One difficulty with interpreting Plato is that his philosophical views are hidden within his dialogues and articulated through his dramatic characters. Nowhere in the dialogues does Plato the philosopher speak directly to his readers. One of the fundamental tenets of Platonism is the assertion that 'virtue is knowledge'. Yet Socrates and the other characters in the dialogues do not maintain consistent views on the role of knowledge in virtue. This book develops a new interpretation of the puzzling claim that virtue is knowledge, while also providing a reading of the dialogues as a whole which harmonizes the apparently diverse statements of their various characters. Michael Cormack examines dialogues from Plato's early and middle periods, emphasizing the role knowledge plays in each. The most significant of Plato's examples of knowledge is the type of knowledge possessed by the craftsman. Using craft knowledge as a guide, Cormack illustrates the similarities and differences between craft knowledge and Plato's concept of moral knowledge - that specific type of knowledge identified with virtue. While the Platonic conception of virtue is widely recognized as the apprehension of universal truths, this book illustrates how the dialogues reveal a number of distinct degrees of understanding that correspond to distinct degrees of virtue. The significance of this interpretation is that Plato has not only revealed the goal of the philosophic life, but has shown us the path - or the 'stepping stones' as he calls them in the Republic - that we should follow to reach that goal.

In Plato's Socrates on Socrates: Socratic Self-Disclosure and the Public Practice of Philosophy, Anne-Marie Schultz analyzes the philosophical and political implications of Plato's presentation of Socrates' self-disclosive speech in four dialogues: Theaetetus, Symposium, Apology, and Phaedo. Schultz argues that these moments of Socratic self-disclosure show that Plato's presentation of "Socrates the narrator" is much more pervasive than the secondary literature typically acknowledges. Despite the pervasive appearance of a Socrates who describes his own experience throughout the dialogues, Socratic autobiographical self-disclosure has received surprisingly little scholarly attention. Plato's use of narrative, particularly his trope of "Socrates the narrator," is often subsumed into discussions of the dramatic nature of the dialogues more generally rather than studied in its own right. Schultz shows how these carefully crafted narrative remarks add to the richness and profundity of the Platonic texts on multiple levels. To illustrate how these embedded Socratic narratives contribute to the portrait of Socrates as a public philosopher in Plato's dialogues, the author also examines Socratic self-disclosive practices in the works of bell hooks, Kathy Khang, and Ta-Neishi Coates, and even practices the art of Socratic self-disclosure herself.

Plato and the Creation of the Hebrew Bible for the first time compares the ancient law collections of the Ancient Near East, the Greeks and the Pentateuch to determine the legal antecedents for the biblical laws. Following on from his 2006 work, Berossus and Genesis, Manetho and Exodus, Gmirkin takes up his theory that the Pentateuch was written around 270 BCE using Greek sources found at the Great Library of Alexandria, and applies this to an examination of the biblical law codes. A striking number of legal parallels are found between the Pentateuch and Athenian laws, and specifically with those found in Plato's Laws of ca. 350 BCE. Constitutional features in biblical law, Athenian law, and Plato's Laws also contain close correspondences. Several genres of biblical law, including the Decalogue, are shown to have striking parallels with Greek legal collections, and the synthesis of narrative and legal content is shown to be compatible with Greek literature. All this evidence points to direct influence from Greek writings, especially Plato's Laws, on the biblical legal tradition. Finally, it is argued that the creation of the Hebrew Bible took place according to the program found in Plato's Laws for creating a legally authorized national ethical literature, reinforcing the importance of this specific Greek text to the authors of the Torah and Hebrew Bible in the early Hellenistic Era. This study offers a fascinating analysis of the background to the Pentateuch, and will be of interest not only to biblical scholars, but also to students of Plato, ancient law, and Hellenistic literary traditions.

The Oxford Handbooks series is a major new initiative in academic publishing. Each volume offers an authoritative and state-of-the-art survey of current thinking and research in a particular area. Specially commissioned essays from leading international figures in the discipline give critical examinations of the progress and direction of debates. Oxford Handbooks provide scholars and graduate students with compelling new perspectives upon a wide range of subjects in the humanities and social sciences.
Plato is the best known, and continues to be the most widely studied, of all the ancient Greek philosophers. The twenty-one newly commissioned articles in the Oxford Handbook of Plato provide in-depth and up-to-date discussions of a variety of topics and dialogues. The result is a useful state-of-the-art reference to the man many consider the most important philosophical thinker in history.
Each article is an original contribution from a leading scholar, and they all serve several functions at once: they survey the lay of the land; express and develop the authors' own views; and situate those views within a range of alternatives.
This Handbook contains chapters on metaphysics, epistemology, love, language, ethics, politics, art and education. Individual chapters are are devoted to each of the following dialogues: the Republic, Parmenides, Theaetetus, Sophist, Timaeus, and Philebus. There are also chapters on Plato and the dialogue form; on Plato in his time and place; on the history of the Platonic corpus; on Aristotle's criticism of Plato, and on Plato and Platonism.

