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Journal articles on the topic 'Platon. Protagoras'

Author: Grafiati

Published: 13 June 2021

Last updated: 29 July 2025

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1

Billault, Alain. "Dion Chrysostome, Protagoras et Platon dans le Discours XXXVI, Borysthenitique." Revue des Études Anciennes 107, no. 2 (2005): 727–43. http://dx.doi.org/10.3406/rea.2005.6732.

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Même s’il ne cite pas son nom, Dion Chrysostome se réfère à Protagoras dans le mythe des mages, à la fin du Discours XXXVI. Dans ce mythe, il se présente comme instruit de leur doctrine, comme l’était Protagoras selon Philostrate. En outre, il joue le rôle de Protagoras à la fin d’un discours dont la source principale est le Protagoras de Platon. Ainsi, l’on peut supposer qu’il avait une haute opinion du sophiste. Ce dernier est donc sans doute l’Abdéritain dont il fait l’éloge dans le Discours LIV, 2.

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DEMONT, PAUL. "LA ΠPONOIA DIVINE CHEZ HÉRODOTE (III, 108) ET PROTAGORAS (PLATON, PROTAGORAS)". Méthexis 24, № 1 (2011): 67–85. http://dx.doi.org/10.1163/24680974-90000579.

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The paper investigates the notion of divine providence concerning animal species by focusing on Herodotus (III, 108) and Plato's Protagoras (321b7) and by showing that in the latter case divine intervention turns out as less sage than in the former. The origins of the problem along with further developments are also taken into account.

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3

Petersen, Anders Klostergaard. "Platon til tre generationer." Religionsvidenskabeligt Tidsskrift, no. 61 (August 18, 2015): 122. http://dx.doi.org/10.7146/rt.v0i61.21960.

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En reviewartikel om den nye danske Platon-oversættelsePlaton III. Samlede værker i ny oversættelse. Hipparchos, Rivalerne, Theages, Charm-ides, Laches, Lysis, Euthydemos, Protagoras, Gorgias, Menon, Den store Hippias, Den lille Hippias. Udgivet af Jørgen Mejer og Chr. Gorm Tortzen. (Gyldendal, 2011)Platon IV. Samlede værker i ny oversættelse. Ion, Menexenos, Kleitophon, Staten I-X, Timaios, Kritias, Minos. Udgivet af Jørgen Mejer og Chr. Gorm Tortzen. (Gyldendal, 2013)

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4

Auffret, Thomas. "L’angle de contingence chez Platon et Protagoras." Les Études philosophiques 175, no. 1 (2018): 139. http://dx.doi.org/10.3917/leph.181.0139.

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5

Moysan-Lapointe, Héloïse. "La vérité chez Protagoras." Articles spéciaux 66, no. 3 (2011): 529–45. http://dx.doi.org/10.7202/045337ar.

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L’article propose une interprétation pragmatiste des fragments de Protagoras autour de la question de la vérité. Dans un premier temps, on examinera comment la théorie de l’homme mesure, la théorie des deux discours et l’agnostisme nous renseignent sur la conception de la vérité de Protagoras. Par la suite, on constatera le rapprochement de cette conception de la vérité au pragmatisme contemporain, sur les plans du langage, de la vie sociale, du recours à l’expérience et du constructivisme. Cette interprétation permet de saisir l’intérêt philosophique de l’activité rhétorique, et de mieux comp

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6

Bescond, Lucien. "Protagoras et Platon. Aux origines de la réflexion sur le civisme." Spirale. Revue de recherches en éducation 7, no. 1 (1992): 43–46. http://dx.doi.org/10.3406/spira.1992.1857.

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7

Bassu, Sébastian. "METRETIQUE, ETHIQUE ET POLITIQUE: LE PROTAGORAS ET LE POLITIQUE DE PLATON." Revista Dissertatio de Filosofia 29 (July 1, 2009): 85. http://dx.doi.org/10.15210/dissertatio.v29i0.8821.

