DOCSLIB.ORG

Appendix BIBLIOGRAPHIC GUIDE to FURTHER STUDY

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Appendix BIBLIOGRAPHIC GUIDE to FURTHER STUDY Appendix BIBLIOGRAPHIC GUIDE TO FURTHER STUDY 1. Collected Works 522 1.1. Greek Editions 522 1.2. English Editions 523 1.3. Other Editions 526 2. Selected Dialogues 527 2.1. Euthyphro 527 2.1.1. Editions 527 2.1.2. Commentaries 529 2.2. Apology 530 2.2.1. Editions 530 2.2.2. Commentaries 532 2.3. Crito 533 2.3.1. Editions 533 2.3.2. Commentaries 535 2.4. Phaedo 536 2.4.1. Editions 536 2.4.2. Commentaries 538 2.5. Republic 540 2.5.1. Editions 540 2.5.2. Commentaries 541 2.6. Letters 543 3. Classical Sources 543 4. Secondary Literature 555 5. General References 573 522 RETHINKING PLATO 1. Collected Works 1.1. Greek Editions Stephanus Edition (1578): Platonis Opera Quae Extant Omnia. Three volumes. Greek text with running Latin translation by Jean de Serres, laid out in a two-column format. Edited by Henri Estienne (Henricus Stephanus). Geneva, Switzerland: 1578. Includes forty-one dialogues (ignoring only the Halcyon), all thirteen letters, and the spurious book of definitions. Volume 1: Euthyphro; Apology; Crito; Phaedo; Theages; Rival Lovers; Theaetetus; Sophist; Euthydemus; Protagoras; Hippias Minor; Cratylus; Gorgias; Ion. Volume 2: Philebus; Meno; Alcibiades 1; Alcibiades 2; Charmides; Laches; Lysis; Hipparchus; Menexenus; Statesman; Minos; Republic; Laws; Epinomis. Volume 3: Timaeus; Critias; Parmenides; Symposium; Phaedrus; Hippias Major; Letters; Axiochus; On Justice; On Virtue; Demodocus; Sisyphus; Eryxias; Clitophon; Definitions. Oxford Classical Texts Edition (1900–1907): Platonis Opera. Five volumes. Edited by John Burnet with introduction and notes. Oxford Classical Texts. Oxford, England: Oxford University Press, 1900–1907. Reprinted 1967–1968. Greek text of forty-one dialogues, all thirteen letters, and the spurious book of definitions. Oxford treats thirty- five dialogues as genuine, six as spurious, and ignores the Halcyon altogether. Volume 1 (1900): Euthyphro; Apologia Socratis; Crito; Phaedo; Cratylus; Theaetetus; Sophista; Politicus [Statesman]. Volume 2 (1901): Parmenides; Philebus; Symposium; Phaedrus; Alcibiades 1; Alcibiades 2; Hipparchus; Amatores [(Rival) Lovers]. Volume 3 (1903): Theages; Charmides; Laches; Lysis; Euthydemus; Protagoras; Gorgias; Meno; Hippias Major; Hippias Minor; Io [Ion]; Menexenus. Volume 4 (1902): Clitopho; Res Publica; Timaeus; Critias. Volume 5 (1907): Minos; Leges [Laws]; Epinomis; Epistulae [Letters]; Definitiones; Spuria [De Justo; De Virtute; Demodocus; Sisyphus; Eryxias; Axiochus]. Oxford Classical Texts [New] Edition (1995–present): Platonis Opera. Five volumes. A new edition designed to replace Burnet’s 1900–1907 contribution to the same series. Oxford Classical Texts. Oxford, England: Oxford University Press, 1995–present. Volume 1 (1995): Euthyphro; Apologia; Crito; Phaedo; Cratylus; Theaetetus; Sophista; Politicus [Statesman]. Edited by E. A. Duke, W. F. Hicken, W. S. M. Nicoll, D. B. Robinson, and J. C. G. Strachan. Republic: Platonis Respublica (2003). Edited by Simon Roelof Slings. Burnet [Minor] Edition. John Burnet also prepared the Greek manuscripts of selected dialogues for publication outside the Platonis Opera. Featuring extensive notes and commentary, these editions are all related to the trial and execution of Socrates: Plato’s Phaedo. Oxford, England: Oxford University Press, 1911. Plato’s Euthyphro, Apology of Socrates, and Crito. Oxford, England: Clarendon Press, 1924. Reprinted in New York, N.Y.: AMS Press, 1977. .