Some dialogues of Plato are of so various a character that their relation to the other dialogues cannot be determined with any degree of certainty. The Theaetetus, like the Parmenides, has points of similarity both with his earlier and his later writings. The perfection of style, the humour, the dramatic interest, the complexity of structure, the fertility of illustration, the shifting of the points of view, are characteristic of his best period of authorship. The vain search, the negative conclusion, the figure of the midwives, the constant profession of ignorance on the part of Socrates, also bear the stamp of the early dialogues, in which the original Socrates is not yet Platonized. Had we no other indications, we should be disposed to range the Theaetetus with the Apology and the Phaedrus, and perhaps even with the Protagoras and the Laches. But when we pass from the style to an examination of the subject, we trace a connection with the later rather than with the earlier dialogues.

This volume explores Nietzsche's decisive encounter with the ancient philosopher, Epicurus. The collected essays examine many previously unexplored and underappreciated convergences, and investigate how essential Epicurus was to Nietzsche's philosophical project through two interrelated overarching themes: nature and ethics. Uncovering the nature of Nietzsche's reception of, relation to, and movement beyond Epicurus, contributors provide insights into the relationship between suffering, health and philosophy in both thinkers; Nietzsche's stylistic analysis of Epicurus; the ethics of self-cultivation in Nietzsche's Epicureanism; practices of eating and thinking in Nietzsche and Epicurus; the temporality of Epicurean pleasure; the practice of the gay science, and Epicureanism and politics. The essays also provide creative comparisons with the Stoics, Hobbes, Mill, Guyau, Buddhism, and more. Nietzsche and Epicurus offers original and illuminating perspectives on Nietzsche's relation to the Hellenistic thinker, in whom Nietzsche saw the embodiment of the practice of philosophy as an art of existing.

This volume brings together contributions from distinguished scholars in the history of philosophy, focusing on points of interaction between discrete historical contexts, religions, and cultures found within the premodern period. The contributions connect thinkers from antiquity through the Middle Ages and include philosophers from the three major monotheistic faiths-Judaism, Islam, and Christianity. By emphasizing premodern philosophy's shared textual roots in antiquity, particularly the writings of Plato and Aristotle, the volume highlights points of cross-pollination between different schools, cultures, and moments in premodern thought. Approaching the complex history of the premodern world in an accessible way, the editors organize the volume so as to underscore the difficulties the premodern period poses for scholars, while accentuating the fascinating interplay between the Greek, Hebrew, Arabic, and Latin philosophical traditions. The contributors cover many topics ranging from the aims of Aristotle's cosmos, the adoption of Aristotle's Organon by al-Farabi, and the origins of the Plotiniana Arabica to the role of Ibn Gabirol's Fons vitae in the Latin West, the ways in which Islamic philosophy shaped thirteenth-century Latin conceptions of light, Roger Bacon's adaptation of Avicenna for use in his moral philosophy, and beyond. The volume's focus on "source-based contextualism" demonstrates an appreciation for the rich diversity of thought found in the premodern period, while revealing methodological challenges raised by the historical study of premodern philosophy. Contextualizing Premodern Philosophy: Explorations of the Greek, Hebrew, Arabic, and Latin Traditions is a stimulating resource for scholars and advanced students working in the history of premodern philosophy.

This volume offers a wide-ranging study on perception in the Timaeus, not only discussing senses such as touch, taste, and olfaction alongside audition and vision, but also engaging with Timaeus’ wider cosmological project. There is no other book-length study on perception in the Timaeus.

"Plato's Gorgias takes on the immortal themes of power, persuasion, and virtue. In ancient Athens, tremendous power lay in the ability to persuade, the art known as rhetoric. In this dialogue, Plato's teacher Socrates visits Gorgias, an eminent rhetorician, to question him about his profession and what is ultimately achieved by it. The discussion then turns to power and where it truly lies, and ends with a passionate argument by Socrates in favor of justice as the ultimate social virtue. Rooted in the classical worldview, Gorgias is a work which nevertheless remains deeply resonant today.

