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Journal articles on the topic 'Platonic Interpretation'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Costanzo, Jason. "Schopenhauer’s Interpretation of the Platonic Ideas." International Journal of the Platonic Tradition 14, no. 2 (2020): 153–75. http://dx.doi.org/10.1163/18725473-bja10001.

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Abstract A contentious feature in the thought of Arthur Schopenhauer is his account of the Platonic Ideas. This is no doubt evidenced by the scholarly literature where various difficulties have been identified in regards to this introduction, and often varying positions maintained. Within this essay, I offer a survey of the major debates surrounding this issue. Following this, I turn to a specific question related to Schopenhauer’s claim that his own account of the Platonic Ideas is authentic to the original views of Plato himself. I show that, excepting minor points of similarity, Schopenhaue

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2

McGinnis, Jon. ""For Every Time there is a Season: John Philoponus on Plato's and Aristotle's Conception of Time"." KronoScope 3, no. 1 (2003): 83–111. http://dx.doi.org/10.1163/156852403322145397.

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AbstractThe originality of John Philoponus' temporal theory has been underestimated.The paper emphasizes Philoponus' creativity, especially in his reconciliation of Plato's and Aristotle's temporal theories (or at least one possible interpretation of Aristotle's account of time). To this end, the paper sketches both Plato's (and later Neoplatonic interpretations of Plato) and suggests an interpretation of Aristotle's accounts of time, which is at odds with the Platonic and Neoplatonic view of time. It next presents Philoponus' reconstruction of Aristotle's account along Platonic lines and conc

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3

Dillon, John. "Xenocrates on Plato, Pythagoras and the Poets." Méthexis 31, no. 1 (2019): 67–81. http://dx.doi.org/10.1163/24680974-03101004.

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This paper concerns three chief aspects of Xenocrates’ exegetical activity as head of the Platonic Academy, his interpretation of certain key passages of Plato, his appropriation of Pythagoras and the Pythagorean tradition, and his exegesis of the poets, notably Homer, Hesiod and the Orphic poems, thus setting the stage for later developments in Platonism.

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4

Joyal, Mark. "Problems and interpretation in the Platonic Theages." Wiener Studien 129 (2016): 93–154. http://dx.doi.org/10.1553/wst129s93.

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Sharples, Bob. "More on 'Aναμνησις in the Meno". Phronesis 44, № 4 (1999): 353–57. http://dx.doi.org/10.1163/15685289960464647.

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AbstractJohn Glucker, "A Platonic Cento in Cicero", Phronesis 44 (1999) 30-44, argues that the account of the mind's experiences at Cicero, De divinatione 1.115 derives from an unknown Platonist's combination of Plato, Meno 81c5-d1 and Republic 10 614d3-615a5. G.'s connection of what is said by Cicero with these two passages of Plato is persuasive; but in concentrating on the surface references to souls' memory of their experiences in previous lives the Ciceronian account fails to do justice to the underlying significance of both passages. It is also questionable whether an unknown Platonist n

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Bonazzi, Mauro. "The Commentary as Polemical Tool." Dossier 64, no. 3 (2009): 597–605. http://dx.doi.org/10.7202/037693ar.

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Abstract Contrary to what is usually assumed, the Anonymous Commentator on the Theaetetus is philosophically stimulating, as the confrontation with Stoicism shows. The Anonymous Commentator displays a subtle strategy, aiming not so much to reject distinctively Stoic doctrines as to incorporate them into his own Platonist system, on the assumption that only the latter can secure adequate foundations to the doctrines. The Anonymous Commentator can thus appropriate Stoicism and definitely settle the ancient quarrel between Stoicism and Platonism. Besides, Stoicism is not a separate issue, but is

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7

Semikolennykh, Maria. "Basilios Bessarion on George of Trebizond’s translation of Plato’s Laws." European Journal of Humour Research 9, no. 2 (2021): 74–91. http://dx.doi.org/10.7592/ejhr2021.9.2.480.