Load more

Recommended publications
  • Clitophon's Challenge and the Aporia of Socratic Protreptic* Teruo Mishima
    Clitophon’s Challenge and the Aporia of Socratic Protreptic* Teruo Mishima Before I discuss the text in detail, I would like to briefly sketch the main line of arguments in the Clitophon which I am going to take up, just for the sake of anamnēsis of the readers : In the opening scene Socrates speaks to Clitophon in the third person and tells him that he heard from somebody else that Clitophon, in his conversation with Lysias, has criticised Socratic diatribai (pursuits), whereas he has lavishly praised his synousia (association) with Thrasymachus. Taking Socrates’ words as a sort of disguised criticism or complaint, Clitophon answers that the story was only half true, because although he did on the one hand criticise Socrates, he also on the other hand highly praised him. Then, he explains to Socrates why he must take such an ambiguous attitude towards him. In the first half of his speech he focuses on the aspect of Socratic teaching which he admires unreservedly, namely Socrates’ protreptic speech towards virtues. Here he refers to a lot of Socratic dicta which remind us of well known passages in the early dialogues of Plato. By contrast, in the latter half Clitophon explains where his deep frustration with Socrates lies. He says that, being already converted by Socratic protreptic and resolved to pursue virtues, what he expects now from Socrates is “what comes next”, that is a detailed account of the essence of virtues to be acquired and a piece of concrete advice on how to acquire them. But to these - Clitophon complains - neither Socrates’ company nor Socrates himself gives any convincing answer.
    [Show full text]
  • CRATYLUS by Plato Translated by Benjamin Jowett the Project Gutenberg Ebook of Cratylus, by Plato
    CRATYLUS By Plato Translated by Benjamin Jowett The Project Gutenberg EBook of Cratylus, by Plato INTRODUCTION. The Cratylus has always been a source of perplexity to the student of Plato. While in fancy and humour, and perfection of style and metaphysical originality, this dialogue may be ranked with the best of the Platonic writings, there has been an uncertainty about the motive of the piece, which interpreters have hitherto not succeeded in dispelling. We need not suppose that Plato used words in order to conceal his thoughts, or that he would have been unintelligible to an educated contemporary. In the Phaedrus and Euthydemus we also find a difficulty in determining the precise aim of the author. Plato wrote satires in the form of dialogues, and his meaning, like that of other satirical writers, has often slept in the ear of posterity. Two causes may be assigned for this obscurity: 1st, the subtlety and allusiveness of this species of composition; 2nd, the difficulty of reproducing a state of life and literature which has passed away. A satire is unmeaning unless we can place ourselves back among the persons and thoughts of the age in which it was written. Had the treatise of Antisthenes upon words, or the speculations of Cratylus, or some other Heracleitean of the fourth century B.C., on the nature of language been preserved to us; or if we had lived at the time, and been 'rich enough to attend the fifty-drachma course of Prodicus,' we should have understood Plato better, and many points which are now attributed to the extravagance of Socrates' humour would have been found, like the allusions of Aristophanes in the Clouds, to have gone home to the sophists and grammarians of the day.
