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Journal articles on the topic 'Plato – Law'

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Published: 4 June 2021

Last updated: 1 February 2022

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1

LISI, FRANCISCO L. "PLATO AND THE RULE OF LAW." Méthexis 26, no. 1 (2013): 83–102. http://dx.doi.org/10.1163/24680974-90000615.

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According to the usual interpretation, Plato's last dialogue, the Laws, indicates a substantial change in his political thought, namely the defence of the Rule of Law as the best possible political order. Therefore, he has been considered the first representative of this central concept for the modern State. The present paper points to the radical differences between Plato'sconception and the contemporary understanding of the Rule of Law. It also explains his interpretation of the function of the law in a well-ordered State and to the opposition of his view to ourcontemporary doctrine of democ

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2

Woozley, Anthony. "PLATO AND THE NEED FOR LAW." Philosophical Quarterly 60, no. 239 (2010): 373–95. http://dx.doi.org/10.1111/j.1467-9213.2009.622.x.

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3

Annas, Julia. "Plato on law-abidance and a path to natural law." Jurisprudence 9, no. 1 (2017): 19–30. http://dx.doi.org/10.1080/20403313.2017.1352316.

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4

Adams, Matthew. "Virtue and law in Plato and beyond." British Journal for the History of Philosophy 27, no. 3 (2018): 648–50. http://dx.doi.org/10.1080/09608788.2018.1510377.

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5

Fissell, B. M. "The Justification of Positive Law in Plato." American Journal of Jurisprudence 56, no. 1 (2011): 89–114. http://dx.doi.org/10.1093/ajj/56.1.89.

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6

Lee, Mi-Kyoung. "Virtue and Law in Plato and Beyond." Philosophical Review 129, no. 1 (2020): 131–35. http://dx.doi.org/10.1215/00318108-7890494.

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7

Michael, Tomy. "BENTUK PEMERINTAHAN PERSPEKTIF OMNIBUS LAW." Jurnal Ius Constituendum 5, no. 1 (2020): 159. http://dx.doi.org/10.26623/jic.v5i1.1749.

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<p>Penelitian ini bertujuan mengetahui bentuk pemerintahan demokrasi secara tepat ketika <em>omnibus law</em> diterapkan. Metode penelitian yang digunakan dalam penelitian ini menggunakan metode analitis hukum. Temuan penelitian adalah<em> </em>bentuk pemerintahan perspektif <em>omnibus law</em> merupakan demokrasi gabungan Plato dan Polybius karena tujuan akhir adalah kesejahteraan masyarakat yang dikombinasikan dengan kekausaan negara secara secara utuh. Kekuasaan negara secara utuh bukan semena-mena melainkan tetap dibatasi kehdenak dari masyarakat

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8

Michael, Tomy. "Bentuk Pemerintahan Perspektif Omnibus Law." Jurnal Ius Constituendum 5, no. 1 (2020): 159. http://dx.doi.org/10.26623/jic.v5i1.2222.

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<p>Penelitian ini bertujuan mengetahui bentuk pemerintahan demokrasi secara tepat ketika <em>omnibus law</em> diterapkan. Metode penelitian yang digunakan dalam penelitian ini menggunakan metode analitis hukum. Temuan penelitian adalah<em> </em>bentuk pemerintahan perspektif <em>omnibus law</em> merupakan demokrasi gabungan Plato dan Polybius karena tujuan akhir adalah kesejahteraan masyarakat yang dikombinasikan dengan kekausaan negara secara secara utuh. Kekuasaan negara secara utuh bukan semena-mena melainkan tetap dibatasi kehdenak dari masyarakat

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9

Haggerty, William P. "Justice, Law and Method in Plato and Aristotle." Ancient Philosophy 11, no. 1 (1991): 179–81. http://dx.doi.org/10.5840/ancientphil199111149.

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10

Muñoz, Braulio. "Law-givers: From Plato to Freud and Beyond." Theory, Culture & Society 6, no. 3 (1989): 403–28. http://dx.doi.org/10.1177/026327689006003003.

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11

Szili, József. "Gadamer’s Plato." Neohelicon 34, no. 2 (2007): 167–89. http://dx.doi.org/10.1007/s11059-007-2013-7.

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12

Wright, Jarrell D. "Transcending Law and Literature: Literature as Law in Plato, Vico, and Shelley." Law & Literature 29, no. 2 (2016): 291–310. http://dx.doi.org/10.1080/1535685x.2016.1207395.

