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Artículos de revistas sobre el tema "Plato. Republic"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 1 de febrero de 2022

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1

Held, Dirk tomDieck, Plato, G. M. A. Grube, and C. D. C. Reeve. "Plato: "Republic"." Classical World 88, no. 3 (1995): 216. http://dx.doi.org/10.2307/4351692.

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2

Dean-Jones, David E., Plato, and S. Halliwell. "Plato: "Republic" 5." Classical World 88, no. 3 (1995): 224. http://dx.doi.org/10.2307/4351704.

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3

Cesarz, Gary L. "Plato and the Republic." Ancient Philosophy 16, no. 2 (1996): 471–74. http://dx.doi.org/10.5840/ancientphil199616252.

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4

Annas, Julia. "Plato, Republic V–VII." Royal Institute of Philosophy Lecture Series 20 (March 1986): 3–18. http://dx.doi.org/10.1017/s1358246100003970.

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The long section on knowledge and the philosopher in books V–VII of the Republic is undoubtedly the most famous passage in Plato's work. So it is perhaps a good idea to begin by stressing how very peculiar, and in many ways elusive, it is. It is exciting, and stimulating, but extremely hard to understand.

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5

Ferrari, G. R. F. "Plato, Republic 9.585c–d." Classical Quarterly 52, no. 1 (July 2002): 383–88. http://dx.doi.org/10.1093/cq/52.1.383.

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6

Kraut, Richard. "Plato Beyond the Republic." Classical Review 55, no. 1 (March 2005): 57–58. http://dx.doi.org/10.1093/clrevj/bni034.

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7

Annas, Julia. "Plato, Republic V–VII." Royal Institute of Philosophy Lecture Series 20 (March 1986): 3–18. http://dx.doi.org/10.1017/s0957042x00003977.

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The long section on knowledge and the philosopher in books V–VII of the Republic is undoubtedly the most famous passage in Plato's work. So it is perhaps a good idea to begin by stressing how very peculiar, and in many ways elusive, it is. It is exciting, and stimulating, but extremely hard to understand.

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8

Sansone, David. "Plato, Republic 2.359d7-e2." Mnemosyne 69, no. 6 (November 18, 2016): 1029–33. http://dx.doi.org/10.1163/1568525x-12342130.

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9

Altman, William Henry Furness. "In Defense of Plato's Intermediates." PLATO JOURNAL 20 (August 4, 2020): 151–66. http://dx.doi.org/10.14195/2183-4105_20_11.

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Once we realize that the indivisible and infinitely repeatable One of the arithmetic lesson in Republic7 is generated by διάνοια at Parmenides 143a6-9, it becomes possible to revisit the Divided Line’s Second Part and see that Aristotle’s error was not to claim that Plato placed Intermediates between the Ideas and sensible things but to restrict that class to the mathematical objects Socrates used to explain it. All of the One-Over-Many Forms of Republic10 that Aristotle, following Plato, attacked with the Third Man, are equally dependent on Images and above all on the Hypothesis of the One (R

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10

Culp, Jonathan. "Who’s Happy in Plato’s Republic?" Polis 31, no. 2 (August 15, 2014): 288–312. http://dx.doi.org/10.1163/20512996-12340018.

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Plato’s Republic suggests that everyone is better off being just than unjust, yet scholars have disputed whether Plato actually proves it. It is especially unclear whether the Republic shows that non-philosophers are better off being just. I argue that, despite appearances to the contrary, Plato knowingly offers no convincing proof of this, though it is reasonable to infer from the text that Plato genuinely believes it. Thus, the Republic comes to light as a complex piece of protreptic rhetoric: offering an exhortation (‘Be just!’) while withholding the rational basis for that exhortation – th

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11

Cacoullos, Ann R. "Democracy in Republic: Plato’s Contestation." Synthesis: an Anglophone Journal of Comparative Literary Studies, no. 9 (May 1, 2016): 35. http://dx.doi.org/10.12681/syn.16223.