Eros, Song and Philosophy in Plato raises critical issues regarding conceptions of how song and philosophy in erotic contexts are treated by Plato in his attempt to rewrite, to some degree, the cultural tradition. A question that seems to be repeatedly raised throughout the Platonic dialogues is why it is precisely song that needs to be put aside before we can start doing philosophy - as a more serious and perfect kind of song. Extensive discussion of this key thematic cluster with an emphasis on the concept of beauty, which is harmoniously interwoven with eros and song, has been absent. Chara Kokkiou argues that there is a constant interplay among erotic, musical-poetic and spatial motifs and the way those are incorporated into the very essence of philosophical dialectic is indicative of the unique nature of Plato's philosophy. Her analysis centers on paiderastic and mousikos eros, which, if thoroughly purified, contribute significantly to the composition of Socrates' portrait as mousikos philosophos. The Socratic philosophical logos displays reformed erotic and song-authorized patterns, such as the power to inspire and heal. Through close reading of certain Platonic passages and detailed attention to choral and mythical patterns, such as those included in the eschatological myths of Republic and Phaedo, and to the descriptions of locus amoenus in Phaedrus and Laws, she demonstrates that Plato through his painstakingly purged philosophical model delineates the route towards

This book represents a series of incursions or philosophical forays between realms of Byzantine and Russian thought and territory long claimed by Western philosophy and theology. Beginning with thoughts inevitably rooted in the West, it seeks to penetrate as deeply as possible into Byzantine and Russian philosophical and spiritual landscapes, and to return with fresh insights. These are also incursions that move back and forth between the visible and the invisible realms, in the traditions of Plato and his successors as well as the great monastics of Eastern Christianity. Foltz argues from various perspectives that the problematic relation between transcendence and immanence finds its answer in the philosophical and theological legacy of Eastern Christian thought, which has always sought to bring together strands tenaciously held separate in the West. This book transports contemporary readers to an ancient conceptual landscape as it expertly handles both Western and Byzantine ideas with a familiarity unusual to contemporary scholars. It is essential reading for all those wishing to engage the heart of Byzantine thought and employ its lessons to address the problems which plague Western philosophy and culture.

In this work, Alexander Rosenthal Pubul presents a broad examination of the ancient philosophical question: "What is the good life?", while addressing how the liberal arts can help us to answer this question. Greek philosophy distinguished between the "noble" (what is good in itself), from the merely "useful" (good for something else). From thence follows the distinction between the liberal arts which pursue such noble goods and the mechanical arts which are only instrumental. For Aristotle, the most noble and excellent good is wisdom itself. Hence the theoretic life devoted to the love of wisdom for its own sake -philosophy - is the highest and the most excellent. This work theorizes the origins of modernity in a rebellion against this Greek conception resulting in a complete inversion of the classical hierarchy. Sir. Francis Bacon reconceiving the purpose of knowledge as power, enthroned technology over philosophy and the liberal arts. The unfolding of the modern Baconian revolution progressively sidelines the liberal arts, as practical economic and technical utility become the standard of value. In assessing this problem, the book engages in a capacious journey across disciplines like philosophy, history, art, politics, and science. It is also a veritable tour across the Western intellectual tradition including Socrates, Plato, Aristotle, Cicero, Seneca, Thomas Aquinas, Bacon, Descartes, Hume, Kant, Nietzsche, Dewey, Berdyaev, Einstein, and Heidegger. It pleads the urgent need to preserve the humanizing cultural ideals of the ancient classics against the modern tyranny of utility and the dangers of a new barbarism.

This is the first book to trace the doctrine of the guise of the good throughout the history of Western philosophy. It offers a chronological narrative exploring how the doctrine was formulated, the arguments for and against it, and the broader role it played in the thought of different philosophers.

The classical conception of reason (or logos) has been repeatedly attacked in the modern era. Its enemies range from Descartes, who complains that logos is not sufficiently useful or precise, to Derrida who hopes to liberate Western thought from its bondage to "logocentrism." At least since the time of Nietzsche, Plato has been damned as the chief architect of the classical conception of logos. He is accused of overvaluing reason and thereby devaluing the other, more human aspects of life. As it was originally formulated in Nietzsche’s The Birth of Tragedy, Plato has been taken to be the arch-enemy of tragedy, which for Nietzsche was the most life-affirming of all the art forms of Greek culture. Originally published in 1990, The Tragedy of Reason defends Plato against his accusers. Employing a mode of exposition which exhibits Plato’s position, Roochnik presents the Platonic conception of logos in confrontation with texts by Homer, Hesiod, Heraclitus, Aristotle, Descartes, Porty, and Derrida. In clear language, unencumbered by technical terminology, Roochnik shows that Platonic conception of logos is keenly aware of the strength of its opponents. The result is a presentation of Plato as a "tragic philosopher" whose conception of logos is characterized by an affirmation of its own limits as well as its goodness.

