Ancient Readings of Plato’s 'Phaedo' by Sylvain Delcomminette, Assistant Professor of Ancient
By Sylvain Delcomminette, Assistant Professor of Ancient Philosophy and Intellectual History Pieter D'Hoine, Marc-Antoine Gavray
Plato’s Phaedo hasn't ever didn't allure the eye of philosophers and students. but the historical past of its reception in Antiquity has been little studied. the current quantity as a result proposes to envision not just the Platonic exegetical culture surrounding this discussion, which culminates within the commentaries of Damascius and Olympiodorus, but in addition its position within the reflections of the rival Peripatetic, Stoic, and Sceptical schools.
This quantity hence goals to make clear the surviving commentaries and their assets, in addition to on much less established facets of the historical past of the Phaedo’s historical reception. via doing so, it will possibly aid to elucidate what historical interpreters of Plato can and can't supply their modern opposite numbers.
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Extra resources for Ancient Readings of Plato’s 'Phaedo'
Quoi qu’il en soit, c’est cette possibilité de distinguer différentes espèces de causes que Socrate va exploiter en se lançant dans sa « seconde navigation » (δεύτερος πλοῦς), consistant à «fuir vers les logoi » pour y examiner la vérité des êtres (99c–100a). En effet, cette démarche a pour but de découvrir une nouvelle espèce de cause (cf. τῆς αἰτίας τὸ εἶδος ὃ πεπραγμάτευμαι, 100b3–4 ; τῇ τοιᾷδε αἰτίᾳ, c6), que l’on peut cette fois rapprocher de la cause formelle, puisqu’ il s’agit des Idées.
47 Shorey, ‘Aristotle on « Coming-to-Be » and « Passing away»’, 352. Strato of Lampsacus as a Reader of Plato’s Phaedo: His Critique of the Soul’s Immortality Han Baltussen* Arguably the earliest post-Aristotelian responses to Plato’s three arguments for the immortality of the soul that we know of are the objections by Strato of Lampsacus, preserved in a sixth century Platonist commentary on the Phaedo that is attributed to Damascius (fr. 1 They are presented as short sets of aporiai and attack in various ways the logical coherence of the argument for the immortality of the soul.
Xxii 347). 8 These do not seem very strong arguments and he does not really address the first point at issue on the link between proof and recollection in acquiring knowledge. Next, Strato attacks the argument from opposites by making a number of points which focus on the question of whether dead things really produce their opposite: t1 (1) he first hypothetically expresses doubt about the whole idea underlying the circular process of existing and non-existing things (‘if it is not the case …’), implying it is a bad argument; and he asks (2) whether they do so in kind or numerically; (3) whether this holds for parts such as fingers as it does for the body; (4) whether flesh comes from food and vice versa; (5) whether old men come from young ones;9 (6) asking whether the opposites will produce each other without considering what underlies them and (7) finally, whether coming-to-be stops if it happens in terms of kinds [then follow some artefacts as examples to support this].