Durham Research Online

Deposited in DRO:

05 August 2016

Version of attached �le:

Published Version

Peer-review status of attached �le:

Peer-reviewed

Citation for published item:

Horky, Phillip Sidney. (2015) 'Pseudo-Archytas protreptics? On Wisdom in its context.', in Second sailing :alternative perspectives on Plato. Helsinki: Societas Scientiarum Fennica, pp. 21-39. Commentationeshumanarum litterarum. (132).

Further information on publisher's website:

https://www.tiedekirja.�/default/second-sailing-alternative-perspectives-on-plato.html

Publisher's copyright statement:

Additional information:

Use policy

The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, forpersonal research or study, educational, or not-for-pro�t purposes provided that:

• a full bibliographic reference is made to the original source

• a link is made to the metadata record in DRO

• the full-text is not changed in any way

The full-text must not be sold in any format or medium without the formal permission of the copyright holders.

Please consult the full DRO policy for further details.

Durham University Library, Stockton Road, Durham DH1 3LY, United KingdomTel : +44 (0)191 334 3042 | Fax : +44 (0)191 334 2971

http://dro.dur.ac.uk

Societas Scientiurom Fennica

The Finnish Society of Scknces and Letters

Address: Fabianinkaru 4 B 16, FIN~ 00130 Helsinki, Finland In Swedish: Finska Vetenskaps-Societeten, Fabiansgatan 4 B 16, FIN-· 00130 Helsingfurs In Finnish: Suomen 11edeseura, Fabianinkaru 4 B 16,00130 Helsinki

Commentationer. Humanarun Litterarum

1ht series, founded in 1923, publishes since 1996 monographs on antiquity and its tradition,

Editor: Pro£ cm. Jaakko Frosen Address: Department ofWJrld Cultwes, P. 0. Box 24, FIN - 00014 University of Helsinki

&quests for Exchange: Exchange Center for Scientific Literature, Snellmaninkatu 13, FIN- 00170 Helsinki, or at the Secretary of the Society.

Di.rtributtd by: 11cdekirja, Sndlmaninkatu 13, FIN - 00170 Helsinki, Finland, riedekirja@tsv.fi

Other strits published by the Society:

Commcntationes Physico-Mathematicac: Commentationes Scientiarum Socialium Bidrag till kanned.om av Finlands natur och folk The HisroryofLearning ancl Science in Finland 1828-1918 Arsbok- Vuosikirja (Yearbook), serie A sarja Sphinx (Arsbok- Vuosikirj~, serie B sarja)

Commentationes Humanarum Litterarum 132 2015

SECOND SAILING:

Alternative Perspectives on Plato

Edited by Debra Nails and Harold Tarrant

in Collaboration with

Mika Kajava and Eero Salmenkivi

Societas Scientiarum Fennica

The Finnish Society of Sciences and Letters

Contents

Preface MIKA KAJAVA, PAUUJNA R.I!MBS and E!!Ro SALMENKIVI

Introduction HAROLD TARBANT and DEBRA NAILS

Paradigmatic Method and Platonic Epistemology DIMJTRI EL MuRR

Pseudo-Archyras' Protreptics? On Wisdom in its Contexts PHILUP SmNEY HoRXY

Plato and the Variety of Literary Production MAuROTULu

The Meaning of"AnoAA.ov ... Oalr.toviac; imep~o.A.fic;' in Plato's &public 6,509b6-<:4: A New Hypothesis

A. GABRIELE "WERSINGER-TAYLOR

Dangerous Sailing: [Plato) S«ondA/cibialies 147a1-4 HARow T ARRANT

Bad Luck to Take a Woman Aboard DEBRA NAILS

Argument and Context: Adaption and Recasting of Positions in Plato's Dialogues

MICHA£L ERLER

Listening to Socrates in the Theaetetus: Recovering a Lost Narrator ANNE-MARII! Sc HULTZ

iii

21

41

53

59

73

91

107

The Mask of Dialogue: On the Unity of Socrates' Charat.tcrization in 125 Plato's Dialogues

MARJO R.I!GALI

Plato, Socrates, and the gmei gennaia sophistike of Sophist 23l b 149 CHRJSTOPHER Ro~""E

Eros and Dialectic in Plato's Phaedrus: 169 Questioning the Value of Chronology

FRANCISCO J. GONZALEZ

f

I· , l

Changing Course in Plato Studies GERALD A. PRESS

Is the Idea of the Good Beyond Being? Plato's epektdna tis ousias Revisited (Republic 6,509b8-10)

RAFAEL FERBER and GRBGOR DAMSCHEN

Like Being Nothing: Death and Anaesthesia in Plato Apology 40c RICK BBNITEZ

Ideas of Good? LLOYD P. GERSON

Are There Ddiberatdy Left Gaps in Plato's Dialogues? THOMAS ALEXANDER SZLEzAK

Plato's Putative Mouthpiece and Ancient Authorial Practice: The Case of Homer

J. J. MULiiERN

Translating Plato ]AN STOLPE

'Making New Gods'? A Reflection on the Gift of the Symposium MrTCHBLL MrLLER

A Horse is a Horse, of Course, of Course, but What about Horseness? NEciP FiKRi ALiCAN

Works Cited

Index Locorum

General Index

187

197

205

225

243

257

279

285

307

325

347

359

Preface

The idea that gave birth 'to this volume goes back some years to when we were discussing privatdy how to celebrate the forthcoming ninetieth birthday of our friend and instructor Holger Thesleff. This was to happen, we fdt, discretely and as unostentatiously as possible, and paying particular attention to Plato and his work, which have been the major fOcus ofThesleffs scholarly interests over the

past decades. As it happens, the honorand was not unaware of our ?lans, and indeed we are glad to recognize that during the whole process h.e had a host of constructive thoughts of how to deal with it. In particular, thanks to Thesleffs farsighted and well-thought views, an initially planned gathering of a number of Platonists !n Helsinki transformed into a volume, the present one, containing contributions by the same people. Rath.er than a traditional Festschrift, the book was to become a collection of critical revisitations of ~arious Platonic themes, many of which have been discussed by Thesleff himsel£ In many respects, then, what the reader has in hand may be literally taken as a 'second sailing'. Coin­cidence or not, Holger Thesleff himself is a seafaring man, as is shown by the frontispiece photograph of the square-rigged windjammer Passat, one of the last true Cape Horn ships, with Holger as apprentice on board in the late 1940s on the voyage from England to South Australia and as third mate on the way back to Wales via Ireland.

This book would never have docked in harbour without the gratuitous and sagacious commitment of its chief editors, professors Debra Nails and Harold Tarrant, who became involved with the project at an early stage. We are im­mensely grateful for their contribution.

Our sincerest thanks go to the publisher, the Finnish Society of Sciences and Letters, for accepting this volume to appear in the Commentt.ztiones Humanarum Litterarum, as well as to the general editor of the series, professor Jaakko Frosen,

who gave invaluable support during the editorial process.

Helsinki, September 2015

Mika Kajava Pauliina Remes

Hero Salmmkivi

20 EL MURR, Paradigmatic Method

Therefore, the paradigmatic method can lead to the awakening of knowledge but not solely through its own action: it is a crucial tool for dialectical enquiries inasmuch as it enables the division to resume and progress on the right track. Be­cause it secures the starting-point of the enquiry, the methodical use of paradigms guides the introduction of significant diffirentiae that the dialectician will intro­duce in the ~nera he considers, in order to isolate his target. Yet, Plato is eager to make clear that t;he paradigmatic method that underpins any use of paradigms does not allow one to attain knowledge of the target.

Univmite Paris 1 Panthion-Sorbonne and Institut univmitaire de France

• This paper is an adaptation and translation into English of material taken from chapter 2 of

El Murr (2014). [ thank Maty Louise Gill for stimulating conunenrs on an earlier version. This

paper is offered te> Professor ThesldF a.! a token of .. dmiration for his groundbreaking work on the

structure and styles of Plato's dialogues.

Pseudo-Archytas' Protreptics? On Wisdom in its Contexts*

PHJLLIP SroNEYHORKY

Among ancient philosophers, pseudo-Atchytas has not fared especially well. With the exceptioa ofhis work On the [!nivmal Logos (or, in its alternative tide, On the Categories), which has been studied for its value in calibrating the various reac­tions to Aristotle's Categories in the first century BCE (especially in Alexandria), the remaining fragments of ps-Atchytas have generally received little discussion in the critical literature. 1 The titles of these works are, in order of probable date of production, On Law and justice (possibly composed around the late fourth or early third cenruries BeE); On Wisdom, On Intelligence and Perception, and On Being (possibly fourth to first century BCE, likely leaning towards the end of this period); On the Universal Logos/On the Categories, On Opposites, On the Virtuous and Happy Man, and On Moral Ed~cation (very likely first century BCE); ·and Ten Universal Amrtions (after the founh century c.e). 2 Most of these: works appear to be treatises, with the exception of On Law and justice, which is currently the sub­ject of an extensive study by myself and Monte Ransome Johnson, and which we hypothesize to have been an extract from a speech associated with Arch yeas by his biographer Aristoxenus ofTarenrum in the late fourth/early third century BCE.3

If these termini post and ante quem are approximately valid, then we have a situation in which production of Pythagorean pseudepigrapha4 was a sustained

Studies a:' ps-Archyta.!' philosophy withili. the larger context of the Pythagorean pseudcpigta­

pha include Ccntronc 2014, 2000b, and 1990; Reale 1990, 237-49; and Mor:aux 1984, 608-83.

SzlC'J.ak 1 ?;"2 is the only monograph dedicated to this author, and only to one work (On tht Uniwr­sa/ Logos/On the Categorin). Griffin 2015, 97-99 discu=s On the G'nivena/ Logos/On th• Categories in the con tat of the fragments of Eudorus and Andronicus.

I adopt a version ofTheslelf'§ dating (1961) for the purposes of this article but suspend judg­ment at this time about dating these tars more precisely.

See Horky and Johnson (forthcoming).

Following ThesldF and Moraux, I refer to these works as '1'}-rhagorean pseudepigtapha' rather

than 'Pseudo-Pythagorean' works ~r 'Pseudopyrhagorica' (as Burkert, Centrone, Huffman, Macris,

and Ulacco do), which, in my opinion, lw the capacity to be doubly obscuranrisr. not only does

it assume that"~ can clas.i!}r 'real' vs. 'pseudo-' Pytlugorcans with any confidence (which I have argued is an effort thar rests on dubious historiographical principles in Horky 2013, chapter 3); it

22 HORKY, Pseudo-Archytas' Protreptics?

effort over a period of several hundred years, 5 although it is quite difficult to say with precision who wrote th.em, or when or whe::e exactly they were written, after the second half of the foutth century BCE, the period within which Pythagorean philosophy received systematic treatments in the works of the Peripatetics Aris­toxenus, Dicaearchus, Eudoxus, and Theophrastus, on the one side, and the early Platonists Xer..ocrates and Speusippus, on the other, all of whom wrote doxog­raphical works that treated, or philosophical works dedicated to, Pythagorean philosophy and history, which were subsequently passed· down through the tra­ditions. 6 As is the case with Aristotle's dialogues, which have been lost to us but were available in the Hellenistic period, so too tt"le treatments of Pythagoreanism issuing from the Academ;' and the Lyceum remain out of our reach, although one could speculare, for example, from the relative popularity of the ph.ilosophical biographies of Aristoxcnus in the Hellenistic and post-Hellenistic worlds, that Pythagoreanism in general held a certain place in the imaginations of those Ro­mans and Greeks who celebrated Pythagorean wisdom.?

It is thus in the sh.adowy context of the Hellenistic and posc-Hellenistic worlds that a work attributed to the fourth century BCE Pythagorean Archytas ofTarentum by the Neoplaconist Iamblichus of Chalcis in Prompticus, entitled On Wisdom, comes into view. The reception and reconstruction of Pythagorean thought in the Pythagorean pseudepigrapha has a close relationship to both Early and Middle Platonism, probabl7 due: to the Peripatetic and Academic empha­sis on the relevance of Pythagorean philosophy fer Platonist metaphysics (the doctrine of the principles and form-numbers), theology (the craftsman-god and homoiosis theot}, epistemology (the role of number in obtaining knowledge),

also de-contextualizes the writing. ftoro the genre of pseulepigrapha, which flourished especially

in the Hellenistic world. For useful introductiollli to the topic, see Ulacco forthcoming, Centrone

2014, and Macris 2002, 78-85.

5 · Such is the hypothesis ofThosleff 1961 and, with less confidence, Cenrrone 2014 and 2000a.

Generally, on the early Platonists and Pythagoreanism, see Dillon 2014, 25Q.-60; for the

Peripatetics and Pythagoreanism, see Huffinan 2014. It is not often assumed that the links between

especially the ~arlr Platonists and the Pythagorean pseudepigcapha might be of relevance to the 're­

discovery' ofboth those corpora in the first century BCE. See Bonazzi 2012, 162--69. It may be tell­ing that the first complete collection of the pseudepigcapha was undertaken by lhesleff, although it is likely that Iomb., and Stob. after him (the latrer app.ars to have had access to the library of

Iarob., or to have obtained a similar collection of pseudepigrapha as those ofl2rob.), brought thero together (see Iamb. VP 157-8). See Macris 2002, 88-106.