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O objetivo deste artigo é, precisamente, interrogar-nos sobre a reflexão ética e política de Platão com relação ao que ele chama “metrética”: a relação feita com a arte da medida pode constituir uma perspectiva pertinente na compreensão de sua filosofia ética e política? Com efeito, a noção de metrética aparece estreitamente associada aos temas da virtude e da arte política nos dois diálogos principais, o Protágoras e o Político. Propomo-nos a estudar estas duas obras para compreender a função da métrica na arte de agir e a arte política segundo Platão.

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8

Boulogne, Jacques. "Socrate, dompteur du discours. Essai de lecture du Protagoras de Platon." Bulletin de l'Association Guillaume Budé 1, no. 1 (2005): 82–94. http://dx.doi.org/10.3406/bude.2005.2178.

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9

Čelutka, Simas. "PROTAGORO RELIATYVIZMAS: FRAGMENTŲ ANALIZĖ." Problemos 83 (January 1, 2013): 49–61. http://dx.doi.org/10.15388/problemos.2013.0.834.

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Darbe analizuojama Protagoro filosofijos visuma, ypatingą dėmesį kreipiant į garsųjį homo mensura fragmentą. Pastarąjį nagrinėjant pasitelkiami svarbūs filologiniai patikslinimai, kuriais remiantis daroma išvada, jog iš homo mensura fragmento negalima išvesti etinio ar politinio reliatyvizmo: iš jo logiškai plaukia tik perceptyvinis reliatyvizmas. Taip pat parodoma, jog protagoriškąjį perceptyvinį reliatyvizmą galima suvokti tiek objektyvistiškai, tiek subjektyvistiškai. Darbe mėginama argumentuoti, jog Protagoro mąstymui didelę įtaką turėjo Hėrakleito ir Parmenido filosofijos. Nurodoma, kurio

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10

González, Irune Valderrábano, and Marco V. García Quintela. "Prométhée : sage-femme au chevet de l’humanité ?" Pallas 124 (2024): 115–33. http://dx.doi.org/10.4000/1221k.

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On étudie les mythes qui présentent de façon cohérente Prométhée agissant comme sage-femme dans les contextes où est en question une naissance sociale. Nous partons du mythe de Pandore pour montrer comment Prométhée essaie de faire avorter sa naissance. Ensuite, nous approfondirons cette qualité du Titan en examinant la naissance des hommes racontée par Platon dans le mythe attribué à Protagoras. Finalement nous analyserons le récit de la naissance des Athéniens, dans lequel on ne trouve pas Prométhée, mais où sont protagonistes d’autres dieux connus dans les récits précédents : Gaïa, Athéna e

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11

Duque, Mateo. "Two Portraits of Protagoras in Plato: Theaetetus vs. Protagoras." Illinois Classical Studies 47, no. 2 (2022): 359–82. http://dx.doi.org/10.5406/23285265.47.2.08.

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Abstract This article will contrast two portrayals of Protagoras: one in the Theaetetus, where Socrates discusses Protagorean theory and even comes to his defense by imitating the deceased sophist; and another in the Protagoras, where Socrates recounts his encounter with the sophist. I suggest that Plato wants listeners and readers of the dialogues to hear the dissonance between the two portraits and to wonder why Socrates so distorts Protagoras in the Theaetetus. Protagoras in the Protagoras behaves and speaks in ways that are incompatible with the Protagorean position presented in the Theaet

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Parry, Richard D. "Platon, héritier de Protagoras: dialogue sur les fondements de la démocratie, written by Marc-Antoine Gavray." International Journal of the Platonic Tradition 12, no. 1 (2018): 83–84. http://dx.doi.org/10.1163/18725473-12341403.

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13

Vuillerod, Jean-Baptiste. "L’autre Prométhée : Nature, culture et technique dans l’ Esthétique de Hegel." Revue philosophique de la France et de l'étranger Tome 149, no. 2 (2024): 215–32. http://dx.doi.org/10.3917/rphi.242.0215.