    [Show full text]
  • Interpretation: a Journal of Political Philosophy
    Interpretation A JOURNAL A OF POLITICAL PHILOSOPHY Winter 1993-1994 Volume 21 Number 2 Thomas Lewis Identifying Rhetoric in the Apology: Does Socrates Use the Appeal for Pity? Joel Warren Lidz Reflections on and in Plato's Cave Bernard Jacob Aristotle's Dialectical Purposes Mary L. Bellhouse Rousseau Under Surveillance: Thoughts on a New Edition and Translation of Rousseau, Judge of Jean-Jacques: Dialogues Peter Augustine Lawler Tocqueville on Socialism and History Maurice Auerbach Carl Schmitt's Quest for the Political: Theology, Decisionism, and the Concept of the Enemy Discussion Victor Gourevich The End of History? Book Reviews Will Morrisey Self-Knowledge in Plato's Phaedrus, by Charles L. Griswold, Jr. Leslie G. Rubin Citizens and Statesmen: A Study of Aristotle's Politics, by Mary P. Nichols John S. Waggoner The Liberal Political Science of Raymond Aron: A Critical Introduction, by Daniel J. Mahoney Interpretation Editor-in-Chief Hilail Gildin, Dept. of Philosophy, Queens College Executive Editor Leonard Grey General Editors Seth G. Benardete Charles E. Butterworth Hilail Gildin Robert Horwitz (d. 1987) Howard B. White (d. 1974) Consulting Editors Christopher Bruell Joseph Cropsey Ernest L. Fortin John Hallowell (d. 1992) Harry V. Jaffa David Lowenthal Muhsin Mahdi Harvey C. Mansfield, Jr. Arnaldo Momigliano (d. 1987) Michael Oakeshott (d. 1990) Ellis Sandoz Leo Strauss (d. 1973) Kenneth W. Thompson European Editors Terence E. Marshall Heinrich Meier Editors Wayne Ambler Maurice Auerbach Fred Baumann Michael Blaustein - Patrick Coby Edward J. Erler Maureen Feder-Marcus Joseph E. Goldberg Stephen Harvey Pamela K. Jensen Ken Masugi Grant B. Mindle James W. Morris Will Morrisey Aryeh L.
    [Show full text]
  • EUTHYPHRO and the LOGIC of MIASMA Maureen ECKERT
    EUTHYPHRO AND THE LOGIC OF MIASMA Maureen ECKERT ABSTRACT: Euthyphro is a Socratic interlocutor claiming enormous religious expertise, while his portrayal in the eponymous dialogue raises questions the reliability of his beliefs. This paper closely examines how Euthyphro justifies his case against his father, identifying an argument that relies on the concept of miasma (pollution). In so far as miasma is considered in isolation, Euthyphro has a good argument. Unfortunately, there is more than miasma at stake when considering why one could prosecute one’s own parent. Introducing the other relevant concepts, honor and shame, we find his case reflects a dilemma at the source of ancient Greek religious thought. It would not be possible for Euthyphro or anyone else to know what to do in his case. KEYWORDS: Plato, Euthyphro, Dilemma, Miasma, Pollution This is why even now I go around in accordance with the God, seeking out and investigating both citizens and foreigners, any whom I suppose are wise, and when someone doesn’t seem so to me, I make it clear they are not wise, assisting the god. (Appology 23b)1 Euthyphro is a classic Socratic interlocutor, one who claims expertise in religion and is then shown that he does not know what he claims to know. Plato’s vivid characterization of Euthyphro’s variety of quirks, his claims of superiority, his lack of self-awareness, his susceptibility to Socrates’ mocking flattery, the outrageousness of his case, make it easy to lose sight of any philosophically significant elements contained in his claims. While he exemplifies the type of epistemic hubris Socrates is out to cure, it would be a mistake to write him off ad hominem.
    [Show full text]
  • 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.
    [Show full text]
  • 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
    [Show full text]
  • 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.