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Plato has been read as a virulent opponent of democracy, a common interpretation that, among other things, either ignores or dismisses his perceptive account of the ways democracy can be a mistaken political culture. In Books 8-9 where he designs other cities that are less than his ideal city, Plato tries to show how the whole manner of living and esteeming of a ruling class pervert the preferences and decision-making of everyone living in the city. Attention to this account can reveal Plato not so much rejecting but contesting the democracy he designs-in-theory. In the city he models, freedom

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12

Stokes, Michael C. "SOME PLEASURES OF PLATO, REPUBLIC IX." Polis: The Journal for Ancient Greek Political Thought 9, no. 1 (1990): 2–51. http://dx.doi.org/10.1163/20512996-90000350.

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13

Jackson, Michael, and Damian Grace. "Commensality, Politics, and Plato." Gastronomica 17, no. 2 (2017): 51–62. http://dx.doi.org/10.1525/gfc.2017.17.2.51.

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Plato recommended common meals, syssitia, in both the Republic and the Laws, one of the few consistencies between the two books separated by the many years of his life. Though he changed much else in his portrait of a perfected city set out in the Republic, he retained the syssitia in the Laws. Why? Moreover, Plato says the practice is so amazing and frightening that a person might be reluctant to mention it. What made the meals so extraordinary? What made common meals so important that even at the end of his life, Plato clung to this one feature first outlined in the Republic when so much els

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14

Dutmer, Evan. "Scipio’s Rome and Critias’ Athens: Utopian Mythmaking in Cicero’s De Republica and Plato’s Timaeus." New England Classical Journal 48, no. 1 (May 14, 2021): 1–19. http://dx.doi.org/10.52284/necj/48.1/article/dutmer.

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Scholarly debate on the relationship between Cicero’s De republica (On the Republic) and De Legibus (On the Laws) and the thought of Plato tends to focus on the supposed congruities or incongruities of the De republica and De legibus with Plato’s own Republic and Laws. Still, Plato’s discussion of ideal constitutions is not constrained to the Republic and Laws. In this essay I propose that we look to another of Plato’s dialogues for fruitful comparison: the Timaeus-Critias duology. In this essay I bring these two texts into substantive dialogue to illuminate mysterious features of both. Sketch

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15

Conque, João Gabriel. "A fisiologia do prazer no livro IX da República e os seus problemas." ΠΗΓΗ/FONS 2, no. 1 (December 14, 2017): 137. http://dx.doi.org/10.20318/fons.2017.3856.

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Resumo: Este artigo tem o objetivo de apontar alguns dos problemas decorrentes da concepção fisiológica do prazer apresentada por Platão no livro IX da República. Inicialmente, apresentarei como Platão lida com o tema do prazer no Górgias, destacando o papel de uma certa fisiologia nutricional em tal contexto. Em seguida, veremos que Platão lida com o tema do prazer no penúltimo livro da República de um modo mais amplo, uma vez que este diálogo fornece exemplos além da esfera nutricional. Apesar da abrangente discussão sobre o prazer na República mencionar os prazeres intelectuais, não encontr

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16

Baima, Nicholas R. "On the Value of Drunkenness in the Laws." History of Philosophy and Logical Analysis 20, no. 1 (April 5, 2017): 65–81. http://dx.doi.org/10.30965/26664275-02001005.

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Plato’s attitude towards drunkenness (µέθη) is surprisingly positive in the Laws, especially as compared to his negative treatment of intoxication in the Republic. In the Republic, Plato maintains that intoxication causes cowardice and intemperance (3.398e–399e, 3.403e, and 9.571c–573b), while in the Laws, Plato holds that it can produce courage and temperance (1.635b, 1.645d–650a, and 2.665c–672d). This raises the question: Did Plato change his mind, and if he did, why? Ultimately, this paper answers affirmatively and argues that this marks a substantive shift in Plato’s attitude towards anti

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17

Pawłowski, Kazimierz. "CATHARSIS IN PHAEDO AND REPUBLIC OF PLATO." Studia Humanistyczne AGH 18, no. 3 (2019): 67–74. http://dx.doi.org/10.7494/human.2019.18.3.67.

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The article takes up the topic of mystical motif of catharsis present in Plato’s dialogues Phaedo and Republic as well as their links with the mysticism of the Ancient Greek mysteries. The philosophical catharsis is a result of touching the divine, transcendent Truth.

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18

Johnstone, Mark A. "Plato on the Enslavement of Reason." Canadian Journal of Philosophy 50, no. 3 (January 22, 2020): 382–94. http://dx.doi.org/10.1017/can.2019.53.

