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Journal articles on the topic 'Platou'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Lawudjaja, Anita. "Estetika Platon Dalam Konteks Revolusi Seni Rupa Yunani." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 15, no. 2 (October 1, 2016): 106. http://dx.doi.org/10.26551/diskursus.v15i2.8.

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Abstrak: Mayoritas pembaca Platon menafsirkan filsafat Platon dalam perspektif dualisme, yaitu terdapat dunia idea (kosmos noetos) yang berlawanan dengan dunia indrawi (kosmos aisthetos). Cara tafsir ini menimbulkan banyak kontradiksi. Dalam estetika, E.H. Gombrich, sejarawan seni yang menelurkan teori Revolusi Seni Rupa Yunani, juga membaca Platon dalam tafsir dualisme. Gombrich menyimpulkan bahwa bagi Platon kontemplasi keindahan dapat membawa kita ke dunia idea yang transenden, sedangkan seni hanya menyenang-nyenangkan, mengelabui indra dan menggoda pikiran untuk terikat pada bayang-bayang. Padahal dalam teorinya sendiri, Gombrich menjelaskan bahwa karya seni rupa Yunani terkemuka persis karena keindahannya yang dihidupkan dengan daya ilusif-persuasif. Tulisan ini hendak melempangkan kontradiksi tersebut dengan mengoreksi dunia idea - dunia indrawi menjadi alam visibel – alam inteligibel (horatos topos – noetos topos), istilah yang dipakai Platon dalam corpus-nya. Tulisan ini menyimpulkan bahwa Platon tidak menolak daya ilusif-persuasif yang terdapat dalam seni rupa melainkan menempatkannya sebagai instrumen untuk merealisasikan Agathon. Kata-kata Kunci: Daya ilusif-persuasif, keindahan, akal, intelek, seni. Abstract: The majority of Plato’s reader interprets his philosophy in dualistic perspective, that there is the intelligible world (kosmos noetos) which opposed to the sensible world (kosmos aisthetos). This perspective caused many contradictions. In Aesthetics, E.H. Gombrich, an art historian who creates the Greek Revolution Theory, also read Plato under the perspective of dualism. For him, Plato thought that the contemplation of beauty can lead to the realm of transcendent ideas, while art can only flatter, deceive the senses and seduce the mind to feed on phantoms. Meanwhile, Gombrich also thought that Greek Art is beautiful precisely because of the power of illusion-persuasion. This article aims to reconcile the contradiction by replacing the intelligible world - sensible world to the intelligible realm - visible realm (topos noetos - horatos topos), the original term which Plato used in his corpus. And it concludes that Plato did not oppose the power of illusion-persuasion in art but placing them as an instrument to realize Agathon. Keywords: Illusion-persuasion, beauty, mind, intellect, art.

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2

Griswold, Charles L. "Platon. Phèdre (suivi de La Pharmacie de Platon de Jacques Derrida), and: Plato. Phaedrus (review)." Journal of the History of Philosophy 29, no. 3 (1991): 481–83. http://dx.doi.org/10.1353/hph.1991.0056.

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3

Pavković, Marko Filip. "Tipologija tlocrtno-prostorne organizacije stambenih uglovnica građenih na zagrebačkome Gradecu u 18. stoljeću." Kaj 52, no. 3-4 (2019): 69–89. http://dx.doi.org/10.32004/k.52.3-4.2.

