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The only available volume of essays from scholars of every interpretative viewpoint on self-knowledge and self-ignorance in Plato's thought.
Between Socrates and the Many: A Study of Plato’s Crito is foremost concerned with Plato’s character, Crito. By focusing on its namesake, Hoffpauir draws attention to aspects of the Crito that may otherwise go unnoticed or underrated: justice, as most know it, seems unjust, and justice, as Socrates knows it, seems impossible; love of one’s own, as most know it, limits one’s own good and the city’s good; and concern for the body and hatred of suffering undermine virtue. Through a consideration of the problems evinced by Crito—problems not peculiar to him or to his Athens—readers may gain a newfound appreciation of why Socrates’ arguments about living well fail. More importantly, by considering why Socrates must advance these arguments in the first place, readers may come to appreciate the strength of man’s natural resistance to that which is necessary for civilized life. Although Crito initially comes to sight as in-between Socrates and the many, as one who shares in the opinions of both, in the end, Crito reveals that all that is in-between Socrates and the many is an unbridgeable chasm.
Leo Strauss famously asserted that the fundamental, defining debate within Western civilization is that between Jerusalem and Athens, piety and philosophy, the Bible and Plato. And yet, surprisingly, Strauss never published any of his thoughts on Plato’s dialogue on piety, the Euthyphro. This volume presents, for the first time, Strauss’s 1948 notebook on the dialogue, written in preparation for a class at the New School for Social Research. Featuring close analysis and line-by-line commentary, the notebook opens a window onto a philosophic mind in action, as Strauss asks questions of the classic text, jots down observations and formulations, and analyzes very specific terms and argument...
A journal of political philosophy.
This book addresses the problem of fully explaining Socrates’ motives for philosophic interlocution in Plato’s dialogues. Why, for instance, does Socrates talk to many philosophically immature and seemingly incapable interlocutors? Are his motives in these cases moral, prudential, erotic, pedagogic, or intellectual? In any one case, can Socrates’ reasons for engaging an unlikely interlocutor be explained fully on the grounds of intellectual self-interest (i.e., the promise of advancing his own wisdom)? Or does his activity, including his self-presentation and staging of his death, require additional motives for adequate explanation? Finally, how, if at all, does our conception of Socra...
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Vols. for 1969- include a section of abstracts.