The Un-Platonic Menexenus: a Stylometric Analysis with More Data Thomas Koentges
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The Roles of Solon in Plato's Dialogues
The Roles of Solon in Plato’s Dialogues Dissertation Presented in partial fulfillment of the requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Samuel Ortencio Flores, M.A. Graduate Program in Greek and Latin The Ohio State University 2013 Dissertation Committee: Bruce Heiden, Advisor Anthony Kaldellis Richard Fletcher Greg Anderson Copyrighy by Samuel Ortencio Flores 2013 Abstract This dissertation is a study of Plato’s use and adaptation of an earlier model and tradition of wisdom based on the thought and legacy of the sixth-century archon, legislator, and poet Solon. Solon is cited and/or quoted thirty-four times in Plato’s dialogues, and alluded to many more times. My study shows that these references and allusions have deeper meaning when contextualized within the reception of Solon in the classical period. For Plato, Solon is a rhetorically powerful figure in advancing the relatively new practice of philosophy in Athens. While Solon himself did not adequately establish justice in the city, his legacy provided a model upon which Platonic philosophy could improve. Chapter One surveys the passing references to Solon in the dialogues as an introduction to my chapters on the dialogues in which Solon is a very prominent figure, Timaeus- Critias, Republic, and Laws. Chapter Two examines Critias’ use of his ancestor Solon to establish his own philosophic credentials. Chapter Three suggests that Socrates re- appropriates the aims and themes of Solon’s political poetry for Socratic philosophy. Chapter Four suggests that Solon provides a legislative model which Plato reconstructs in the Laws for the philosopher to supplant the role of legislator in Greek thought. -
Teachers' Pay in Ancient Greece
University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Papers from the University Studies series (The University of Nebraska) University Studies of the University of Nebraska 5-1942 Teachers' Pay In Ancient Greece Clarence A. Forbes Follow this and additional works at: https://digitalcommons.unl.edu/univstudiespapers Part of the Arts and Humanities Commons This Article is brought to you for free and open access by the University Studies of the University of Nebraska at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Papers from the University Studies series (The University of Nebraska) by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Teachers' Pay In Ancient Greece * * * * * CLARENCE A. FORBES UNIVERSITY OF NEBRASKA STUDIES Ma y 1942 STUDIES IN THE HUMANITIES NO.2 Note to Cataloger UNDER a new plan the volume number as well as the copy number of the University of Nebraska Studies was discontinued and only the numbering of the subseries carried on, distinguished by the month and the year of pu blica tion. Thus the present paper continues the subseries "Studies in the Humanities" begun with "University of Nebraska Studies, Volume 41, Number 2, August 1941." The other subseries of the University of Nebraska Studies, "Studies in Science and Technology," and "Studies in Social Science," are continued according to the above plan. Publications in all three subseries will be supplied to recipients of the "University Studies" series. Corre spondence and orders should be addressed to the Uni versity Editor, University of Nebraska, Lincoln. University of Nebraska Studies May 1942 TEACHERS' PAY IN ANCIENT GREECE * * * CLARENCE A. -
Gorgias, Menexenus, Protagoras Edited by Malcolm Schofield Frontmatter More Information