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AbstractIn Republic 8–9, Socrates describes four main kinds of vicious people, all of whose souls are “ruled” by an element other than reason, and in some of whom reason is said to be “enslaved.” What role does reason play in such souls? In this paper, I argue, based on Republic 8–9 and related passages, and in contrast to some common alternative views, that for Plato the “enslavement” of reason consists in this: instead of determining for itself what is good, reason is forced to desire and pursue as good a goal determined by the soul’s ruler.

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19

SASAKI, Takeshi. "Plato and "Republic" in the 20th Century Politics." TRENDS IN THE SCIENCES 16, no. 1 (2011): 46–53. http://dx.doi.org/10.5363/tits.16.1_46.

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20

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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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

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21

Knoll, Manuel. "La giustizia distributiva tra Platone e Aristotele = Distributive Justice in Plato and Aristotle." ΠΗΓΗ/FONS 3, no. 1 (June 7, 2019): 21. http://dx.doi.org/10.20318/fons.2019.4550.

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Riassunto: Secondo l’opinione prevalente tra gli studiosi di lingua tedesca, bisogna considerare Aristotele come colui che ha “scoperto” la giustizia particolare. Questo articolo dimostra che quest’opinione è errata, innanzitutto perché Platone aveva già precedentemente sviluppato, nella Repubblica e nelle Leggi, la dottrina della giustizia distributiva e il suo principio di uguaglianza geometrica o proporzionale. In un primo momento, l’articolo interpreta la dottrina della giustizia distributiva esposta da Aristotele nell’Etica Nicomachea e nella Politica. In un secondo momento, si mostra che

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22

Perine, Marcelo. "O DIALÉTICO E A DEFINIÇÃO DO BEM EM PLATÃO." Síntese: Revista de Filosofia 35, no. 112 (April 13, 2010): 211. http://dx.doi.org/10.20911/21769389v35n112p211-220/2008.

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Em República, VII, 534 B-D, Platão apresenta uma definição do dialético, que se aplica também ao Bem. O texto levanta dois problemas: 1) Como pensar a ascensão dialética para alcançar a Idéia do Bem? 2) A passagem exigir uma definição do Bem que, contudo, não é dada. Considerando que as “doutrinas não escritas” giravam em torno do problema do Bem, e que os cursos orais ministrados por Platão tinham o título “Sobre o Bem” (Perì tagathoû), a presente reflexão pretende mostrar, na perspectiva da Escola platônica de Tübingen-Milão, os nexos entre o ensinamento oral de Platão e o conteúdo desta pas

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23

Wisnewski, J. Jeremy. "Ergon and Logistikon in Republic." Polis: The Journal for Ancient Greek Political Thought 25, no. 2 (2008): 261–67. http://dx.doi.org/10.1163/20512996-90000134.

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This paper explores the tension between two views attributed to Plato: 1) that every person in a just society must fulfil his function, and 2) justice requires philosophical wisdom. It is argued that (2) is not Plato’s view in Republic, and that this can be seen as early as Book II.

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24

Tarrant, H. A. S. "Myth as a Tool of Persuasion in Plato." Antichthon 24 (1990): 19–31. http://dx.doi.org/10.1017/s0066477400000514.

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Much is said in the text-books about Plato’s hankering after answers to moral questions which would offer scientific accuracy and absolute truth. It is to dialectic it seems that Plato turns in the hope of finding such accuracy. The Republic values Platonic dialectic rather higher than mathematical procedures, if only because the mathematician fails to explain the ultimate terms through which he conducts his inquiry. But the epistemologica! status of mathematics is at least as high as that of physical inquiry, whereas it is certainly higher than that of all this-worldly images. The images of t

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25

Dombrowski, Daniel A. "On the Alleged Truth About Lies in Plato’s Republic." Polis: The Journal for Ancient Greek Political Thought 21, no. 1-2 (2004): 93–106. http://dx.doi.org/10.1163/20512996-90000062.

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The purpose of the present article is to explicate and criticize the most detailed philosophical appreciation of the ‘noble’ and other lies in Plato on a Straussian basis: Carl Page’s instructive 1991 article titled ‘The Truth about Lies in Plato’s Republic’. I carefully summarize and criticize Page’s sober, scholarly approach to the subject matter in question. Ultimately I reject his attempt to justify the ‘noble’ and other lies told by both Plato and contemporary government leaders.