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George of Trebizond (1395-1472) has spent a significant part of his life translating Greek books into Latin. The bulk of his translations is impressive: from Ptolemy’s Almagest to John Chrysostom’s homilies and works by Cyril of Alexandria, Basil the Great, Gregory of Nyssa, and Aristotle. He was quite an experienced translator, who had worked out an elaborated method explained in several writings. At the height of his career, George rather hastily translated Plato’s Laws. The haste and, probably, George’s bias against Plato and Platonism resulted in numerous inaccuracies of translation. Sever

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8

Iurlaro, Francesca. "Il testo poetico della giustizia. Alberico e Scipione Gentili leggono la Repubblica di Platone." ΠΗΓΗ/FONS 2, no. 1 (2017): 177. http://dx.doi.org/10.20318/fons.2017.3858.

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Riassunto: Il presente contributo cercherà di gettare luce sulla ricezione della Repubblica di Platone (e, insieme, della Poetica di Aristotele) nel dibattito sulla poesia che in Età moderna vide protagonisti, fra gli altri, due importanti giuristi: i fratelli Alberico (1552-1608) e Scipione Gentili (1563-1616). Come giustificano questi autori l’affinità fra poesia e diritto? A quali auctoritates del passato fanno riferimento? Si mostrerà, in primo luogo, in che modo concepiscano tale rapporto; poi, attraverso quali fonti del dibattito cinquecentesco sulla poesia ne articolino gli estremi conc

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9

Belchior, Mariana Leme. "A new platonic interpretation: the contribution of Schleiermacher." Revista Archai, no. 6 (2011): 83–91. http://dx.doi.org/10.14195/1984-249x_6_7.

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10

Motta, Anna. "Plato and ‘the Birdhunters’: The Controversial Legacy of an Elusive Swan." Peitho. Examina Antiqua, no. 1(6) (February 9, 2016): 93–112. http://dx.doi.org/10.14746/pea.2015.1.6.

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The aim of this paper is to discuss some features of the doctrines of the agrapha dogmata in Neoplatonism, starting from the reading of an anecdote, presented in the Anonymous Prolegomena to Platonic Philosophy, in which Plato dreams that close to death he becomes a swan which hunters are unable to catch. In fact, the dream is an explanation of the development of the Platonic tradition, and, more precisely, it presents a story of several exegetical disagreements that have survived till the present day. Compared to modern interpretation of the Aristotelic testimony on the “so-called unwritten d

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11

Cheng, Wei. "Speusippus, teleology and the metaphysics of value: Theophrastus’ Metaphysics 11a18–26." Journal of Hellenic Studies 140 (November 2020): 143–75. http://dx.doi.org/10.1017/s0075426920000075.

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Abstract:This paper re-examines Theophrastus’ Metaphysics 11a18–26, an obscure testimony about Speusippus, the second head of the Platonic Academy. As opposed to the traditional interpretation, which takes this passage as Theophrastus’ polemic against Speusippus’ doctrine of value, I argue that he here makes dialectical use of, rather than launching an attack on, the Platonist. Based on this new reading, I further propose a revision and a reassessment of the ‘gloomy metaphysics’ of Speusippus which will shed new light on his ethics.

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12

De Haas, Frans. "Did Plotinus and Porphyry disagree on Aristotle's Categories?" Phronesis 46, no. 4 (2001): 492–526. http://dx.doi.org/10.1163/156852801753736517.

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AbstractIn this paper I propose a reading of Plotinus Enneads VI.1-3 \[41-43] On the genera of being which regards this treatise as a coherent whole in which Aristotle's Categories is explored in a way that turns it into a decisive contribution to Plotinus' Platonic ontology. In addition, I claim that Porphyry's Isagoge and commentaries on the Categories start by adopting Plotinus' point of view, including his notion of genus, and proceed by explaining its consequences for a more detailed reading of the Categories. After Plotinus' integration of the Categories into the Platonic frame of though

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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

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Levin, Susan B., and R. B. Rutherford. "The Art of Plato: Ten Essays in Platonic Interpretation." Philosophical Review 106, no. 3 (1997): 467. http://dx.doi.org/10.2307/2998412.