Cambridge University Press 978-0-521-54600-3 - Plato: Gorgias, Menexenus, Protagoras Edited by Malcolm Schofield Frontmatter More information CAMBRIDGE TEXTS IN THE HISTORY OF POLITICAL THOUGHT PLATO Gorgias, Menexenus, Protagoras © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-54600-3 - Plato: Gorgias, Menexenus, Protagoras Edited by Malcolm Schofield Frontmatter More information CAMBRIDGE TEXTS IN THE HISTORY OF POLITICAL THOUGHT Series editors R AYMOND GEUSS Professor in Philosophy, University of Cambridge Q UENTIN SKINNER Professor of the Humanities, Queen Mary, University of London Cambridge Texts in the History of Political Thought is now firmly estab- lished as the major student textbook series in political theory. It aims to make available to students all the most important texts in the history of western political thought, from ancient Greece to the early twentieth century. All the familiar classic texts will be included, but the series seeks at the same time to enlarge the conventional canon by incorporating an extensive range of less well-known works, many of them never before available in a modern English edition. Wherever possible, texts are published in complete and unabridged form, and translations are specially commissioned for the series. Each vol- ume contains a critical introduction together with chronologies, biographical sketches, a guide to further reading and any necessary glossaries and text- ual apparatus. When completed the series will aim to offer an outline -
Virtue Ethics, Politics, and the Function of Laws: the Parent Analogy in Plato's Menexenus
Dialogue http://journals.cambridge.org/DIA Additional services for Dialogue: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here Virtue Ethics, Politics, and the Function of Laws: The Parent Analogy in Plato's Menexenus Sandrine Berges Dialogue / Volume 46 / Issue 02 / March 2007, pp 211 - 230 DOI: 10.1017/S0012217300001724, Published online: 27 April 2009 Link to this article: http://journals.cambridge.org/abstract_S0012217300001724 How to cite this article: Sandrine Berges (2007). Virtue Ethics, Politics, and the Function of Laws: The Parent Analogy in Plato's Menexenus. Dialogue, 46, pp 211-230 doi:10.1017/S0012217300001724 Request Permissions : Click here Downloaded from http://journals.cambridge.org/DIA, IP address: 139.179.91.52 on 03 Dec 2015 Articles Virtue Ethics, Politics, and the Function of Laws: The Parent Analogy in Plato’s Menexenus SANDRINE BERGES Bilkent University ABSTRACT: Can virtue ethics say anything worthwhile about laws? What would a virtue-ethical account of good laws look like? I argue that a plausible answer to that question can be found in Plato’s parent analogies in the Crito and the Menexenus. I go on to show that the Menexenus gives us a philosophical argument to the effect that laws are just only if they enable citizens to flourish. I then argue that the result- ing virtue-ethical account of just laws is not viciously paternalistic. Finally, I refute the objection that the virtue-ethical account I am proposing is not distinct from a consequentialist account. RÉSUMÉ : Peut-on construire une théorie de la loi à partir de l’éthique de la vertu? Qu’est ce qu’une bonne loi?Je dis que l’on trouvera une réponse à la question dans l’analogie entre les lois et les parents présentée par Platon dans le Criton et le Ménéxène. -
Citations in Classics and Ancient History
Citations in Classics and Ancient History The most common style in use in the field of Classical Studies is the author-date style, also known as Chicago 2, but MLA is also quite common and perfectly acceptable. Quick guides for each of MLA and Chicago 2 are readily available as PDF downloads. The Chicago Manual of Style Online offers a guide on their web-page: http://www.chicagomanualofstyle.org/tools_citationguide.html The Modern Language Association (MLA) does not, but many educational institutions post an MLA guide for free access. While a specific citation style should be followed carefully, none take into account the specific practices of Classical Studies. They are all (Chicago, MLA and others) perfectly suitable for citing most resources, but should not be followed for citing ancient Greek and Latin primary source material, including primary sources in translation. Citing Primary Sources: Every ancient text has its own unique system for locating content by numbers. For example, Homer's Iliad is divided into 24 Books (what we might now call chapters) and the lines of each Book are numbered from line 1. Herodotus' Histories is divided into nine Books and each of these Books is divided into Chapters and each chapter into line numbers. The purpose of such a system is that the Iliad, or any primary source, can be cited in any language and from any publication and always refer to the same passage. That is why we do not cite Herodotus page 66. Page 66 in what publication, in what edition? Very early in your textbook, Apodexis Historia, a passage from Herodotus is reproduced. -
