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Journal articles on the topic 'Platonic dialogue'

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Published: 4 June 2021

Last updated: 3 February 2022

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1

Penn, Shana, Kim Chernin, and Renate Stendhal. "Platonic Dialogue?" Women's Review of Books 7, no. 6 (1990): 28. http://dx.doi.org/10.2307/4020752.

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2

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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3

Lamm, Julia A. "Schleiermacher’s Christmas Dialogue as Platonic Dialogue." Journal of Religion 92, no. 3 (2012): 392–420. http://dx.doi.org/10.1086/665039.

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Goncharko, Oksana, and Dmitry Goncharko. "The Dialogue On Aristotle Categories by Porphyry as a Platonic Dialogue." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, no. 1 (2019): 83–93. http://dx.doi.org/10.25205/1995-4328-2019-13-1-83-93.

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The paper focuses on interactive dialogue-form strategies in the framework of the late antique Greek and early Byzantine logical traditions. The dialogue by Porphyry On Aristotle Categories is a perfect example of the Neoplatonic approach to build logic in a Plato style. The main protagonistresses of the dialogue are The Question and The Answer, who act as collocutors do in traditional Platonic dialogues. It is proposed to consider the dialogue in the context of three perspectives: in accordance with the tradition of the Platonic dialogue; in the light of Aristotle’s education system; in its r

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5

Davies, Katherine. "Heidegger’s Reading(s) of the Phaedrus." Studia Phaenomenologica 20 (2020): 191–221. http://dx.doi.org/10.5840/studphaen2020209.

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In the 1920s and 30s, Heidegger developed three explicit readings of Plato’s Phaedrus. These readings emphasize different dimensions of Plato’s dialogue and, at times, seem even to contradict one another. Though Heidegger pursues quite different interpretations of the dialogue, he remains steadfast in praising this Platonic dialogue above all others. I argue that these explicit readings provide fertile ground for reconsidering Heidegger’s engagement with Plato and not just with Platonism. I further develop an argument that a fourth, implicit reading of Phaedrus can be found in Heidegger’s own

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6

Verde, Francesco. "Filone di Larissa e l’Assioco." Elenchos 42, no. 1 (2021): 199–208. http://dx.doi.org/10.1515/elen-2021-0012.

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Abstract This short paper is a critical note of the recent volume on the pseudo-Platonic dialogue Axiochus edited by A. Beghini ([Platone], Assioco. Saggio introduttivo, edizione critica, traduzione e commento, Baden-Baden: Academia Verlag, 2020). This scholar assumes the possibility of attributing the dialogue to Philo of Larissa or his circle. This hypothesis, although well argued in the book, faces some exegetical difficulties concerning the content of the dialogue and the hardly reconstructible philosophy of Philo himself. In this note I will critically discuss the conclusions reached by B

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Ausland, Hayden W. "On a Curious Platonic Dialogue." Ancient Philosophy 25, no. 2 (2005): 403–25. http://dx.doi.org/10.5840/ancientphil200525231.

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8

Tsouna, Voula. "Mimêsis and the Platonic Dialogue." Rhizomata 1, no. 1 (2013): 1–29. http://dx.doi.org/10.1515/rhiz-2013-0001.

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Collette-Dučić, Bernard. "Platonic Stoicism—Stoic Platonism. The Dialogue between Platonism and Stoicism in Antiquity." International Journal of the Platonic Tradition 5, no. 1 (2011): 187–91. http://dx.doi.org/10.1163/187254711x555621.

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10

McCoy, Marina. "Perspectivism and the philosophical rhetoric of the dialogue form." PLATO JOURNAL 16 (July 5, 2017): 49–57. http://dx.doi.org/10.14195/2183-4105_16_5.