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Hegel utilise le mythe de Prométhée pour penser la différence anthropologique entre les êtres humains et les autres animaux, mais son interprétation s’avère profondément originale. En se fondant notamment sur le Protagoras de Platon, il remarque que, si Prométhée donne aux hommes la technique, qui les distingue des autres animaux, il ne leur fournit par la politique. L’accession au domaine de la culture est alors ambiguë et incomplète : le don de Prométhée permet aux hommes de subvenir à leurs besoins, mais ne rend pas encore possible les institutions juridiques et politiques de la vie en comm

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14

Piazza, Mario. "PLATO AND THE DICE: A REASSESSMENT OF THEAETETUS 154A–155D." Cambridge Classical Journal 58 (November 26, 2012): 231–56. http://dx.doi.org/10.1017/s1750270512000085.

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This paper focuses on the pair of philosophical puzzles, in the first section of Plato's Theaetetus, concerning the comparison between cardinalities and sizes. My initial task is to analyse some difficulties and distractions which affect our understanding of the argumentation that Socrates puts forward on Protagoras' behalf. I then offer a revised interpretation that integrates the puzzles with the rest of the Protagorean/Heraclitean theory. The emerging discussion, far from being a bridging passage or detour, is a unit with its own specific identity. Its goal is to stretch the Protagorean/Her

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15

Schofield, Malcolm. "F. Ildefonse: Platon. Protagoras. Traduction inédite, introduction et notes. Pp. 265. Paris: Flammarion, 1997. ISBN: 2-08-070761-2." Classical Review 48, no. 2 (1998): 483. http://dx.doi.org/10.1017/s0009840x98420031.

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16

Knoll, Manuel. "An Interpretation of the Deep Disagreement between Plato and Protagoras from the Perspective of Contemporary Meta-Ethics and Political Epistemology." Philosophies 8, no. 5 (2023): 90. http://dx.doi.org/10.3390/philosophies8050090.

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Since the early 20th century, two new disciplines emerged in the tradition of analytic philosophy: meta-ethics and political epistemology. Nevertheless, debates on such questions go back to the ancient Greeks and, in particular, to the debates between Plato and Protagoras. This article elucidates the controversy between Plato and the influential sophist Protagoras from the perspective of contemporary meta-ethics and political epistemology. It argues that the main motivation of Plato’s philosophical endeavors is to overcome Protagoras’s skeptical claims that no moral facts and no moral knowledg

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17

Bonnemaison, Anthony. "Emmanuelle Jouët-Pastré, Le plaisir à l’épreuve de la pensée. Lecture du Protagoras, du Gorgias et du Philèbe de Platon." Philosophie antique, no. 20 (October 31, 2020): 285–87. http://dx.doi.org/10.4000/philosant.3477.

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18

González Varela, José Edgar. "El discurso de Protágoras sobre el bien en el Protágoras de Platón." Nova Tellus 38, no. 1 (2020): 101–22. http://dx.doi.org/10.19130/iifl.nt.2020.38.1.0005.

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Protagoras’ discourse on the good in the Protagoras (334a3-c6) has not been correctly interpreted. In general, it is assumed that the sophist presents there a sort of relativism about the good, which does not receive any response by Socrates. In this paper I defend a different interpretation, according to which, the philosophical position that Protagoras introduces in the speech is a pluralist position. Moreover, I hold that Socrates does respond to the speech. This response is in Socrates’ development of a hedonist thesis, which is subsequently accepted by Protagoras. Indeed, this sort of hed

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19

BRANCACCI, ALDO. "LA “DOTTRINA RISERVATA” DI PROTAGORA (PLAT. THEAET. 152c7-E1)." Méthexis 24, no. 1 (2011): 87–108. http://dx.doi.org/10.1163/24680974-90000580.

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In modern studies it has been largely denied that the so-called “secret doctrine” (which would be more correct to call “private teaching”) of the Theaetetus can be traced back to Protagoras. However, reasons why this doctrine can not be his own, have never been explained. At the same time, an appropriate justification of the hypothesis that it would be considered a pure Platonic creation has never been offered, nor was explained why it would be attributed to followers of Protagoras, but not to Protagoras himself. This article examines the Platonic text in an analytical way, shows how Plato rep

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20

Wolfsdorf, D. "The historical reader of Plato's Protagoras." Classical Quarterly 48, no. 1 (1998): 126–33. http://dx.doi.org/10.1093/cq/48.1.126.