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13

HEINZE, ERIC. "Epinomia: Plato and the First Legal Theory." Ratio Juris 20, no. 1 (2007): 97–135. http://dx.doi.org/10.1111/j.1467-9337.2007.00350.x.

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14

Waterfield, Robin. "Plato and Modern Law. Edited by Richard O. Brooks." Heythrop Journal 51, no. 4 (2010): 675–76. http://dx.doi.org/10.1111/j.1468-2265.2010.00586_6.x.

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15

Lockwood, Thornton C. "Virtue and Law in Plato and Beyond by Julia Annas." Journal of the History of Philosophy 57, no. 4 (2019): 749–50. http://dx.doi.org/10.1353/hph.2019.0081.

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16

Kamtekar, Rachana. "Virtue and Law in Plato and Beyond, by Julia Annas." Mind 128, no. 510 (2018): 576–84. http://dx.doi.org/10.1093/mind/fzy042.

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17

Lawrence, Joseph P. "Commentary on Lewis." Proceedings of the Boston Area Colloquium of Ancient Philosophy 32, no. 1 (2017): 191–99. http://dx.doi.org/10.1163/22134417-00321p15.

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If Lewis prefers the political Plato to the apolitical Socrates, I take my stand with Socrates. I also regard Plato as having been more profoundly invested in establishing a philosophical religion than in establishing a philosophical politics. Cultivating trust in the Good is ultimately of more importance than arming a state against potential enemies. Courage is a virtue greater than prudence. Plato’s Laws, on my reading, is less concerned with maintaining the order of the state than with civilizing its inhabitants. In light of this contention, I understand Plato as being more Socratic—more op

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18

Stephens, James. "Plato on dialectic and dialogue." Journal of Value Inquiry 27, no. 3-4 (1993): 465–73. http://dx.doi.org/10.1007/bf01087693.

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19

Lima, Francisco Jozivan Guedes de. "A FUNDAMENTAÇÃO METAFÍSICA DAS LEIS EM PLATÃO E SUAS IMPLICAÇÕES NORMATIVAS PARA A POLÍTICA." Cadernos do PET Filosofia 4, no. 7 (2013): 43–52. http://dx.doi.org/10.26694/cadpetfil.v4i7.1307.

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O artigo objetiva investigar a fundamentação metafísica das leis em Platão e suas implicações normativas para a política, especialmente a partir do Livro I das Leis. A tese central é que a ideia de Bem constitui o fundamento e a instância reguladora das leis que têm pretensão normativa de universalidade e justiça para a vida pública. Abstract: The paper aims to investigate the metaphysical groundwork of the laws in Plato and its normative implications for the politics, especially from the books I of Laws. The central thesis is that the idea of Well constitutes the ground and the regulatory ins

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20

Sørensen, Anders Dahl. "Political Office and the Rule of Law in Plato’s Statesman." Polis: The Journal for Ancient Greek Political Thought 35, no. 2 (2018): 401–17. http://dx.doi.org/10.1163/20512996-12340173.

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Abstract The article discusses the relation between political office (archē) and the rule of law in Plato’s dialogue Statesman. Taking its starting-point from an observation about the Statesman’s peculiar approach to constitutional analysis, the article argues that what Plato is concerned to show is how the reconceptualisation of the role of law in government proposed in that dialogue has important implications for what we take the role of the institution of office-holding to be. While Greek political tradition held the main aim of archē to be the formal circumscription and control of official

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21

Litowitz, Douglas. "Derrida on Law and Justice: Borrowing (Illicitly?) From Plato and Kant." Canadian Journal of Law & Jurisprudence 8, no. 2 (1995): 325–46. http://dx.doi.org/10.1017/s0841820900003234.

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In 1989, Jacques Derrida was the keynote speaker at a Cardozo Law School symposium entitled “Deconstruction and the Possibility of Justice.” Derrida’s speech was entitled “Force of Law: The ‘Mystical Foundation of Authority’” (hereinafter, “Force of Law”). As the title of the symposium indicated, the conference was organized to address, and perhaps quell, the widely-held impression that deconstruction lacks a coherent conception of justice. Derrida’s lecture is a bold response to those critics who have charged deconstruction with political nihilism, irrationalism, and conservatism. Surprisingl

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22

Atack, Carol. "Julia Annas, Virtue and Law in Plato and Beyond, OUP, 2017." Ancient Philosophy Today 1, no. 1 (2019): 128–33. http://dx.doi.org/10.3366/anph.2019.0008.

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23

Cusher, Brent Edwin. "How Does Law Rule? Plato on Habit, Political Education, and Legislation." Journal of Politics 76, no. 4 (2014): 1032–44. http://dx.doi.org/10.1017/s0022381614000590.