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Cilj ovoga rada uspostaviti je tipologiju tlocrtno-prostorne organizacije stambenih uglovnica građenih na zagrebačkome Gradecu (današnjemu Gornjem gradu) u 18. stoljeću. U razmatranje je bilo uzeto deset uglovnica izgrađenih na središnjemu platou Gradeca, jer uglovnice građene na bedemima zbog različita konteksta gradnje, konfiguracije terena i temeljā građevina pokazuju neke druge značajke istovjetne onima stambenih objekatane-uglovnica koji su također izgrađeni na bedemima. U uvodnome dijelu podrobno su opisane poteškoće prisutne u istraživanjima stambene arhitekture, te su dane osnovne smjernice za njihovo provođenje. Nakon toga slijedi pregled provedenih istraživanja i kritički osvrt na stariju literaturu s ciljem (re)valorizacije prije uspostavljenih teza vezanih za tipologiju gornjogradskih stambenih palača iz razdoblja baroka. Riječ je o istraživanjima Nade Premerl, Lelje Dobronić i Sandre Križić Roban. Temeljem detaljne arhitektonske deskripcije deset odabranih objekata utvrđuju se tri tipološke skupine građevina, a u analizi se, prije svega, uzimaju u obzir broj krila i stupanj ugrađenosti zdanja u pripadajući gradski blok, stoga se ugaone osamnaestostoljetne stambene građevine na zagrebačkome Gornjem gradu mogu podijeliti na jednokrilne, dvokrilne i trokrilne, s tim da se jednokrilne dalje mogu razdijeliti na one u kojima se prostorije organiziraju kao prostorni niz i na one kod kojih je prisutno složenije grupiranje prostorija prema namjeni. Sve su dvokrilne uglovnice poluugrađene s L-tlocrtom, a one trokrilne imaju U-tlocrt te se razlikuju ugrađene od slobodnostojećih po tretmanu okolnoga prostora. Najjednostavniji formalni elementi projektiranja – broj krila i stupanj ugrađenosti u gradski blok – pokazali su se ovdje kao valjana polazna točka u razmatranju tipologije, a svi primjeri unutar (pod)skupina ukazuju na brojne analogije u tlocrtnoj dispoziciji, postavu prema komunikacijama i oblikovanju unutrašnjega prostora.

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4

Bazaluk, Oleg Aleksandrovich. "Εἰκὼςλόγος, or A rational motivation in Plato's philosophy." Voprosy kul'turologii (Issues of Cultural Studies), no. 4 (March 18, 2021): 308 (376)—319 (385). http://dx.doi.org/10.33920/nik-01-2104-02.

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Plato opposed εἰκὼςμῦθος and εἰκὼςλόγος, thereby asserting the logos as the highest type of account, which revealed the strict rationality and intelligibility of the cosmos. Plato used the logos to affirm a new way of life in accordance with the intelligibility of the kalos cosmos and its copies (εἰκών) created by Theos. For Plato, therefore, dialogue as an exercise was more important than the results obtained, and for Aristotle, the discussion of problems had more educational value than their solution. Plato and Aristotle perceived the logos in the meanings of dialogue as the art of living by the highest account. They considered the logos as an opportunity to make a transition, or rather, self-transformation to the highest order, into which the idea of agathos was opened. The author argues the thesis put forward referring to the original texts of Plato. English version of the article on pp. 376-385 at URL: https://panor.ru/articles/eikslogos-or-a-rational-motivation-in-platos-philosophy/66016.html

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5

Cahyadi, Haryanto. "Kosmos Noētos dan Kosmos Aisthētos dalam Filsafat Platon." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 14, no. 1 (April 20, 2015): 1–37. http://dx.doi.org/10.36383/diskursus.v14i1.61.

