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Plato's Protagoras is often read as an argument about the nature of virtue and the proper practice of philosophy. But Plato is also advancing a political argument. Working from the Protagoras' theory of socialization and critique of competitive conversation, this article rereads the Simonides episode and Socrates' praise of an imagined Philosophical Sparta to explain the text's neglected political claim: that free society will be corrupted by unscrupulous clever speakers and that cities would be better off unfree and ruled by philosophers. In the Protagoras, then, Plato argues for something like the Kallipolis of the Republic. [ABSTRACT FROM AUTHOR]

Plutarch characterizes the reign of Numa Pompilius, Romulus’ successor, as a manifest illustration of Plato's philosopher-king. Numa, who reluctantly leaves his private life of quiet contemplation to assume the kingship of Rome, fits within Plutarch's general view that the philosopher has an obligation to participate in political life. Such participation, however, may not be without complication. The Rome Numa inherits is described by Plutarch, again pointing toward theRepublic, as a “feverish city.” Numa's reform of “feverish” Rome begins and ends with the controversial relationship he may have had with the philosopher Pythagoras. The central role that Numa's relationship with Pythagoras plays in theLife of Numareveals that Plutarch uses theLifeas a commentary on the relationship between philosophy and the city. [ABSTRACT FROM PUBLISHER]

The article discusses Neoplatonic views on the notion of women becoming philosopher-rulers with particular focus given to commentaries by philosophers Theodore of Asine and Proclus. The author suggests that the discourse is influenced by inconsistencies in the dialogues of Plato regarding the equality between the sexes and the social role of women. Proclus’ metaphysical arguments about transmigration of the soul and his concept of male and female souls are analyzed.

This paper draws on Hannah Arendt's political thought to question the relationship between theory and practice in psychology and the public role of psychologists. One of Arendt's main contributions to political theory was to underline the specificity of political action, and to stress that politics should not be ruled by pure theoretical reason or reduced to the technical management of social issues. Applied to psychology, a view of the relationship between theory and practice that ignores this specificity may well lead to efficacious applications, but it has a certain number of politically problematic consequences. These include the a priori disqualification of opinions, a loss of common sense, the a priori definition of the world as a set of variables, and the a priori definition of people as "material" to be shaped rather than as political actors. Such consequences are problematic insofar as they can lead to the exclusion of people from the public realm and undermine the very possibility of genuine political action. These points are illustrated and discussed through examples drawn from psychoanalysis and experimental social psychology. [ABSTRACT FROM AUTHOR]

An existential reading of 'is' in the argument at Republic 476-480 is widely thought to be objectionable because it commits Plato to belief in degrees of existence. In this paper, I argue that neither proposed alternative-the veridical reading or the predicative reading-can be reconciled with the text, thus forcing the existential reading upon us. Further, I show that when Plato's doctrine of existence is properly understood, his commitment to degrees of existence is not at all absurd. [ABSTRACT FROM AUTHOR]

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Copyright of Historia, Antropologia y Fuentes Orales is the property of Asociacion de Revistas Culturales de Espana and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Discusses the parallel between Plato's concept of philosopher-kings and the role of central and international bankers. Theme of the concept; Consideration of bankers as archetype of the public servant; Support to Plato's assertion that men and women are equal.

The article discusses the two figures of imagination and its implication about the place of the arts in a society. The two figures of the imagination are not the mirror and the lamp, but the mirror and the demi-urge. In a short parable by philosopher Plato, he discusses imagination in "Republic 10," which concludes with the condemnation of art and the removal of artists from the city of the philosopher-kings. The arts might well be dangerous to the intellect since the arts, unlike carpentry and science, do not require any particular discipline.

Presents a lexicographic analysis on the role of Evenus in the book 'Phaedo' by Plato. Criticisms on the representation of Evenus as philosopher; Scrutiny on the characteristics and socio-political depiction of Evenus; Comparison on the depiction of a philosopher-king between Plato and Socrates.

Focuses on the concept of self-regulating systems and the problems of guidance and right use in Book VI of Plato's `Republic.' Relation to Book IV, V and VII of the `Republic'; Failure of commentators to note how Plato contradicted himself in Book VI and IV; Plato's idea of the characteristics of a philosopher-ruler; Account of justice and other virtues.

Examines the image of the philosopher as a solitary weed reaching toward the sun in Medieval philosophers' Arabic texts. Alfarabi; Ibn Bajjah; Ibn Tufayl; Relationship between the philosopher-king and the city; Duties of the philosopher.

Argues that the philosopher-rulers do not sacrifice self-interest to justice. Significance of social justice to one's happiness and self-interest; Conception of self-interest at work in the paper "Republic," by Socrates; Classification of ruling as a third-class good.

The article examines the understanding of Plato on philosophy through his work the "Republic." It indicates two ways to understand the meaning of philosophy provided by the dialogue, which are the activities of Socrates and an account of the philosophers. It also describes the philosophy of Socrates as erotic, which depends on his love for particular human beings. Furthermore, the author states that the dialogue follows Socrates in his erotic acknowledgement of the differences among men and being employed in the spirited formation of intelligible wholes.

Focuses on the perplexity of justice and political partnership espoused by the philosopher Plato despite the beliefs on modern individual rights. Character of benefit philosophers gain from political responsibility; Difficulty in recognition of deficiency in the case of Socrates; Philosopher's learning disability; Completion of philosophy in politics.