and is elaborated with modifications in the Sophist and the Statesman. Both methods aim at definitions in terms of necessary and sufficient conditions. In the course of these developments, the former method is shown to be weak in its treatment of sufficient conditions, and the latter is shown to be comparably weak in its treatment of necessary conditions. A third method, which avoids these difficulties, is introduced in the first part of the Parmenides and is applied in connection with the eight hypotheses that follow. This application yields a demonstration of serious shortcomings both in historical Eleaticism and in the Eleatically-inspired theory of Forms in the Phaedo and the Republic, along with a demonstration of comparative strengths in historical Pythagoreanism and in the Pythagorean- inspiried theory of Forms in the Statesman and the Philebus.

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Castagnoli, Luca. "Philosophy." Greece and Rome 64, no. 2 (October 2017): 207–16. http://dx.doi.org/10.1017/s0017383517000134.

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As A. K. Cotton acknowledges at the beginning of her monograph Platonic Dialogue and the Education of the Reader, ‘the idea that a reader's relationship with Plato's text is analogous to that of the respondent with the discussion leader’ within the dialogue, and ‘that we engage in a dialogue with the text almost parallel to theirs’, ‘is almost a commonplace of Platonic criticism’ (4). But Cotton has the merit of articulating this commonplace much more clearly and precisely than is often done, and of asking how exactly the dialogue between interlocutors is supposed to affect the dialogue of the reader with the text, and what kind of reader response Plato is inviting. Not surprisingly, her starting point is Plato's notorious (written) concerns about written texts expressed in the Phaedrus: ‘writing cannot contain or convey knowledge’, and will give to the ‘receiver’ the mistaken perception that he or she has learned something – that is, has acquired knowledge – from reading (6–7). She claims that the Phaedrus also suggests, however, that a written text, in the right hands, ‘may have a special role to play in awakening the soul of its receiver towards knowledge’ (17). I have no doubt that Plato thought as much, but Cotton's reference to the language of hupomnēmata at 276d3, and to the way in which sensible images act as hupomnēmata for the recollection of the Forms earlier in the dialogue, fails to support her case: Socrates remarks in that passage that writings can serve only as ‘reminders’ for their authors (16). The book's central thesis is that the way in which writing can awaken the reader's soul ‘towards knowledge’ is not by pointing the reader, however indirectly, implicitly, non-dogmatically, or even ironically, towards the right views, but by developing the reader/learner's ‘ability to engage in a certain way’ in dialectical inquiry (26). The familiar developments between ‘early’, ‘middle’, and ‘late’ dialogues are thus accepted but seen as part of a single coherent educational project towards the reader's/learner's full development of what Cotton calls ‘dialectical virtue’. Plato's reader is invited to treat the characterization of the interlocutors within the dialogues, and the description of their dialectical behaviour, ‘as a commentary on responses appropriate and inappropriate in the reader’ (28). Cotton's programme, clearly sketched in Chapter 1, is ambitious and sophisticated, and is carried out with impressive ingenuity in the following six chapters (the eighth and final chapter, besides summarizing some of the book's conclusions, introduces a notion of ‘civic virtue’ which does not appear to be sufficiently grounded on the analyses in the rest of the book). An especially instructive aspect of her inquiry is the attention paid to the ‘affective’ dimension of the interlocutor's and reader's responses: through the representation of the interlocutors in his written dialogues, and the labours to which he submits us as readers, Plato teaches us that ‘the learner's engagement must be cognitive-affective in character; and it involves a range of specific experiences, including discomfort, frustration, anger, confusion, disbelief, and a desire to flee’ (263). Perhaps because of her belief that what the Platonic dialogues are about is not philosophical views or doctrines but a process of education in ‘dialectical virtue’, Cotton has remarkably little to say concerning the psychological and epistemological underpinnings of the views on, and methods of, education which she attributes to Plato. The Cave allegory in the Republic, which is unsurprisingly adopted as an instructive image of Plato's insights on learning and educational development in Chapter 2, is discussed without any reference to the various cognitive stages which the phases of the ascent in and outside the Cave are meant to represent. Two central features of Plato's conception of learning identified by Cotton – the individual learner's own efforts and participation, and the necessity of some trigger to catalyse the learning process (263) – are not connected, as one might well have expected, to the ‘theory of recollection’ or the related imagery of psychic pregnancy or Socratic midwifery. Even Cotton's laudable stress on the ‘affective’ aspects of the learning process could have been helpfully complemented by some consideration of Platonic moral psychology. Despite these reservations, and the unavoidable limitations and oversimplifications involved in any attempt to characterize Plato's corpus as one single, unified project, I believe that readers with an interest in Platonic writing and method will benefit greatly from Cotton's insightful inquiry.