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Abstrak: Apakah truisme kosmos noētos - kosmos aisthētos (dunia idea - dunia inderawi) yang amat populer dalam filsafat Platon benar-benar otentik atau sebuah anakronisme? Tulisan ini hendak menunjukkan bahwa truisme tersebut tidak tepat. Untuk membuktikan argumen ini, penulis akan mengidentifikasi genesis dan dinamika historis berkenaan dengan anakronisme, yakni bahwa kosmos noētos - kosmos aisthētos bukan berasal dari filsafat Platon, melainkan kreasi inovatif Philon dari Alexandria dan Plotinos dalam rangka justifikasi filsafat mereka. Dengan demikian, meskipun tafsir Philon dan terutama Plotinos kemudian mendominasi ‘cara-baca’ filsafat Platon nyaris sepanjang studi Platonisme, ‘cara-baca’ ini tidak identik dengan filsafat Platon yang menempatkan topos noētos - topos horatos (kawasan inteligibel - kawasan terlihat) dalam hubungan dengan kosmos yang satu dalam rangka merealisasikan paideia seturut tarikan Yang Baik. Kata-kata Kunci: Hipostasis, idea, Intelek, Jiwa, topos noētos - topos horatos, Yang Esa. Abstract: Is the popular truism in the philosophy of Plato, kosmos noētos - kosmos aisthētos (the intelligible world - the visible/sensible world), really authentic or an anachronism? This article aims to prove that this truism is incorrect. For this argument, the author will attempt to identify the genesis and historical dynamics with respect to an anachronism, namely, that the kosmos noētos - kosmos aisthētos was not derived from the philosophy of Platon but rather innovative creation of Philon of Alexandria and Plotinos in order to justify their philosophy. Thus, though the interpretation of Philon and especially that of Plotinos has dominated the interpretation of Plato’s philosophy in almost all studies of Platonism, this way of thinking is not identical with the philosophy of Plato that puts topos noētos - horatos topos (the intelligible region - the visible region) in connection with a single kosmos in order to realize the paideia according to the Good. Keywords: hypostasis, idea, Intellect, Soul, topos noētos - topos horatos, the One.

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6

Schlesier, Renate. "Platons Erfindung. Des Wahnsinnigen Dichters." Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft Band 51. Heft 1 51, no. 1 (2006): 46–61. http://dx.doi.org/10.28937/1000107610.

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Die Charakterisierung des Dichtungsakts als eines Zustands von Vernunftlosigkeit und Ekstasis ist nicht, wie Platon (gefolgt von vielen Interpreten bis heute) behauptet, eine uralte – angeblich auch bei den früheren Dichtern dokumentierte – antike griechische Tradition, sondern eine Erfindung Platons. Dazu gehört auch die Gleichsetzung dichterischer Inspiration mit göttlicher Besessenheit, die Platon als erster vollzieht. Platons subversive Erfindung des wahnsinnigen Dichters steht im Dienst seines Modells des Philosophen, der wie der Dichter über Enthusiasmos verfüge, aber anders als dieser auch über Intellektualität. The characterization of the poetic act as a state of irrationality and ecstasis does not, as Plato pretends (followed by many interpreters until today), correspond to the oldest ancient Greek tradition – allegedly documented by the earlier poets as well –, but is Plato’s invention. As part of this invention Plato identifies for the first time in history poetical inspiration with divine possession. Plato’s subversive invention of the mad poet is the basis for his model of the philosopher who himself shall dispose of enthusiasm, as the poet does, but who shall moreover dispose of intellectuality.

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7

Kaczmarczyk, Michał. "Socjologiczne zmagania z Platonem." Stan Rzeczy, no. 2(3) (November 1, 2012): 48–74. http://dx.doi.org/10.51196/srz.3.5.

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Platon nie należy do ulubieńców teorii socjologicznej, choć stworzył ogólną teorię społeczeństwa, która zrywa z mitologicznymi wyobrażeniami człowieka. Jeśli bywa przedmiotem rozważań, to raczej jako bohater negatywny. Przykładem może być poświęcone mu dzieło Alvina Gouldnera Enter Plato. Niniejszy artykuł ma na celu wykroczenie poza jednoznacznie krytyczną perspektywę Gouldnera i wskazanie, jakie korzyści może przynieść sięganie do dialogów Platońskich.

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8

Wolfsdorf, D. "The historical reader of Plato's Protagoras." Classical Quarterly 48, no. 1 (May 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 and fourth centuries. This explains why Plato wrote dramatic dialogues.

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9

Baumgarten, Alexander. "Noul Platon, Cercetări despre doctrina esoterică The New Plato, Researches on the Esoteric Doctrine." Chôra 5 (2007): 196–97. http://dx.doi.org/10.5840/chora2007517.

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10

Hidalgo, Gabriela, Susana Heredia, and Patricio Yanez. "Estudio de aceptabilidad de acelgas rojas y amarillas (Beta vulgaris variedad cicla) en preparaciones de autor en Ecuador." Espíritu Emprendedor TES 2, no. 1 (February 9, 2018): 53–66. http://dx.doi.org/10.33970/eetes.v2.n1.2018.37.