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15

Vanhaelen, Maude, and Michael J. B. Allen. "Synoptic Art: Marsilio Ficino on the History of Platonic Interpretation." Modern Language Review 97, no. 2 (2002): 452. http://dx.doi.org/10.2307/3736928.

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16

Seeskin, Kenneth. "The Art of Plato: Ten Essays in Platonic Interpretation (review)." Journal of the History of Philosophy 35, no. 3 (1997): 457–58. http://dx.doi.org/10.1353/hph.1997.0044.

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Allen (book author), Michael J. B., and John Monfasani (review author). "Synoptic Art: Marsilio Ficino on the History of Platonic Interpretation." Renaissance and Reformation 35, no. 4 (1999): 91–92. http://dx.doi.org/10.33137/rr.v35i4.10711.

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18

Terezis, Christos, and Lydia Petridou. "The metaphysical “monistic” approach of the Platonic Timaeus by the Neo-Platonist Proclus." Journal of Ancient Philosophy 14, no. 1 (2020): 116–60. http://dx.doi.org/10.11606/issn.1981-9471.v14i1p116-160.

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In this article, we focus on Proclus' commentary on Plato's Timaeus (30a3-6) about how the divine Demiurge intervenes in matter. It is an interesting extract due to the fact that Proclus manages to combine philosophical perspective with theological interpretation and scientific analysis. In the six chapters of the article, we present the theory on dualism established by the representatives of Middle Platonism, we approach the question of the production of the corporeal hypostases, we examine limit and unlimited as productive powers, we explain production in the sense of co-production as well a

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19

Mouzala, Melina G. "Syrianus on the Platonic Tradition of the Separate Existence of Numbers." Peitho. Examina Antiqua, no. 1(6) (February 9, 2016): 167–94. http://dx.doi.org/10.14746/pea.2015.1.9.

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This paper analyzes and explains certain parts of Syrianus’s Commentary on book M of Aristotle’s Metaphysics, which details Syrianus’s response to Aristotle’s attack against the Platonic position of the separate existence of numbers. Syrianus defends the separate existence not only of eidetic but also of mathematical numbers, following a line of argumentation which involves a hylomorphic approach to the latter. He proceeds with an analysis of the mathematical number into matter and form, but his interpretation entails that form is the constituent of number, which has the status and role of a P

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20

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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21

Robichaud, Denis J. J. "Tearing Plato to Pieces: Gianfrancesco Pico della Mirandola and Marsilio Ficino on the History of Platonism." Renaissance and Reformation 42, no. 4 (2020): 103–33. http://dx.doi.org/10.7202/1068577ar.

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This article considers Gianfrancesco Pico della Mirandola’s understanding of the history of Platonism in his Examen vanitatis. It analyzes his sources and methods for understanding the history of philosophy—genealogical source criticism, historiographical analysis, and comparative history—and argues that his approach is shaped by anti-Platonic Christian apologetics. It documents how Gianfrancesco Pico closely studies Marsilio Ficino’s and his uncle Giovanni Pico’s understandings of Platonism and its history, and how his contextualization of their work within the broader history of Platonism is

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22

Spies, Marijke. "'Poeetsche fabrijcken' en andere allegorieën, eind 16de-begin 17de eeuw." Oud Holland - Quarterly for Dutch Art History 105, no. 4 (1991): 228–43. http://dx.doi.org/10.1163/187501791x00137.

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AbstractThe French poets of the 15th and 16th centuries (the 'rhétoriqueurs') attached importance to 'poetrie' in the sense of fiction- primarily mythological fiction. This view was adopted by rhetoricians in the South Netherlands (De Castelein), where early Renaissance poets subsequently invested mythological 'poetrie' with a neo-platonic theory of inspiration (De Heere). There was however some resistance to this kind of 'poetic' rendering in the North Netherlands, as well as to the allegorical interpretation directly linked with it (Coornhert). There was a twofold reason for this: the Reform

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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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Nodari, Paulo César. "A DOUTRINA DAS IDÉIAS EM PLATÃO." Síntese: Revista de Filosofia 31, no. 101 (2010): 359. http://dx.doi.org/10.20911/21769389v31n101p359-374/2004.