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The popular question why Plato wrote dramatic dialogues, which is motivated by a just fascination and perplexity for contemporary scholars about the unique form of the Platonic texts, is confused and anachronistic; for it judges the Platonic texts qua philosophical texts in terms of post–Platonic texts not written in dramatic dialogic form. In comparison with these, the form of Platos early aporetic dialogues is highly unusual. Yet, in its contemporary milieu, the form of Platonic literature is relatively normal. Dramatic dialogue was the most popular form of Attic literature in the late fifth

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21

Matthen, Mohan. "Perception, Relativism, and Truth: Reflections on Plato's Theaetetus 152–160." Dialogue 24, no. 1 (1985): 33–58. http://dx.doi.org/10.1017/s0012217300045984.

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My purpose in this paper is to investigate the ontological structure of the theory that Plato ascribes to Protagoras in the Theaetetus (152–160). My interest is not just historical—what I wish to do is to explore the contemporary significance of Plato's Protagorean thesis, especially with regard to the theory of truth and the theory of perception. Even so, I shall attempt to say quite a lot about the text—I think that certain recent interpreters (especially M. F. Burnyeat [1982]) are on the wrong track with regard to Protagorean relativism, precisely due to their misjudging the relation of the

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22

Sentesy, Mark. "Community with Nothing in Common?" Epoché: A Journal for the History of Philosophy 25, no. 1 (2020): 155–83. http://dx.doi.org/10.5840/epoche2020107166.

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The Protagoras examines how community can occur between people who have nothing in common. Community, Protagoras holds, has no natural basis. Seeking the good is therefore not a theoretical project, but a matter of agreement. This position follows from his claim that “man is the measure of all things.” For Socrates community is based on a natural good, which is sought through theoretical inquiry. They disagree about what community is, and what its bases and goals are. But Plato illustrates the seriousness of Protagoras’s position through the repeated breakdown of their conversation. The dialog

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23

Marchand, Stéphane. "Emmanuelle Jouët-Pastré. Le plaisir à l’épreuve de la pensée : lecture du Protagoras, du Gorgias et du Philèbe de Platon. Leyden-Boston, Brill, 2018." Cahiers philosophiques N°159, no. 4 (2019): 127. http://dx.doi.org/10.3917/caph1.159.0127.

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24

Inwood, Michael. "G. A. Seeck: Nicht-Denkfehler und natürliche Sprache bei Platon: Gerechtigkeit und Frömmigkeit in Platons Protagoras. (Zetemata 96.) Pp. 162. Munich: C. H. Beck, 1997. Paper, DM 68. ISBN: 3-406-42393-0." Classical Review 50, no. 1 (2000): 332. http://dx.doi.org/10.1017/s0009840x00100022.

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25

Whall, Mary B., Karen Bell, and Stanley Lombardo. "Plato: Protagoras." Classical World 87, no. 6 (1994): 508. http://dx.doi.org/10.2307/4351570.

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Whall, Mary B., and C. C. W. Taylor. "Plato: Protagoras." Classical World 87, no. 6 (1994): 509. http://dx.doi.org/10.2307/4351572.

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Joyal, Mark. "Plato: Protagoras." Mouseion: Journal of the Classical Association of Canada 9, no. 3 (2009): 346–49. http://dx.doi.org/10.1353/mou.2009.0015.

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28

Bučan, Daniel. "Prisjećanje na Protagoru." Filozofska istraživanja 41, no. 2 (2021): 273–77. http://dx.doi.org/10.21464/fi41203.

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»Πάντων χρημάτων μέτρον ἐστὶν ἄνθρωπος, τῶν μὲν ὄντων ὡς ἔστιν, τῶν δὲ οὐκ ὄντων ὡς οὐκ ἔστιν [Pántôn khrēmátôn métron éstin ánthrôpos, tôn mèn όntôn hôs éstin, tôn dè ouk όntôn hôs ouk éstin]« – »Čovjek je mjerilo svih stvari, onih koje jesu da jesu, onih koje nisu da nisu«, kaže Protagora. Onaj tko hoće razmotriti Protagorin iskaz (ili raspravljati o njemu), trebao bi najprije potražiti odgovor ne prethodno pitanje: što je čovjek? Utoliko će se u ovome prilogu našem razgovoru najprije (uz pomoć Aristotela) potražiti neki odgovori na to prethodno pitanje, da bi se Protagorin iskaz pokušalo ra

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29

Konrádová, Veronika. "God and Justice in Hesiod and Plato: Interpreting the Myth of Protagoras (Prot. 320d-322d) = Dios y Justicia en Hesíodo y Platón: Interpretando el Mito de Protágoras (Prot. 320d-322d)." ΠΗΓΗ/FONS 3, no. 1 (2019): 9. http://dx.doi.org/10.20318/fons.2019.4549.

