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In this study of Plato's theory of the individual, I propose to show that Plato is deeply concerned with the achievement by each person of the moral excellence appropriate to man. Plato exhibits profound interest in the moral well being of each individual, not merely those who are philosophically gifted. Obviously my study is in opposition with a traditional line of interpretation which holds that Plato evinces small concern for the ordinary individual, the "common man" of today. According to this interpretation Plato's chief interest, shown especially in the Republic, is with the philosophically endowed, whose knowledge penetrates to and embraces the realm of forms; this is a world which must remain for the common man an unfathomable mystery in its totality. Although he is unable to grasp the knowledge of the forms necessary for genuine morality, the ordinary individual may, if he is fortunate enough to live in a polis ruled by philosophers, gain a sort of secondary or "demotic" morality. Through the me chanical development of the right kind of habits, through faithful obedience to the decrees of the rulers and the laws of the polis, the many who are incapable of comprehending the true bases of morality will attain a second best, unreflective morality accompanied by happi ness.
The Republic is a Socratic dialogue, written by Plato around 380 BCE, concerning the definition of justice, the order and character of the just city-state and the just man. The dramatic date of the dialogue has been much debated and though it must take place some time during the Peloponnesian War, "there would be jarring anachronisms if any of the candidate specific dates between 432 and 404 were assigned". It is Plato's best-known work and has proven to be one of the most intellectually and historically influential works of philosophy and political theory. In it, Socrates along with various Athenians and foreigners discuss the meaning of justice and examine whether or not the just man is happier than the unjust man by considering a series of different cities coming into existence "in speech", culminating in a city (Kallipolis) ruled by philosopher-kings; and by examining the nature of existing regimes. The participants also discuss the theory of forms, the immortality of the soul, and the roles of the philosopher and of poetry in society.
Contradicting the long-held belief that Aristotle was the first to discuss individuation systematically, Mary Margaret McCabe argues that Plato was concerned with what makes something a something and that he solved the problem in a radically different way than did Aristotle. McCabe explores the centrality of individuation to Plato's thinking, from the Parmenides to the Politicus, illuminating Plato's later metaphysics in an exciting new way. Tradition associates Plato with the contrast between the particulars of the sensible world and transcendent forms, and supposes that therein lies the center of Plato's metaphysical universe. McCabe rebuts this view, arguing that Plato's thinking about individuals--which informs all his thought--comes to focus on the tension between "generous" or complex individuals and "austere" or simple individuals. In dialogues such as the Theaetetus and the Timaeus Plato repeatedly poses the question of individuation but cannot provide an answer. Later, in the Sophist, the Philebus, and the Politicus, Plato devises what McCabe calls the "mesh of identity," an account of how individuals may be identified relative to each other. The mesh of identity, however, fails to explain satisfactorily how individuals are unified or made coherent. McCabe asserts that individuation may be absolute--and she questions philosophy's longtime reliance on Aristotle's solution.
“A book that is an ambitious, well-researched and provocative scholarly reflection on soul in the Platonic corpus.” —Polis By focusing on the immortal character of the soul in key Platonic dialogues, Sara Brill shows how Plato thought of the soul as remarkably flexible, complex, and indicative of the inner workings of political life and institutions. As she explores the character of the soul, Brill reveals the corrective function that law and myth serve. If the soul is limitless, she claims, then the city must serve a regulatory or prosthetic function and prop up good political institutions against the threat of the soul’s excess. Brill’s sensitivity to dramatic elements and discursive strategies in Plato’s dialogues illuminates the intimate connection between city and soul. “Sara Brill takes on at least two significant issues in Platonic scholarship: the nature of the soul, and especially the language of immortality in its description, and the relationship between politics and psychology. She treats each one of these topics in a fresh and nuanced way. Her writing is beautiful and fluid.” —Marina McCoy, Boston College
A. G. Long presents a new account of the importance of conversation in Plato's philosophy. He provides close studies of eight dialogues, including some of Plato's most famous works, and traces the emergence of internal dialogue or self-questioning as an alternative to the Socratic conversation from which Plato starts.