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In this paper, I support the perspectivist reading of the Platonic dialogues. The dialogues assert an objective truth toward which we are meant to strive, and yet acknowledge that we as seekers of this truth are always partial in what we grasp of its nature. They are written in a way to encourage the development of philosophical practice in their readers, where “philosophical” means not only having an epistemic state in between the total possession of truth and its absence, but also growing in selfknowledge as being that kind of a being. I take up three particular qualities of the dialogue: th

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LEIGH, FIONA. "Platonic Dialogue, Maieutic Method and Critical Thinking." Journal of Philosophy of Education 41, no. 3 (2008): 309–23. http://dx.doi.org/10.1111/j.1467-9752.2007.00561.x.

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12

Futter, Dylan Brian. "Variations in Philosophical Genre: the Platonic Dialogue." Metaphilosophy 46, no. 2 (2015): 246–62. http://dx.doi.org/10.1111/meta.12132.

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Hyland, Drew A. "Heidegger’s (Dramatic?) Dialogues." Research in Phenomenology 45, no. 3 (2015): 341–57. http://dx.doi.org/10.1163/15691640-12341316.

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Taking my cue from the richly dramatic character of the Platonic dialogues and how that dramatic character informs the thought therein, I attempt a reading of Heidegger’s dialogue on a country path that takes similar account of the dramatic themes of that dialogue. Accordingly, I address such themes as the fact that the characters of the dialogue are not given personal names, the fact that it is and must be a dialogue that occurs on a country path, and the strange interactions of the three characters. The paper culminates in a discussion of the role of “night,” which, I argue, functions as our

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Turner, John. "The Gnostic Sethians and Middle Platonism: Interpretations of the Timaeus and Parmenides." Vigiliae Christianae 60, no. 1 (2006): 9–64. http://dx.doi.org/10.1163/157007206775567898.

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AbstractOne may construe the Sethian Gnostic picture of the world and its origins as an interpretation of the biblical protology of the book of Genesis in the light of the Platonic distinction between an ideal, exemplary realm of eternal stable being and its more or less deficient earthly and changeable copy, in which the principal Platonic dialogues of reference are the Timaeus and the Parmenides. Various Sethian treatises offer us accounts of the origin and generation of both these realms; while their portrayal of the origin and deployment of the earthly realm is unmistakably influenced by t

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Tomin, Julius. "Dating of the Phaedrus and Interpretation of Plato." Antichthon 22 (1988): 26–41. http://dx.doi.org/10.1017/s0066477400003609.

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Two hundred years ago, at the very dawn of modern Platonic studies, W.G. Tennemann built his System of Platonic Philosophy around the assumption that the Phaedrus belongs to Plato’s later works. His name and his opus may have been forgotten, yet the shadow of his picture of Plato still hangs over current interpretations. For example, it was he who excised the historical Socrates from the dialogue and deprived of its Socratic character the discussion of the relative merits of the spoken and the written word. In the dialogue the spoken word is a proper vehicle for philosophy, for moral and intel

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Glidden, David K., and John Sallis. "Beings and Logos: The Way of Platonic Dialogue." Noûs 25, no. 5 (1991): 738. http://dx.doi.org/10.2307/2215648.

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QUIRK, MICHAEL J. "FOUR KINDS OF METAPHILOSOPHY: GRISWOLD ON PLATONIC DIALOGUE." Metaphilosophy 23, no. 1-2 (1992): 147–58. http://dx.doi.org/10.1111/j.1467-9973.1992.tb00745.x.

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18

Соловьёв, Роман Сергеевич. "«Euthyphron» in the System of Dialogues of Plato’s Definition." Theological Herald, no. 1(36) (March 15, 2020): 298–321. http://dx.doi.org/10.31802/2500-1450-2020-36-1-298-321.

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В данной статье автор стремится переосмыслить хронологию диалога «Евтифрон», который обычно считают ранним диалогом Платона. показав в предыдущих статьях несообразности традиционной ранней датировки диалога, автор, исходя из представления о жанровой эволюции творчества Платона, помещает диалог в число школьных, написанных на фоне составления «Законов». для подтверждения тезиса автор обращается к поздним диалогам Платона и показывает, как с точки зрения методологии (формализация определения, диэреза, математические ходы мысли) «Евтифрон» сближается с такими текстами, как «Теэтет», «Парменид», «

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19

KURKE, LESLIE. "Plato, Aesop, and the Beginnings of Mimetic Prose." Representations 94, no. 1 (2006): 6–52. http://dx.doi.org/10.1525/rep.2006.94.1.6.