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Resumen: El artículo examina la interconexión entre los principios fundamentales de la sociabilidad humana y el elemento de lo divino. Específicamente, se enfoca en la estrecha conexión entre las nociones de dios y justicia, establecidas en los trabajos de tradiciones pre-filosóficas y filosóficas, es decir Hesíodo y Platón. Se presta especial atención a los motivos, que pueden ser compartidos por Hesíodo y Platón en relación con los principios que subyacen en la vida social y política humana. La investigación comienza con una referencia a la imagen de Zeus como garantía de justicia, permitien

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30

Keeling, Evan. "Plato, Protagoras, and Predictions." Journal of the History of Philosophy 58, no. 4 (2020): 633–54. http://dx.doi.org/10.1353/hph.2020.0070.

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31

Kołakowska, Katarzyna. "The Myth of Prometheus in Plato’s Protagoras." Roczniki Humanistyczne 66, no. 3 SELECTED PAPERS IN ENGLISH (2019): 37–47. http://dx.doi.org/10.18290/rh.2018.66.3-3e.

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The Polish version of the article was published in “Roczniki Humanistyczne,” vol. 58–59 (2010–2011), issue 3 Protagoras is an exceptional dialogue of Plato as it uses two modes of expression: mythos and logos. Both are used by Protagoras in Great Speech, but the first one seems to be the most important. Protagoras chose the mythical mode of expression when he described to Socrates how he makes his pupils good citizens and politicians. The famous sophist told the story about two brothers: Prometheus and Epimetheus. It is easy to notice that Protagoras identifies with the clever Prometheus

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Bazhenova, E. A. "On the Authenticity of Protagoras’ Myth and its Role in Plato’s Protagoras." Siberian Journal of Philosophy 17, no. 1 (2019): 176–84. http://dx.doi.org/10.25205/2541-7517-2019-17-1-176-184.

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The article discusses the thesis according to which Protagoras’ myth in the dialogue of the same name by Plato originates in its core from the historical Protagoras. Although the author aligns with this thesis’ supporters, the analysis of the myth in the context of the dialogue as a whole, including dramatic features of the latter, allows her to presume that the myth is intended not so much to convey the views of the famous sophist as to contribute to the creation of the satirical image of his through which Plato ridicules Protagoras’ philosophical and pedagogical ambitions.

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Corradi, Michele. "Plato a Disciple of Protagoras? More on the Great Speech of the Protagoras." Peitho. Examina Antiqua, no. 1(4) (June 3, 2014): 141–58. http://dx.doi.org/10.14746/pea.2013.1.7.

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The great speech of the Protagoras (320c–328d) still leaves many questions open. Particularly striking is the presence of doctrines that later on will be taken up and further developed by Plato in such dialogues as the Politicus, the Timaeus and the Laws. For this reason, many scholars tend to think that the words of Protagoras are just a product of Plato’s invention that bear no relation to Protagoras’ actual doctrines. Nevertheless, it is possible to propose a different interpretation. At the beginning of the Protagoras (313a–314b), Socrates develops the image of the sophist as the merchant

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Javanmardi, Sana, and Saeed Binaaye Motlaq. "Two New Interpretation of Plato's Protagoras." International Letters of Social and Humanistic Sciences 24 (March 2014): 12–25. http://dx.doi.org/10.18052/www.scipress.com/ilshs.24.12.