Download PDF Datastream
City of Praise: The Politics of Encomium in Classical Athens By Mitchell H. Parks B.A., Grinnell College, 2008 Submitted in partial fulfillment of the requirements for the Degree of Doctor of Philosophy in the Department of Classics at Brown University PROVIDENCE, RHODE ISLAND MAY 2014 © Copyright 2014 by Mitchell H. Parks This dissertation by Mitchell H. Parks is accepted in its present form by the Department of Classics as satisfying the dissertation requirement for the degree of Doctor of Philosophy. Date Adele Scafuro, Adviser Recommended to the Graduate Council Date Johanna Hanink, Reader Date Joseph D. Reed, Reader Approved by the Graduate Council Date Peter M. Weber, Dean of the Graduate School iii Curriculum Vitae Mitchell H. Parks was born on February 16, 1987, in Kearney, NE, and spent his childhood and adolescence in Selma, CA, Glenside, PA, and Kearney, MO (sic). In 2004 he began studying at Grinnell College in Grinnell, IA, and in 2007 he spent a semester in Greece through the College Year in Athens program. He received his B.A. in Classics with honors in 2008, at which time he was also inducted into Phi Beta Kappa and was awarded the Grinnell Classics Department’s Seneca Prize. During his graduate work at Brown University in Providence, RI, he delivered papers at the annual meetings of the Classical Association of the Middle West and South (2012) and the American Philological Association (2014), and in the summer of 2011 he taught ancient Greek for the Hellenic Education & Research Center program in Thouria, Greece, in addition to attending the British School at Athens epigraphy course. -
The Phaedo by Plato
Selections from The Phaedo by Plato The Death of Scorates, David, 1787. [The Phaedo tells the story of Socrates’ final moments spent, as one would expect, in philosophical dialogue with his friends. The main subject of the dialogue is the immortality of the soul. The Phaedo is one of Plato’s middle period dialogues and, as such, reveals much of Plato’s own philosophy. In the arguments Socrates puts forth for the immortality of the soul we find a clear exposition of both Plato’s metaphysics as well as his epistemology. In the first section we find Socrates explaining to his friends why a true philosopher does not fear death. Philosophy is here described as a preparation for death.] ECHECRATES: Were you there with Socrates yourself, Phaedo, when he was executed, or 57 did you hear about it from somebody else? PHAEDO: No, I was there myself, Echecrates. ECHECRATES: Then what did the master say before he died, and how did he meet his end? I should very much like to know. None of the people in Phlius go to Athens much in these days, and it is a long time since we had any visitor from there who could give us any definite b information, except that he was executed by drinking hemlock. Nobody could tell us anything more than that. PHAEDO: Then haven't you even heard how his trial went? 58 ECHECRATES: Yes, someone told us about that, and we were surprised because there was obviously a long interval between it and the execution. How was that, Phaedo? PHAEDO: A fortunate coincidence, Echecrates. -
On the Arrangement of the Platonic Dialogues
Ryan C. Fowler 25th Hour On the Arrangement of the Platonic Dialogues I. Thrasyllus a. Diogenes Laertius (D.L.), Lives and Opinions of Eminent Philosophers 3.56: “But, just as long ago in tragedy the chorus was the only actor, and afterwards, in order to give the chorus breathing space, Thespis devised a single actor, Aeschylus a second, Sophocles a third, and thus tragedy was completed, so too with philosophy: in early times it discoursed on one subject only, namely physics, then Socrates added the second subject, ethics, and Plato the third, dialectics, and so brought philosophy to perfection. Thrasyllus says that he [Plato] published his dialogues in tetralogies, like those of the tragic poets. Thus they contended with four plays at the Dionysia, the Lenaea, the Panathenaea and