See, for =mple, the popularit:· of .Aristoxenus, Lift of Arr:hytas from the early first century

BCE until the second century CE (cf. Horky 2011).

Comm. Hum. Litt. Vol. 132 23

physics (the generation of the= cosmos), ethics and psychology (virtue ethics, me­tempsychosis, and the bipc.rtite/tripartite soul), and politics (the mixed constitu­tion). While a great amount of work remains to be: done: on these= topics, in th.is piece I would like to focus on just one topic that, to my knowledge, has almost never received substantial discussion among scholars, namely Pythagorean pro­treptics in th.e Hellenistic and post-Hdlenistic worlds, i.e. the &agrr.ents of the

Pythagorean pseudepigrap:u that appear to exhort a young potential philosopher to philosophical education, especially by reference to the value that wisdom in particular holds for theoretical reasoning and practical intelligence. 8 Two texts from the collected pseudepigrapha can be associated with protreptics, On Wis­dom of ps-Archytas, and the very closely related On Wtsdom of ps-Pericrione.9

My project in this piece is twofold: first, to examine the philosophical content of the fragments of ps-Archytas' On Wisdom, especially with reference to his claims about what theoretical philosophy is, in th.e context of texts that are of relevance to this unique expression; md second, to consider how Iamblichus, who preserves

the five fra,oments of On Wisdom in the fourth chapter of his Protrepticus, rein­terprets th.eir content in o:rder to justifY his own philosophical claims about th.e beneficent relationship between th.eoretical philosophy and practical intelligence. I will start with the latter aspect of the enquiry and interweave both aspects by approaching the fragments in order of presentation by Iamblichus.

It is worth noting first that ps-Archytas' On Wisdom occupies an important location in Iamblichus' Protrepticus: it appears in the fourth chapter, just after Iamblichus has analysed the acusmata and the Golden ~rses, which he considers m have been passed down through the tradition from Pythagoras (3.1 0.14-17 Pistelli), and explained their centrality for any universal exhortation to philoso­

phy. Similarly, the fragments of On Wisdom also appear just before Iamblichus'

On protreptics, see recent work by "';,.reh 2012, 41-54 and Collins 2015. The only scholarly

work to treat ps-Archyw' On WISdom in any detail-and, incidentally, the only translation into English of those fragments-is Johnson 2008, 17-21. Mocaux (1984, 632-3) mentions On Wir­dom in rd'crcnce to discussion of ontology and principles in other works of ps-Archytas. Huffman

(2005, 598-99) investigates the philosophical content of these fragments chiefly for the sake of

demonstrating their inauthentiC: ty. The fragments have been translated into French by Des Places

(1966), Germ.an by Schonberge• (1984). and Italian by Romano (1995) in their editions/transla­

tions oflamb., Protr., but are not exrensivdy analyzcd of their own account in any of rhose editions.

Johnson 2008, the only sustained philosophical discussion of this text that I know of, consid­

ers ps-Archyt. within the context of protreptic texts. It is notable that ps-Archyt. elsewhere (Con­

cmzing tht Whok Systtm 31.3Q.-32.23 Thc:sldf), in a text that is complementary to On Wirdom, shows interest in protreptics.

24 HORKY, Pseudo-Archytas' Protreptics?

quotation of protrc:ptic passages from Plato's dialogues in chapter 5,10 which an­

ticipate the extensive selections Iamblichus made from Aristotle's Prompticus in

chapters 6-10. From this point of view, lamblichus understood ps-Archytas to be

an intermediary between Pythagoras himself and Plaro and Aristotle in advancing

protrc:ptic arguments. This is clear when we read the final paragraph of chapter

3, where one of the most 'Platonic' of the Goldm ~TJ,s, also Hellenistic produc­

tions, is exploited for its protreptic value (Prornpticus 3.15.15-16.17 Pistdli):

Moreover, at the end, [Pythagoras] exhons to the depaltUre of the soul to the

life it le2ds by iuelf, which is liberated from the body and from the natures that

are bound tog~ther with the body. This is what he says:

Set on high li/u tl chariouer the thoug,)t that is best;

by leaving the oody you go into tht .fru tUthtr, you will be immorta~ a god undying, .t mortal no wng"- [Au~a CarmiM69-71]

Now rhen, seuing up the best intellect as leadex in the highest rank preserves

the soul's undefiled likeness ro the: gods, towards which it exhorts primarily;

and le2ving the body and departing to the aethc:r, exchanging the human na­

ture roo for the purity of the gods, an.d preferring an immorul life over a mor­

tal way of life, provide restoration to the: very substance and. circuit with the

gods which W! had even earJiet, before - came into human fOrm. Thus has been shown the method of such encouragements, exhorring u,.; to whole kinds

of goods and to :ill the types of a better life. But if now we need to advance on the esoteric:, i.e. scientific, exhortations

as well, we should first take up those that, along with providing a teaching

about the most authoritative and primary realities, at the same time also exhort

to a theological and intellectual discovery and teaching of them, and encourage

the most vene:able wisdom.11

10 As Hutchinson and Johnson (forthcoming) note in lheit worlcbg translation oflamblichus' Protreptkus, lamblichus' quotations/summaries from Plato's dialogues take this structure: 'thr.e

paragraphs ofSoaatic protreptic fiom PI., Emhd.; lhm one paragtaph with two con·:entional Aca­demic divisions, a bifwt:ation and a trifurcation; then th= pat2gtllphs of Academic promptic from the Platonic coq:>US. derr.-d from Clit .. Ak., and L4ws 5; then two paragraphs with prottq>tic oontm t from PI., 1i.; then rh= paragraphs from R. 9 that lead up to a protreptic oondusion'. 11 All translations from Iamb. Protr. have been aided by Doug Hutchinson and Monte ]ohnson (forthcx>ming). Transluioru of ps-Archyt. and ps-Perict. are wholly my own, hov..:ver. lr.tlic section.<

indicate quotations ol' actual fragments, phrases, or words.

Comm. Hum. Litt. Vol. 132 25

The way up to ps-Archytas goes thro·.1gh the doctrinal sayings of the Py­

thagoreans, including the at:US7'TUlta and the Go/Mn V=tr. here lamblichus seizes

on ' Pythagoras" image of the charioteer which, as intellect, frees itself upon death

to obtain immortality, in order to encourage the student who is reading this text

to pursue a way of life that lamblichus treats as 'immortal', an echo of Socrates'

injunction after the final argument in the Phaedo (1Ct7c-d) to become as good

and as wise as possible through education and upbringing. 12 The idea of the

intellect as charioteer of the: soul-apparatus also solicits from Iamblichus strong

comparisons with the Pha,drw (247a-249 d), and when he claims that we:, by

pursuing this immortal way of life:, are restored to the substance and the: circuit

of the gods, it is clear that the analogies drawn between death and purification in

Plato's Phatdo and Pha,drw function for lamblichus a,.; an instmment by which

to structure his own protreptic.

Indeed, lamblichus explains that we need to advance upon what he calls

the 'esoteric', or the 'scientific', methods of exhortation, which are to be differ­

entiated from the more commonplace say:ngs of Pythagoras, whose protreptic

value the student is invited to concc:mplate.13 It is by reference to the 'scientific'

treatment of wisdom in the lost treatise called On Wudom, attributed to Archy­

tas, that Iamblichus sets out his own project of establishing the first principles

of being, the proper methods of division and collection, and the relationship

between theoretical knowledge and practical intelligence. He says (Prompticus 4. 16.17-17.19 Pisrelli):

Archytas, rhen, right at the beginning of his On Wisd4m, makes his exhortation

in this way:

Wisdom (sophia) exuls in a/J human activitia to tht sa11'11! extent that sight excels tht [other] mue; of the body, the inttlltct exuls th, soul and tht sun txuls th' stttrs. For sight is the most for-reaching and most variegated of the oth"" smm, and

the intellect is supreme at fulfilling what is n«essary by ml'ans of rtason (logos) and

thought, since it is the sight and powtr of tht most honorable things. Ntvtrtheless, the sun is th~ ~and soui of natural things; for all things are stm, gmerak d, and unelentood through it, and, riMt th9 stm~ and arr~ born from it, they arr nour-

12 Compare Iatnb. in Plxir. F6 Dillon, wbete the charioteer, as intellect, is placed below the helmsman (as the 'One of the soul').

13 For the importance of 'scientific' study for Pythagorean edu::ation aroording ID lamb. ( .. a diverse project from interpretation of the flcumt4r.t), sec lamb. Comm. Math. 24.74.7-25.78.26 Festa-Kldn), on which see BriS>on 2012, and Horlcy 2013, chapter l.

......::::::=::=::::::=~::-:-.:::==================-:::·--= ........ :;-...::·.l-...:..o:.. . - ~:-:::...::r•--------------------

26 HORKY, Pseudo-Archytas' Protteptics?

ished, grown, and quicltened with sensation. [ps-Archytas, On Wzsdom Fragment

1 = 43.2~4.3 Thcslcff)

Here [Archytas] very scientifically exhibir.; both th~ nature and the acth·­

ity of wisdom, and he establishes his exhortation to inrellect (nous) and con­

templation (theoria) staning from the fact of its being most useful and most

authoritative. And he provides something el!e that is amazing, so to speak,

for a good exhortation; staning from what is well known, he establishes the

reminder (m<pomnbis) through a manifest analogy. For it is obvious to all that

vision is the sharpest of the senses, the most precise, and the most honol<'.blc:;

and it escapes no one's notice that the mn excels the stars; and we presuppose

that the intdlect of the soul rules over the common conceptions. Starting from

these, he hints at the excellence of wisdom with regard to all human aff.lirs, in

a well-known and scientific way, so that what is true is easily learned and easily

grasped by those who listen to what is encrypted in obscurity.

I will first provide an analysis of the fragment on its own terms, before turning to

lamblichus' intecpretation of it. Ps-Archytas starts from a definition of'wisdom',

via an analogy, in which wisdom obtains its excdlence by reference to all human

activities to the same extent that sight excds the other senses, intellect excels the

other parts of the soul, and the sun excels the other heavenly bodies. This strat­

egy of analogical comparison can also be round in other works of ps-Archytas,

including the fim fragment of On Law and Justice (33.3-6 Thc:slefi), in which

we hear that

the law's rdacion to the soul and way of life of a human being is the :ame as

attunemenr's relation to hearing and vocal expression. For, whereas the law educates the soul, it also organizes its way of life; likewise, whereas anunemcnt

makes hearing comprehensible, it also makes tb.e vocal apression agreeable.

It is clear from Aristotle's Mttaphysics (7.2, 1043al4-26 ~ Huffman A 22) that

the genuine Archytas ofTarentum est~blished definitions by way of drawing anal­

ogies between things, and Aristotle in the Rhttoric (3.2, 1412a9-17 = Huffinan

A 12) praised Archytas' approach to employing metaphors that were 'on. target'.

Within the Pythagorean pseudc:pigrapha, such analogies are uniqudy found in

the writings ascribed to Archyras, which indicates the popularity, at least within

the tradition, of passing down Archytan 'definition through analogy'. Iamblichus

recognizes such an analogy as 'amazing', but focuses on its role as a 'reminder'

in the economy of the protrepti(;-J.llikdy reference to 'writing' as a 'reminder'

Comm. Hum. Lin. Vol. 132 27

(hupomnisiJ- an unusual term in Plato) that is to be differentiated from the true

'memory' that leads one to wisdom in the Phadrus (275a). For Iamblichus, this

employment of a 'reminder' through analogy allows us to realize the excellence

of wisdom in all human ·affairs easily (he does not discuss how this works, here

or dsewhere), as analogy stimulates the: intellect to contemplate the comparative:

relations between immortal and mortal things.

Interestingly, ps-Archytas employs such analogies by comparative excellence

of the various parts of the soul, the senses, and the heavenly bodies, in order to

set up an argument that comes in Fragment 2, in which we see what appears to

be an adaptation of the Function Argument from the first book of Aristotle's Ni­comachtan Ethics (Iamblichus, Protrtpticus 4. 18.19-20.14 Pistdli):

14

Now, then, such is the approach which proceeds from the fact that wisdom is

honorable to the exhortation; the other approach, which proceeds from what

is truly human, reminds us of (hupomimnisltowa) the exhortation to the things

through which, when they are discussed in the following way [the fact that wisdom is honorable), is demonsuated:

7h~ human has been born the wisest by far of a/J th~ animals. For he has th~ capacity tu contemplate the thingr-thlll-are, and tu obtain ltnowl~dge and wisdom

concmting all of them. Whmfore th~ divine too engraved ( enecharrz::e) in him th~ system of univmal reason (tii pantos logii sustama), in which all the typer4 (~idea) of bring haw been distributed, as wt:U as the meanings of nouns and utrbs. For a seat for vocal sp~ech has been assigned-pharynx, mouth, and nostrils. But just as the human has been born as an instrument for ~~eh. through which nouns and utrbs art: signified through bring imprinted. so too has he been born as an instru­ment for thought, in which the things-thlll-are ar~ seen. It seems tu m~ that this is the functi()n of wisdom, for which tht humJZn has both been born and constituted, and {for which} he obtained his instruments and abi[jti~s from god. [ps-Archytas,

On Wiu,/om Fragment 2 = 44.5-15 1heslelij

lhis approach to exhortation arises out of the natwc: of a human being.