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24

Hitz, Zena. "Virtue and Law in Plato and Beyond, written by Julia Annas." Polis: The Journal for Ancient Greek and Roman Political Thought 36, no. 3 (2019): 574–80. http://dx.doi.org/10.1163/20512996-12340243.

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25

Geiger, Brenda. "Plato and Rawls on Correctional Rehabilitation of Juvenile Offenders." Journal of Offender Rehabilitation 23, no. 1-2 (1996): 49–59. http://dx.doi.org/10.1300/j076v23n01_05.

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26

Szadok-Bratuń, Aleksandra, and Marek Bratuń. "Z rodowodu klasycznego prawa naturalnego." Studia Prawa Publicznego, no. 3(27) (September 15, 2019): 9–27. http://dx.doi.org/10.14746/spp.2019.3.27.1.

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The issue of natural law has been mentioned by almost all philosophers of law, from the classical ones of ancient Greece to contemporary postmodernists, and is presented in various ways. In compliance with Cicero’s observation that “history is the herald of the future” we have attempted to go back to the sources and to start our considerations ab ovo. The historical review does not address systematically the issue discussed here, and only serves to properly explain what natural law in a classical reflection of ius naturale is. Therefore, our approach to the classical natural law has been narro

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27

Bobonich, Christopher. "Persuasion, Compulsion and Freedom in Plato's Laws." Classical Quarterly 41, no. 2 (1991): 365–88. http://dx.doi.org/10.1017/s0009838800004547.

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One of the distinctions that Plato in the Laws stresses most heavily in his discussion of the proper relation between the individual citizen and the laws of the city is that between persuasion and compulsion. Law, Plato believes, should try to persuade rather than compel the citizens. Near the end of the fourth book of the Laws, the Athenian Stranger, Plato's spokesman in this dialogue, asks whether the lawgiver for their new city of Magnesia should in making laws ‘explain straightaway what must and must not be done, add the threat of a penalty, and turn to another law, without adding a single

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28

Helleman, Wendy. "Frances Nethercott, Russia's Plato. Plato and the Platonic Tradition in Russian Education, Science and Ideology (1840–1930)." Studies in East European Thought 55, no. 3 (2003): 251–54. http://dx.doi.org/10.1023/a:1024022522508.

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29

Hall, Robert W. "Platonic Rule: Fiat or Law." Polis: The Journal for Ancient Greek Political Thought 18, no. 1-2 (2001): 107–16. http://dx.doi.org/10.1163/20512996-90000034.

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A recent study contends that for Plato, the state, including the ideal state of the Republic, is better governed by unfettered personal authority than by law. The present study maintains that even in the Republic and the Statesman, as well as in the Laws, it is law, not unfettered personal rule that underlies the state. Justification for such authoritarian rule, especially in the ideal state of the Republic, lies in the supposed inability of the ordinary individual to acquire moral autonomy or Platonic justice owing to a lack of the necessary knowledge. But it is shown in this study that the o

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30

Prauscello, Lucia. "Plato Laws 3.680B–C: Antisthenes, The Cyclopes and Homeric Exegesis." Journal of Hellenic Studies 137 (2017): 8–23. http://dx.doi.org/10.1017/s0075426917000039.

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AbstractIn Laws 3.680b–c the Athenian Stranger's positive evaluation of the Cyclopean ‘way of life’ (Od. 9.112–15) is deeply indebted to Antisthenes’ interpretatio Homerica of the Cyclopes as ‘just’ insofar they do not have the need of written law. Antisthenes’ equation of ‘need of law’ with ‘need of written law’ is then contextualized within the unresolved tension, in the legislative project of the Laws, between oral dissemination (‘proems’ to the laws) and the potentially coercive power of the written text. Finally, Megillus’ inept reply to the Homeric quotation by the Athenian Stranger allo

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31

Horn, Christoph. "What makes a law good? Plato on legal theory in the statesman." Filosofický časopis 69, Special Issue 2 (2021): 88–102. http://dx.doi.org/10.46854/fc.2021.2s.88.

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32

May, Larry. "Hobbes on Fidelity to Law." Hobbes Studies 5, no. 1 (1992): 77–89. http://dx.doi.org/10.1163/187502592x00065.