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Buckels, Christopher. "Triangles, Tropes, and τὰ τοιαʋ ̃τα: A Platonic Trope Theory." PLATO JOURNAL 18 (December 22, 2018): 9–24. http://dx.doi.org/10.14195/2183-4105_18_2.

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A standard interpretation of Plato’s metaphysics holds that sensible particulars are images of Forms. Such particulars are fairly independent, like Aristotelian substances. I argue that this is incorrect: Platonic particulars are not Form images but aggregates of Form images, which are property-instances (tropes). Timaeus 49e-50a focuses on “this-suches” (toiauta) and even goes so far as to claim that they compose other things. I argue that Form images are this-suches, which are tropes. I also examine the geometrical account, showing that the geometrical constituents of the elements are also Form images. Thus everything in the sensible world is composed of tropes.

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Heinaman, Robert. "(R. W.) Jordan Plato's arguments for forms. (Cambridge Philological Society, supp., 9.) Cambridge: Cambridge Philological Society. 1983. Pp. [iii] + 103. Price not stated." Journal of Hellenic Studies 105 (November 1985): 185–86. http://dx.doi.org/10.2307/631549.

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Forcignanò, Filippo. "Partecipazione, mescolanza, separazione: Platone e l’immanentismo." Elenchos 36, no. 1 (March 1, 2015): 5–44. http://dx.doi.org/10.1515/elen-2015-360102.

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AbstractThis paper discusses Aristotle’s statement (Metaph. A 9.991a8-9) that both Anaxagoras and Eudoxus claimed that things are the result of a mixture of original elements, in relation to Plato’s metaphysics. Eudoxus used this immanentistic thesis to remodel one central component of Plato’s Theory of Form, that is the “participation”. The first part of the paper analyzes some Anaxagorean aspects in Plato’s metaphysics, showing that Plato shares with Anaxagoras the “Transmission Theory of Causality” (as called by Dancy), but he refuses its immanentistic version. The second part interprets Hipp. ma. 301b2-301c2 as a refusal of a immanentistic interpretation of verbs like προσγίγνομαι and κοσμεîται. It is also rejected Morgan’s thesis according to which Hippias supports an aware mereological metaphysical theory. The third part contests that Phaed. 100-106 is a defense of an immanentistic metaphysics abandoned by Plato in his later works. The meaning of the expression τὸ έν ήμȋν does not include a mereological approach to the causality. In Plato’s metaphysics there is no strong contradiction between transcendence and immanence. The fourth part shows that the Parmenides refuses any immanentistic version of the relationship between Forms and things. Lastly, I will argue that from a Platonic point of view the only acceptable version is the separated interpretation of Transmission Theory of Causality.

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Malcolm, John. "On what is not in any way in the Sophist." Classical Quarterly 35, no. 2 (December 1985): 520–23. http://dx.doi.org/10.1017/s0009838800040362.