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ABSTRACT This paper traces out the lineaments of a popular Aesop tradition behind and within Plato's characterization of Socrates in his dialogues. It attempts thereby to expose the mimetic origins of philosophic prose writing (at least partly) in the lowly and abjected fabular discourse of Aesop, which Platonic dialogue strategically appropriates and disavows to constitute ““philosophy”” as an autonomous, transcendent domain of inquiry.

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20

Rheins, Jason G. "The Arrangement of the Platonic Corpus in the Newly Published Compendiosa Expositio Attributed to Apuleius of Madaura." Phronesis 62, no. 4 (2017): 377–91. http://dx.doi.org/10.1163/15685284-12341333.

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Abstract The Middle Platonist Compendiosa Expositio gives dialogue-by-dialogue summaries of doctrines allegedly expounded in Plato’s works. According to Justin Stover, the principle of division used by the work for arranging Plato’s dialogues is the dominant philosophical influence in each case. I argue that there is no principle of division, and that the dialogues are arranged, not on the basis of influence, but according to their main speaker. One thing this allows, I suggest, is for the author of the ce to assert the dependence of the Stoics on Plato.

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21

Hand, Michael. "Mathematical Structuralism and the Third Man." Canadian Journal of Philosophy 23, no. 2 (1993): 179–92. http://dx.doi.org/10.1080/00455091.1993.10717316.

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Plato himself would be pleased at the recent emergence of a certain highly Platonic variety of platonism concerning mathematics, viz., the structuralism of Michael Resnik and Stewart Shapiro. In fact, this species of platonism is so Platonic that it is susceptible to an objection closely related to one raised against Plato by Parmenides in the dialogue of that name. This is the Third Man Argument (TMA) against a view about the relation of Forms to particulars. My objection is not a TMA against structuralism; the position avoids that objection, but is vulnerable to a different one precisely at

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22

Tarrant, Harold. "On Hastily Declaring Platonic Dialogues Spurious: the Case of Critias." Méthexis 31, no. 1 (2019): 47–66. http://dx.doi.org/10.1163/24680974-03101003.

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This paper takes issue with the thesis of Rashed and Auffret that the Critias that has come down to us is not a genuine dialogue of Plato. Authors do not consider the style of the Critias, which should be a factor in any complete study of authorship. It observes the widespread consensus that the style of the Timaeus and Critias are virtually inseparable. It surveys a wide range of stylistic studies that have tended to confirm this, before answering a possible objection that cites the similarity of style between the genuine Laws and Philip of Opus’ Epinomis. Since the main argument used by Rash

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23

Mazzara, Giuseppe. "Plato – The Motto of Delphi of the Alcibiades I: Between Emphases and Retractions of the Socratics?" Peitho. Examina Antiqua, no. 1(5) (January 24, 2015): 13–42. http://dx.doi.org/10.14746/pea.2014.1.1.

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The present article aims to examine whether this Platonic dialogue can be regarded as polemical and competing with the similar educational proposals put forward by Xenophon and Antisthenes for the young Alcibiades aspiring to power in the city of Athens. The present article has been divided into two major parts. In the first one, I propose to unify the two opposing points of view that are reflected in the interpretations of the motto: the one that takes it to be a solitary dialogue of a soul talking to itself (Platonic origin) and the one that takes it to be an intersubjective dialogue (Socrat

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24

Ziolkowski, John E., and Kenneth M. Sayre. "Plato's Literary Garden: How to Read a Platonic Dialogue." Classical World 92, no. 1 (1998): 73. http://dx.doi.org/10.2307/4352213.