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O presente artigo não tem como objetivo apresentar uma interpretação nova ou inédita da Doutrina das Idéias em Platão. Por isso, apoiado na interpretação de Giovanni Reale dos diálogos platônicos, este trabalho objetiva uma leitura, por assim dizer, geral da doutrina platônica das Idéias. Com tal intento, o artigo se divide fundamentalmente em três partes: 1) o plano da Teoria das Idéias como o primeiro momento da chamada segunda navegação platônica; 2) as características principais das Idéias; 3) o problema da relação entre o mundo das Idéias e o mundo sensível.Abstract: This article does not

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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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Gerson, Lloyd P. "The ‘Holy Solemnity’ of Forms and the Platonic Interpretation of Sophist." Ancient Philosophy 26, no. 2 (2006): 291–304. http://dx.doi.org/10.5840/ancientphil20062624.

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27

Sider, David. "Book Review: The Art of Plato: Ten Essays in Platonic Interpretation." American Journal of Philology 118, no. 3 (1997): 462–65. http://dx.doi.org/10.1353/ajp.1997.0044.

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Burghart, William Devon. "Polybius’ Interpretation of Plato’s Arcadian Tale: Platonic Influences on Polybius’ Histories." Polis: The Journal for Ancient Greek Political Thought 35, no. 1 (2018): 127–44. http://dx.doi.org/10.1163/20512996-12340143.

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Abstract In his Histories, Polybius compares the descent of the rule of King Philip v of Macedon to tyranny to Plato’s description from the Republic of a man transforming into a werewolf. Such imagery is unique in classical Greek historiography, and exemplifies Polybius’ reliance on the idea of men acting like animals to describe when individuals or groups lose self-restraint, an idea found in Plato’s Republic. Plato uses θηριώδης to describe the ‘base desires’ of the soul that must be constrained by reason otherwise the individual will resort to crime or political revolution to satiate them.

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McGoun, Elton G., and Piotr Zielonka. "The Platonic Foundations of Finance and the Interpretation of Finance Models." Journal of Behavioral Finance 7, no. 1 (2006): 43–57. http://dx.doi.org/10.1207/s15427579jpfm0701_5.

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30

Cardullo, R. Loredana. "On Aristotelian Category of Substance. Exegetic Variations from Plotinus to Ammonius." Peitho. Examina Antiqua, no. 1(5) (January 24, 2015): 59–90. http://dx.doi.org/10.14746/pea.2014.1.3.

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One of the main difficulties that Neoplatonic commentators of Aristotle face is the different treatment that the Categories and the Metaphysics offer to the question of the substance. After describing briefly the status quaestionis ousiae in Aristotle, and after tracing the main Neoplatonic interpretations of this doctrine (from Plotinus’ negative one to Porphyry’s positive and “conciliatory” one), this article attempts to demonstrate that the Neoplatonists of Athens and Alexandria, Syrianus and Ammonius, inaugurate a new interpretation of the Aristotelian doctrine. With regard to the category

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Donne, Carlo Delle. "Silencing Plato’s Text. On Plutarch’s III Platonic Question." Ploutarchos 16 (October 29, 2019): 57–68. http://dx.doi.org/10.14195/0258-655x_16_5.

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Among Plutarch’s Moralia, the Platonicae Quaestiones are ten exegetical exercises on both contradictory and obscure passages of text by Plato. In the third quaestio (1001c-1002e), Plutarch examines a theoretical problem related to the similarity of the “Divided Line” (Resp. 509d6-511e5), i.e. whether the sensible segment is “greater” (meizon, 1001d) than the intelligible one, or vice versa. In briefly summing up the content of the Platonic similarity, Plutarch surprisingly leaves out Plato’s reference to the “criterion” which should mark the difference between the upper and the lower segments

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Basili, Cristina. "After Sócrates. Leo Strauss and the Esoteric Irony." Anales del Seminario de Historia de la Filosofía 37, no. 3 (2020): 473–81. http://dx.doi.org/10.5209/ashf.69785.