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To ensnare the sophist of the Sophist in a definition disclosing him as a purveyor of images and falsehoods Plato must block the sophistical defence that image and falsehood are self-contradictory in concept, for they both embody the proposition proscribed by Parmenides — ‘What is not, is’. It has been assumed that Plato regards this defence as depending on a reading of ‘what is not’ (to mē on) in its very strongest sense, where it is equivalent to ‘what is not in any way’ (to mēdamōs on) or ‘nothing’. Likewise, the initial paradoxes of not-being (237b–239c) are seen as requiring that to mē on be understood in this way, that later designated by Plato (257b, 258e–259a) as the opposite of to on or ‘being’. On this interpretation, Plato's counter-strategy is to recognise a use of to mē on which is not opposed in this strict sense to being, but is indeed a part of it and is ‘being other than’.In a stimulating article, R. W. Jordan challenges this account. I shall briefly attempt to show that his objections are not decisive and that his own interpretation is open to question.Jordan makes the interesting suggestion (p. 120) that a distinction between two senses of not-being, where one is equivalent to nothing and one is not, dates from the middle dialogues — particularly from Republic V, where objects of agnoia are mēdamē onta and objects of doxa are both onta and mē onta. He concludes (p. 121), ‘Malcolm's view, then, seems to amount to this: that Plato is now extending the moral he draws about objects of belief (i.e. particulars) in the Republic to cover forms. Forms too now are seen to be both being and notbeing.’

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Skemp, J. B. "Platonic Metaphysics - Erick Nis Ostenfeld: Forms, Matter and Minds: Three Strands in Plato's Metaphysics. (Martinus Nijhoff Philosophy Library, 10.) Pp. xii + 348. The Hague: Martinus Nijhoff, 1982. fl. 100." Classical Review 40, no. 1 (April 1990): 62–65. http://dx.doi.org/10.1017/s0009840x00252153.

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Dyson, M. "Immortality and Procreation in Plato’s Symposium." Antichthon 20 (1986): 59–72. http://dx.doi.org/10.1017/s0066477400003464.

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The crucial point about this passage was well brought out by R. Hackforth: the immortality here envisaged ‘does not spring directly from the apprehension of , but from the begetting of true virtue (sc. in another’s soul).’ And Hackforth drew the conclusion that ‘consequently the philosopher can no more than the ordinary man become immortal (note ) save by vicarious self-perpetuation.’ The importance of this contention is that it offers us a Plato without a belief in personal immortality such as is prominent in other dialogues in which a similar version of the theory of Forms appears and that, because of this difference, the ‘ascent’ passage and the explanation of the creativity eros cannot be used directly in conjunction with dialogues in which a conflicting view of immortality appears, as part of a Platonic theory of eros.

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Graeser, Andreas. "Parmenides in Platos Parmenides." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 5 (December 31, 2000): 1–16. http://dx.doi.org/10.1075/bpjam.5.02gra.

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This essay examines the role of Parmenides in Plato’s dialogue of the same name. Over against the widely held view that this literary figure exemplifies the philosopher par excellence of an all-encompassing systematic of Eleatic provenience, it is maintained that Parmenides represents a particular frame of mind about certain philosophical matters, namely one which regards forms in a reified manner. It is suggested that by means of the literary figure of Parmenides, Plato is addressing in his dialogue inner-Academic debates about the theory of forms, especially Speusippus’ conception of Unity, which betrays a kind of naive metaphysics of things, as can be seen especially in the first three deductions of the second half of the dialogue.

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Stough, Charlotte. "Two Kinds of Naming in the Sophist." Canadian Journal of Philosophy 20, no. 3 (September 1990): 355–81. http://dx.doi.org/10.1080/00455091.1990.10716496.

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A familiar tradition in Plato scholarship has it that self-predication is one of the most important issues to be settled in an attempt to understand Plato‘s metaphysical views. Perhaps only latent in the initial formulations of the theory of Forms, the problem becomes manifest in the Parmenides, especially in the Third Man Argument where the assumption that a Form can have the property that it is helps to generate a vicious regress destructive of the notion of a single Form over many particulars.

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