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As we know, one of the most important ideas of Protagoras is Epistemic Relativism that this theory is attributed to him during the history of philosophy, without any dispute; But in the new era commentators such as Dr. Qavam Safari and Cornford by further and more precise reading the conversations between Protagoras and Theaetetus have concluded to this belief that Plato has interpreted the Protagoras’ rule of “Humanism“, by assimilating it with a course which he calls it “secret” and also the theory of Theaetetus “knowledge = perceiving”, in a way that it leads to perfect and very sophisticat

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German, Andy. "Progressus ad Infinitum?" Ancient Philosophy 42, no. 1 (2022): 49–65. http://dx.doi.org/10.5840/ancientphil20224219.

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In this paper, I argue that in the “Great Speech” of the Protagoras, Plato investigates the consequences of a view of history as progress away from nature, as expressed in Protagoras’ account of humanity’s origin and development. Socrates’ hedonistic calculus, in the dialogue’s second half, confronts Protagoras with the full implications of his view - showing how, absent a doctrine of natural human perfections, progress necessarily devours its own tail.

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36

Calenda, Guido. "Theaetetus 151e–186e: Did Plato Refute Protagoras?" Peitho. Examina Antiqua 15, no. 1 (2024): 209–30. https://doi.org/10.14746/pea.2024.1.12.

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In the Theaetetus, which seeks a definition of knowledge, the first definition of Theaetetus, namely that ‘knowledge is perception’, is easily refuted without the need to refer to Protagoras. But for Plato the refutation of Protagoras is a goal in itself, and he devotes almost half the dialogue to this task. He argues that the doctrine of homo mensura amounts to saying that ‘all judgements are true’ and, using his ‘most exquisite argument’, he claims to prove that it is self-refuting. As many scholars have recognised, this alleged demonstration depends on the arbitrary dropping of the relativi

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37

Morris, Michael. "Akrasia in the Protagoras and the Republic." Phronesis 51, no. 3 (2006): 195–229. http://dx.doi.org/10.1163/156852806778134072.

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AbstractAlthough it is a commonplace that the Protagoras and the Republic present diffent views of akrasia, the nature of the difference is not well understood. I argue that the logic of the famous argument in the Protagoras turns just on two crucial assumptions: that desiring is having evaluative beliefs (or that valuing is desiring), and that no one can have contradictory preferences at the same time; hedonism is not essential to the logic of the argument. And the logic of the argument for the division of the soul in the Republic requires the rejection of just the second of these assumptions

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38

Marin, Maurizio. "Il mito della giustizia nel Protagora di Platone." Salesianum 82, no. 1 (2020): 43–68. https://doi.org/10.63343/bn5935wm.

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Nel Protagora di Platone la giustizia è espressa tramite un mito. Il mito è una modalità comunicativa molto usata dai Sofisti. Platone crea il mito filosofico intrecciando la narrazione mitologica con l’argomentazione dialettica. Protagora racconta il mito di Prometeo sull’origine dell’umanità e presenta la giustizia come un dono di Zeus. Socrate dimostra che la fondazione mitologica è insufficiente per comprendere il valore della gius

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Meyer, Martin F. "Formen des Wissens in Platons Protagoras." Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 14 (December 16, 2011): 57–83. http://dx.doi.org/10.1075/bpjam.14.03mey.

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40

HEIDEMANN, DIETMAR H. "DER RELATIVISMUS IN PLATONS PROTAGORAS-KRITIK." Méthexis 13, no. 1 (2000): 17–38. http://dx.doi.org/10.1163/24680974-90000352.

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41

Nikitovic, Aleksandar. "Can virtue be taught?" Filozofija i drustvo 20, no. 3 (2009): 159–83. http://dx.doi.org/10.2298/fid0903159n.

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The teachability of virtue is an issue on which were crossed swords during the struggle for supremacy between two basic principles of ancient Greek spirit - sophistry and ancient Greek ethics. Two great representatives of these opposite principles, Plato and Protagoras, confronted their arguments in Plato's dialog named after the great sophist. Paradoxically, during this philosophical struggle, Protagoras, who at the beginning supposed that virtue is teachable, later, on the contrary, states that virtue is not knowledge and this would make it least likely to be teachable. On the other hand Pla

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Politis, Vasilis. "What do the Arguments in the Protagoras Amount to?" Phronesis 57, no. 3 (2012): 209–39. http://dx.doi.org/10.1163/156852812x640237.