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26

Smith, Nicholas. "Unclarity and the Intermediates in Plato’s Discussions of Clarity in the Republic." PLATO JOURNAL 18 (December 22, 2018): 97–110. http://dx.doi.org/10.14195/2183-4105_18_8.

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In this paper, I argue that the two versions of divided line (the first in Book VI and the recalled version in Book VII) create problems that cannot be solved — with or without the hypothesis that the objects belonging to the level of διάνοια on the divided line are intermediates. I also argue that the discussion of arithmetic and calculation does not fit Aristotle’s attribution of intermediates to Plato and provides no support for the claim that Plato had such intermediates in mind when he talked about διάνοια in the Republic. The upshot of my argument is negative: even if Aristotle’s report

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27

Bazaluk, Oleg. "The Genesis of the Philosophical Tradition in Education." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 15, no. 2 (2021): 911–25. http://dx.doi.org/10.25205/1995-4328-2021-15-2-911-925.

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The article reveals the genesis of the philosophical tradition in education. The emphasis was placed on the study of the Plato’s work. In “The Republic” Plato wrote, “…when you meet encomiasts of Homer who tell us that this poet has been the educator (πεπαίδευκεν) of Hellas, and that for the conduct and refinement of human life he is worthy of our study and devotion, and that we should order our entire lives by the guidance of this poet we must love and salute them” (Plato, Republic 10.606e). The author took Plato’s instructions literally, emphasizing the importance of Plato in the creation of

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28

Zoller, Coleen Patricia. "Plato and Equality for Women across Social Class." Journal of Ancient Philosophy 15, no. 1 (May 21, 2021): 35–62. http://dx.doi.org/10.11606/issn.1981-9471.v15i1p35-62.

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This essay will marshal evidence for Plato’s extension of equal education and professional opportunity to all women, including artisan women who are not his ideal city’s philosopher-queens. I examine the explicit commentary in the Republic, Timaeus, and Laws about women in artisan professions, and I link it together with the three of the core principles advanced in the Republic, particularly (1) the principle of specialization (R. 369b-370c), (2) the principle of irrelevant reproductive differences (R. 454b-e, 456b), and (3) the principle of children’s potential (R. 415a-c, 423c-d) that arises

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29

Shields, Christopher. "FORCING GOODNESS IN PLATO'S REPUBLIC." Social Philosophy and Policy 24, no. 2 (May 29, 2007): 21–39. http://dx.doi.org/10.1017/s026505250707015x.

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Among the instances of apparent illiberality in Plato's Republic, one stands out as especially curious. Long before making a forced return to the cave, and irrespective of the kinds of compulsion operative in such a homecoming, the philosopher-king has been compelled to apprehend the Good (Rep. VII.519c5-d2, 540a3-7). Why should compulsion be necessary or appropriate in this situation? Schooled intensively through the decades for an eventual grasping of the Good, beginning already with precognitive training in music and art calculated to equip the guardian with a natural affinity towards the g

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30

Knezevic, Visnja. "Plato’s notion of hypothesis in dialogues Meno, Phaedo and The Republic." Theoria, Beograd 60, no. 2 (2017): 120–44. http://dx.doi.org/10.2298/theo1702120k.

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The author analyses Plato?s use of the hypothesis notion in connection with his hypotheses method, as it was articulated in Meno and Phaedo, and later criticized in The Republic. It is shown that, at first, Plato?s use of this notion was identical to its use in ancient Greek mathematics, and that the same stands in regards with his method of inquiry - this, too, was at first modeled after ancient Greek mathematical methods of analysis and diorismos. Later, as he developed the metaphysical theory of forms, Plato distanced himself from ideal of building philosophy on the model of ancient Greek d

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31

Abbate, Michele. "La Repubblica di Platone nell’esegesi simbolica, e metafisico-teologica di Proclo." ΠΗΓΗ/FONS 2, no. 1 (December 14, 2017): 153. http://dx.doi.org/10.20318/fons.2017.3853.

