Thought and Desire in Plato

Penner, Terry

doi:10.1007/978-1-349-86201-6_6

Cited by 79 publications

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“…What I know and what I see stand in contradiction. Passion-according to the theory presented in Protagora-also includes an opinion on the desired subject, independent of rational knowledge and opened to perspective's misconception: closer pleasure appears as bigger and we have for it a stronger desire, even though we know that it is smaller than other pleasures which are deferred [15].…”

Section: Emotions In the Platonic Doctrine Of The Soulmentioning

confidence: 99%

Ancient Doctrines of Passions: Plato and Aristotle

Iskra-Paczkowska

Paczkowski

2016

Studia Humana

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The subject of this essay is a discussion of the doctrines of emotions of Plato and Aristotle. According to both them it is impossible to oust the passions from the good, i.e. happy life. On the contrary, emotions are an important component of human excellence. We investigate this question with reference to Plato’s doctrine of the soul and his concept of a perfect life, and Aristotle’s ethics, poetics and rhetoric.

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Section: Emotions In the Platonic Doctrine Of The Soulmentioning

confidence: 99%

Ancient Doctrines of Passions: Plato and Aristotle

Iskra-Paczkowska

Paczkowski

2016

Studia Humana

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“…Nussbaum (1986, p. 205) hace una interpretación parecida: "appetites are merely brute forces reaching, insatiably and without any selectivity, each for a characteristic object" [los apetitos son fuerzas brutas que intentan alcanzar, insaciablemente y sin ninguna selectividad, cada una un objeto característico], aunque según lo que dice en p. 139, n. 5, parece inclinarse por posiciones como las de Irwin (1995, pp. 218-222) y Penner (1971). Véanse aquí las nn.…”

Section: 3 Las Tres Partes Del Alma Según El Esquema Hidráulicounclassified

La teoría platónica del éros en la República

Fierro

2016

dianoia

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<p class='p1'> Intentamos demostrar aquí que en la República se desarrollan ciertos puntos de la concepción platónica del éros sugeridos, pero no explicados, en el Banquete: a) En el Banquete, éros se transforma en intenso deseo universal por lo bueno, el cual se manifiesta en los distintos individuos de diversas formas (Bq. 205d1–9). De acuerdo con nuestra interpretación, esta idea sugerida en el Banquete es ampliada en la psicología de la República. b) Por otra parte, en Bq. 210a1–212a7 se delinea una “escalera amorosa”—el amor a los bellos cuerpos; luego, a las bellas costumbres; posteriormente, a las bellas ciencias y, por último, a la Belleza—, pero sin esclarecer a qué refieren estos niveles “eróticos”. Mostramos aquí cómo el programa de educación completo de la Repúblicapuede entenderse como una expansión de esto, expresado en el Banqueteen forma programática.</p>

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“…The primary evidence for the view that the desires arising from the appetitive part of the soul are independent of our beliefs about value comes from Republic iv, where Socrates attempts to distinguish appetites from other sorts of desires by claiming that they are solely for their object (437d-e); he proceeds to say that we should not be dissuaded from this claim by the view that everyone desires ( §piymoËsin) good things (t«n égay«n, 438a). Some commentators have taken this to be a direct repudiation of the view that all desires are for what we believe to be good (see, e.g., Irwin 1995, 209;Penner 1971Penner , 1990and Reeve 1988, 134-135). This passage, however, hardly provides conclusive claim in Republic vi (again, highly reminiscent of the Protagoras) that every soul pursues (di≈kei) the good and does everything it does for its sake (505d11-e1).…”

Section: Moral Psychology In the Protagoras And The Republicmentioning

confidence: 99%

“…These commentators have not, however, given a clear and explicit account of the nature of an irrational desire, but have 2 See, e.g., Frede 1992, xxix-xxx;Irwin 1977, 78, and1995, 209;Penner 1990Penner , 1996Penner , 1997Reshotko 1992. 3 Irwin 1995Penner 1971Penner , 1990and Reeve 1988, 134-135 also argue that the moral psychology of the Republic differs from that of the Protagoras in so far as the Republic acknowledges the existence of irrational desires.…”

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confidence: 99%