For if a human is wisest and capahk of contemplating (theiimat) the things-that­are, then he should make efforts to get theoretical and theological wisdom; and

if he has a supernatwal capacity to acquire knowledge and intelligence about

c:verything. then he should devote himself to the best of his abiliC) · to demon­

strative science and the virtue that concerns intdligcnce, which is appropriate

to him. And this i.s surely why the divine engraved in him th~ system of univmal

Or: 'species', if ps-Archyt. is thinking about establishing diffi:rend.., here .

. ""'::::::=::::::::::=======:=~~===:::::=:::::=~ ... ·:-:-::;. -----------------~ · - -·~~- · -

28 HORKY, Pseudo-Archycas'. Protreptics?

sp~~ch, in which aU th~ typu ofb~inu inhere, as ~//as th~ meanings of nouns and v~bs. For this reason it is appropriate for him to pwsue the whole of logical

philosophy, since the human being has been born a contemplator (th~oros) not

only of meanings but also of the concepts that bdong in things that exist; and

it is for this reason that humans have been born, and have acquired instrummts and abilities ftom god. So for these reasons again, about all being insofar as it ex­

ists, humans need ro pursue theoretical wisdom and to hunt afttr scientifically

both th: principles and the criteria of all knowledge about every kind of being;

and it is right for humans to investigate the intdlecr by itself and the purest

reason; and it is appropriate to be taught eagerly from the: beginning how many

arc: the principles that affo«i the beautiful and good things in the human way

of life, and how many are the things we reason over concerning virtues univer­

sally, and how many things we: learn about mathematics and cenain other skills

and proficiencies. And this is hoVl the invitation that takes us from the nature

of the human being and urges rowards the whole of philosophy arose.

Ps-Arch;1:as echoes what is a somewhat commonplace axiology among some

contemporary Platonists, 15 and in the Pythagorean tradition., 16 that the human

being is wisest of all the animals because of his capacity to communicate and

contemplate the true beings; this position represents a modification of the Stoic claim that man is wisest because other things in nature ex:ist for the sake of him,

but, despite the fact that the author seems to be soliciting Aristotle's function

argument for his own purposes, the claim made by ps-Archyras is actually quite

distant from that of Aristotle, who was ambivalent about whether humans were

naturally born better than other animals, and focused instead on whether they

could perfect chernsdves through deliberation concerning the goods appropriate

15 Comp>rt Aet. 5.20.4, in which 'Pythagoru arul Plato' an: credited with the notion that the soul of so-caUed oon-ratiorual animals i> rational, but that they cannot act rationally (e.g. speak) because of the poor composition of their bodies. 16 See, e.g., Alex. Polyh.'s claim (ap. D. L. 30) that Pythag. believed that 'inrdligcnce (nour) md passion (tJn.mos) ..., also to be round in the other animals, but reason (JJhrrnts) is in the hu­man alone' . H()\'.· to inrerpcer this !ias>age haJ been a subject ror much discussion, on which sec Long 2013, 155-6. Also see Hippo!. Hatr. 6.24, whore he says that Pythagoras believed that there w.re two <t>Imoi, the first of which, the intelligible, 'W2S created 'in order that w. might goze upon (•popm.6mtn) the substance of the intelligible, incorporeal, divine things by reason'. Finally, con­sider the beginning and ending of !'S-.Archyt.; On tiN l!nitJmal f..otos/On the Cattgorin (22.S-11 :md 31.30-32.23 Thesldf).

Comm. Hum. Litt. Vol. 132 29

to themselves, which is enhanced through ex:perience. 17 By contrast, p>-Archycas

has the human being receiving his capacities and instruments for intellectual and

perceptual engagement with the world through a divine gift-the 'engraving'

of the 'system of universal reason', which ps-Archycas explains to be that within

which the types of beings, as well as the meanings of nouns and verbs, are to be found. 18 Ps-Archycas interestingly assumes that the human has been generated as

an instrument (OJXanon) for speakbg and thinking, rather than assuming that the

mouth and the brain are the sole instruments for chose activities.19 Ps-Archytas

thus assumes that the human has a role to play within a larger cosmic economy, in

which he is the ,·ehide for verbal communication and discursive thinking, and he

possesses faculties distinctive from those of other animals in order to achieve this

goal. The latter activity, discursive thinking, appears to be undenaken in pursuit

of wisdom; the former activity, verbal discursive communication, makes possible

the ex:pression and grasping of mt anings, and it is not clear from this fragment

char ps-Archycas wishes to implicate verbal understanding in wisdom (sophia).20

Iamblichus too assumes that verbal communication ex:isrs for the sake of c:Xhorta­

tion to theoretical and theological wisdom, which he glosses as 'how many are

the principles chat ~.fford the beautiful and good things in the human way of

life, and how many are the things we reason over concerning virtues universally,

and how many things we learn about mathematics and certain other skills and

proficiencies'.

The ex:press relationship between theoretical and practical wisdom (phronisis) only comes once Iamblichus has la:d the ground for what he refers to as a 'mixed'

type of protreptic, namely, a prorr.::pric that ex:horts a young person not only to

theoretical wisdom, but also to practical knowledge that is corrdative with theo­

retical wisdom. So, quoting the short Fragment 3 of ps-Archytas' On Wisdom, Iamblichus says (Protrepticus4.20. 15-21.13 Pistelli):

17 For the importance of 'experience' to Arutot.'s notion of 'wisdom', see, in~« a/i4, Aristot. Mttaph. 1.1-2, 981b30-982a20. Cf. Johnson 2005, 225-28. 13 Comp= ps-Archyt., On lnttUigmce anJPm:eption (38.10-12 1heslell), where 'form' (~!do1) is defined u an 'imprint of being qua what-is' (tuposu tO ontos, ti on titin). 19 Comp= ps-.Archyt., On the Universal lAKos!On tht Clll<gories31.32- 32.5 1hesleff, where we hear chat the human being is the 'rule and standard' of knowledge. 20 It is possible that S. E. is referring to ps-Archyt. when he claims that the Pytbagoreans study the constituent parts of tne universe the S411le way they study the constituent parts of words (ad11. Math. 2.249- 50), although there he might be att.rl.ing the position of the Neopythagorean Mod­eratus of Gadcs (ap. Porpb. VP 48-49), whose v."Orks he demonstrably kn<W.

30 HORKY, Pseudo-Archrras' Protreptics?

[Archyt~] also posits another approach, the mixed one, which exhom to the

same l:h.ings in l:h.e following way:

The human has been born and constituted for the purpose of contemplating the reason of the nature I!! the universe; and. therefore, it is the fonction of wisdom to

<obtain> and contemplate the intelligence (th~ren tan phronasin) of the thing.r­

that-are. :ps-Archytas, On W~.rdom Fragment 3 = 44.17-20 Thesleff]

For we will not be passing through our lives in accordance with nature,

which is l:h.e chief object of our pursuit, unless we live in accordance wil:h.

reason, both the dkine and l:h.e human; nor v.ill we be successful in any other

wa~·, unless we acquire it through philosophy and we contm~plr.zte the intel­

ligmct of thf thing.r-that-are. Moreover, take note of this oilier sore of mixture in the above: in the same way, [.\rchytas] tries to ·.u-ge us on to bol:h. practical

and theoretical philosophy. For the acquisition of intelligence of something

productive is a function too of practical virtue, the end of which is not simply

beholding how it is, but apprehending it l:h.rough its activities; indeed, contem­

plation erists as an operation (e:1~lma) of the theoretical intellect. Further,

the exhortation turns out as it should, for both of !:hem.

Interestingly, it is not obvious from ps-Archytas' fragment alone that he seeks to

implicate, as Iamblichus does, practical intelligence in theoretical wisdom. 21 As it stands, ps-Archytas only claims that it is the function of wisdom to obtain and contemplate the phronisis of the things-that-are, i.e., of real objects, in a Platon­

ist sense (which he later explains, as we will see). How re translate phronisis here

depends entirely on our assumptions about what this fragment is contributing to

ps-Archytas' system:22 if it is 'practical intelligence', one would need to explain why the qualification 'of the things-that-are' is present; if it is 'intelligence', in

the sense of 'prudence', then the axiology remains intact, but we are forced to

explain how the things-that-are, by which ps-Archytas appears to mean 'forms',

21 & apparently Antioch. Hist. (fr. 9 Sedley ~ Cic. Fin. 5.58; see Dillon 1996, 75) and Akin.

(Diddslt. 152.30-153.1; <ee Sedley 20 12). The position of ps-Archyt. with a strong emphasis on the

importance of throria in its own right, might also be thought to anticipate that of Plu. who, like

Eudol11.5 (see Dillon 1996, 122), thought that 'throria leads the way, and. is fulfilled through praxi! (sa Bonan.i 2012, 148). 22 Interestinpy, the ps-Archyt. who wrote On the VirtuoUI and Happy Man (11.23-26 Thesleff)

differ~ntiares 'science' (epistimt) from phronesis, which are considered two parts of wisdom: 'When

I say 'science', I mem 'the wisdom (sophia) of divine and daemonic things'; and 'prudence' (J>h­ronasis), '[the wl<dom] of human things, and things that car.cern life'. A:te these texts written by different pseudepigraphers?

Comm. Hum. Utt. Vol. 132. 31

'genera, and 'principles' (as we will se.:. below), are actively prudent. Possibly he

means something more passive, e.g. that the things-that-are are 'prudent' in the

sense that th: system of universal reason, within which they inhere, has a strict

economy, and that 'forms and 'genera, as well as 'principles', are best organized,

most efficient, and hck inconsistencks.

Regardless, it is cleat that Iamblichus takes ps-Archytas to be speaking about

both theoretical knowledge and practical intelligence. For Iamblichus develops a nuanced sense of the relationship between theoretical 'intellect' and practical

'virtue' by claiming that contemplation is an operation of the theoretical intellect

that, by apprehending the intelligence of a productive object through observa­

tio::J. of its activities, is the culmination (telos) of practical virtue:. We are meant

to interpret ps-Archytas as saying that the intellect's operation of contemplation

(theoria) is the final cause of the virtue that obtains its value within the practi­

cal sphere of life. Hence, so Iamblichus protests in a way that challenges a more

straightforw:mf reading of the text of ps-Archyras, the exhortation to philosophy

fot;lld in On Wtsdom is to be understood as an exhortation both to contemplation

and to practical ethics.

However, if we are to judge by the fragment that is presented by Iamblichus

as following upon Fragment 3, ps-Archytas is mt speaking about practical intelli­

gence or the like. Instead, what Y'e see is a further explanation of what the proper

objects of wisdom are, and how wisdom, by considering the accidents univer­

sally, discovers the first principles of the things-that-are (Jamblichus, Protrepticus 4.21.14-22.15 Pistelli):

Therefore, since the good of wisdom is made more apparent when it is com­mon and extended to all C:.~ings, l:h.e exhortatioc, towards it [the good] becomes

more conplete through the following [words of Archytas]:

W~.rdom is not conctrmd with one delimited (aphiirismenon) thing among the

thingr-that-art, but with all thi71gr-that-art in an abJolute rmse (hapliis), and it is necessa:-y not for it to disc~Wer first iti own principks, but ratkr those that are common to the thing.r-that-are; for wisdom relates to all the thing.r-that-are in the same way as sight does to ail the thing.r that are seen. Ihn"ifore, it is proper for wis­

dom to ctJnsider and contemplate the accidenti of aU thing.r univmaUy (ltatho/o),

and, henu, wisdom discovert the principles of aU rhing.r-that-ttre. lps-Archytas, On Wudom Fragment 4 ~ 44.22-28 Thesleff]

For here again, [Archytas] does not ddimit its activity to some part, but

says it extends in commo:1 over all the things-iliac-are, and he says !:hat it in­

~estigate! the principles that are common to whole l:h.ings, and it contemplates

32 HORKY, Pseudo-Archytas' Protreptics?

according to these kinds and to the simple a.pprehensions, just as vision ap­prehends the things that art seen; and he: says that it comprises the univerul

rationalcs for everything and, in addition to this, contnnplates and discusses; and he says char it is the only unconditional knowledge, too, since it discoverr the principlrs of all the things-that-art, and is able to give a rationale concern­

ing its own proper principles. This approach of exhortation, then, devdops

beautifully; for if wisdom is of this sort and ic is not possible for reasoning to

acquire :;.n exhortation that is more universal, more perfect, more common, more sdf-suflicienr, more well-formed, or more beauti£Ul than this one, then

those: who •.-lish to be succc:ss£Ul need to pursue this in accordance wi.th reason

and intellect.