Cicero's Topica is one of the canonical texts on ancient rhetorical theory. This is the first full-scale commentary on this work, and the first critical edition that is informed by a full analysis of its transmission. Cicero recommends an Aristotelian theory of argumentation to an expert on Roman law. The introduction and the commentary seek to elucidate the exact origins of the theory of argument used by Cicero and explain how it works. Moreover, since Cicero's suggestions for a reform of Roman civil law have parallels in similar efforts within the legal profession, Tobias Reinhardt considers how much common ground there is between Cicero and the jurists.

A. A. Long, one of the world's leading writers on ancient philosophy, presents eighteen essays on the philosophers and schools of the Hellenistic and Roman periods--Epicureans, Stoics, and Sceptics. The discussion ranges over four centuries of innovative and challenging thought in ethics and
politics, psychology, epistemology, and cosmology.

C. C. W. Taylor presents a clear and faithful new translation of one of the most famous and influential texts in the history of Western thought, accompanied by an analytical and critical commentary focusing on philosophical issues. In Books II to IV of the Nicomachean Ethics Aristotle gives
his account of virtue of character, which is central to his ethical theory as a whole and a key topic in much modern ethical writing.

Moses Mendelssohn (1729-86) is considered the father of the Jewish Enlightenment and the last great Leibnizian in the German philosophical tradition. One of his most successful works was this dialogue on the immortality of the soul, modelled on Plato's "Phaedo". Mendelssohn sought to recast Plato's proofs of the soul's immortality by adding "such arguments as are supplied by modern philosophy". Like its ancient ancestor, Mendelssohn's dialogue includes an account of the death of Socrates - an important figure in 18th-century Europe. ""Ph don": or, "The Death of Socrates"", originally published in German in 1767 and translated by Charles Cullen in 1789, has never been rendered into modern English. Cullen's translation is thus the only recourse for present-day scholars who cannot read German. It is long out of print and difficult to find, even in the largest academic libraries. Now that the Englishspeaking philosophical world is delving ever more deeply into the history of German philosophy, this facsimile of the 1789 edition - newly introduced by Curtis Bowman - should be widely welcomed.

Offers an interdisciplinary collection of papers on various aspects of ancient Greek philosophy.

June 18-. Squire Hawkins sat upon the pyramid of large blocks, called the "stile," in front of his house, contemplating the morning. The locality was Obedstown, East Tennessee. You would not know that Obedstown stood on the top of a mountain, for there was nothing about the landscape to indicate it-but it did: a mountain that stretched abroad over whole counties, and rose very gradually. The district was called the "Knobs of East Tennessee," and had a reputation like Nazareth, as far as turning out any good thing was concerned. The Squire's house was a double log cabin, in a state of decay; two or three gaunt hounds lay asleep about the threshold, and lifted their heads sadly whenever Mrs. Hawkins or the children stepped in and out over their bodies. Rubbish was scattered about the grassless yard; a bench stood near the door with a tin wash basin on it and a pail of water and a gourd; a cat had begun to drink from the pail, but the exertion was overtaxing her energies, and she had stopped to rest. There was an ash-hopper by the fence, and an iron pot, for soft-soap-boiling, near it.

This Key Concepts pivot discusses the contemporary relevance of the ancient Chinese concept of Tianxia or 'All-Under-Heaven' and argues the case for a new global political philosophy. 'All-under-heaven' is a conceptualization of the world as the composition of three realms: the physical, psychological and political, which places inclusivity and harmony at the heart of a global world view above other considerations, transcending the notion of nation state. In a highly interconnected and globalized world, the idea of Tianxia can offer a new 21st century vision of international relations and world order, based on a harmonized global organization defined by the "all-inclusiveness principle." Promoting the ontology of co-existence and relational rationality hand in hand with rational risk aversion in a globalized world, this pivot makes the case that Tianxia could offer a new vision for contemporary world order, redefining the universality and legitimacy of politics.