Search results - CEJSH

1

Otroctví a jeho podoby v Platónově filosofii

100%

Myšička S.

Filosofický časopis (Philosophical Journal)

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2010

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vol. 58

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issue 4

527-548

EN

The author in this study attempts to capture the meaning of the institution of slavery in Plato’s work. By an analysis of individual passages that are of relevance in Plato’s work, especially from the Republic and the Laws, he reaches the conclusion that Plato employs multiple metaphors of slavery and that they are of fundamental importance for his political philosophy. Plato accepts the common of view of his time on the psychology of slaves, treating slavery as the worst quality of the soul. Inspite of this, in his descriptions of the best system he preserves slaves as a integral part of the community. In the Laws he summarises his reflections on the political order in key maxims: it is good to be a slave to that which is better than us and of greater reason. Plato thus also gives slavery positive connotations as a symbol of subordination in his view justified to the hegemony of the lovers of wisdom. In keeping with this (to us) alarming judgement, he proposes the employment of traditional Greek religion to reinforce the hegemony of the philosophical elite over the rest of society.

2

Uczniowie Platona

85%

Heller M., Mączka J.

Zagadnienia Filozoficzne w Nauce

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2018

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issue 65

PL

Recenzja książki: Bogdan Dembiński, Stara Akademia Platona. W początkach epoki hellenistycznej (ostatni okres), Wydawnictwo Marek Derewiecki, Kęty 2018, s. 183.

3

Protagoras wydobyty z Teajteta

80%

Wesoły M.

Peitho. Examina Antiqua

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2010

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vol. 1

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issue 1

169-174

PL

Zbigniew Nerczuk, Miarą jest każdy z nas. Projekt zwolenników zmienności rzeczy w Platońskim „Teajtecie” na tle myśli sofistycznej, Wydawnictwo Naukowe UMK, Toruń 2009, ss. 205.

4

The Platonic Concept of Peace as a Fundamental Human Right

80%

Ianne M.

Journal of Modern Science

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2016

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issue 1(28)

155-166

EN

Plato is the first philosopher who speaks about the genesis of dialectic between civil war and outside war. The war among States may be considered a righteous war when an outside enemy threats the freedom of the polis, as freedom – from Plato’s point of view and the whole classical Greek culture point of view – is the fundamental human right that makes a man a citizen and not a slave. From Plato’s point of view this objective can be achieved by means of the education promoted by the State that helps the citizens to realize his essence as man. The State, therefore, realizes the natural order among citizens thus educated, that may only consist in a proportional equality of all citizens for their friendship and thus for peace. The polis becomes a unity and a real political community only thanks to the peace granted by that friendship.

5

Problem prawdy w myśli Platona

80%

Duma T.

Studia Ełckie

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2011

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vol. 13

7-30

EN

The undertaken considerations seek for revealing that in the thought of Plato there are few different approaches to the problem of truth. They start with the epistemological aspect which was inherited by Plato from Parmenides according to which truth is a constitutive element of human cognition and knowledge, an element that is conditioned by precisely determined indicators such as universality, necessity and invariability. The important contribution of Plato in explaining the problem of truth is where he underlines its meaning in the accomplishment of human being. The natural ability for knowing truth is the most crucial expression of humanity that is why more he draws on truth more he exists.

6

The Spirit and Its Thinking. On the Recepcion of Plato’s megista gēnē Doctrine in Plotinus and Proclus

80%

Gögelein S.

Peitho. Examina Antiqua

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2014

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vol. 5

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issue 1

139-162

EN

This article is primarily concerned with Platoʼs later dialogue, the Sophist, and the reception of the megista-gēnē-dialectic in Neoplatonism (especially Plotinus and Proclus). The present paper offers a historical comparative study that consists of three parts. The first one gives a short summary concerning Platoʼs request regarding the concept of inverse and complex Ideas. The second one examines Plotinus’ conception of the νοῦς (Enn. VI 2, 7–8), in which the megista gēnē στάσις, κίνησις, ὄν, ταὐτόν and ἕτερον constitute the realm of the intellect. While the third and final part of the article investigates Proclusʼ extrapolation of the Platonic dialectic, it focuses on selected passages from the Commentary on the Parmenides. The paper concludes with a summary of the results.

7

Plato – The Motto of Delphi of the Alcibiades I: Between Emphases and Retractions of the Socratics?

80%

Mazzara G.