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Ejemplares de acelgas rojas y amarillas (Beta vulgaris variedad cicla) fueron cultivadas en huertos de la Escuela de Gastronomía (Escuela Superior Politécnica de Chimborazo, ESPOCH) de manera orgánica durante 2013; las hojas de ambos tipos de acelgas fueron posteriormente incluidas en platos de autor. Se utilizaron hojas por su importante aporte nutricional. Posteriormente, se efectuó un estudio de aceptabilidad de estos platos en la Facultad de Salud Pública (ESPOCH) a lo largo de 2014 y comienzos de 2015. El estudio fue de tipo descriptivo-experimental. Las técnicas que se utilizaron para obtener información fueron: el test de evaluación de la población participante aplicado a 50 personas y una encuesta aplicada a 400 personas.Se elaboraron diez preparaciones: cuatro platos fuertes, cinco tipos de bocaditos y un aderezo. El plato fuerte que obtuvo mayor aceptabilidad fue el de los Canelones con un porcentaje mayor al 90% en todos sus parámetros; en los bocaditos, el más aceptado fue el Souflé. Se concluye que la utilización de esta verdura (roja y amarilla) en preparaciones gastronómicas originales constituye una alternativa relevante por sus características organolépticas: color, olor, sabor agradables al paladar de la población participante de la degustación, por lo que se recomienda su cultivo y la elaboración de estos platos para su consumo, por su importante contenido nutricional, beneficioso para la salud.

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Quesada-Cárdenas, Edwin Giovanni, and Clara Inés Villamil-Guzmán. "Los indios y los empedrados sotaquireños." Jangwa Pana 15, no. 1 (September 5, 2016): 58. http://dx.doi.org/10.21676/16574923.1750.

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Este artículo de investigación describe la preparación de los platos culinarios tradicionales del municipio de Sotaquirá (Boyacá), que hacen parte de los saberes ancestrales que han prevalecido generacionalmente en los habitantes del municipio; ya que caracterizan la identidad sotaquireña. También se exponen algunos elementos sobre la gestión de la administración municipal (2012-2015) para promover la permanencia y reconocimiento de estos saberes como patrimonio cultural. El contenido del artículo es el resultado de la investigación “Identidad campesina en torno a los oficios tradicionales en el municipio de Sotaquirá (2013-2015)”; que tuvo como fin describir las costumbres culturales en torno a los oficios tradicionales, que configuran la identidad campesina de los habitantes del municipio de Sotaquirá. El enfoque metodológico fue cualitativo desde la corriente socio-critica; se usaron la entrevista y la observación participante para reconocer la importancia de los platos que se configuran como aspectos fundamentales de la identidad de los sotaquireños. Se destaca que este trabajo logró generar espacios de reflexión con los entrevistados respecto de los oficios tradicionales culinarios del municipio en torno al reconocimiento del valor de los platos como patrimonio cultural y las particularidades del plato de acuerdo con los contextos familiares.

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Bazzan, Marco Rampazzo. "Le Vorbild comme clef de voûte de l’image et de l’usage de Platon chez Fichte." Fichte-Studien 48 (2020): 185–203. http://dx.doi.org/10.5840/fichte20204814.