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Abstract The main thesis of the paper is that, in the coda to the Protagoras (360e-end), Plato tells us why and with what justification he demands a definition of virtue: namely, in order to resolve a particular aporia. According to Plato’s assessment of the outcome of the arguments of the dialogue, the principal question, whether or not virtue can be taught, has, by the end of the dialogue, emerged as articulating an aporia, in that both protagonists, Socrates and Protagoras, have argued equally on both its sides. The first part of the paper provides an extensive analysis of the coda, with th

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Manuwald, Bernd. "Plato, Protagoras. Edited by Nicholas Denyer." Gnomon 82, no. 7 (2010): 586–89. http://dx.doi.org/10.17104/0017-1417_2010_7_586.

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Waterfield, Robin. "Plato: Protagoras. Edited by Nicholas Denyer." Heythrop Journal 52, no. 1 (2010): 116–17. http://dx.doi.org/10.1111/j.1468-2265.2010.00624_4.x.

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KAHN, CHARLES H. "PLATO AND SOCRATES IN THE PROTAGORAS." Méthexis 1, no. 1 (1988): 33–51. http://dx.doi.org/10.1163/24680974-90000005.

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Corradi, Michele. "Protagoras on Being: Between ὀρθοέπεια and the Eleatic Legacy". Rhizomata 11, № 2 (2023): 189–207. http://dx.doi.org/10.1515/rhiz-2023-0012.

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Abstract According to a fragment of Porphyry (410 F Smith = 80 B 2 DK), containing a dialogue on the theme of plagiarism, Plato made use of the same arguments as Protagoras’ Περὶ τοῦ ὄντος against monistic thinkers, most likely the Eleatics. My paper aims to analyse Porphyry’s testimony to assess some aspects of Protagoras’ reflection on being through a comparison with parallel sources, in particular Plato’s dialogues (Theaetetus, Euthydemus, Sophist, Parmenides). I conclude that it is plausible to suppose that, within the framework of a more general reflection on ὀρθοέπεια, Protagoras viewed

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Fossati, Manlio. "SELECTED PAPERS OF J. DALFEN - J. Dalfen Parmenides – Protagoras – Platon – Marc Aurel. Kleine Schriften zur griechischen Philosophie, Politik, Religion und Wissenschaft. Pp. 556, ills. Stuttgart: Franz Steiner, 2012. Cased, €79. ISBN: 978-3-515-10211-7." Classical Review 66, no. 1 (2015): 53–55. http://dx.doi.org/10.1017/s0009840x1500181x.

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Katić, Nemanja. "THE SOCRATIC INTELLECTUALISM." Godišnjak Međunarodne filozofske škole Feliks Romulijana 1, no. 1 (2024): 184–93. http://dx.doi.org/10.46793/felixr24.08nk.

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The subject of this inquiry is the analysis of the so-called Socratic intellectualism that was put forward by Socrates’ student, Plato, in his dialogue Protagoras. The two leading questions that we shall raise are: how does Plato formulate this position, and can it actually be ascribed to Socrates (as it is traditionally done)? Firstly, we shall address the part of the dialogue in which Plato, through Socrates, lays down this position, while trying to explicate its formulation and the argument that Plato offers for it. Secondly, by looking at the context of the dialogue itself, that is, by try

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Gródek, Wojciech Kleofas. "Przyjemność i dobro w dialogu Protagoras Platona." Logos i Ethos 56, no. 1 (2021): 7. http://dx.doi.org/10.15633/lie.3936.

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Corradi, Michele. "History of Thought and History of Humankind in Plato’s Protagoras." Peitho. Examina Antiqua 15, no. 1 (2024): 231–48. https://doi.org/10.14746/pea.2024.1.13.

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In Plato’s Protagoras, prompted by Socrates, Protagoras grapples with the complex problem of the nature of the sophistike techne that he professes. To clarify the nature of his teaching, he reconstructs a history of his discipline, identifying a series of figures who preceded him, concealing their own activities under the guise of other technai. Furthermore, through the famous myth of Prometheus, he places the sphere in which he operates, the politike, at the center of the development of human communities. In response to Protagoras, Socrates, through a curious reinterpretation of the past, ide

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