As we saw in Fragment 1 of ps-Archyras' On W.rsdom, wisdom fulfills its duty

among human activities, and so is an activity practiccd by human beings-but

it is directed specifically towards 'the things-that-are'. 23 Because, so ps-Arch~rtas seems to be arguing, wisdom concerns itself not with knowledge of composite

indidduals (which he refers to as 'delimited' thir.gs), but rather must consider

all things absobtcly, it cannot investigate its own principles before considering

the common principles under which all the things-that-arc, presumably includ­ing itself, fall .24 We might assume that it is orly after discovering the principles

under which all things fall universally that wisdom is able to pursue its own pe­culiar principles--if indeed it has peculiar principles. In order to advance upon

the common principles, wisdom considers and contemplates the universal ac­

cidents, the properties that all the things-that-are possess. The rationale for this

is that wisdom relates to the things-that-are in the same way that sight does to

visible objects. What is the analogy doing? Ps-Archytas is not especially clear, and Iamblichus supplements the slightly obscure ac.count with his own peculiar interpretation; by investigating the accidents that inhere in all the things-that-arc,

Iamblichus says, wisdom contemplates 'according to kinds and simple apprehen­

sions' -the latter of which appears nowhere in ps-Archytas' text and represents an

attempt by Iamblichus to make sense of the analogy between wisdom's contem­

plation of beings and sight's grasping of visible objects. But ps-Archytas doesn't

really say this: he seems to be saying, rather, that the approach wisdom takes to

its objects, as the approach of sight to its own objects, is peculiar to each activity:

23 Initial!~; it secnu !X"sibk th.ot this phns• might refer too to human affal ... !!ut see below. 24 Again, compare ps-Archyt., On th~ UniV<rStd Logos/On tht C~Htgr~ries 32.10-14 Thcsldf, where knowledge start! from 'delimited things' but proceeds to 'infinities'.

Comm. Hum. Lin. Vol. 132 33

it is appropriate fo r wisdom to study what is universal in all things, just as it is appropriate to sight to study what is visible in visible objects. 25 The appeal to iogoi (which I've translated ' rationales' here) nowhere appears in the text On Wis®m either, and represents means by which Iamblichus can translate ps-Archytas' ac­

count of contemplation through wisdom into an exhortation to both theoretical

investigation and practical intelligence ('in accordance with reason and intelli­

gence'). It appears that ps-Archytas' lack of clarity about the relation of wisdom to

phrontsis supplies Iamblichus with an opportunity to make important correc­tions, and one gets the sneaking suspicion that lamblichus' selection of portions of ps-Archytas' On Wisdom is quite intentional, and directed towards his own

project of developing a robust account of the coherence of theoretical and practi­

cal knowledge within earlier Pythagorean protreptic texts. Indeed, we have what

appears to be evidence of a portion of ps-Archytas' treatise that Iamblichus has ptZJs~d over in silence: it comes in the fo rm of a fragment from the Pythagorean

pseudepigrapha, quoted by Stobaeus, by someone called 'Perictione'. 26 This au­thor is closely connected with ps-Archytas. since, as we will see, portions of her

work are near exact copies of the fragments of ps-Archytas' On W.tsdom:

Geometry. then, arithmetic, and th~ other theoretical sciences are concerned with the things-that-art, but wisdom (sophia} i.s concerned with all the gmmt (gent} of things-that-are. For wisdom re/aus to all the things-that-art in the same way as sight dotJ to all the thin?J that are sun, and hearing does to all thin?J heard. With rtgllrd to the accidmts (ta sumbebakota.l to the thin?J-that-art, some univmally (katho/i} apply to all things, otherr to the majority. and othm to each individual (hm hekaston}. Iherefim, to romider and contemp/au the accidents of all thin?J univerrally is proper to wisdom; of the majority of things to natural science {peri phusin epistimi}; and of per se individuals (ta idia kath' hekaston) to the srimce

of what is drlimittd (ptri ti aphorismmon episthne). Hmct, wisdom discovers thr principles of all thi.Jgs-that-are; natural scimce discowrs the principla of things that come-tv-be naturally; and geometry. arithmetic, and music discover the prin~ cipks that conc~rn quantity and the harmonious.

l) Compare Akin., description (Did4sk. 153.3-9) of thMri4 as 'the activity of the intelle<t when

it is inteUecting the intetligiblc:s', on which see Sedley 2012, 155-57. 26 Perictione "11.1 the mother of Plato (D. L. 3.1), which is probably why her name gets associ· ated with these SOrt.! of texts.

34 HORKY, Pseudo-Archytas' Protreptics?

Thmforr, wh~M~Jer is abk to rrdw.~ all the /rinds untkr one and the uzme principle ar.J, again, synthesize and caicultzu thmt, he mms trJ me trJ be the wisest and absolutel, ~t. And :pt he will also discovtr a good IDo!tout position, from

which ht will b~ abk trJ behold god and all thin!? that have been assigntd to his

column anr.' order. [ps-Perictionc, On Wiu/om Fragment 2 = 146.6-221hesldf = Stobacus 3.1.121 ~ 86.4-87.13 Hcnsc]

Ps-Perictione's fragment concludes with exacrly the same passage of text that, as we will see, introduces the conclusion of ps-Arch.ytas' treatise On Wisdom, which could lead one to speculate (a) that ps-Archytas has copied portions of ps-Perictione; (b) that ps-Pericrione has copied portions of ps-Archytas, and the intervening portion preserves what Iamblichus has left out in his analysis; (c) that ps-Perictione has preserved a portion of ps-Archyras, but the portion that comes befure in this fragment represents a modification, or an ;:daptation, of what the author originally found; or (d) the suggestion favored by scholars, that the frag­ments of ps-Archytas were erroneously assigned to Perictione by later copyists, which is made more likely by the fact that the ocher fragments associated with this name are in Ionic. 27 1he first hypothesis, advocated by Sarah Pomeroy,28 does not account for the philosophical importance of ps-Archytas within the broader reception-histcory of the Pythagorean pseudepigrapha-he occupies a place ei­ther primaCJ· or secondary to ps-Ocellus and is known relatively early on within the tradition (at the latest Theon of Smyrna and Philo of Alexandria, but then Hippolyrus, Porphyry, Iamblichus, Dexippu~ . Themistius, etc.), whereas ps-Per­ictione only appears as an addition to the fragment in Srobaeus, and has no inde­pendent historiographical tradition v.rithin the writings of the Neop~othagorcans and Neoplatonists. The latter three hypothe.;es all pcint in the s.ame direction: that ps-Perictione's fragment preserves what came between what lamblichus cited in Fragment 4 and the conclusion of ps-Archyras' work, in Fragment 5. Internal similarities in vocabulary suggest that·ps-Perictione is employing the same con­

cepts as ps-Archytas, which would lend credence to the notion that the fragment really is just assigned by Stobaeus, or a copyist, incorrectly to Perictione. Either way, we have what appears to be good evidence for what ps-Archytas said in the interim between Fragment 4 and the concluiing Fragment 5.

If this int-:rpretation is right, then we can see with greater precision what ps-Archytas in On Wisdom thought the proper objects of wisdom were, and the

27

21

Sec Hulfman 2005, 598.

Pomeroy 2012, 69-71.

Comm. Hum. Lict. Vol. 132 35

difference between wisdom and the two types of scientific investigation (note that he does nor expressly call wisdom a 'science', as other Plaronists, such as Aicinous, do).29 Ps-Archytas begins by claiming that the mathematical sciences, such as geometry and arithmetic, as well as the 'other theoretical sciences', deal with the things-that-are, but wisdom alone pursues the genera (gml} under which the things-that-are fall. He also further explains what he has previously said about accidents, which wasn't wholly clear. Wisdom is the consideration and contem­plation of universal accidents, whereas natural science (peri phusin ~pistiml} is

the consideration and contemplation of accidents that occur in tht majority of cam (and it discovers the principles of things subject to generation), and finally 'delimited' science (pm ti aph6rismmon tpistiml) considers and contemplates the accidents that occur in per u individuals (and here, ps-Archytas interestingly notes that this science, which employs mathematics, discovers the principles of quantity and things that are harmonious).

To my knowledge, this differentiation of theoretical activity into three­wisdom, which contemplates the kinds of things-that-are universally and dis­covers their principles; natural science, which contemplates the accide~ts thar occur most of the time and discovers the principles of generated objecrs; and 'delimited' science, which contemplates the accidents that happen in per se indi­viduals, by which he means the objects of mathematics, or things that possessed a specific 'quantity' (it is unclear what he means here---geometrical shapes?), and that possessed 'harmony', by which ps-Archytas might mean things like 'virtue', 'justice', and 'health', which in the Pythagorean system of the Hellenistic period were considered subject to harmony3<'-is unique in ancient philosophy. It shares no direct relationship with the other pselidepigrapha attributed to Archytas, al­though it is possible that the author may have been adapting from Archytas' own works, or from someone who had 'Peripateticized' Archytas' fragments by break­

ing them down doxographically into the system that the:!' were taken to repre­sent. 31 But such a division into triplets is common in the writings of the Middle

Platonists-both their own, and those doxographical works that spoke about Py­thagorean systems-as well as the Pythagorean pseudepigrapha. It is perhaps best

~ Alcin. dclines 'wisdom' (Didaslt. 152.5-6) as 'science of divine and human af&irs'. 30 Aa:ording ro Alcx. Polyh. (4J>. D. L 8.33), Pythagotas held thar the things that are subjccr eo harmony are virtue, health, chc cntin: good, and God'. 31 Them. a.tg~~ed against Iamb., believing that the •uthor of thc.c teXts was a Peripatetic who used the name 'Archytas' in order to confer authority to his own work (Boethius, in Aristot. Cat. 162aMigne).

36 HORKY, Pseudo-Archytas' Protreprics?

compared with the tripanite division of'theoretical knowledge' by Alcinous into

.a similar grouping (Didaska/ikos 153.43-154.5): the theological, which deds with

unmoved and primary causes; the natural, which deals with the motions of the

heavenly bodies, especially their risings and failings; and the mathematical, which

deals with those sons of things subject to mathematical sciences. Alcinous and

ps-Archytas don't line up exactly the same, but they do show similar inclinations.

Once we arrive at the final conclusion, Iarnblichus has us return to the im·

age of the: chario teer riding aloft and reaching the vista chat- makes possibl: intel­

lectual sight of reality, which he employed as a framing device in order eo show

the conclusion of his treatment of famous dicta of Pythagoras, and to introduce

his account of 'esoteric, i.e. scientific' exhortation (ProtrqJticus 4.22.16-24.13 Pistdli):

Thererore, at the end (of Archytas' work], his advice rises to me highest peak, in the following way:

7herefore, whoever is abk to reduce all the genem under one and the same

principlt and, again, synthesize and calculate thmr, he seems to me to be the wimt

and absolutely truest. And ~t he will abo discover a good lookout position, from

which he will be abk to beho/J god and all thing~ that ha~ been assigned to his column and order; a-•• d furnishing himself with this charioteer's path, he will set

out and arrive at the end of the coune, connecting .the beginningr (arr:has) with the conclusions {pt;-asi), and finding out why god is the beginning, end, and mitl4/e

of aU thinp-that-are defined in accowhnce with justice and right reason (orthos

logos). (ps-Archytas, On Wudom Fragment 5 = 44.31-45.4 Thesleff]

So dearly here too he has set down the end of the_meological exhortation,

not minking it right to stop at a pluralit;· of principles, i.e. of all the kinds of

being, but rather eo reduce enthusiastically er~rything under on~ and the same

print:iplt, and dividing from the sin.gle One according eo a definite number

me things approximating the One, and in mis war always investigating the

things-mat-are furmer removed and sepa.rared, until the plurality may be caku­lat~d together fur me synth~tic things, i.e. mose that are composed our of many

things; and ~· proceeding in bom directions he is sufficient to ascend from rhe

plurality to the One, and to descend from the One to the plurality.

But since we especially pursue truth and wisdom, h: says, exhoning to

this son of science, mat the wis~st and a!mJ!ttul:J truest person is the one who

has this kind of science of division through the first rorms and kinds, draw·

ing these together in.to the One by way of the scien.ce of definition, and bein.g

contemplative of me One, which is an end of all theory. And he introduces a

Comm. Hum. Litt. Vol. 132

good still more aumoritative than this, namdy to be able as if from a lookout

position to bcholci. god and all thing~ that haw been assigned ro god. For if god

is in charge of all trum and success, substance and cause and the principles,

then one should e~peci'ally put effort in this to acquiring that science by which

someone will gaze at what is itself pur~ and by which he will discover a wide

passage to it, and by which he will connect the ends with the principlel;. For

mis kind of life and success is most perfect, no longer ddinirel:· distinguishing

the final things from me first ones but rather grasping together the thin.g> col·

lectcd into one, keeping together both principles and end and middle alike. For

the divine cause is this kind of thing, to which should cling mosc who intend

to be successful. Now men, this is how me exhortation proceeds all the way

mrougb everything both in us and in nature and, so to speak, through all the

beings, and sums up by way of conclusion all the approaches towards the single

ascent that reaches up to god.