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The question whether Fichte was or not Platonist is not to be considered harmless. This is first and foremost a question that Fichte asks himself in front of his students during his Lecture on Ethics at the University of Berlin (SL-1812 GA II /13, 318). In this way Fichte pretended to clarify a point that he considered decisive for characterizing his conception of ethics. Thus, the question of his Platonism no longer concerns his knowledge nor his interpretation of Plato, but rather his manner and reasons for referring to him. In the following pages I try to identify the features and stakes of Plato’s image in Fichte’s texts. In this way, my aim is at identifying the function that the reference to Plato deploys in Fichte’s arguments. That means to elaborate an ethic to be thought over the formalism that Fichte imputed to Kant. From this angle, ,Plato‘ becomes to all effects a ,conceptual person‘ allowing Fichte to forge a singular concept, that of ,Vorbild’. My thesis is finally that Fichte’s Platonism enigma – or the deepest meaning that we can attach to this question – is recovered by that concept. The Vorbild is the keystone for a new conception of ethics, which Fichte elaborated under the name of ,superior morality‘.La question de savoir si Fichte a été ou non ‘platonicien’ ne peut pas être considérée comme anecdotique. Déterminer s’il a été ou non platonicien, c’est avant tout une question que Fichte se pose lui-même devant ses étudiants, durant le cours de La Doctrine de l’éthique (Sittenlehre) à l’Université de Berlin (SL-1812 GA II/13, 318). Ce questionnement de sa part nous intéresse ici parce que, par ce biais, Fichte veut éclaircir un point qui est à ses yeux décisif pour caractériser sa conception de l’éthique. Ainsi, la question de son platonisme ne porte plus sur ses connaissances ou son interprétation de Platon, mais plutôt sur sa manière et sur ses raisons de s’y référer. Dans les pages suivantes, nous tâcherons de cerner les traits et les enjeux de l’image de Platon dans les textes de Fichte.Nous voulons ainsi dégager le rôle que la référence à Platon joue dans ses argumentations en vue de l’élaboration d’une éthique qui puisse être pensée par-delà le formalisme que Fichte impute à Kant. Sous cet angle, ‚Platon‘ devient alors un ‘personnage conceptuel’ permettant à Fichte de forger un concept singulier, celui de ‚Vorbild‘. La thèse que nous allons donc défendre est que l’énigme du platonisme de Fichte – ou bien le sens le plus profond que nous pouvons attacher à cette question – tient exactement au concept de Vorbild qui deviendrait, ainsi, la clef de voûte pour une nouvelle conception de l’éthique, élaborée sous le nom de ‘morale supérieure’.

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Jarre Cedeño, César. "Reglajes de las Sembradoras de precisión (Distribución individual de la semilla)." La Técnica: Revista de las Agrociencias. ISSN 2477-8982, no. 6 (October 3, 2011): 60. http://dx.doi.org/10.33936/la_tecnica.v0i6.606.

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Para la siembra del maíz, las sembradoras de precisión son equipados con platos provistos de huecos interiores de forma redonda, cuyo movimiento es obtenido mediante cadenas y engranajes. Las sembradoras más populares son de unidades individuales, que básicamente están constituidas de tantas unidades de siembra como hileras se desea sembrar. Cada unidad tiene: abridor de surco, sistema de medición y distribuidor de semilla con las partes de transmisión necesarias para el movimiento del plato de distribución, tapador de semilla y marcador de hilera que va señalando la siguiente línea, haciendo posible que el viaje de retorno de la sembrador, continúe manteniendo el espacio interlineas establecido.

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Nadon, Christopher. "Plato Rediscovered: Human Value and Social Order.T. K. SeungPostmodern Platos: Nietzsche, Heidegger, Gadamer, Strauss, Derrida.Catherine H. Zuckert." Journal of Politics 59, no. 3 (August 1997): 963–67. http://dx.doi.org/10.2307/2998662.

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15

Polis: The Journal for Ancient Gree, Editors. "INTERNATIONAL PLATO SOCIETY SOCIEDAD INTERNACIONAL DE PLATONISTAS ASSOCIAZIONE INTERNAZIONALE DEI PLATONISTI SOCIETE PLATONICIENNE INTERNATIONALE INTERNATIONALE PLATON-GESELLSCHAFT." Polis: The Journal for Ancient Greek Political Thought 11, no. 2 (1992): 214. http://dx.doi.org/10.1163/20512996-90000429.

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16

Badiou, Alain, and Alberto Toscano. "Plato, our Dear Plato!" Angelaki 11, no. 3 (December 2006): 39–41. http://dx.doi.org/10.1080/09697250601048499.

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Rudebusch, George. "Platon." Ancient Philosophy 22, no. 1 (2002): 177–80. http://dx.doi.org/10.5840/ancientphil20022211.