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AbstractI will attempt to explicate Hobbes's conception of legal obligation by trying to understand what factors would lead people, on his view, to agree to obey a legal authority as well as to accept a legal system as deserving of respect. I am mainly concerned to understand Hobbes's curious claims that those who have been legitimately condemned to death and those who have been legitimately commanded to serve in combat situations may nonetheless justifiably disobey the law. Such claims seem to undermine fidelity to law, at least as that concept was understood by Plato in The Crito. As a resul

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33

Nicgorski, Walter. "More's Utopia : between and beyond Plato and Cicero." Moreana 54 (Number 208), no. 2 (2017): 129–40. http://dx.doi.org/10.3366/more.2017.0015.

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34

Parens, Joshua. "Multiculturalism and the Problem of Particularism." American Political Science Review 88, no. 1 (1994): 169–81. http://dx.doi.org/10.2307/2944889.

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When Kant first used the term “culture,” he referred to the human capacity to will universal moral laws. Multiculturalists object to the denial of “difference” implicit in Kantian as well as all other Enlightenment forms of universalism. Their objection stems from their more particularistic understanding of culture, which for the most part everyone shares today. Plato is frequently said to be the fount of (universal) natural law theory; yet a medieval Muslim philosopher, Alfarabi, presents a Plato who denies moral universalism but acknowledges the possibility of some form of universalism, at l

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35

Heinze, Eric. "The Status of Classical Natural Law: Plato and the Parochialism of Modern Theory." Canadian Journal of Law & Jurisprudence 20, no. 2 (2007): 323–50. http://dx.doi.org/10.1017/s0841820900004239.

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The concept of modernity has long been central to legal theory. It is an intrinsically temporal concept, expressly or implicitly defined in contrast to pre-modernity. Legal theorists sometimes draw comparisons between, on the one hand, various post-Renaissance positivist, liberal, realist or critical theories, and, on the other hand, the classical natural law or justice theories of antiquity or the middle ages, including such figures as Aristotle, Cicero, Augustine or Aquinas. Many theorists, however, while acknowledging superficial differences among the various classical theories, fail to app

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36

Ax, Wolfram. "The History of Linguistics in Europe: From Plato to 1600. By Vivien Law." Historiographia Linguistica 30, no. 3 (2003): 448–54. http://dx.doi.org/10.1075/hl.30.3.12ax.

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37

Stalley, R. F. "Justice and Law in Plato and Aristotle - Spiro Panagiotou (ed.): Justice, Law and Method in Plato and Aristotle. Pp. iv + 210. Edmonton, Alberta: Academic Printing and Publishing, 1987. Paper, Can $18.95." Classical Review 39, no. 2 (1989): 256–57. http://dx.doi.org/10.1017/s0009840x00271667.

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38

Baima, Nicholas R. "Fighting Pleasure: Plato and the Expansive View of Courage." Journal of Value Inquiry 53, no. 2 (2018): 255–73. http://dx.doi.org/10.1007/s10790-018-9666-5.

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39

Henderson, Michele C., M. Gregory Oakes, and Marilyn Smith. "What Plato Knew About Enron." Journal of Business Ethics 86, no. 4 (2008): 463–71. http://dx.doi.org/10.1007/s10551-008-9858-1.

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40

Seeskin, Kenneth. "Plato and the origin of mental health." International Journal of Law and Psychiatry 31, no. 6 (2008): 487–94. http://dx.doi.org/10.1016/j.ijlp.2008.09.004.

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41

Cusher, Brent Edwin. "From Natural Catastrophe to the Human Catastrophe: Plato on the Origins of Written Law." Law, Culture and the Humanities 9, no. 2 (2011): 275–94. http://dx.doi.org/10.1177/1743872111416926.

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42

Douglas, A. "Reason, Religion, and Natural Law: from Plato to Spinoza, edited by Jonathan A. Jacobs." Mind 123, no. 491 (2014): 923–28. http://dx.doi.org/10.1093/mind/fzu111.

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43

Banakas, E. K. "Tort Damages and the Decline of Fault Liability: Plato Overruled, but Full Marks to Aristotle!" Cambridge Law Journal 44, no. 2 (1985): 195–99. http://dx.doi.org/10.1017/s0008197300115296.

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44

Mihăilă, Arthur. "Teorii despre dreptul natural în Antichitate și Evul Mediu." Studia Universitatis Babeş-Bolyai Iurisprudentia 65, no. 4 (2021): 540–66. http://dx.doi.org/10.24193/subbiur.65(2020).4.16.

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Natural law philosophers believe that human laws must be defined by moral principles that have origins in human nature or the will of God. In this paper the author analyzes the most important natural law theories from Antiquity and Middle Ages. Natural law tradition has its roots in the philosophy of Plato, Aristotle, Cicero, Saint Augustine and Thomas Aquinas. That philosophy was resuscitated in the twentieth century after the Holocaust and continues to be influential to the present day.