Peitho. Examina Antiqua

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2014

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vol. 5

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issue 1

13-42

EN

The present article aims to examine whether this Platonic dialogue can be regarded as polemical and competing with the similar educational proposals put forward by Xenophon and Antisthenes for the young Alcibiades aspiring to power in the city of Athens. The present article has been divided into two major parts. In the first one, I propose to unify the two opposing points of view that are reflected in the interpretations of the motto: the one that takes it to be a solitary dialogue of a soul talking to itself (Platonic origin) and the one that takes it to be an intersubjective dialogue (Socratic origin). In the second part, I try to highlight a few points of contact and conflict between Plato, Xenophon and Antisthenes, arguing that it is the latter two that may be alluded to in the dialogue, albeit indirectly, as competing and polemical targets.

IT

The present article aims to examine whether this Platonic dialogue can be regarded as polemical and competing with the similar educational proposals put forward by Xenophon and Antisthenes for the young Alcibiades aspiring to power in the city of Athens. The present article has been divided into two major parts. In the first one, I propose to unify the two opposing points of view that are reflected in the interpretations of the motto: the one that takes it to be a solitary dialogue of a soul talking to itself (Platonic origin) and the one that takes it to be an intersubjective dialogue (Socratic origin). In the second part, I try to highlight a few points of contact and conflict between Plato, Xenophon and Antisthenes, arguing that it is the latter two that may be alluded to in the dialogue, albeit indirectly, as competing and polemical targets.

8

Isocrates and some topoi re-invented

80%

Janik J.

Classica Cracoviensia

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2013

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issue 16

81-90

EN

Isocrates, a political commentator, writer and teacher, was usually praised for his style and erudition, but hardly considered to be an original author. This opinion, however, seems to be a little unjust; Isocrates was perfectly able to use his profound knowledge of the Greek tradition in order to support his views, not always in a way one might have expected. In the way Isocrates refers to the well-known motifs and personalities one may discover an original approach. The aim of this paper is to demonstrate this technique with reference to Solon’ ethics and the person of Socrates.

9

Thinking Under Extreme Conditions: From Political Philosophy to the Forcing of Politics. A Contemporary Reflection on Book VI of Plato’s Republic

80%

Gava J.-F.

Dialogue and Universalism

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2016

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issue 1

145-154

EN

According to Aristotle, rhetoric stands in the midst of reason and violence. In con-temporary coordinates, this means that there is a mode of action extraneous to reason, which is violence. Up to now, one could plea that the very exercise of reason was noth-ing but action, autotelic activity. Thus the opposition between action and thought was a fake one. Repatriating à la Oswald Ducrot all reason to practical reason allowed us to think on thought as acting. This was the answer to the impracticability of violence. However, action as a mere discourse conceived as auto/hetero transformational practice in itself will not help. We need to take back into consideration action as something ex-traneous to pure/practical reason, to discourse. But this is not violence of the old type. Both the old irenism of the workers’ movement and the armed counter-state as the spec-ular image of the state, supposed to wipe away the latter from the historical stage in the name of universal emancipation, are impracticable. Modern barbarity will soon get rid of the human species unless a new form of vio-lence is found able to compete with the state, without turning into a new form a state. This new form is authoritative, legitimate intimidation. But what are the conditions to speak out authoritatively? Are they not distinctive state conditions? Moreover, does authority lie in the form of discourse? If not, because consentment has superseded mere submission, which are the authoritative sources of discourse which, though neither overtly nor primarily conflicting with the state, nor with corporations, could somehow not completely coincide with the interests of it and even work against it, though like it? We would like to examine all those questions.

10

The Dark Side of Plato’s Beautiful City

80%

Zygmuntowicz D.

Eirene. Studia Graeca et Latina

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2015

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vol. 51

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issue 1-2

99-126

EN

Why was the legislature of the Beautiful City (Kallipolis) in Plato’s Republic created by Socrates and Plato’s two brothers before Socrates had introduced the subject of the Form of the Good, and, thus, without grasping the nature of the Good? This paper suggests that this is because the necessity of the Good becomes apparent only after the founding of Kallipolis. As such, Kallipolis is not the peak of Plato’s political visions, but rather presents a challenge for the philosopher, who must understand this dark political structure. Without knowledge of the Good, every Kallipolis becomes a dark cave inhabited by prisoners of orthodoxy.

11

How to Be an Unsuccessful Ancient Philosophy Scholar in Uneasy Times: The Case of S. Lisiecki (1872–1960)

80%

Mróz T.