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Riassunto: Delle diverse tematiche affrontate da Proclo nella sua articolata interpretazione della Repubblica di Platone, il saggio propone una disamina di alcune fra quelle che appaiono particolarmente significative per comprendere in quale direzione proceda complessivamente l’esegesi procliana del dialogo platonico: lo σκοπός (ossia l’argomento principale) e l’impianto simbolico della Repubblica (dissertazione I); la natura, la funzione e il ruolo della giustizia secondo l’esegesi procliana (dissertazioni III e VII-VIII); l’esame e la critica delle obiezioni mosse da Aristotele alla Repubbli

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32

Green, Jerry. "The First City and First Soul in Plato’s Republic." Rhizomata 9, no. 1 (September 1, 2021): 50–83. http://dx.doi.org/10.1515/rhiz-2021-0003.

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Abstract One puzzling feature of Plato’s Republic is the First City or ‘city of pigs’. Socrates praises the First City as a “true”, “healthy” city, yet Plato abandons it with little explanation. I argue that the problem is not a political failing, as most previous readings have proposed: the First City is a viable political arrangement, where one can live a deeply Socratic lifestyle. But the First City has a psychological corollary, that the soul is simple rather than tripartite. Plato sees this ‘First Soul’ as an inaccurate model of moral psychology, and so rejects it, along with its politica

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33

Lycos, Kimon. "Making Things with Words Plato on Mimesis in Republic." Philosophical Inquiry 18, no. 3 (1996): 1–19. http://dx.doi.org/10.5840/philinquiry1996183/41.

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34

Skedzielewski, Sean. "Justice and the Supposed Fallacy of Irrelevance in Plato’s Republic." Polis: The Journal for Ancient Greek and Roman Political Thought 37, no. 2 (May 11, 2020): 317–37. http://dx.doi.org/10.1163/20512996-12340277.

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Abstract Previous commentators on Plato’s Republic have relied on mistaken assumptions about the requirements for Plato’s theory of justice: that Plato establishes a bi-conditional between proper psychic rule and the performance of conventionally just acts. They believe that if Plato does not establish this bi-conditional, then his theory of justice as a virtue will succumb to the fallacy of irrelevance. I claim Plato need not meet that requirement. A novel interpretation of the arguments of Book IV concerning justice in the soul suffices to dispense with one aspect of the bi-conditional – tha

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35

Calvert, Brian. "Slavery in Plato's Republic." Classical Quarterly 37, no. 2 (December 1987): 367–72. http://dx.doi.org/10.1017/s0009838800030561.

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For a number of years, in the not too distant past, there was a lively debate between Plato's defenders and critics over the question of whether his Republic contained slaves. However, since the appearance of an article by Gregory Vlastos1 some twenty years ago, it seems to have been generally felt that the issue has been resolved, and the controversy has died down. Vlastos argued that the evidence admits of no doubt - Plato included slaves in his ideal state. In this paper, I wish to have the case reopened, and to revive interest in what I believe should continue to be a matter of debate. In

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36

Lynch, Tosca. "The Symphony of Temperance in Republic 4." Greek and Roman Musical Studies 5, no. 1 (February 23, 2017): 18–34. http://dx.doi.org/10.1163/22129758-12341287.

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This paper calls into question a long-lasting but ill-founded tenet of Platonic scholarship, namely that Plato was not interested in, or aware of, the technical implications of the musical concepts he employed in the dialogues. Conversely, I will show how Plato exploited the technical and practical features of the concept ofsymphōnía dià pasôn, and of choral singing more generally, to highlight the unique role played by temperance (sōphrosýnē) in the ideal city. More precisely I contend that Plato’s musical images, far from being decorative or purely metaphoric devices, enrich our understandin

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37

Panagopoulos, Nic. "Utopian/Dystopian Visions: Plato, Huxley, Orwell." International Journal of Comparative Literature and Translation Studies 8, no. 2 (March 30, 2019): 22. http://dx.doi.org/10.7575/aiac.ijclts.v.8n.2p.22.

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This paper attempts to theorize two twentieth-century fictional dystopias, Brave New World (2013) and Nineteen Eighty-Four (1984), using Plato’s political dialogues. It explores not only how these three authors’ utopian/dystopian visions compare as types of narrative, but also how possible, desirable, and useful their imagined societies may be, and for whom. By examining where the Republic, Brave New World, and Nineteen Eighty-Four stand on such issues as social engineering, censorship, cultural and sexual politics, the paper allows them to inform and critique each other, hoping to reveal in t

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38

Veltman, Andrea. "The Justice of the Ordinary Citizen in Platos Republic." Polis: The Journal for Ancient Greek Political Thought 22, no. 1 (2005): 45–59. http://dx.doi.org/10.1163/20512996-90000069.