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45

Mitjans, Frank. "St. Thomas More and St. John Chrysostom." Moreana 53 (Number 205-, no. 3-4 (2016): 128–42. http://dx.doi.org/10.3366/more.2016.53.3-4.9.

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In the introduction to Translations of Lucian, More wrote that “of all learned men” Chrysostom was “the most Christian and – at least in [his] opinion – of all Christians the most learned.” It is worth considering how much they were in tune. In 1499 More had access to a new manuscript of Chrysostom’s Commentary on the Gospel of St. Matthew, now in Corpus Christi College. In the first homily Chrysostom gives an overall view of his work and of the teaching of Christ and writes that the apostles brought us a “new principle of life, another manner of living: both in wealth and in poverty, in freed

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46

Feser, Edward. "CLASSICAL NATURAL LAW THEORY, PROPERTY RIGHTS, AND TAXATION." Social Philosophy and Policy 27, no. 1 (2010): 21–52. http://dx.doi.org/10.1017/s0265052509990021.

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AbstractClassical natural law theory derives moral conclusions from the essentialist and teleological understanding of nature enshrined in classical metaphysics. The paper argues that this understanding of nature is as defensible today as it was in the days of Plato, Aristotle, Augustine, and Aquinas. It then shows how a natural law theory of the grounds and content of our moral obligations follows from this understanding of nature, and how a doctrine of natural rights follows in turn from the theory of natural law. With this background in place, the implications of the theory for questions ab

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47

Luca, Kelly De. "Utopian Relations: A Literary Perspective on International Law and Justice." Canadian Journal of Law & Jurisprudence 27, no. 2 (2014): 521–34. http://dx.doi.org/10.1017/s0841820900006457.

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This article posits an interpretation of Thomas More’sUtopiathat focuses on the ways in which the nature of justice within a putatively ideal state is illuminated by references to international relations and the law of nations. Like Plato’sRepublic,Utopiauses differences of scale to provide a lens through which to examine the operation in one context of a unitary concept that is more visible elsewhere. Justice is constructed as a single concept; thus, in the same way that Plato uses the justice of thekallipolisto provide insight into the justice of an individual, More uses the justice of the i

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48

Luban, David. "Natural Law as Professional Ethics: A Reading of Fuller." Social Philosophy and Policy 18, no. 1 (2001): 176–205. http://dx.doi.org/10.1017/s0265052500002831.

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In Plato'sLaws, the Athenian Stranger claims that the gods will smile only on a city where the law “is despot over the rulers and the rulers are slaves of the law.” This passage is the origin of the slogan “the rule of law not of men,” an abbreviation of which forms our phrase “the rule of law.” From Plato and Aristotle, through John Adams and John Marshall, down to us, no idea has proven more central to Western political and legal culture. Yet the slogan turns on a very dubious metaphor. Laws do not rule, and the “rule of law not of men” is actually a specific form of rule by men (including,

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49

Stevenson, William B. "Suffering and Spiritedness: The Doctrine of Comfort and the Drama of Thumos in More’s Dialogue of Comfort Against Tribulation." Moreana 52 (Number 199-, no. 1-2 (2015): 108–22. http://dx.doi.org/10.3366/more.2015.52.1-2.9.

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This study examines the relationship between comfort, understood as an interior strengthening or emboldening, and the spirited element of the soul—that element which Plato and Aristotle called thumos. In the Dialogue of Comfort Against Tribulation, More follows his Greek precursors in regarding the spirited element as that part of the person which alone can unite the reason and the passions, making for human wholeness. More also follows Plato in using the dialogue form as a mode of psychagogia, or statesmanly soul-leading, whereby he elicits in the soul of the attentive and involved reader the

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50

Atkins, Jed W. "Zeno’s Republic, Plato’s Laws, and the Early Development of Stoic Natural Law Theory." POLIS, The Journal for Ancient Greek Political Thought 32, no. 1 (2015): 166–90. http://dx.doi.org/10.1163/20512996-12340042.

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Recent scholarship on Stoic political thought has sought to explain the relationship between Zeno’s Republic and the concept of a natural law regulating a cosmic city of gods and human beings that is attributed to later Stoics. This paper provides a reassessment of this relationship by exploring the underappreciated influence of Plato’s Laws on Zeno’s Republic and, through Zeno, on the subsequent Stoic tradition. Zeno’s attempt to remove perceived inconsistencies in Plato’s treatment of ‘law’ and ‘nature’ established a philosophical framework that overturned the republicanism of Plato and Aris

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