    [Show full text]
  • Socrates II PHIL301 the Euthyphro
    Socrates II PHIL301 The Euthyphro - Setting and cast o Socrates encounters Euthyphro as both proceed to court. Socrates is to hear whether he will be indicted. Euthyphro is prosecuting his father for murder. o Socrates, we think, is faithfully depicted by Plato, in this dialogue. o Euthyphro is (evidently) a “mantis”, a kind of prophet of conservative, traditional religious views. He takes the stories of the Theogony as literal truth, for example. See RAGP, p. 97, n. 1. o Euthyphro takes his task to be one of “piety”, to prosecute a murder, which the gods disapprove of as unjust. It is unclear whether he is right to do so, given the circumstances: the murdered man is himself clearly a murderer; Euthyphro’s father has captured and bound the murderer, who subsequently dies accidentally, though owing also to the father’s negligence. Is it truly pious to prosecute the father? o Note the apparent tension between two sets of moral obligations – those to one’s family and other intimates, and a more general, universal set, 4b-c. o The elements of the drama bring out the role of Socrates as moral gadfly. It is all too common for persons like Euthyphro to act on a presumed knowledge of piety (or justice, etc.), where their actions in fact reflect significant or even profound ignorance. o Moral Risk: In this connection, see 4e and 16d, where Socrates expresses the primary moral concern with respect to ignorance: if we do not know the moral truth, we risk committing an injustice. Compare Apology 28a, 30d, 36c, 38a, 38e, and esp.
    [Show full text]
  • 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.
    [Show full text]
  • Theory of Forms 1 Theory of Forms
    Theory of Forms 1 Theory of Forms Plato's theory of Forms or theory of Ideas[1] [2] [3] asserts that non-material abstract (but substantial) forms (or ideas), and not the material world of change known to us through sensation, possess the highest and most fundamental kind of reality.[4] When used in this sense, the word form is often capitalized.[5] Plato speaks of these entities only through the characters (primarily Socrates) of his dialogues who sometimes suggest that these Forms are the only true objects of study that can provide us with genuine knowledge; thus even apart from the very controversial status of the theory, Plato's own views are much in doubt.[6] Plato spoke of Forms in formulating a possible solution to the problem of universals. Forms Terminology: the Forms and the forms The English word "form" may be used to translate two distinct concepts that concerned Plato—the outward "form" or appearance of something, and "Form" in a new, technical nature, that never ...assumes a form like that of any of the things which enter into her; ... But the forms which enter into and go out of her are the likenesses of real existences modelled after their patterns in a wonderful and inexplicable manner.... The objects that are seen, according to Plato, are not real, but literally mimic the real Forms. In the allegory of the cave expressed in Republic, the things that are ordinarily perceived in the world are characterized as shadows of the real things, which are not perceived directly. That which the observer understands when he views the world mimics the archetypes of the many types and properties (that is, of universals) of things observed.
    [Show full text]
  • Plato's Euthydemus
    PLATO’S EUTHYDEMUS: A STUDY ON THE RELATIONS BETWEEN LOGIC AND EDUCATION Plato’s Euthydemus is an unlucky dialogue. Few dealt with it in its own right, not just as part of a wider discussion of Plato, and fewer still saw in it more than a topic of sophistic fallacies. Some, of course, paid attention to the constructive sections of the dialogue, but only rarely do we come across a real attempt to unify its different aspects.1 In this paper I propose to show how, in the Euthydemus, Plato tries to distinguish between the Socratic and the Sophistic conceptions of education, by tracing them to their roots in the opposing views of the Sophists — and especially those of the second generation — and of Socrates about truth and about the role of logic. And although the eristic techniques of Euthydemus and Dionysodorus are obviously fallacious, they turn out to be developments of Protagoras’ views and follow from philosophical positions worthy of serious examination. The Euthydemus is a caricature, to be sure. But, as all good caricature, it has a serious intent. It sketches the degeneration of the Sophistic approach to education, in some of its aspects. More important­ ly, it distinguishes Socratic education from the methods and effects of its Sophistic counterpart. Euthydemus and Dionysodorus, the two sophist brothers, are reminis­ cent of the great Sophists of the Protagoras in more than one way. They are polymaths like Hippias, and at one time or another have taught a variety of arts, from forensic rhetoric to armed combat. Also, they have Prodicus’ penchant for linguistic analysis.
    [Show full text]
  • 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.
    [Show full text]