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Throughout the philosophical tradition that stems from Plato, Socratic irony has represented an enigma that all interpreters of the Platonic dialogues have had to face from different points of view. In this article I aim to present the peculiar Straussian reading of Socratic irony. According to Leo Strauss, Socratic irony is a key element of Plato’s political philosophy, linked to the «logographic necessity» that rules his texts. I will therefore examine the genesis and the main features of Straussian hermeneutics. I will end the article by highlighting the relevance of the esoteric interpreta

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Costa, Gilmário Guerreiro da. "The pathos of distance and difference: Benjamin' interpretation of the platonic eros." Revista Archai, no. 7 (2011): 37–42. http://dx.doi.org/10.14195/1984-249x_7_3.

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Blundell, Mary Whitlock. "The Art of Plato: Ten Essays in Platonic Interpretation. R. B. Rutherford." Classical Philology 92, no. 1 (1997): 90–94. http://dx.doi.org/10.1086/449336.

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Balla, Chloe. "Plato and Aristotle on Rhetorical Empiricism." Rhetorica 25, no. 1 (2007): 73–85. http://dx.doi.org/10.1525/rh.2007.25.1.73.

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Abstract Current interpretations of early Greek rhetoric often rely on a distinction between the empirical stage of rhetoric (associated with the sophists) and the theory of rhetoric which was invented by the philosophers Plato and Aristotle. But insofar as the distinction between experience and theory is itself a product of philosophical criticism and reflects the philosophical priorities of the authors who introduced it, its application in the interpretation of pre-Platonic rhetoric is anachronistic. By examining the contexts in which Plato's and Aristotle's arguments are cast, I propose to

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Boersma, Hans. "Theology as queen of hospitality." Evangelical Quarterly 79, no. 4 (2007): 291–310. http://dx.doi.org/10.1163/27725472-07904001.

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This essay presents an appeal for theology to reassume her regal position by realigning herself with the classical Platonist-Christian synthesis. Both St. Thomas’s highlighting of theology as a science and his at times emphatic naturegrace distinction led to a move ‘from symbolism to dialectic’ (Henri de Lubac). The thirteenth and fourteenth centuries witnessed an even stronger erosion of a Platonic participatory framework through the univocal theology of Duns Scotus, the voluntarism of William of Ockham and Gabriel Biel, and the nominalist epistemology of Ockham and others. Later Neo-Thomist

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BUTLER, EDWARD P. "THE THIRD INTELLIGIBLE TRIAD AND THE INTELLECTIVE GODS." Méthexis 25, no. 1 (2012): 131–50. http://dx.doi.org/10.1163/24680974-90000600.

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Completing the systematic henadological interpretation of Proсlus’ Platonic Theology begun in The Intelligible Gods in the Platonic Theology of Proclus (“Méthexis” 21, 2008, pp. 131-143) and The Second Intelligible Triad and the Intelligible-Intellective Gods (“Méthexis” 23, 2010, pp. 137-157), the present article concerns the conditions of the emergence of fully mediated, diacritical multiplicity out of the polycentric henadic manifold. The product of the activity of the intellective Gods (that is, the product of the intellective activity of Gods as such), in resolving the contradiction betwe

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Eckert, Maureen. "This Site is Under Construction: Situating Hegel's Plato." Hegel Bulletin 27, no. 1-2 (2006): 1–23. http://dx.doi.org/10.1017/s0263523200007515.

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In this paper, I examine broad features of Hegel's interpretation of Plato from his Lectures on the History of Phihsophy, noting how these features resonate with current views of Platonic philosophy. Hegel formed his interpretation of Plato under very different circumstances than those of today. Serious study of the Platonic dialogues had come to the forefront in German Idealist philosophy. As Rüdiger Bubner notes: ‘It was this tradition of thought that discovered, in an original way of its own, the authentic Plato in place of the various mediated substitutes of before, and indeed saw him as a

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Nikulina, Aleksandra. "TWO IMAGES OF IDEAL: BADIOU AND PLATO." Studia Humanitatis 14, no. 1 (2020): 12–17. http://dx.doi.org/10.15393/j12.art.2020.3522.