the festival of Chytri. Of the four plays the last was a satiric drama; and the four together were called a tetralogy.” b. Characters or types of dialogues (D.L. 3.49): 1. instructive (ὑφηγητικός) A. theoretical (θεωρηµατικόν) a. physical (φυσικόν) b. logical (λογικόν) B. practical (πρακτικόν) a. ethical (ἠθικόν) b. political (πολιτικόν) 2. investigative (ζητητικός) A. training the mind (γυµναστικός) a. obstetrical (µαιευτικός) b. tentative (πειραστικός) B. victory in controversy (ἀγωνιστικός) a. critical (ἐνδεικτικός) b. subversive (ἀνατρεπτικός) c. Thrasyllan categories of the dialogues (D.L. 3.50-1): Physics: Timaeus Logic: Statesman, Cratylus, Parmenides, and Sophist Ethics: Apology, Crito, Phaedo, Phaedrus, Symposium, Menexenus, Clitophon, the Letters, Philebus, Hipparchus, Rivals Politics: Republic, the Laws, Minos, Epinomis, Atlantis Obstetrics: Alcibiades 1 and 2, Theages, Lysis, Laches Tentative: Euthyphro, Meno, Io, Charmides and Theaetetus Critical: Protagoras Subversive: Euthydemus, Gorgias, and Hippias 1 and 2 :1 d. -
Plato's Phaedo As a Pedagogical Drama
Ancient Philosophy 33 (2013) ©Mathesis Publications 333 Plato’s Phaedo as a Pedagogical Drama Sarah Jansen The Phaedo has long been recognized as dramatic in nature (see, e.g., Jowett 1892, 193). Indeed, the dialogue’s dramatic portrayal of a Herculean Socrates attacking the heads of a hydra naturally invites this assessment (89c). At the out- set of the dialogue Socrates and the fourteen named companions are juxtaposed with Theseus and the fourteen Athenian youth, on their way to defeat the Mino- taur (58a-c).1 Also, Socrates’ death scene is particularly dramatic. Fifteen com- panions, the exact number of a tragic chorus, surround the dying Socrates and lament (117c-d).2 Reflection on this scene has prompted scholars to speculate that it is intended to ‘lend moving force’ to the tragic perspective and to ‘rouse’ readers’ emotions (see Halliwell 1984, 57-58 and Crotty 2009, 87, respectively). Despite these scholarly observations and compelling evidence that the dia- logues were treated as dramatic performance literature in antiquity (see Charal- abopoulos 2012), a number of key questions have yet to be satisfactorily and systematically answered: What is drama?; What is the Phaedo a drama about?; What is the function, if any, of the dramatic elements of the Phaedo? I undertake to answer these questions. I conclude with some thoughts about Plato’s purpose in writing dramatic dialogues and Plato’s attitude toward poetry. One of my aims throughout will be to demonstrate how a proper understanding of the literary dimension of the Phaedo sheds light on the philosophical content of the dialogue. -
1 Foreigners As Liberators: Education and Cultural Diversity in Plato's
1 Foreigners as Liberators: Education and Cultural Diversity in Plato’s Menexenus Rebecca LeMoine Assistant Professor of Political Science Florida Atlantic University NOTE: Use of this document is for private research and study only; the document may not be distributed further. The final manuscript has been accepted for publication and will appear in a revised form in The American Political Science Review 111.3 (August 2017). It is available for a FirstView online here: https://doi.org/10.1017/S0003055417000016 Abstract: Though recent scholarship challenges the traditional interpretation of Plato as anti- democratic, his antipathy to cultural diversity is still generally assumed. The Menexenus appears to offer some of the most striking evidence of Platonic xenophobia, as it features Socrates delivering a mock funeral oration that glorifies Athens’ exclusion of foreigners. Yet when readers play along with Socrates’ exhortation to imagine the oration through the voice of its alleged author Aspasia, Pericles’ foreign mistress, the oration becomes ironic or dissonant. Through this, Plato shows that foreigners can act as gadflies, liberating citizens from the intellectual hubris that occasions democracy’s fall into tyranny. In reminding readers of Socrates’ death, the dialogue warns, however, that fear of education may prevent democratic citizens from appreciating the role of cultural diversity in cultivating the virtue of Socratic wisdom. Keywords: Menexenus; Aspasia; cultural diversity; Socratic wisdom; Platonic irony Acknowledgments: An earlier version of this paper was presented at the 2012 annual meeting of the Association for Political Theory, where it benefitted greatly from Susan Bickford’s insightful commentary. Thanks to Ethan Alexander-Davey, Andreas Avgousti, Richard Avramenko, Brendan Irons, Daniel Kapust, Michelle Schwarze, the APSR editorial team (both present and former), and four anonymous referees for their invaluable feedback on earlier drafts. -