37

Ps-Archytas' text concludes with an appeal to the person who is 'wisest and ab·

solucely truest', i.e. the person who is able to practice all three sorts of theoretical

activity referred to in the ps·Perictione fragment (which ps-Archytas calls 'reduc­

tion of the genera to one and the sam e principle', 'synthesizing', and 'calculat­

ing' , respectivdy) .32 Such a sophotatos and alithertatos will also find a vista, from

which to see god, and all the things that fall under his 'column and order' (by

which apparently ps-Archytas means the 'good' column in the 'table of con traries'

mentioned by Aristotle in the Maaphysics and known to ps-Philolaus) .33 There

is a distinctly logical fiavor to his account of the charioteer, whereby ps-Archytas

claims that the charioteer's path, which is presumably in a circle, will lead him to

draw together first principles with conclusions, thus discovering the reason why

god, for the Pythagoreans, is the beginning, middle, and end of all things-that­

are defined according to justice and right reason.~4 1he philosophical activic;· of

the wisest and truest human seems to involve at least one, and probabl;· all, of

32 References to rhe 'wisesr and truut' per•on recur in Iamb., c • ..,,.. MtUh. (6.2L.l 3- 15 and

7.31.13- 14 F~l. 33 Aristor. Meraph. 1.5, 986a22-b8 and Philolaus fr. •sa Huffinan ~ Syria. in Arist•t Mrtaph. 165.33-166.6 Kroll. 34 The notion rh2r the Pyrhagoreans associated the number 3 with 'beginning, middle, and end'

is as old as Aristot. (CttL 1.1, 268al0- l3), but there is no explicit link to god there; :hat link Is establish ed by Plaro's Lg. 5,715e-716a. Moreover, ps-Archytas' appeal to ' right reason' need not be a Stoic givea~y. since the w ncept h ad its own earlier history in the writings of Plato (especially lg. 2,659d and 3,696c) and Arisrot. &e Moss 2014.

~ I , :1'; ' j ...

38 HORKY, Pseudo-A.rchytas' Protreptics?

three aspects of theoretical reasoning: reduction of classes of intelligible objects to establish basic definitions on which to establish proofs; some sort of syllogistic synthesis of first, last, and middle terms; and mathematical calculation of the relationship between composite intelligible objects (through arithmetic, geom­etry, or harmonics). Interestingly, the final appeal to 'justice' here, a Pythagorean watchword, might be thought to point towards practical intelligence-if so, this would be the only evidence in the entirety of ps-Arch;'ta.S' treatise that survives of any focus on the value of theoretical inquiry for practical intelligence. But even Iamblichus doesn't make this move; instead he focuses on how such th.eoretical procedures allow one to move from the Many upwards to the One, and back down again to the Many. Such a procedure proceeds, so Iamblichus' exhortation

states, to happiness and success in life. Apropos of the appeal in the final fragment of ps-Archytas, it is time for

us to allow our collective chariot to pause at a plateau and consider how we can bring all this information together. It is clear that, despite the lengths to which Iamblichus will go to try to influence his reader's interpretation, ps-Archytas' On Wisdom is not a protreptic text, at l~t in the sense that protreptic texts aim to exhort youn~ people to a certain v!ay of life that will help them to obtain the goods that will encourage them to live happily or successfully. 35 This is because the text, as it stands, does not obviously refer to the Pythagorean 'way of life', as, for example, Aristotle does, but rather focuses on explaining axiologically hov.• human beings are born for the sake of contemplating the rational systt:m that gives order to the nature of things (Fragment 3), which they do by way of theo­retical investigation through wisdom. Humans, so ps-A.rchytas argues (Fragment 2), have been gifted certain instruments for thinking and for communication, so

that they might be able to perform their cosmic roles as exegetes of the system of universal reason, which has been imprinted upon them, and which can be understood owing to the guarantee of language, which also bears the imprint

of universal reason. Wtsdom, in particular, which deals with the kinds of things that are and are universally subject to such kinds, seeks to expose the intelligence that gives order to the things-that-are (Fragments 3 and 4). Two other types of theoretical reasoning arc mentioned (Fragment 5): natural science, which deals

with the attributes that most real things have, discovers the first principles of generated objects; and 'delimited' science, which deals with the attributes of per se individuals, discovers the principles that give complex real objects their unique

3~ For a similar dc:scription by reference ro Aristat., Protrrptit:US, see Hutchinson and JohD.50n

fOrthcoming.

Comm. Hum. Lite. Vol. 132 39

mathematical attributes. The wisest and truest person will be he who is able to master all three parts of theoretical reasoning (Fragment 6), which, according to

ps-Archyta;, allows him to see th.~ things that fall under the column of god, and to discover the ultimate' reason why god is the beginning, middle, and end of all things. Such a proposal is, to my knowledge, unique in antiquity, and it would require much more work to see whether, beyond the value it held for Iamblichus, we might be able to see reflections of this work in other Middle and Neoplatonist authors. Even if we canno~ ultimately admit ps-Archytas' On Wisdom to the cor­pus of ancient protreptic texts, it still represents one of the longest, and best sus­tained, analyses of theoretical reasoning in ancient philosophy, expanding upon tropes that were first developed as such by Aristotle in his Nicomachean Ethics and Metaphysics- the differentiation of theoretical from other forms of reasoning and the function argument-but with a unique 'Pythagorean' twist.

Durham University

•This piece is dedicated to Holger Thesldf, whose scholarship ha.s shone :IS a beacon to 9.-hich much

of my own r=nh has striven. Hence, it is apropos that I treat the topic of ancient pmtreptics

in the ~.orcan uadition here. This paper has benefited significandy from the audience at the

Milan-Durham Workshop on Platonist ::!pis~mology in October 2014, and I ,.·ish :o thank e..-pe­cially Mauro Bonazzi and George Boyc-Stonet for suggestions.

324 ALiCAN, A Horse is a Horse

the upper leve.l of reality, the Forms fulfil this role through the familiar if con­troversial process of instantiation. 20 Their place in the upper level presents only a soft chorismor balanced by a koinonia of sons as r~ecred, for example, in the divided line (Rtpub/ic6,509d-511e) and in the ladder oflovc (Symposium 209e-212a). Other bridges include 'philosophy at large and dialectic in particular' with the 'Philosoph~r· serving, more or less playfully, as a "'daimonic" intermediate' between the two levels (1999, 33 [ .. 2009, 417]). Yet Theslcff nominates the Forms as the 'most explicit, ambitious and famous' of Plato's 'attempts to bridge the levels and explicate their internal relations' (1999, 33 [ .. 2009, 418]).

In the final analysis, no matter what Thesleff says, there will still be room for disagreement on both the existence and the nature of Forms, not to mention the meaning of existence, that is, its proper definition and explication. Thcsleff has not, to my knowledge, deciphered the meaning of existence in any sense, unless

he has been keeping it to himself But he has clarified the nature of Plato's Forms at least to my satisfaction. And this hdps decide Vlhat to say about the existence of Forms.

Ultimatc:ly, maybe secretly, we all mean thl" same thing when we assc:rt or deny the existence of something even if we disagree when we rake up existence as a philosophical topic of its own.

What is most exciting about Thesleff's approach is that it expands our un­derstanding of the existence of Forms, telling us how they exist if they exist. He is generously forthcoming about what this includes, what it does not, and what difference it makes.

Do the Forms really exist? We are still allowed to disagree about that. But not so much about why they exist, how they exist, ar.d where they exist. Perhaps most important, we now know what to make of a world-indeed, only one--in which they do exist.

Istanbul

20 No~ that lhesldf does not malt• too much of the uaditional d.bate ov.r 'tra.nsc•nd•nce' versus 'immanence' (both habitually kc:pt at a distance witl =re quot<s), preferring instead ro

balance th• separation of Forms {1999, 62--3 [= 2009, 446)) w:th th•ir inherence in particulars

(1999, 30--1 [• 2009, 414-5]). H• has b.en coaching me privately not rob. mor< acitabl• about

instantiation, <llpecially in regard to working out the mechanics and sorting out th• details, than

would b. absolutdy neceswy ro und<rstand Plato (c£ Alican 2014, 39-44).

Works Cited

Adam, Adda Marion (<d.). 19 (4. 7M Apology ofSDmttes, Cambridgo.

Adarn, Jam"ll (<d.). 1886. Platonis Apologia Socratis, Cambridge.

--(u.). 1965 (c. 1902). 7M &public of Plato, 2nd •clition, Cambridge.

Ahbd-R.appc:, Sua and R.achana Kmltdcar (ods.). 2006. A. Companion to Som~ttt, Malc:on.

Alican, Nedp E 2012. Rethinking Plato: A Cartt!Um Qrmt for the &al Plato, Amsterdam-New York.

- - . 2014. ·~thought Forms: How Do Tht:y Work?", Arrl0148, 15-45.

Alican, Necip E and Holger Th•sldf. 2013. ·~chinking Plaro's Forms", Arrtos47, Il-47.

Alien, ~ginald E. 1965. Studits in Plaw's .\1ttllj>hysics. London-N~ York.

--(u.). 1934-1997. 7M Di~ of Plato, 4 vols., New Hmn.

Alt, win. 1982. "Die~s<its und Jenseits in Platens Mych•n von der S..Jc (T•ill)", Htrmts I 10,

278-99.

Airman, WiiiWr.. H. E 2012. Plato tht Teacher. 7M Crisis •flh• ~public, Lanham.

Anasraplo, ~rg•. 1975. Humlln Bting and Citizen: !!nays on Wrtue, Frmlom anti tht Common GtxNi, C'..hicago.

Annas, Julia. 1981. An Introductitm to Plato's Republic, Oxford.

--. 1999. Platonk Ethics: OIJ tmd 1\'tw, lthaca.

Arml.der, Paul. 1966. "Death in Plato's ApD/ogia", Clatrlcal Bulktin 42, 46.

Aronadio, Francr.sco (.d.). 2008. Dialoghi spuri Ji Platont, Torino.

Ast, Fri<drich. 1835-1838. Lmron Pl.ttwn~m. ~York. ~printed 1956.

Aumann, T. 200-3. K'urktg114rtl on tht Nr.J for Indirnt Communication. PhD dissertation , Indiana

Univettity.

Au.!bnd, Hayd•" W. 2000. "Who Speaks for Whom in the rvnaeus-Crililu?", in Press !•d.), 183-

98.

- -. 2006. "Socrates' Ddinirional Inquides and th• Hisror;· of Philosophy", in Al:bd-R.appe

and Kamtdcu: {.ds.), 493- 510.

Awtin, Emilr A. 2010. "Prudence and the Fear of Death in Plato's Apology", Ancimt Philosophy 30.39- 55.

Baltes, Matthias. 1997. "Is the I<ka of the Good in Plaro's Rtpublic Boyond B•ing?", in Mark Joyal (ed.), Studies in Plato a,d tht Platonic Tradition, London, 1- 23. Rc:print.d in Matthias

Balt<S, Dianobnata. Kkiu Schrifttn ..,. Pl.ttton und r;um Pl.tttonifmus, Sruttgart·l.cipzig

(1999, 351-71).

Barn"ll, Jonathan. 1995. [review of] "Harold Cherniss, L'bugmt tit l'r.ncitn& Acililimit, tr. L. Boubkia. Paris, 1993", Clatsicai &vi~ 45, 178.

--(.d.). 1934. Tht Complete Works of Aristotle, tht &vistJ Oxfortl Translatio11, Prine<ton.

326 WORKS CITED

Barnes, Jonathan and Miriam T. Griffin (cds.). 1997. Philosophia Togrttll II: Plstto and Aristotk, O.Jord.

Basrianini, Guid~ and David N. Sedley (cds.). 1995. [edition of the anonymow ill 1batttttum in)

CIJrpus dei fapiri JWsofid grtci t lsttini, Commm!4ri, 3, Firenr.c, 227-562.

Bcckman, James. 1979. Tht Religious Dimtmion ofSocr~~tts' Thought, ~•rerloo.

Bcnardctc, Seth. 1984. Tht Bting of tht &autifo~ Chicago.

--. I 986. "On Interpreting Plato's ClutrmUI.:s", GnuhJatt F~t£J~lty Philosophy ]ollrrus/11, 9-16.

--. 1997. "Plato's 'Thcactctus': On the Way of th~ Logos", Tht Rtllitw of Metaphysi<s 51,

25-53.

- - (u .). 1993. Pfstto} Symposium, Chicago.

Bcrger, Harlj; Jr. 1984. "Facing Sophists: Socrarcs' Charismatic Bondage in Prot4gortJs", Rtpmtntations 5, 66...91.

Berlin, Isaiah. 1953. 1ht Hctlgthog and tht Fox: An Ess4J •n Tofstoy} Vstw of HistDry, London.

Ben, Richard. 2011. "Socn.tic Ignorance", in Morrison (ed.), 215- 36.

Bc:vtrsluis, John. 2000. CrtJSt-Examining Socrates: A Difmr• oflnttrlocutors in Plstto'r Ettrly DU!Iogua, Cambridge.

Bliigncr, Norbcrt. 1997. Dia/otform undATgllmtnt, Srutiim zr~ Plsttons "Polittia", Stuttgart.

Blondcll, Ruby. 2002. Th• Play of Character;, Pums Diaiogua, Cambridge.

- - . 2006. "Where is Socrates on the 'Ladder ofl.O\'c'?", in Lesher tt aL (eds.), 147-78.