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Bougnoux, Daniel. "Platon." Médium 6, no. 1 (2006): 138. http://dx.doi.org/10.3917/mediu.006.0138.

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PEROVIĆ, MILENKO A. "PLATON." ARHE 12, no. 23 (June 16, 2016): 117. http://dx.doi.org/10.19090/arhe.2015.23.117-122.

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Autor daje sintetički prikaz osnovnih elemenata Platonove filozofije. Uz osnovne biobibliografske informacije sažeto predstavlja Platonovu metafiziku, dijalektiku, kosmologiju i psihologiju. Centralno mjesto u radu ima prikaz Platonove praktičke filozofije, a u njoj koncepcije najbolje politeje.

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20

Bouthillon, Fabrice. "Paul dans Platon, Platon dans Paul." Commentaire Numéro156, no. 4 (2016): 913. http://dx.doi.org/10.3917/comm.156.0913.

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21

Menini, Romain. "Rire de Platon ou avec Platon ?" Littératures classiques N° 74, no. 1 (2011): 31. http://dx.doi.org/10.3917/licla.074.0031.

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Alves, Lidiane Aparecida, and Vitor Ribeiro Filho. "Áreas centrais, entre oportunidades e desafios: notas com base na realidade de Uberlândia, Minas Gerais." Geosaberes 8, no. 16 (September 2, 2017): 23. http://dx.doi.org/10.26895/geosaberes.v8i16.608.

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Este artigo objetiva apresentar considerações sobre as transformações e as intervenções urbanísticas nas áreas centrais, considerando o exemplo de Uberlândia-MG. Realiza-se uma apreciação dos Planos Diretores Municipais, do Projeto de Requalificação da Área Central e Fundinho no Contexto dos Bairros e do Plano de Diretor de Transportes e Mobilidade Urbana de Uberlândia (PlaMob). Ratifica-se a relevância das leis e planos que contemplem os instrumentos urbanísticos que visem à construção de cidades mais sustentáveis, embora estes por si só, não sejam garantia de mudanças, sendo, portanto comumente não implementados, por vários motivos, dentre os quais o conflito de interesses em torno do uso e ocupação do solo urbano. Logo, ratifica-se também a importância de que os planos sejam democráticos, e consequentemente exequíveis.

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23

Engelmann, Ed. "Plato." International Philosophical Quarterly 48, no. 1 (2008): 131–33. http://dx.doi.org/10.5840/ipq200848139.

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Tuozzo, Thomas M. "Plato." Ancient Philosophy 15, no. 2 (1995): 613–19. http://dx.doi.org/10.5840/ancientphil199515219.

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Hershbell, Jackson P. "Plato." Ancient Philosophy 11, no. 2 (1991): 413–14. http://dx.doi.org/10.5840/ancientphil199111215.

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Waterfield, Robin. "Plato." Ancient Philosophy 14, no. 1 (1994): 164–67. http://dx.doi.org/10.5840/ancientphil199414155.

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Waterfield, Robin. "Plato." Ancient Philosophy 14, no. 2 (1994): 386–89. http://dx.doi.org/10.5840/ancientphil199414215.

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Konstan, David. "Plato." Ancient Philosophy 24, no. 2 (2004): 461–64. http://dx.doi.org/10.5840/ancientphil200424228.

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Trepanier, Lee. "Plato." Ancient Philosophy 29, no. 1 (2009): 200–203. http://dx.doi.org/10.5840/ancientphil200929113.

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German, Andy. "Plato." Ancient Philosophy 32, no. 1 (2012): 198–202. http://dx.doi.org/10.5840/ancientphil201232116.

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Arabatzis, George. "Plato." Philosophical Inquiry 23, no. 1 (2001): 151–67. http://dx.doi.org/10.5840/philinquiry2001231/225.

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Castillo, Pablo García. "Plato." Philosophical Inquiry 32, no. 3 (2010): 1–22. http://dx.doi.org/10.5840/philinquiry2010323/41.

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Jackson, Roy A. "Plato." Philosophers' Magazine, no. 16 (2001): 52. http://dx.doi.org/10.5840/tpm20011663.