Peitho. Examina Antiqua

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2023

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vol. 14

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issue 1

125-137

EN

The paper provides a brief outline of the biography and works of Stanisław Lisiecki (1872–1960), a little-known Polish classics scholar, who is remembered only, if at all, as a translator of Plato’s Republic. In his early fifties, having given up his career as a Catholic priest, he started working in the field of classics and managed to publish several minor works on Plato in Polish and Latin. His decision to abandon the clergy was not welcomed by many members of the Polish academia and most of his translations of Plato and Aristotle remained unpublished. His renderings of Plato could not compete with the highly accessible translations made by W. Witwicki, which were becoming increasingly popular at that time. Furthermore, Lisiecki’s translations of Aristotle, despite the pioneering nature of his undertaking, met with strong criticism at various university seminars.

12

A Noble Pity. ἔλεος in Plato’s Philosophy

80%

Eslava - Bejarano S.

Vox Patrum

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2022

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vol. 82

7-30

EN

This article examines Plato’s remarks on compassion to show that his apparent rejection of this emotion is, in fact, a rejection of a kind of ill-founded compassion. In the first section, I argue that his criticisms in the Apology and the Republic are not directed to compassion per se, but to instances in which this emotion betrays false beliefs and is felt in improper contexts. Thus, Plato’s criticisms leave room for an appropriate type of pity that should be grounded on true beliefs about harm, virtue, and justice. In the second section, I address Plato’s remarks on compassion in the Gorgias and the Laws, where he asserts that it should be felt towards the unpunished wrongdoer. I argue that such a disposition to feel compassion appropriately - which I have called a “noble compassion”, akin to the “noble anger” (θυμός γενναῖος) present in the Laws – is an important feature of the character of an ideal citizen. Thus, for Plato, compassion could contribute to psychological well-being and social order. By inspecting the cognitive and contextual conditions that enable a noble compassion in Platonic philosophy, this article aims to contribute to the study of a crucial emotion both in Greek and Christian philosophy.

13

QUID ISOCRATES DE BENE SUA GERENTIS VIRTUTE EXCULTA IUDICAVERIT

80%

Danek Z., Zakład Literatury Łacińskiej W. F., Zbigniew Danek – dr hab. prof. UŁ Z. L. Ł.

Collectanea Philologica

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2013

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vol. 16

EN

In his Panathenaic speech, Isocrates contrasts his own teaching program with traditional models of Greek education, both the earlier one and the more scientific one that is favoured in his times: his aim is to form the minds of students in such a manner that they can seize any opportunity that comes along, that in the social intercourse they always remain indulgent and patient, and – what seems the most important here – that they become able to endure both luck and misfortune with courage and appreciate not the things obtained merely by chance, but the ones gained by their toil and effort (Panath. 30–32). And Isocrates’ respect to steadily working mind becomes even greater with time: the result of such a labour must be some prudence (“phronesis”) – the aim of every justly conceived education. Isocrates’ “phronesis” is not Platonic excellence of mind, permanent and always the same, it is the skill and talent of discovering how to adjust to changing public affairs, but at the same time it shall remain constant and unchangeable in its imperative good – the benefit of Athens and its citizens.

14

Platońska filozofia mowy

80%

Danek Z.

Collectanea Philologica

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1995

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vol. 01

LA

In Platonicis scriptis expressae ad vocabuli dicendique rectitudinem pertinentes animadversiones hac in commentatiuncula tractantur. Quae pars philosophiae Platonis in principiis congruentem se praebet cum placitis nostrae aetatis: Secundum utramque sententiam destinata sunt verba rebus indicandis et docendis alius ab alio hominibus. Quidquid eorum ope enuntiatur, vertit semper ad eum, qui sermonem excipit, nec non ad rem verbis edictis subiectam.

15

„Gleichgültig, wer der erzähler ist?” – zu “Phaidros”, 275B5-C2

80%

Danek Z.