Bloom, Allan. 1993. Low and Frimdship, Now Y..ork.

-- (tr.). 1968. Tht RtpuhlicofPIIm, Na~ York.

Bluclc, R S. 1975. Plsttos Sophist; A Commmtllry. G. C. Neal {cd.) , Manchester.

Bobonich, Christophcr (cd.}. 2010. Plsttos Laws: A Critical Guide, Cambridge.

Bonazzi, Mauro. 20 I 2. "The<iria and Prui.o;: On Plucarch's Platonism", in T. B~naroui1 and M.

Bonazzi (eds.), Thtoria, l'nlxiJ IJIJd tht Conttmpb.tiw Lift afor Plstto JtndAristot!t, Lciden,

139-61.

Bonitz, Hcrmann. 1870. /~Via Aristr>ttlicus, Berolini.

Bowery, Anne-Marie. 2007. "Socratic Re..<on and Emotion, Revisiting the Intellectualist Socrates

in Plato's Prot~tgoras", in Ann \1t:ud (cd.), Socratn: Rt=n or Unrt!ltSOn 1tt the FountiJtlion of Europtan Identity, Cambridge, 1-29.

Boys-Stones, Georg,, Oimitri El Murr, and Christopher Gill (eru.). 201 3. The Plittonic Art of Philosophy, Cambridge.

Branacd, Aldo, DLniui El Murr, and Danicla Parri:cia Taormina (eds.}. 2010. Ag{ltilt: Autour tie Pllmn. Melstngtr offmr a Monitfu• Dixsaut, Paris.

'Brickhouse, Thomas C. and Nicholas D. Smith 1986. "'The Divine Sign Did Not Oppose Me': A

Problem in Plato's .Apology", OmatliltnjourlllllofPhilosophy 16,511-26.

--. 1989. Sot:rrifts on 'Trial Princeton.

--. 1994. P!atr>'s Socratts, New York-Oxford.

Comm. Hum. Litt. Vol. 132 327

- - . 2004. Routkdge Philosophy Guitkboo!t to Plittoand the Trial ofSocr.ttts, New York-London,

175-81.

- - . 2008. "A Matter ofUfe and Death in Socratic Philosophy", Andtnt Philosophy 9. 155-65.

Brisson, Luc. 2000. Ltcturt!S de Plstton, Paris.

--. 2000-2014. Plitto Bibliography. International Plato Society <htrp://placosodery.orglplaro­

bibliography>.

--. 2002. "I.:approche traditionnclle de Plaron par H. P. Cherniss", in Giovanni Reale and Samuel Scolnicov (eds.), New fmllgts of Plstto: Dialogue< on tht idea of the Good, Sankt

Augustin, 85-97.

--. 2011. "Vingtans apres", in Jean-We P&illi<! (ed.:, OrrJiti a !critlliTCht::. Plstton, Bruxellcs,

51- 62.

--. 2012. "Chaprer 18 oftheDtcommuni mathtmAticascimt.a: Translation and Commentary'', in E. Afonasin, J . Dillon, and J. F. Fmamorc (eds.), lamblicbNS atui tht Rnlridations oflAtt Plittonism, Leiden, 37-50.

- - (cd.). 2004. Platon; PhMrc, Paris.

--(od.). 2008. Plstton: <Emtt& completes, Paris. Nouvelle edition, 2011.

Brown, Eric. 2004. "Minding the Gap in Plato's Repuh/il', Philosophical Studits 117, 275- 302.

Bro"n, Lcsley (cd.). 2009. Aristotle: The N:.comachtan Ethict, revision of Ross 1925, Oxford.

Bruckcr, Jacob. 1731. Kurtu Frttgtn Aw tier Philosophischtn HiJtorie, Vcin Anfong dtr \left, Bij? auf du Geburt Christi, mit Awfohrlichtn Anmt'*u"i?' trliiuttr~ 2 Yols., Ulm.

Burger, Ronna. 1984. The Phtttdn: A Plsttonic Labyrinth, New Haven.

Burkcrt, Waiter. 1960. "Piaton oder Pythagoras? Zum Ursprung des Wones 'Philosophle'", H= 88, 159-77.

--. 1972. Lort rznd Scitnct in Altdtnt Pythagrmanism, Cambridge.

Burner, John (od.). 1900-1907. Plsttonis Ope1J1., 5 vols., Oc:ford.

-- (od.). 1911. Plittos Phaedo, Oxford.

--(ed.). 1924, Plsttoi Euthyphro, .\pology ofSocratcs,and Crito, Oxford.

Burtt, J. 0. 1954. Minor Attic Oraton, vol. 2: LycuTgllS. Dinarchw, Dmwks, Hyptritkl, Cambridge.

Bussanich, John. 2006. "Socrates and Religious Experience", in Ahbcl-Rappe and Kamtclcar (eds.),

200-B.

--. 2013. "Socrates' Rdigiow Experiences", in Bussanich and Smith (cds.), 276-300.

Bussanich, John and Nicholas D. Smith (eds.) . 2013. The Bloomsbury O.mpanion to S«r..1tn, London-New York.

Byrd, Miriam. 2007. '"The Summoner Approach: A New Method of Plato Interpretation", Journal of tht History of Philosophy 45, 365-8 I .

Byv-ater, lngrarn. 1892. Contrih11tiom to the Textual Criticimt of Aristotlts Nicomachtan Ethio;, Oxford.

Calef Scott W. 1992. "Why is Annihilation a Great Gain for Socrates?", Ancitnt Philosophy 12,

285-97.

--·- ~--.,.. ._. ___ . __ ---__ .. ....,_ .. ____ ..

328 WORKS CITED

Campbdl, Lewi.s («!.). 1867. 1ht Sophista 11nd Politicus of P!tZto, Oxfotd. Reprint«! Nc:w York 1973.

Capta, Andrea. 2014. J>!tZto$ Four Muse1: 7ht Pht~tdrus 1111d tht Potties of Philosophy. ~asbington.

Capuccino, Carlotta. 2014. Phudrus: APXH AOTOY: St<i proemi p!tZtonid t il wro tigni.ficato jikJJojico, Firenze.

Carlini, Antonio. 1962. "Aicuni dialoghi ~do-platonici e I'A.ccademia di Arcesilao", Annali tk/Ja SauJ!tZ !l'onN.k S..ptrioJY d; Pi.sa, Cl=e di Ltnert e d; FikJJOjia 31, 33-03.

--(ed.). 1964. PI• tone: Aldbiatk, Aldbiatk ttcOndo, Ipparco, Rivali, Torino.

Carron, P:.ul and Annc-Marie Scbuln. 2014. '"The Virtuous Ensemble: Socratic Harmony and Psychological Authenticity", So~<thweJt P.'Jilosophy R~Jiew 30. 127-36.

Centrone, Bruno. 1990. Pm"iopytht~gorica &hica: I trattati morrzli di Archita, .'dttopo, Tcage, Eurifomo, Napoli.

--. 2000a. "La lcttero.rura ~dopiro.gorico.: origine, diifusione, finalita", in G. Cerri (ed.), La krterwtt<nt ptt.ukpitrrtfo nella Ct<ltunt t>= e roman.-, Napoli, 429-52.

--. 2000b. "Piaronism and Prthagoreani!m in the Early Empire", ln Chri.stophcr J. Rowe and Malcolm Schoficld (ed,.), 1ht Cm.bridgt Hutory of Grre!t ltfla RomAn Politic" / 7hought, Cambridge. 559-34.

--.2014. "The ps.udo-Pythagorcan Writings", in Huffmo.n (ed.), 315-40.

Chambry, l!mile (tr.). 1933. Platon. rE~<viYJ cotnp!ltts, 7.1: u RLJ>ubliq'ile! Livm 4-7, Paris.

Ch.o.nce. Thomas H. 1992. Plato} Euthydemus, Berkeky.

Charalabopoulo.s, Nikos G. 2012. Platonic Drtzma. 1111d itJ Ar.dmt ~tion, Cambridge.

Chen, Ludwig C. H. 1992. Acl{"iring Knowledge oftht idtaJ, Stuttgart.

Cherni.s, Harold F. 1932. "On Plato's &puhlk X 5978", Ammc1t11 ]owrnal ofPhiiD/ogy 53, 233-42.

- -. 1944. Arototki CriticiJm of Plato 11nd tht Acatkmy, Baltimore.

Classen, Car! Joachim 1959. Spl'llch/icht Dtuh<ng ais Tneblt:mft platoniJchen ,.nd ro!tnttiJchm PhiiDJOphierm.;, Munchen.

Clay, Diskin. 2000. Plat~mic Q}Jtstions: Dialogutr with tht Sil~nt PhikJs~pher, University Park.

Coby, Patrick. 1987. Stxr11ttt and the Sophutic Enlightmmmt, A Commtntllry on Pilttos Protagotas, Lcwisburg.

Collins, James Henderson, ll. 2015. Exhorwtions to PhiiiJSo,&hy: 7ht Promptics of P!tZto, !JOmtiLJ, and Aristotle, Oxfonl.

Cooper, John M. (ed.). 199:'. Plato: Compktr Wl>>.~, Indianapolis.

Corndli, Gabricle. 2013./n &an:h ofPy<hllgriiYaniJm, Berlin.

Cornelli, Gabride, Ricbtrd McKirahan, and Constantlnos Macris (ed..). 2013. On PythagortaniJm, Berlin.

Cornfonl, Fn.ncis Mcl)onald. 1971 (c. 1949). "The Doctrine of Eros in Plato's Symporium", in Grcgory Vlasto: (ed.), Plato 11: A Colled;on of Critiuzl Ess4yt, Notrc Dame, 119-31.

--(tt.). 1937. Plaf'J's Cosmology. 'IhtTimo.cw ofP!tZto, London.

-- (tt.). 1941. 1ht Republic of Plato, London.

Comm. Hum. Lice. Vol. 132 329

Croi.set, Maurice. 1953. P!tZton, Oeuvm complittr, Tome I, P:.ris.

Crombie, !an MacHattie. I 963. An Examination of Piltto! Doctrinf:1, vol. 2: Plato on Knowkdgt a,J

ReaL'ty. London-New York.

Cross, R. C. and A. D. Woozley. 1964. Plato's Republic, A Philosophiclll Commenl4ry, London.

Curd, Patricia. 2004. ·7he Ltgacy of Pamunitkr. Ekatic :~oniJm and Ltlkr PrtSO<rati< Thought, Las Vcgas.

Curley, Edwin (tr.). 1985. 7he ColkctrdWorlcsofSpinou, •ul.!, Princeton.

Dalfen, Joacbim. 1974. Polis UJJa Poittis, Miincben.

Damscben, Gregor. 2003. "Grcnzen d~ Gesprii.chs ubcr Idecn. Die Formen des W~ns und die Notwendig~it dc.r ldccn in Plo.tons P11rmtnitln", in Gregor Damscben, Raincr Enslcat, and Alejandro G. Vigo (ed,.), Platon und Aristoteks--Ju~ 1Yltione veritlltis, Gottingcn, 31-75.

Dancy, Russell M. 2004. Pillto} Introduction of Forms, Carnbcidge.

De Lacy, Phillip H. and Bcnedict Scneca Einarson (cr.). 196;". Plutllrr:h, Moralia .. vol. XIV. Cambridge-London.

Dclcomminette, Syh ain. 2000. L'inventiviti diakctique dam k Polirique tk Platon, Bruxdles.

Deniz, Alroro.c Alonso. 2011. "An Arcadian Toast (Harmod. FGrH 319Fl)", Mntmoryne 64, 232-48.

Denyct, Nichob.. 1983. "Plato's Theory of Scuffs", Philo10phy 58, 315-2:".

--. 2007. "Sun and Line: The Rok of the Good", in Ferro.ri (<d.), 284-309.

Derrida, Jacques. 2004. "Lo. Pharmade de Placon", In Brisson (ed.), 257-387.

De Sanctis, Dino. 2015. "Le scene d'incontro ne! @logo di Platone", in Mauro Tulli (cd.), u sto t fonnt tiel ft1to. Rimrht d; filo/ogia filowfica, Pisa-Roma, 49-88.

Des Places, Mouard. 1966. jamb!Ufue. Lts myslirti d'fcpte, Paris.

Dcsuec, Pierr~ and FritvGrcgor Herrmo.nn (edJ.). 2011. Pwto and tht PotiJ, Leiden.

de Strycker, fuile and Simon Rodof Slings. 1994. Plato} Apoloo of SocrattJ. A Littrllry a71d PhikJJophical St1<dy with a Rwtnint Comme~tllry, Lciden-New York-Koln.

Di:ricnne, Marcel (ed.). 1988. Les Sa1JOirt M l'tc:rituiY tn Gm. Ancimne, Villeneuve-d'Ascq.

Dillon, John. 1977. 1ht Mitldk Pilttonutr. A Study ofP/4toniJm 80 BC toAD 220, L<lndon.

--. 1990. 1he Go/Jm Chain. Sturlitt in the Dtvtfupmtnt of PlatoniJm and Chrntianity, Aldershot.

- -. 19%. 1ht MUJtile Platonistr. 80 B. C. to A. D. 220, London.