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Naddaf, Gerard. "Plato." International Studies in Philosophy 36, no. 1 (2004): 103–27. http://dx.doi.org/10.5840/intstudphil20043616.

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Sprague, Rosamond Kent. "Plato." International Studies in Philosophy 18, no. 3 (1986): 115–16. http://dx.doi.org/10.5840/intstudphil198618348.

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Wiitala, Michael. "Plato." American Catholic Philosophical Quarterly 83, no. 4 (2009): 630–34. http://dx.doi.org/10.5840/acpq200983453.

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Muniz, Fernando. "PLATO." Southwest Philosophy Review 16, no. 2 (2000): 21–30. http://dx.doi.org/10.5840/swphilreview200016249.

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Cappucci, John. "Plato." Symposium 14, no. 1 (2010): 154–58. http://dx.doi.org/10.5840/symposium201014111.

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Buckley, Margaret, and C. J. Rowe. "Plato." Classics Ireland 13 (2006): 134. http://dx.doi.org/10.2307/25528465.

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Birnie, P. W. "Plato." International Journal of Estuarine and Coastal Law 1, no. 4 (1986): 396–401. http://dx.doi.org/10.1163/187529986x00285.

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DENT, N. J. H. "Plato." Philosophical Books 23, no. 3 (February 12, 2009): 149–51. http://dx.doi.org/10.1111/j.1468-0149.1982.tb00159.x.

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Annas, Julia. "Plato." Royal Institute of Philosophy Lecture Series 20 (March 1986): 1–2. http://dx.doi.org/10.1017/s0957042x00003965.

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Abstract:

Plato (c. 427-347 BC) was born into a wealthy and aristocratic Athenian family. He cherished the ambition of entering politics when he came of age, but was disillusioned first by the injustices of the oligarchic government in which his relatives Charmides and Critias were involved, and later by the action of the democracy which succeeded it, particularly the trial and execution of Socrates in 399 BC. In his best-known dialogue, The Republic, he sought to provide a theoretical foundation for a government which would embody the justice he had found to be lacking in the actual governments of his day. His only active intervention in politics, in the intended role of adviser, was an unsuccessful one in Syracuse, Sicily. Details of it are given in his Seventh Letter. Some time before his second visit to Sicily, in 367 BC, he founded the school known as ‘the Academy’. His career as a writer of dialogues may have begun before this. In his early dialogues, he memorialized Socrates and his method of philosophizing by making him chief participant and questioner. His teaching in the Academy was interrupted for a third visit to Sicily in 361-360 BC, when he was nearly seventy. He survived an illness caused by the hardships of the journey, and died aged about eighty-one.

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Lin, Chunbin, Etienne Boursier, and Yannis Papakonstantinou. "Plato." Proceedings of the VLDB Endowment 13, no. 7 (March 2020): 1105–18. http://dx.doi.org/10.14778/3384345.3384357.

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Hogan, Richard. "Plato." Teaching Philosophy 11, no. 2 (1988): 176–77. http://dx.doi.org/10.5840/teachphil198811250.

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Scott, Dominic. "Plato." Phronesis 58, no. 2 (2013): 176–94. http://dx.doi.org/10.1163/15685284-12341247.

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Scott, Dominic. "Plato." Phronesis 59, no. 2 (March 4, 2014): 170–80. http://dx.doi.org/10.1163/15685284-12341265.

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Scott, Dominic. "Plato." Phronesis 60, no. 3 (May 19, 2015): 339–50. http://dx.doi.org/10.1163/15685284-12341288.

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Rowe, Christopher. "Plato." Phronesis 43, no. 1 (1998): 84–92. http://dx.doi.org/10.1163/15685289860517810.

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Rowe, Christopher. "Plato." Phronesis 38, no. 2 (1993): 214–22. http://dx.doi.org/10.1163/156852893321052398.

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Rowe, Christopher. "Plato." Phronesis 39, no. 2 (1994): 214–24. http://dx.doi.org/10.1163/156852894321052207.

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