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25

Proudfoot, Peter. "BETWEEN SCYLLA AND CHARYBDIS: Metaphor for a “Platonic” Dialogue." Architectural Theory Review 5, no. 1 (2000): 16–33. http://dx.doi.org/10.1080/13264820009478384.

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26

Von Uexküll, Jakob, Thure Von Uexküll, and Edgar Vögel. "The Eternal Question: Biological variations on a Platonic dialogue." Sign Systems Studies 32, no. 1/2 (2004): 329–62. http://dx.doi.org/10.12697/sss.2004.32.1-2.15.

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The reinterpretation of Nature by biology, which will prevail in spite of all obstacles, has brought our thinking closer to antiquity, giving us the chance to reinvigorate our perused terminology with the help of the resources to be found in the thoughts of the greatest minds of mankind. The way to Plato thus being cleared, I perceived the idea to seek enlightenment on pressing biological questions from the great Sage. As means to this end, I chose to make Socrates continue one of his dialogues, with the adjustment of giving him the knowledge of our contemporary biological problems. Thus some

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Hays, Gregory. "NOTES ON THE ‘NEW APULEIUS’." Classical Quarterly 68, no. 1 (2018): 246–56. http://dx.doi.org/10.1017/s0009838818000253.

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Justin Stover has recently edited a collection of Platonic placita, organized by individual dialogue, which he identifies as the lost third book of Apuleius’ De Platone. The work is preserved only in a thirteenth-century manuscript, Vatican BAV Reg. lat. 1572 (= R). The manuscript is filled with trivial errors, including a large number of one-word or two-word lacunae. Stover has worked ably to clean up the text and many of his emendations are uncontroversial. But any editio princeps is likely to be susceptible of improvement. I offer here some notes on a few points where I think either the tex

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Baltzly, Dirk. "The Skopos Assumption: Its Justification and Function in the Neoplatonic Commentaries on Plato." International Journal of the Platonic Tradition 11, no. 2 (2017): 173–95. http://dx.doi.org/10.1163/18725473-12341377.

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AbstractThis paper examines the role of the theme (prothesis or skopos) in Neoplatonic interpretive practice, particularly with respect to Platonic dialogues. The belief that every dialogue has a single skopos and that every aspect of the dialogue can be seen as subserving that skopos is one of the most distinctive of the Neoplatonists’ intepretive principles.1 It is also the one that is most directly responsible for the forced and artificial character of their readings of Plato. The arguments offered in support of this principle are manifestly inadequate to justify the role that it plays. Thi

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Castagnoli, Luca. "Philosophy." Greece and Rome 64, no. 2 (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

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Gill, Christopher. "Platonic Dialogue - Charles L. Griswold (ed.): Platonic Writings, Platonic Readings. Pp. xi + 321. New York and London: Routledge, 1988. £25 (paper, £11.95)." Classical Review 39, no. 2 (1989): 252–53. http://dx.doi.org/10.1017/s0009840x00271631.

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Bentley, R. K. "Ruling Oneself: Platonic Hedonism and the Quality of Citizenship." Polis: The Journal for Ancient Greek Political Thought 20, no. 1-2 (2003): 85–107. http://dx.doi.org/10.1163/20512996-90000052.

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In this paper, I examine how the idea of self-rule is dramatised and articulated in the Protagoras and the Gorgias with respect to the apparently different treatments of hedonism. Looking at the former dialogue, I describe how the hedonist premise develops from a dramatic image of disorder, specifically the absence of self-rule. I then consider whether the evidence from that dialogue has any bearing on the Gorgias’ discussion of hedonism. I conclude that the Socratic rejection of hedonism in that text is about the Calliclean abandonment of any concern for self-rule, an abandonment that actuall

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Peterson, Anna. "PUSHING FORTY: THE PLATONIC SIGNIFICANCE OF REFERENCES TO AGE IN LUCIAN'SDOUBLE INDICTMENTANDHERMOTIMUS." Classical Quarterly 68, no. 2 (2018): 621–33. http://dx.doi.org/10.1017/s0009838818000587.