--. 2003. 1ht Htin of Plmo: A Study of the Old Aca.tkmy, O::ford.

--. 2012. "Dubia and Spuria", in Gcrald A. Pres («!.), The Omtinuum Companion to PlAto, London-Nc:w York, 49-52.

--. 2014. "Pythagoreanism in the Academic Tradition: The Early Academy to Numenius", in Huffman (ed.), 250-;'3.

Dirlmcier, Franz. 1962. Mnoltwurdigt Zitllte in tier EutkmiJchtn Ethilt: tks ArntiJU/es, Heiddberg.

330 WORKS CITED

Oitcmar, Heinrich. 1912. Airrhincs wn Sphe= Studitll tur Litmltu1ftS<hirhu tier Sokratilt:r. Untmuchrmgrn und Frrtgmmu, Berlin.

Dixsaut, ~fonique. 2000. Platon et la qrmtion dt la ptnsit, Puis.

- - -. 2001. Mlt~tmorphosts de la dirdt.tiqt.<JJ dans us Di~tlopts de Pl.110n, Paris.

--. 2013. "Macrology and Digmsion", in Boy.-Stoner tt ~tL (eds.), 10-26.

Dixsaut, Monique (tr.). 1991. Platon: Phedon, Paris.

Dodds, E. R. (ed.). 1959. Plato: Gorgiu: A.l?nlistdTert u-ith Introduction and Commmtltry. Oxford. Revised edition, 1966.

Dorion, Louis-Andr~ . 2010. "I.:impossible autarcie du Soeratc de Placon", in L Ro.<Sctci and A Scanu (eds.), Som.tit:lt 2008: Studit' inAncimtSot:rt~tic Littrltturt, Bari, 137-58.

---. 2011. "The Rise and Fall of the Socratic Problem", in Morrison (ed.), 1-23.

Dortcr, Kennech. 1982. Plato} Phaedo: An lnttrprtution, Toronto.

- -. 1990. "Diaere:is and che tripartite soul in che Sophist", Anrimt Philosophy 10, 41-61.

- --. 2006. "The Method of Division and the Division of the Phudrus", Andtnt Phi!orophy 26, 259- :'3.

Duke, E. A.,~: E Hicken, ~~ S. M. Nicoll, D. B. Roblruon, and j. C. G. Strachan (eds.). 1995.

Platonir Opmz, vol. 1, &thyphro, Apologia SorrGtis, Crito, Phitedo, Crrrtylus, Sophisla, Poli:irus, 11Kamtus, Oxford.

Elx:rc, Theodor. 2003. "The Role of the Frame Dialogue in Plato's Prvwgo=", in Alc:S Havlicek and

Filip Karf!k (eds.), Proctedingr of the 1hird Symposium Platonicum Pragrmt, Prague, 9-20.

Ehnmark, Erland. 1946. "Socrarcs and the Immortality of the Soul", Eranos Rudbtrgumus 44, 105-22.

Eisner, Roberr. 1982. "Soerates as Hero", Philosophy,.,.: Littraturt 6, 106-18.

El Murr, Dimitri. 2002. "La sympkJM politW:; le parndigme du tissage dans le Politiqut de Plaron, ou les raisons d'un paradigme ubitraire", Kairos 19, 49-95.

- --. 2013a. "Rdlccrive commentary (2}: appcaranc~. realir:r and the desire for the good", in Boys-Stonc:set al. (eds.), 122-9.

- - - . 2013b. "DtmUJs et logos: de I' opinion droite ~. la connaissanee (Minon, 97c-98a er 7ht~, 201c-210b)", in D. El Murr (ed.), La Mtsurt ds.: ~~tvoir: ltr:dts sur k The'<tete, Paris,

151-71.

---. 2014. Sawlr tt gou~mer. Essai sur la rrimct politiqiJI! platonidmne, Paris.

Emlyn-Joncs, C.]. and Wi.lliam Preddy (tr.). 2013. &public Boolts 6-10, Cambridge.

Er! er, Michael. 1987. Dtr Sinn dtr Aporlm in den Dialogm Platons, Bcrlin-New York.

---. 2003a. [review of] "N. BloBner, Dialogform und Argument, Swdien ru Platoru 'Politcia', Stuttgart, 1997", Gnomon 75, 392-5.

---. 2003b. "To Hear the Right Thing and to Miss che Point: Plato's Implicit Poetics", in Michdini (ed.. ), 153-73.

- - . 2006. Platon, Miinchen.

Cornm. Hum. Litt. Vol. 132 331

- - . 2007. "Platen", in H. Flashar (ed.), Dit Philosophit du Antilte Bd. 2,2. Gruntlrin du Geschichtr tier Philosophit. &griindet wn Fritdrith Utbtrwtg. liollig neu btarbtitrte Ausgabt, Base!.

- - - . 2009. "The Fox Knoweth Many· Things, the Hedgehog One Great Thing: the Relation of Philosophical Con~ and Hurorical Conrcxu in Plato's Dialogues", Hermathmtl 187.

5- 26.

- - -. 2012. "'Viele- weiB dcr Fuchs, aber eine groBe Sache dcr Igcl': zum Verhiiltnis von philosophischcr Einheit und literatischer Poikllia bei Platon", in U. Bruehmiiller (ed.), Plato>u Htrmtnermlt und Prinzipitntknlttll im Licht du Dialoge und dtr antiltm Trllliition: Fntschrift for 1homas Alexander SsdtZ41t zum 70. Gtlnmsr.;g, Hildesheim, 99-120.

---. 2013a. "Argument im Koncc:xt: Du dritte Argument fiir die Eudaimonie des Gefl'chten in der Polittla (583b ff.) und der 'Griesgram' im Phiubos (42c-44d)", in Noburu Notomi and Luc Briss~n (eds.), Dialogwts on Platoj Polittia (&public}. Seuc~d Papers from tM Ni11th Symposium Platonit:um, Sankt Augustin, 76-81.

---. 2013h. • Plamu und Historic: Platen iilx:r d ie Poetizitiic sciner Dialoge", in M. Erler and

J. E. HeBler (eds.), Argument und littMrischt Fonn in antilttr Philosophit. A.ltttn des 3. Kongmses tier Gesellschaft for antlltt Philosophit 2010, Berlin-Boston, 59--84.

---. forthcoming. "Crying for Help: Socrates as papposilenus in the Estthydnnus", in F. de Luise, C. Moore, and A Sra\TU (eds.), A Companwn to Socrates and tk Soatttic Di.Jogut, Leidcn.

Ferber, Ra.fael. 1989 (c. 1984). Platos Idee des Guten, 2nd edition, Sankt Augustin.

---. 1995. "FUr tint propiilkutischt Ltlttiirr tin Poliricru", in Christophcr Rcwe (ed.), Ill

Symposium Platonit:um, Sankt Augustin, 63-74.

--. 2003a. PhilosophucM Grundbegriffo 2, Miinchen.

---. 2003b. "I.:idca del bene i!: o non e trascendence. Ancora su tptltti1111 tes ousi~t~", in M. Bon:azzi and F. Trabattoni (eds.), Plati>nt e la mu/ir;iont platonit:a. Studi di .filosofia ~tntic~t, MUano, 127--+9.

---. 2005. "Ist die ~dee des Guten nicht tr.anS"Zendent odcr isc sie es doch? Nochmals Platons

EPEKEINA T£5 OUSIAS", in Oamit Barbaric (ed.), PltJton ubo das Gu~ und die Gtrtchtiglttit I Plato on Goodnm and }utit:t I Plato ne sui Bmt t sui/a Giustizia, Wun:burg,

149-74.

--. 2013. "Was jede Seele suchr und worumwillen sic allcs tut", Eitnchor 34, 5-31.

- --. 2015a. "Le Bien de Platon et le probleme de la uanscendance du Principe", b A. Gobriele Wersinger (ed.), SbninaiTI! de rtcherchts n.r "Lts PrincijMr. philosophie et pmsk rituelie", ENS Ulm, seance du 28 Janvier.

- - . 2015b. Platos /Jet des Guttn. 3rd edition, Sankt Augustin.

Ferrati, G. R. E 1992. "Platonic Love", in Richard Kraut (ed.), 7ht CambriJge Cnmpal'lion to Plato, Cambridge, 248-76.

--(ed.). 2007. 7ht Cambridgr Companion to Platoi Rtpublit:, Cambridge.

Fesca, Nlcola (ed..). 1891. lamblichi Dt communi ma:hmuttit:tt sr:iewtia libo, Lipsiac.

Festugiere, Andn!-Jean (tr.). 1970. Proclus. Commentairts sur la Rep .. bliqut dt Platon, Paris.

332 WORKS CITED

Findlay, John N. 1974. "Appendix 1: Translated Passages Illu.<trating Plato's Unwritten Doctrines",

in P!tzt.,: 1IH WHtttn aNi the Unwritun Doctrinn, London 1974, 413-54.

Fine, Gall. 2008. "Does Socrates Claim to Know That He Knows Nothing?", Oxford Stut&s in Andtnt P.Szlosophy 35, 49-88.

Fougeres, Gustave. 1898 . • \f•nJink et I'Arcadie orimUlk, Puis.

F.ranklin, Lee. 2005. "RecoUection and Philo•ophical Reflection in Plato's Ph~ao·, Phronesis 50,

289-314.

Frede, Dorothea. 1996. "The hedonist's conversion", in Christopher Gill and M. M. McCabe

(ed..), Form andArgummt in Late PlaUJ, Oxford.

--. 1999. Phaidtm: Dn-Traum von d:.:· Unstdlichltdt der &ek, Darmstadt.

--(tr.). 1993. Plato, Philebw, Indianapolis.

-- (tr.). 1997. Plat<Jn, Philehos, GOtringcn.

Freud, Sigmund. 1911. Form..lations on the T&;IO Pri>l&ipm of Mm:a/ Functioning, Sw1<lard Edition

vol.1 2, NcwYork, 213-26.

- -. 1915. 7he U1m1nsd ow, Standard Edition vol. 14, 159- 215.

- -. 1920. 11Tr« Ewtys on the TMory of~!XU 11Jty. prern,. to the 4th edition, Standard Edition

vol. 7, 123-245.

- -. 1925. An A•ctobiogrttphical Study. Standard Edition vol. 20, 1- 74.

- - . 1940. A11 Outline of Psycho-analysis, Standard Edition vol. 23, 139-207.

Fuhrmann, Manfred (tr.). 1986. Apologi< des Softtatts, Stuttgarr.

Gadarner, Hans-Gcorg. 1969. "Schlciermachet als Platoniker", in Gtsammt:lte Wtrlte 4, Tiibingen

198;", 374-83.

Gaiser, Konrad. 1968 (c. 1963). "Testimonia Phtonica. QueUcntate zur Schule und miindlichen

Lehre Plamno", in P!tzt.,ns ungeschri<bene Lehn, 2nd edition, Stuttgart, 441- 557.

- - . 1984. Platone eom< scritto" filosofico. Sttggi sull'n-men..mca dei dialoghi platonici, Napoli.

Reprinted in Gwtmmelt~ Schriftm, Sankt Augw;tin 2004, 3-72.

Gallop, David. 1963. "Plato and the Alphabet", PhilosophiCil/ Review, 72, 364-76.

Garber, Daniel and Roger Aricw (tr.). 1989. [G. W. Leibniz) Philosophical Essays, Indianapolis.

Geach, Peter. 1956. "Good and Evil", Ana}y1is 17, 32-42.

Gcier, .\lfi-ed. 2002. Plato! Erotic Thought: 7he Trte of the Unltno.-:m, Roche.ter.

Gerson, Uoyd P.. 2004. "Plaronism and the Invention of the Problem of Unhers:~.ls" , Archiu for Geschichte der Philosoph~ 86, 233-56.

--. 2005. Aristotle aNi O:h.r Platonlrts, Ithaca.

--. 2013. From Plato to Plat<Jnbm, lthaca.

Giannantoni, Gab ride. 1990 (c. 1983). Somttis et Somzti&ol'flm &!iqui4e. 4 vols., Napoli.

Giannopoulou, Zina. 2001. "The 'Sophist of Noble Lineage' Revirired: Plato'• Sophist 226b1-

231b8", !Uinois Classical Srudin 26, 101-24.

Gilead, A. 1994. 1h~ Platonic Odyu.y. A Philosophicai-Litmzry Inquiry into tht Phaedo, Amsterdam.

Comm. Hum. Litt . Vol. 132 333

Gill, Chri.:roph<r. 1980. 7he At/4ntis Story, Bristol.

GiU, Muy Louise. 2012. Philorophos: Platoi Missing Dia/o~, Oxford.

Gluliano, Fablo Massimo. 2005. Plato nee 14 poesia: teori4 del/a composi.~on< < prrzssi del/a ricezione, Sankt Augustin.

Godd, R. 1954. "Socrate et D iotime", Bulletin ik l'AzsocU!Iion Guillaume Bud! 13, 3-30.

Goldschmidt, Victor. 1985 (c. 194:"). Lt paradigm< tlans 1~ dialectique_platonidenne, Paris.

G6rn.ez Robledo, Antonio (tr.). 1971. PlatOn, JapUbliaz, Mt::ico City.