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On the surface, it is not clear whether the ordinary citizen in Platos Republic possesses the virtue of justice defended in the dialogue. In order to resolve a tension in Platos treatment of the ordinary citizen, this paper presents a distinction between the civic justice of the ordinary citizen and the platonic justice of the philosopher. Whereas the justice possessed by the philosopher requires knowledge of the good as well as a reason-governed soul, civic justice requires only true beliefs about justice and a habit or practice of just action.

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39

Adluri, Vishwa. "Plato’s Saving Mūthos: The Language of Salvation in the Republic." International Journal of the Platonic Tradition 8, no. 1 (February 10, 2014): 3–32. http://dx.doi.org/10.1163/18725473-12341272.

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Abstract This article discusses the Homeric background of the Republic with the aim of elucidating Plato’s critique of Homeric nostos. It argues that the Republic unfolds as a nostos voyage, with Socrates striving to steer the soul home. Even though Segal has already argued for seeing the Republic as an Odyssean voyage, this article suggests that Plato does more than simply borrow the idea of a voyage as a metaphor for the wanderings of the soul. Rather, there is an implicit critique of Homer as the “poet of Becoming” in the dialogue. Thus, reading the Republic in the context of other Platonic

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40

Yu-Jung, Sun. "Lies in Plato’s Republic: poems, myth, and noble lie." ΠΗΓΗ/FONS 2, no. 1 (December 14, 2017): 87. http://dx.doi.org/10.20318/fons.2017.3860.

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Abstract: In this paper, I argue that 1) the ostensible inconsistency between the judgments of value on different kinds of lying, like poetry, fabricated story, myth and noble lies, is not a veritable one, and 2) Plato does not hold a utilitarian position on the question of lying, or making up something false to be more precise, and lies do not turn into noble lies once they are told to be in the service of some superior purpose. Plato does state in Book II of the Republic that the veritable lie (ἀληθῶς ψεῦδος) is what all gods and all man hate (382a), and poets must be punished for deceiving

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41

MURR, DIMITRI EL. "WHY THE GOOD? APPEARANCE, REALITY AND THE DESIRE FOR THE GOOD IN REPUBLIC, VI, 504B-506D." Méthexis 27, no. 1 (March 30, 2014): 47–60. http://dx.doi.org/10.1163/24680974-90000632.

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What arguments does Plato offer to explain the pre-eminence he confers to the idea of the Good in Republic, 6? Considering in detail the short but key section of the Republic (504b-506d) that precedes the analogy between the Good and the Sun, this paper argues that it is what Plato claims to be the universal recognition that the Good exists independently of any opinion that makes it so important for human thought. Nothing less than the concept that can make everything else intelligible, as the sun makes everything in the sensible world visible.

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Nilsen, Fredrik. "Kvinnens overflødighet hos Platon." Nordlit, no. 33 (November 16, 2014): 99. http://dx.doi.org/10.7557/13.3182.

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<em>The Superfluity of Women in Plato. </em>In her article «Plato’s problematic women» Kristin Sampson argues that Plato has two different views on women in the <em>Republic</em> and the <em>Timaeus </em>respectively. In the <em>Republic</em> Plato operates with some sort of equality of status between the two genders, at least in the leaders’ and the soldiers’ classes, whereas in the mythology of the <em>Timaeus</em> women are depicted as reincarnations of men who earlier had lived an unmoral and bad life. According to my interpretati

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Andrade Maronna, Helena. "A mimesis nos Livros III e X da República de Platão." CODEX – Revista de Estudos Clássicos 2, no. 1 (July 5, 2010): 22. http://dx.doi.org/10.25187/codex.v2i1.2818.

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<div class="page" title="Page 22"><div class="layoutArea"><div class="column"><p><span>O presente estudo tem como objetivo investigar a questão da <em>mimesis</em> na <em>República</em> de Platão; que o leva a banir a poesia de sua cidade ideal e o porquê deste ataque. No início da <em>República</em> Platão aparenta assumir uma posição branda em relação à poesia imitativa, mas ao longo da obra a sua censura vai tornando-se cada vez mais violenta até culminar com o banimento do poeta de sua cidade ideal. Quando Platão desvela o s

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Valiquette Moreau, Nina. "Musical Mimesis and Political Ethos in Plato’s Republic." Political Theory 45, no. 2 (August 3, 2016): 192–215. http://dx.doi.org/10.1177/0090591715591587.