Investigates Plato's account of the tripartite soul, looking at how the theory evolved over the Republic, Phaedrus and Timaeus.
The problem of tyranny preoccupied Plato, and its discussion both begins and ends his famous Republic. Though philosophers have mined the Republic for millennia, Cinzia Arruzza is the first to devote a full book to the study of tyranny and of the tyrant's soul in Plato's Republic. In A Wolf in the City, Arruzza argues that Plato's critique of tyranny intervenes in an ancient debate concerning the sources of the crisis of Athenian democracy and the relation between political leaders and demos in the last decades of the fifth century BCE. Arruzza shows that Plato's critique of tyranny should not be taken as veiled criticism of the Syracusan tyrannical regime, but rather of Athenian democracy. In parsing Plato's discussion of the soul of the tyrant, Arruzza will also offer new and innovative insights into his moral psychology, addressing much-debated problems such as the nature of eros and of the spirited part of the soul, the unity or disunity of the soul, and the relation between the non-rational parts of the soul and reason.
It is an excellent book – highly intelligent, interesting and original. Expressing high philosophy in a readable form without trivialising it is a very difficult task and McAleer manages the task admirably. Plato is, yet again, intensely topical in the chaotic and confused world in which we are now living. Philip Allott, Professor Emeritus of International Public Law at Cambridge University This book is a lucid and accessible companion to Plato’s Republic, throwing light upon the text’s arguments and main themes, placing them in the wider context of the text’s structure. In its illumination of the philosophical ideas underpinning the work, it provides readers with an understanding and appreciation of the complexity and literary artistry of Plato’s Republic. McAleer not only unpacks the key overarching questions of the text – What is justice? And Is a just life happier than an unjust life? – but also highlights some fascinating, overlooked passages which contribute to our understanding of Plato’s philosophical thought. Plato’s 'Republic': An Introduction offers a rigorous and thought-provoking analysis of the text, helping readers navigate one of the world’s most influential works of philosophy and political theory. With its approachable tone and clear presentation, it constitutes a welcome contribution to the field, and will be an indispensable resource for philosophy students and teachers, as well as general readers new to, or returning to, the text.
Understanding Plato’s Republic is an accessible introduction to the concepts of justice that inform Plato’s Republic, elucidating the ancient philosopher's main argument that we would be better off leading just lives rather than unjust ones Provides a much needed up to date discussion of The Republic's fundamental ideas and Plato's main argument Discusses the unity and coherence of The Republic as a whole Written in a lively style, informed by over 50 years of teaching experience Reveals rich insights into a timeless classic that holds remarkable relevance to the modern world
Daniel Russell examines Plato's subtle and insightful analysis of pleasure and explores its intimate connections with his discussions of value and human psychology. Russell offers a fresh perspective on how good things bear on happiness in Plato's ethics, and shows that, for Plato, pleasure cannot determine happiness because pleasure lacks a direction of its own. Plato presents wisdom as a skill of living that determines happiness by directing one's life as a whole, bringing aboutgoodness in all areas of one's life, as a skill brings about order in its materials. The 'materials' of the skill of living are, in the first instance, not things like money or health, but one's attitudes, emotions, and desires where things like money and health are concerned. Plato recognizes thatthese 'materials' of the psyche are inchoate, ethically speaking, and in need of direction from wisdom. Among them is pleasure, which Plato treats not as a sensation but as an attitude with which one ascribes value to its object. However, Plato also views pleasure, once shaped and directed by wisdom, as a crucial part of a virtuous character as a whole. Consequently, Plato rejects all forms of hedonism, which allows happiness to be determined by a part of the psyche that does not direct one'slife but is among the materials to be directed. At the same time, Plato is also able to hold both that virtue is sufficient for happiness, and that pleasure is necessary for happiness, not as an addition to one's virtue, but as a constituent of one's whole virtuous character itself. Plato thereforeoffers an illuminating role for pleasure in ethics and psychology, one to which we may be unaccustomed: pleasure emerges not as a sensation or even a mode of activity, but as an attitude - one of the ways in which we construe our world - and as such, a central part of every character.