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Opening on Olympus and concluding with two trials involving ‘the Syrian’ (an obvious Lucianic persona), Lucian'sDouble Indictment(=Bis Acc.) presents a fantastical scenario that draws on Old Comic, Platonic and biographical models. In the first of the Syrian's two trials, a personified Rhetoric accuses the Syrian of abandoning her, his legitimate wife, for his lover, Dialogue. Dialogue, in turn, accuses the Syrian ofhubris, asserting that the Syrian rendered him a generic freak when he forced him to accept ‘jokes,iambos, cynicism, and Eupolis and Aristophanes’ (ὁ σκῶμμα καὶ τὸν ἴαμβον καὶ κυνι

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Wegemer, Gerard. "Thomas More’s Dialogue of Comfort: A Platonic Treatment of Statemanship." Moreana 27 (Number 101-, no. 1-2 (1990): 55–64. http://dx.doi.org/10.3366/more.1990.27.1-2.8.

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Terezis, Christos. "The anthropological model (καλὸς κἀγαθός) in the Platonic dialogue Charmides". ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 14, № 2 (2020): 394–418. http://dx.doi.org/10.25205/1995-4328-2020-14-2-394-418.

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In this study we investigate the extract 154b8–156c9 from the introductory chapters of the Platonic dialogue Charmides so that to examine how the terms of Aesthetics are formed, which focuses on the selfhood and makes it the core of dialectics. Specifically, we structure our study in two chapters each of which includes two subchapters. In the first subchapter we focus on the soul, which in the Platonic text appears to be the criterion for moral perfectness. In the second subchapter, which systematizes the former, we show how Socrates contrives to do the transition from subjective judgments to

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Vasilakis, Dimitrios. "From Writing to Philosophizing: A Lesson from Platonic Hermeneutics for the Methodology of the History of Philosophy." Conatus 5, no. 2 (2020): 133. http://dx.doi.org/10.12681/cjp.23490.

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In this paper, I try to exploit some lessons drawn from reading Plato in order to comment on the methodological ‘meta-level’ regarding the relation between philosophizing and writing. After all, it is due to the medium of written word that we come to know past philosophers. I do this on the occasion of the ostensible conclusion in Plato’s Meno. This example illuminates the ‘double-dialogue’ hermeneutics of Plato and helps to differentiate Plato’s dialogues from dialogical works written by other philosophers, such as Berkeley. As a result, it becomes clear that, like with Plato’s case, a histor

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Micalella, Dina. "La forma del dialogo platonico nel De poetis di Aristotele." AION (filol.) Annali dell’Università degli Studi di Napoli “L’Orientale” 41, no. 1 (2019): 45–62. http://dx.doi.org/10.1163/17246172-40010023.

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Abstract The analysis of the testimonia of Aristotle’s De poetis fr. 73 Rose suggests a new interpretation of the meaning of the literary category of medietas, attributed by Aristotle to the Platonic dialogue.

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Schroeder, Brian. "Breaking the Closed Circle." Dialogue and Universalism 8, no. 10 (1998): 97–106. http://dx.doi.org/10.5840/du199881028.

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Levinas' philosophy is in part predicated on a retrieval or recasting of select Platonic motifs, yet his relationship to such thinking is frequently, and necessarily, ambiguous. While refraining from the often hyperbolic language of Nietzsche's reversal or inversion of "Platonism," Levinas' more sober approach effects both a radical tum away from and toward, Plato's teaching on paideia. Echoing Nietzsche's injunction that the teacher is sometimes a "necessary evil," and calling into question the visual luminescence of the so-called Platonist "doctrine" of forms (eide) and the closed interiorit

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Fritz, John H. "Platonic Dialogue and the Education of the Reader by A.K. Cotton." Ancient Philosophy 35, no. 1 (2015): 199–206. http://dx.doi.org/10.5840/ancientphil201535111.