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This essay argues that Plato’s Republic includes a widely overlooked meditation on the affective dimension of political judgment. This meditation occurs in the passages on music. In music, Plato identifies the possibility of an extra-rational aesthetic activity that prepares the soul for reasoned judgment: he makes musical mimesis the precondition to logos (speech, reasoned account) because of its ability to actualize in the soul the very ethos required of sound judgment. Music is able to do this because it is not imagistic; music does not produce mediated representations but rather produces a

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Holowchak, M. Andrew. "Jefferson’s Platonic Republicanism." Polis 31, no. 2 (August 15, 2014): 369–86. http://dx.doi.org/10.1163/20512996-12340021.

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That Jefferson execrated Plato in an 1814 letter to friend John Adams. In it, he expresses an unsympathetic, hostile view of Plato’s Republic, and the reasons are several. Nonetheless, Plato’s views on what makes government fundamentally sound are, at base, remarkably similar to Jefferson’s both in substance and sentiment, so much so that it is inconceivable to think that Plato’s Republic had little effect on Jefferson’s political thinking. That makes his execration of Plato difficult to understand. This paper is an attempt to show that Jefferson, despite the tenor of his letter to Adams, had

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Vogt, Katja Maria. "Plato on Hunger and Thirst." History of Philosophy and Logical Analysis 20, no. 1 (April 5, 2017): 103–19. http://dx.doi.org/10.30965/26664275-02001007.

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I argue that Plato’s account of hunger and thirst in Republic IV, 437d–439a uncovers a general feature of desire: desire has an unqualified and a qualified dimension. This proposal, which I call Two Dimensions, captures recognizable motivational phenomena: being hungry and aiming to determine what one is hungry for, or wanting to study and still figuring out what field it is that one wants to study. Two Dimensions is a fundamental contribution to the theory of desire. It is compatible, I argue, with the better known premise that desire is for the good, because the objects of paradigmatic desir

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Pitari, Paolo. "The Problem of Literary Truth in Plato’s Republic and Aristotle’s Poetics." Literature 1, no. 1 (August 5, 2021): 14–23. http://dx.doi.org/10.3390/literature1010003.

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In contemporary literary theory, Plato is often cited as the original repudiator of literary truth, and Aristotle as he who set down that literature is “imitation,” thus himself involuntarily banning literature from truth. This essay argues that these interpretations adulterate the original arguments of Plato and Aristotle, who both believed in literary truth. We—literary theorists and philosophers of literature—should recognize this and rethink our interpretation of these ancient texts. This will, in turn, lead us to ask better questions about the nature of literary truth and value.

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Saxonhouse, Arlene W. "Democracy, Equality, and Eidê: A Radical View from Book 8 of Plato's Republic." American Political Science Review 92, no. 2 (June 1998): 273–83. http://dx.doi.org/10.2307/2585663.

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A Plato opposed to democracy fills the literature, and while some scholars question whether Plato adequately captures Socrates' possibly favorable views of democracy, Plato himself remains a paragon of elitism. I argue that Plato's response to democracy is far more theoretically interesting than simple disdain for the unenlightened masses. Rather, in Book 8 of the Republic he explores the fundamental tensions of a regime identified with freedom and equality, which he presents as characterized by formlessness, and the epistemological and theoretical problems posed by the absence of forms (eidê)

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Kandic, Aleksandar. "Plato and modern natural sciences." Theoria, Beograd 62, no. 3 (2019): 17–28. http://dx.doi.org/10.2298/theo1903017k.

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There are almost irreconcilable differences between Plato?s notion of science (episteme) and the modern notion, but also certain similarities. In the late dialogues such as The Theaetetus, The Philebus, and The Timaeus, Plato redefines his own notion of knowledge developed in The Republic to some extent. Genuine knowledge does not refer solely to the unchangeable aspects of reality. Plato?s characterization of cosmology as an eikos logos (?likely story?) in The Timaeus is an anticipation of the concept of falsifiability that dominates modern philosophy of science. Experience and observation, a

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

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

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