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The comparison of the strikingly different perspectives on the concepts of “idea”, “the ideal” within works of the two philosophers, separated by ages, uncovers the problem of a relation be-tween “idea” and the phenomena of multiplicity, becoming and movement, also revealing certain possibilities for interpreting “idea” as the principle of liberation from (existing) laws/rules, rather than the pillar of their validity. Herein we intend to demonstrate the potential of interpreting “idea” through the lens of the phenomena of becoming, difference and being as exemplified by A. Badiou’s works. Cla

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Katz, Emily. "The Mixed Mathematical Intermediates." PLATO JOURNAL 18 (December 22, 2018): 83–96. http://dx.doi.org/10.14195/2183-4105_18_7.

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In Metaphysics B.2 and M.2, Aristotle gives a series of arguments against Platonic mathematical objects. On the view he targets, mathematicals are substances somehow intermediate between Platonic forms and sensible substances. I consider two closely related passages in B2 and M.2 in which he argues that Platonists will need intermediates not only for geometry and arithmetic, but also for the so-called mixed mathematical sciences (mechanics, harmonics, optics, and astronomy), and ultimately for all sciences of sensibles. While this has been dismissed as mere polemics, I show that the argument i

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Baltzly, Dirk. "Gaia Gets to Know Herself: Proclus on the World's Self-Perception." Phronesis 54, no. 3 (2009): 261–85. http://dx.doi.org/10.1163/156852809x441331.

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AbstractProclus' interpretation of the Timaeus confronts the question of whether the living being that is the Platonic cosmos perceives itself. Since sense perception is a mixed blessing in the Platonic tradition, Proclus solves this problem by differentiating different gradations of perception. The cosmos has only the highest kind. This paper contrasts Proclus' account of the world's perception of itself with James Lovelock's notion that the planet Earth, or Gaia, is aware of things going on within itself. This contrast illuminates several key differences between contemporary theories of perc

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Matoso, Renato. "The Anonymous’ Commentary on Plato’s Theatetus and a Middle-Platonic Theory of Knowledge." Revista Archai, no. 27 (September 1, 2019): e02706. http://dx.doi.org/10.14195/1984-249x_27_6.

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In this paper, I defend that the historiographical category of eclecticism is a correct way to describe the epistemology and the exegetical activity of the Anonymous commentator on Plato’s Theaetetus. In addition, I show that the interpretation of the platonic philosophy presented in this text not only presupposes an eclectic philosophical attitude, but also offers a conscious defense of a positive and philosophically relevant form of eclecticism. By eclecticism, I understand a method of inquiry based on the deliberate use of hypotheses and arguments from different philosophical traditions. My

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Buckels, Christopher. "Triangles, Tropes, and τὰ τοιαʋ ̃τα: A Platonic Trope Theory". PLATO JOURNAL 18 (22 грудня 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 F

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Kirichenko, Alexander. "Asinus Philosophans : Platonic Philosophy and the Prologue to Apuleius' Golden Ass." Mnemosyne 61, no. 1 (2008): 89–107. http://dx.doi.org/10.1163/156852507x169636.

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AbstractThis article offers a new interpretation of the role of philosophy in Apuleius' Golden Ass. Its main contention is that references to philosophers and philosophical texts in the novel are neither gratuitous nor are they meant to imbue the text with a deep allegorical meaning; on the contrary, they are invariably used to enhance the novel's comic effect and thus, paradoxically, serve to warn the reader against the temptation to read the novel as a straightforward philosophical allegory. Particular attention is paid to the novel's prologue, which is shown to anticipate this overall tende

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SELLÉS, Juan F. "El intelecto agente según Jacobo Zabarella / The Agent Intellect According to Jacobo Zabarella." Revista Española de Filosofía Medieval 19 (October 1, 2012): 101. http://dx.doi.org/10.21071/refime.v19i.6066.