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Field, Nathan. "THE SYMPOSIUM: A POST-PLATONIC DIALOGUE ON THE EXPERIENCE OF PSYCHOTHERAPY." British Journal of Psychotherapy 21, no. 2 (2004): 311–19. http://dx.doi.org/10.1111/j.1752-0118.2004.tb00213.x.

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Field, Nathan. "The Symposium A Post-Platonic Dialogue on the Nature of Psychotherapy." British Journal of Psychotherapy 7, no. 2 (1990): 141–47. http://dx.doi.org/10.1111/j.1752-0118.1990.tb01328.x.

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41

Fine, Gail. "Colloquium 4: Meno’s Paradox And The Sisyphus." Proceedings of the Boston Area Colloquium in Ancient Philosophy 28, no. 1 (2013): 113–46. http://dx.doi.org/10.1163/22134417-90000011.

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The pseudo-Platonic dialogue Sisyphus considers the nature of deliberation, asking whether it does or does not involve knowledge. Difficulties for both options are canvassed, in ways that recall Meno’s Paradox and that also compare interestingly with Aristotle’s account of deliberation in his ethical writings.

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Delport, Khegan. "Towards a Platonic critique of ideology." STJ | Stellenbosch Theological Journal 6, no. 4 (2021): 213–45. http://dx.doi.org/10.17570/stj.2020.v6n4.a9.

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Plato is accused by some of being a totalitarian, “top-down” thinker, a claim that is linked not just to his politics but to his philosophical proclivities more generally. This essay will argue that Plato’s method and metaphysics collectively provide a few avenues for questioning this outcome. I think Plato’s Socratic-style provides resistance to a hegemonic and carapaced metaphysics, and moreover I would argue that there is a greater coherence between Plato’s method and his positive teaching than is allowed for by some. Through an engagement with central Platonic doctrines, namely his account

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Stähler, Tanja. "Lévinas und die Ambiguität der Kunst." Phänomenologische Forschungen 2007, no. 1 (2007): 109–24. http://dx.doi.org/10.28937/1000107938.

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According to Lévinas, art is an ambiguous phenomenon. He shares this conviction with Plato and bases it on Platonic arguments. Lévinas often refers to the Platonic critique of writing in the dialogue Phaedrus and employs it to support the thesis that all works, especially all artworks, are subject to misunderstandings and misinterpretations. Art is lacking the immediacy of the ethical encounter with the Other, and it allows us to evade reality. In this article, I will turn to the ambiguity of art and show that the diagnosis of an ambiguity is convincing, yet might not necessarily yield a rejec

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Ierodiakonou, Katerina. "Theophrastus on Plato’s Theory of Vision." Rhizomata 7, no. 2 (2020): 249–68. http://dx.doi.org/10.1515/rhiz-2019-0011.

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AbstractIn paragraphs 5 and 86 of the De sensibus Theophrastus gives a brief report of Plato’s views on the sense of vision and its object, i. e. colour, based on the Timaeus. Interestingly enough, he presents the Platonic doctrine as a third alternative to the extramission and intromission theories put forward by other ancient philosophers. In this article I examine whether or not Theophrastus’ account is impartial. I argue that at least some of his distortive departures from the Platonic dialogue are due to his Aristotelian inheritance, even though they do not always represent Aristotle’s ex

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Martin-McAuliffe, Samantha L. "Encounters with Socrates: architecture, dialogue, and gesture in the Athenian Agora." Architectural Research Quarterly 21, no. 2 (2017): 131–40. http://dx.doi.org/10.1017/s1359135517000410.

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Analyses of Platonic dialogues nearly always acknowledge the location of a given conversation. Modern scholarship, however, rarely ventures beyond supplying a passing reference to the setting of a dialogue. This is not surprising given that Plato – and anyone who wished to emulate him – was chiefly concerned with providing philosophical discourses, not architectural treatises. However, this analysis argues that in several dialectical encounters and conversations architecture is much more than a generic, mute background. By deliberately situating Socrates and his companions in and around signif

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O'Keefe, Tim. "Socrates' Therapeutic Use of Inconsistency in the Axiochus." Phronesis 51, no. 4 (2006): 388–407. http://dx.doi.org/10.1163/156852806778876583.