The Role of Socrates, Lysis, and Menexenus in Plato's
FILOZOFIA Roč. 75, 2020, č. 3 DOI: https://doi.org/10.31577/filozofia.2020.75.3. 3 THE ROLE OF SOCRATES, LYSIS, AND MENEXENUS IN PLATO’S LYSIS GABRIEL EVANGELOU, University of Cyprus, Department of Classics and Philosophy, Nicosia, Cyprus EVANGELOU, G.: The Role of Socrates, Lysis, and Menexenus in Plato’s Lysis FILOZOFIA, 75, 2020, No 3, pp. 195 – 211 The aim of this study is to demonstrate that the value of the Lysis does not lie in Socrates’ puzzling treatment of φίλος and φιλία, but rather in the unique role that both Socrates and the other two main interlocutors, Lysis and Menexenus, assume in this Platonic dialogue. In the Lysis, Socrates plays the role of the so- phist who uses errant logic, but with whom the young men are so infatuated that they simply agree with his every statement. Their inability to display critical thinking by challenging his flawed arguments constantly forces Socrates to re- vert to the role of the philosopher who refutes the points that he, himself, had just raised. The dialogue thus functions as a warning against blindly trusting the education of youths to sophists and potentially as an exercise for Plato’s students to detect problematic argumentation and to practise arguing against it. Keywords: Plato – Socrates – Lysis – Philia – Sophists – Aporia – Deception The perplexity of the Lysis has been a topic of considerable debate. Throughout the dialogue, the reader is given the impression that Socrates is attempting to provide a definition of ‘φίλος’1 by asking the two teenagers, Lysis and Menexenus, a series of questions.2 Nevertheless, before reaching a conclusion, their philosophical discussion 1 The scope of the Lysis has been heavily contested. -
Tracing Cultural Revolution in Classical Athens Robin Osborne
Cambridge University Press 978-0-521-87916-3 - Debating the Athenian Cultural Revolution: Art, Literature, Philosophy, and Politics 430-380 BC Edited by Robin Osborne Excerpt More information chapter 1 Tracing cultural revolution in classical Athens Robin Osborne The language of ‘revolution’ makes for powerful rhetoric, whether in a political realm or in the institutional politics which governs the award of academic research grants.1 In an earlier book, Rethinking Revolutions through Classical Greece, published by Cambridge University Press in 2006, we have explored how the rhetoric of revolution has come to be applied to classical Greece. There is no straightforward equivalent in ancient Greek for the term ‘revolution’, but what happened in classical Greece has been repeat- edly claimed to constitute a revolution in Western civilization. The adjective ‘revolutionary’ is one that can never be used as a neutral description: when- ever a revolution is hailed it is hailed for ideological and political reasons. The affirmation or denial that a particular change constitutes a revolu- tion is the affirmation or denial that what changes is something peculiarly valuable or significant. In surveying the use of the term ‘revolution’ with regard to classical Greece as a whole or particular features of classical Greek culture, we uncover part of the political history of classics in subsequent history. Inevitably, the decision to devote a book, and indeed a research project, to investigating the changes in Athenian culture at the end of the fifth century itself implies that those changes were particularly significant. This book, however, is less concerned with whether or not those changes justify using the rhetoric of revolution than with analysing the changes which have made laying claim to a cultural revolution in classical Athens at least prima facie plausible.