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In this paper we study the interpretation of Iacobi Zabarellae on the agent intellect. He argues that the agent intellect different from the potential intelect, to whom activates and lights it directly without mediation; He sais also that do not abstracts in us, that in it coincides his being with his operation, and that is God. It is, therefore, an Averroism combined with Platonic, Augustinians and Thomists elements.

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González-Varela, José Edgar. "The Razor Argument of Metaphysics A.9." Phronesis 63, no. 4 (2018): 408–48. http://dx.doi.org/10.1163/15685284-12341356.

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AbstractI discuss Aristotle’s opening argument against Platonic Forms inMetaphysicsA.9, ‘the Razor’, which criticizes the introduction of Forms on the basis of an analogy with a hypothetical case of counting things. I argue for a new interpretation of this argument, and show that it involves two interesting objections against the introduction of Forms as formal causes: one concerns the completeness and the other the adequacy of such an explanatory project.

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Johnson, Aaron P. "Philosophy, Hellenicity, Law: Porphyry on Origen, Again." Journal of Hellenic Studies 132 (September 6, 2012): 55–69. http://dx.doi.org/10.1017/s0075426912000055.

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AbstractPorphyry's criticism of Origen (in c.Christ. fr. 39 Harnack) is usually interpreted as expressive of the ‘double apostasy’ accusation: Christians had not only abandoned their pagan religious traditions (‘Hellenism’) but also their new religious host, Judaism, whose texts they misappropriated for themselves. Reading key elements of the fragment within Porphyry's broader philosophical thought prompts suspicion of this cultural interpretation of the fragment, and instead points to a serious Platonic reaction to Christianity.

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BUTLER, EDWARD P. "THE SECOND INTELLIGIBLE TRIAD AND THE INTELLIGIBLE-INTELLECTIVE GODS." Méthexis 23, no. 1 (2010): 137–55. http://dx.doi.org/10.1163/24680974-90000567.

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Continuing the systematic henadological interpretation of Proclus’ Platonic Theology begun in “The Intelligible Gods in the Platonic Theology of Proclus” (Méthexis 21, 2008, pp. 131-143), the present article treats of the basic characteristics of intelligible-intellective (or noetico-noeric) multiplicity and its roots in henadic individuality. Intelligible-intellective multiplicity (the hypostasis of Life) is at once a universal organization of Being in its own right, and also transitional between the polycentric henadic manifold, in which each individual is immediately productive of absolute

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Соловьёв, Роман Сергеевич. "On the Relative Chronology of the Dialogues “Euthyphron” and “Protagoras”." Theological Herald, no. 2(33) (June 15, 2019): 239–59. http://dx.doi.org/10.31802/2500-1450-2019-33-152-164.

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В статье рассматривается проблема датировки двух диалогов Платона: «Евтифрона» и «Протагора», которые традиционно относятся к числу ранних произведений автора. На основании анализа жанра, различия образа Сократа, особенностей трактовки понятия «благочестие», а также сопоставления с другими произведениями платоновского корпуса автор приходит к выводу, что исследуемые произведения не могли быть написаны одновременно, а именно: «Протагор» относится к ранним произведениям Платона, а «Евтифрон», вероятно, является поздним произведением платоновского корпуса. The article discusses the problem of dat

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Catana, Leo. "Thomas Taylor’s Dissent from Some 18th-Century Views on Platonic Philosophy: The Ethical and Theological Context." International Journal of the Platonic Tradition 7, no. 2 (2013): 180–220. http://dx.doi.org/10.1163/18725473-12341262.

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Abstract Thomas Taylor’s interpretation of Plato’s works in 1804 was condemned as guilty by association immediately after its publication. Taylor’s 1804 and 1809 reviewer thus made a hasty generalisation in which the qualities of Neoplatonism, assumed to be negative, were transferred to Taylor’s own interpretation, which made use of Neoplatonist thinkers. For this reason, Taylor has typically been marginalised as an interpreter of Plato. This article does not deny the association between Taylor and Neoplatonism. Instead, it examines the historical and historiographical reasons for the reviewer

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