Collectanea Philologica

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1995

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vol. 01

PL

W odcinku platońskiego dialogu "Fajdros" poświęconym krytyce pisma wypowiadana jest myśl przeciwstatwiająca prostoduszność słuchaczy dawnej wyroczni wybrednym upodobaniom młodych: Młodym nie wystarcza wysłuchać prawdy, oceniają też osobę mówiącego (275b5-c2). Przedstawione rozważanie zmierza do uzasadnienia obecności w kontekście dialogu tej uwagi, pozornie odchodzącej treścią od platońskiej krytyki pisma: Dostrzegana ironia wypowiedzi, skierowana zarówno przeciw młodym entuzjastom mowy pisanej, jak i przeciw łatwowiernym słuchaczom wieszczych przepowiedni, godzi w istocie w każdą formę słownego przekazu uniemożliwiającą wymianę myśli między jego uczestnikami. Zwraca się przeciw wszelkiemu wypowiedzeniu myśli - zapisanemu bądż nie - stającemu się dla odbiorców niekwestionowanym orzeczeniem wyroczni. Platońska tzw. krytyka pisma dotyczy również mowy nieutrwalonej graficznie, a ograniczającej aktywność odbiorcy.

16

Beauty and Transcendence: From Plato to the Ideal

80%

Crowther P.

Estetika: The Central European Journal of Aesthetics

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2016

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vol. 53 (New Series: 9)

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issue 2

132-148

EN

The Greek notion of beauty (to kalon) encompasses not only nature and artifice, but also the Good. This paper explains the connection by interpreting Plato in a way that allows his theory to be developed beyond the confines of his philosophy. It is argued that we could read his theory of beauty as based on fineness of appearance. This arises when a sensory particular transcends itself and suggests the presence of its sustaining Form, or when sophrosynē in human agency discloses the Good’s power to transform the sensible world. In both cases, there is a pleasure in how certain phenomena or agents manifest the influence of the Forms at the sensory level. Beauty centres on an Ideal relation. By critically revising Plato’s position and taking it beyond the context of exegetical debate, a generally viable explanation of the grounds of Ideal beauty is formulated. This clarifies how such beauty is based on both the fundamental conditions of knowledge, as such, and our existence as free beings. Ideal beauty is shown, also, to be an aesthetic concept with enduring importance.

17

Lizys. O przyjaźni

80%

Platon, Sowa J., Łódzki U.

Collectanea Philologica

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2007

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vol. 10

EN

Polish translation of Plato's Lysis by Joanna Sowa.

18

The World is Too Much with Us: Apparent and Real Platonic Views of Intelligence and Knowledge for Education

80%

David C.

Multidisciplinary Journal of School Education

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2019

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issue 15

11-30

XX

From Plato onwards, notions of intelligence and ability – and of their implications for human flourishing – have had a chequered educational history. Following some attention to the influence of IQ theory on (arguably neo-Platonic) post-WW2 British selective state education, this paper proceeds to consider the more egalitarian educational reaction to such selection from the nineteen-sixties onwards. However, while appreciative of the individual and social benefits of such greater educational equality, the paper proceeds to ask whether the notions of individual growth, fulfilment and flourishing that they may seem to entail are entirely appropriate for the human world of tomorrow

19

The Ideal Love: Platonic or Frommian?

80%

Wong M.-Y.

Dialogue and Universalism

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2017

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issue 4

137-146

EN

In this paper, I compare two theories of ideal love, the Platonic and Frommian, and argue that they give opposite advices to lovers in practice. While Plato emphasizes “whom to love” and urges one to continuously look for a better beloved, Erich Fromm emphasizes “how to love” and urges one to grow and change with one’s imperfect lov-er. Using the movie Her as an example, I explain why an ideal love is extremely diffi-cult to attain under the guidance of the Platonic and Frommian ideals. In an imperfect love, to leave or to stay seems to be a question with no simple answer.

20

Miedzy oczywistością a dedukcją. Platon i Euklides o równości

80%

Błaszczyk P., Mrówka K.

Zagadnienia Filozoficzne w Nauce

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2011

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issue 48

127-147

PL

We confront Plato's understanding of equality in geometry with that of Euclid. We comment on Phaedo, 74b-c, Meno, 81e-85d and Elements, Book I. We distinguish between two meanings of equality, congruence and equality of the area, and show that in Plato equality means congruence. In Euclid, starting with the first definitions until Proposition I.34, equality means congruence. In the proof of Proposition I.35 equality gains a new meaning and two figures that are not congruent, and in this sense unequal, are considered to be equal. While Plato's geometry is based on self-evident facts, Euclid's geometry rests on deduction and the axioms that are by no means self-evident. However, the shift of meaning from congruence to equality of the area can be substantiated by reference to Euclid's axioms of equality. Finally, we present an ontological interpretation of the two attitudes to equality that we find in Plato's and Euclid's writings.

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