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AbstractThe pseudo-Platonic dialogue Axiochus seems irremediably confused. Its author tosses together Platonic, Epicurean and Cynic arguments against the fear of death, apparently with no regard for their consistency. Whereas in the Apology Socrates argues that death is either annihilation or a relocation of the soul, and is a blessing either way, in the Axiochus Socrates seems to assert that death is both annihilation and a release of the soul from the body into a better realm.I argue that we can acquit the Axiochus from the charge of confusion if we pay attention to its genre, a consolation

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Szlezák, Thomas Alexander. "The Dokounta of the Platonic Dialectician. On Plato’s distinction between the insufficient "present discussion" and a satisfactory future one." Peitho. Examina Antiqua, no. 1(6) (February 9, 2016): 13–24. http://dx.doi.org/10.14746/pea.2015.1.1.

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It is a recurring pattern in Plato´s dialogues that the dialectician leads the discussion to a certain point where he identifies further, more fundamental problems, on which he claims to have his own view (to emoi dokoun, vel sim.), which he does not communicate. Such passages are briefly analyzed from five dialogues (Timaeus, Sophist, Politicus, Parmenides, Republic). It is shown that this seemingly strange behaviour of the dialectician corresponds exactly to the way a philosopher should behave according to the Phaedrus. The recurring cases of reticence of the leading figure in dialogue have

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SCOTT, REBECCA GLENN. "The Fertility of Dialogue: Levinas and Plato on Education." PhaenEx 10 (October 25, 2015): 13–31. http://dx.doi.org/10.22329/p.v10i0.4045.

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In several places in Totality and Infinity, Levinas criticizes Socratic education for being emblematic of the totalizing tendency of Western thought. Levinas finds in Socratic maieutics another instance of the reduction of exteriority to interiority, heteronomy to autonomy, and the Other to the Same. Here, I explore Levinas’s critique and offer a possible response by arguing that maieutics does not deny the alterity of others but requires it. I find, therefore, that a Platonic conception of education as maieutics could be a promising resource for rethinking how we engage students in the classr

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Boym, Svetlana. "Dialogue as “Lyrical Hermaphroditism”: Mandel shtam's Challenge to Bakhtin." Slavic Review 50, no. 1 (1991): 118–26. http://dx.doi.org/10.2307/2500603.

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Osip Mandel'shtam, “Fransua Villon”Mikhail Bakhtin, “Slovo v romane”The two epigraphs disclose a crucial “genre gap” between Osip Mandel'shtam and Mikhail Bakhtin. If for Mandel'shtam dialogue is essential to lyric, for Bakhtin the dialogical discourse identifies the novel as a genre in opposition to monologic, self-centered and self-sufficient poetic language. In his essays “Fransua Villon” and “O sobesednike,” Mandel'shtam discusses different dimensions of dialogue—the dialogue between various historical epochs—modernity and Middle Ages, Ancient Greece and Renaissance, the dialogue between t

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Trudeau, Samantha. "Polytropic Socrates’ Implicit Defence of Philosophy." Politikon: The IAPSS Journal of Political Science 43 (December 13, 2019): 50–64. http://dx.doi.org/10.22151/politikon.43.3.

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This article offers an interpretation of Plato’s Lesser Hippias, containing several original claims. First, it contends that the dialogue takes place in front of an unnamed audience composed of Socrates’ students and the dialogue is therefore for their benefit, not that of Hippias or Eudicus. It then argues that Socrates juxtaposes himself to Hippias to show the superiority of philosophy to sophistry. Finally, this article claims that the central argument of the dialogue is a means to demonstrate Socrates’ superior understanding of justice, for he is able to tell the truth on the matter as wel

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