Gor.zalez, Francisco J. 1995. "Plato's Lyrir. An Enactment of Philosophical Kinship", Andent Phiklso_phy 15, 69- 90.

--. 2003a. "How to Rad a Platonic Prologue: Lpis 203a-207d", in Michdini (ed.), 15-44.

--. 2003b. "Plato's D ialectic of Forms", in WiUiarn \ll:'.:lton (ed.), PlaUJi Formr. Varittits of

lnterpr.mtion, L..nham, 31-83.

Griffin, Michael J. 2015. AritUitki Cat~oria in the &rly Roman Empm:, OxfOrd.

Griswold, Chatl-::s L. 1986. Self-Knowkt/gt in Plato$ Phaedrus, New Haven.

--.2011. "Socrarcs' Political Philosophy", in Morri.son (e.d.), 333-54.

Groden, Suzy (tt.). 19;-0. 1he Sympotium of Plato, John Brentlinger (ed.), Amherst.

Grube, G. M. A (rr.). 199:'. Apology, in Cooper(e.d.), 18-36.

- -(cr.). 1997 (c. 1928). &pwblic, revised by C. D . C. RcC\·e, Indianapolis. Reprinted in

Cooper (ed.), 972-1,223.

Gueraud, Ocrav: and Pierre Jougu,et (eds.). 1938. U11 liure d'icolkr tiu Ill~ sUde awtnt f..C., Le

Caire.

Gundett, Hermann. 1952. "Die Slmoni&-.-Interpretation in Platons Protagoras", in Htrmeneia: Fertsehrift for Otto &gmbogm zum 60. ~burtstag, H eidelberg. 71~93.

--. 1971. DialDg u11d Dialeleti~ Zur Struhur des Plawnischen Di4logr, Amsterdam.

HackiOrrh, R. 1945. Plato! Examination ofPiean<rt, Cambridge.

Had: n, James. 1997. "On the Hippias Minor. Achilles, Odys5CUS, Socrates", in Hart and Tejera

(ed..), 143-68.

Hall:W.,ll, St:ephen. 2002. 7he Atsthetia of Mimesis, Princeton.

Halperin, David. 1992. "Plato and the Erotics of Narracvity", in J. C. Klagge and 1\icholas D .

Smith (ed..), Mtthods of !nttrpmmg Plato and His Di41Dgues. Oxford Studies in Ancient Philosophy. suppl. vol., Oxford, 93-129.

Hart, Richard and Victorino Tejera (eds.). 1997. Plaws Dialoguer-TIH Dialogi&al Approach, Lcw!Jtcn.

Hcidegger, Martin. 2012. &mina". Platrm-Aristottln-Augustinw, F~rt am Main.

Hcindorf, Ludwig Fricdtich (ed.). 1809. PlaUJ11iJ Pbaedo, Berollni.

Hcitsch. Ernst (tr.). 199:'. Phailiros, Platon ~rltt 3.4, 2nd edition, Giitringen.

Hicks, R. D. (rr.). 1925. [Diogenes Laertius] live; ofEminmt Phiklsophm, 2 vols., Cambridge.

----_ ...... -.... __. ..... -

334 WORKS CITED

Horky, Phillip Sidney. 2011. "Henmnius Ponlius: The CoriStruction of a Samnitc Philosopher", Classical AlltiquiiJ 30, 119-47.

--. 2013. Pl4to llM l]thllgor:anism, Oxford.

--. 2014. "lr..e Peripatctia on the Pythagoreans", .in Huffman (eel.), 27~95.

Horky, Phillip Sidney and Monte Ransomc Johnson. ~rthcoming. • On Law and justic~ Attributed to Archyr;<.; ofTate~~tum", in David C. Wolfsdorf (ed.), Early Gm!t EthicJ, Oxford.

Horneffer, August (u.). 1955. Pl4to11: D~r Stt::lt, Stuttgart.

Hose, Marlin. 1998. "Fragment und Kontext, ::wei Meth:xlen der Interpretation in dcr griechischen Litcrarur", in J. Hohhauscn (eel), Prych--Seti~ima: Ftmdmft for KArin A/t um 7. Mai 1998, Stuttgart-Leipzig, 89-112.

Howland, Jacob. 1991. "Re-Reading Plato: The Problem of Platonic Chronology", Phomix 45, 189-214.

- -. 1998. Tht P,;;rrzdox of Political Philotophy, Lanham.

Huffinan, Car! A. 2005. Arrhyflls oJTan1ltlun: PythagotrAn, PhwJOpkr. aNi MathmuttidAfl IG11g,

Cambridge.

--(ed.). 2014. A HiJtory ofl]thllgo"anism, Cambridge.

Humberr, Jean. 1960. Synt4xe grt<qut, Paris.

Hunter, Richard. 2006. "Plato's Symporillm and the Traditions of Ancient Fiction", in Leshcr •t al. (eds.), 295-312.

Hutchinson, Douglas S. (tr.). 1997. Seco11dAkib~.-ID, in Cooper {ed.), 596-608.

Hutch.inson, Douglas S. and Monte Ransome Jo~nson. forthcoming. lamblichw: Protrtpticus, Cambridge. Prepublication \mion available at www.protrcpticus.info/ protreprcc.on2015i20.pd£

Hylwd, Drew A. 1 ~81. ~ Vi;-tw of Phllorophy: An /nt;;~'rrtatio1l of Pf4to} Charmidcs, Athens.

lnglis, Kristen. 20 I ;. [r~icw of] "James Warren and Fdsbce C. C. Sheffield, R011tkdgt Companion to Allc!LtU Philotophy. 2014", Nom Damt Philotophical Rndtun <https:l/ndpr.nd.edui news/5601 1-thc:-roudcdgc-companlon-to-ancicm-philosophy/>.

lon"Scu, Cristina. 2007• ''1he Unity of the Pkikbus: Metaphysical Assumptions of the Good

Human Life", Andmt PhiloJOphy 27, 55-7.

--. 2012. "'Recollection and the Method of Collection and Division in the Phaednii'.}011T111ll ofPhik.sopl;iul R=-=h 37, 1-24.

--. 2013. "Dialectic in Plato's Sophut: Division and the Conununion of Kinds", A"thiiSII46, 41-64.

Ioppolo, Anna Marta. 1986. Opinio11~ e JdtnZA. 1/ dibattl'to tr4 Stoid e A«adtmid 1ullll e ne/ 11 Jeco 1o a. C., Napoli.

Itwin, T.,.ncc H. l 9n. Pl4to~ Mont! 1htory, Oxford.

- - . 1995. PlllttJsEihia, New York.

Johnson, David M. lrr.). 2003. Soawt~s aNJAicibiade~: Four Tc:ts, Ncwburyport.

Comm. Hum. Litt. Vol. 132 335

Johnson, Marguerite and Harold Turant (eds.). 2012. Aldbi.ukJ 1111d tht Socratic l<wer-td11cator, London.

Johnson, Monte Ransome. 2005. ArUtotk on Ttkology. Oxford.

--. 2008. "Sources for tho Philosophy of Archyw", Ancimt Phwsophy 28, 173-99.

Joly, Henri. 1986. "Platon entre le maltrc d'tcole' et le f...bricant de mots: rcmarques sur les gram71Ultti, in H. Joly (ed.), PhilotophiululAngagut grammairuittnJ l'Antiljuitt, Bruxclles­Grenoble, 105-36.

Jowett, Bcnjamin {u.). 1892. 1ht Dia/ogws ofPIIlto, Oxford.

Joycc, Michad (tr.). 1961. Sympori11m, in Edith Hamilton wd Huntlngton Cairns (cds.), 1ht Cnlkcttd Dialogun of Pl4to, Princcton.

Kahn, Charles. 1990. "Plato as a Socratic", in Homm4g< a Htr.rifoly. &chmh.s sur lA philosophit rt k langagtl2, 233-58.

--. 1996. Plato aNi tht Socratic Dialogw: 1ht PhiloJOphit:al U~e of a Litmlry Form, Cambridg<'.

- -. 20 I 0. "I! importance philosophiquc de la forme du dialogue pour Platon", in Brancacci tt aL (eds.), 69-81.

--. 2013. P/4to and tlu Post-Sorn~tic Dialogue: 1ht &film to rh~ Philotophy of Nafll", Cambridge.

KalbAeisc.h, C. (ed.). 1907. Commmtaria in Aristoukm Grrteca, vol. 8, Berlin. English tr. 2000-2003, Andmt Commentators on Aristotk, 4 vols. , London.

Kamrckar, Rachana. I 997. "Philosophical Rule from the &pllhlic to the lA= Commentary on Schofidd", in John J. Cleuy and Gary M. Gunler (eds.), Prot:ttdingr of tht B01ton Awa ColloiJIIillm inAndmt Philosophy 13, 242- 52.

--. 2006. "Plato on the Attribution of Conative AttitUdes", Arrhiv for Ge~chkhte Jn Philotophit 88, 127-62.

Kannicht, Richard and Bruno Sndl (ed.). 1971-2004. Trdgi='lnn Grualr~~m Fragmmfll, 5 vols., Gottingcn.

Karamwalis, George E. 2006. Pl-:tto tVtdAristotk inAgmmmt? PlatoniJts onArisrotiL ftomAntiochw to Porphyry, Oxford.

Kcrfcrd, G. B. 1954. "Plato's Noole Art of Sophim; (Sophist 226a-231b)", C/asrica/ Q111111tr/y n.s. i, 84-90.

--. 1986. "Le sophiste vu par Platon: un philosophe imparfait", in Barbara Cassin (ed.), Potitio1fi di 14 JOpbUtitJIU!, Paris, 63-85.

Ketch urn, Jonathan. 1981. Th~ Strucfllre of tht Pl4tonic Dialogut, PhD dissertation, State Univer&ity of New York at Buffalo.

King.]. E. {cd.). 1927. Cimo. Tw<f414n Disp11tario111, Cambridge.

Klonoski, Rkhard}. 1986. "The Portico of the Archon Basileus: On the Significance of the Setting ofPlo.ro's &thyphrrl', Clamca/fornna/81, 130-7.

I<ramer, HwsJoachim. 1959. Amt bei Pl4ton ut~dAristottkJ, Heidclbcrg.

- -. 1964. JJno Unpr~~ng dir Gdstmetaphyrilt: Untmuchungm ::rur Gtschicht~ des Pl4tonismus zwiJchtn Platon 1111d Plotin, Amsterdam. 2nd edition, 1967.

336 WORKS CITED

--. 2014. "Placons Definition des Gucen", in H. Krimer, GtJammtflt A<~fiiitu Dl Platon, Dagrnar Mirbach (ed.), Berlln, 236-.40. Originally publi•hed in Dm!tm-Gtritm!tm­Atulmltm. Z<~m !)0. Gtb<~mtllg wn Elsbdh Bi«hin, Messkirch (2009, 135-40).

Kraut, Richard (ed.). 1992. 1he C.mbril/gt Companion to P/4to, Cambridge.

Kroll, Wilhelm (ed.). 1899-1901. Prrxli Di.zdochi in Platonis Rem pllblicam commmtlln'i, i vols., Lc!prig. Reprinted Amsterdam 1965.

Kiihn, Wilfried. 2010. "X:utili<ation rhctorique de la dialeaiquc clans le Phltirt", in Brancacci et

al. (cds.), 259-73.

Lafrance, Yvon. 1987. Pollr intDplittr Platon.·la Lign..: m &p .. blifJ*• Vl509tJ--51 It; bilan analyliqlll! dn tN.dtJ (1804-1984), MontrCal.

Lamb, W. R. M. (tr.) . 1955. Ch.m~idn; Alcibiatks I and 2.: Hippturhlll; tht lAwn; 7htag~J; MinOJ; Epill()mis, London.

Landy, Tucker. 1998. "Limitations of Political Phllo50phy: An Interpretation of Plato's Charmidn", ln~rprtt4ti01J 26, 183-99.

Lane, Melissa S. 199-g. Mtthod and PolitiCJ in Platoi Sllltmun, Cambridge.

Lasserre, Fran~ois (ed.). 1954. "Fragments de l'Areopagirique de Damon d'Athenes", in [Plutareh] De la MusUfr<e, Lausanne.

Lattimore, Richard (rr.). 1961. 1bt Iliad ofHomtr, Chicago.

U..r, Gabrid Rieb:ordzon. 2006. "Permanent Beauty and Becoming Happy in Plato's SjmpoJium", in Lesher tt aL (eds.), 96--123.

Leroux, Georges (u.). 2002. Plaron,IA &pub/Uple, P2ris.

Lesher, J, H., Debra Nails, and Fri.lbee C. C. Shellield (cds.). 2006. P/4toi Symposium: lssun in

lnttrprttation and &aption, Cambridge.

Lesser, Harry. 1982. "Style and Pedagogy in Plato and Aristode", Philosoph, 57, 388--94.

Levett, F. M. Jane (tr.). 1990 (c. 1928). Iht Theaetctus oJP14to, revised by Myles Burnyeat, Indianapolis. Reprinted in Cooper (ed.), 158-234.

Levin, Saul. 1975. "Diotima's VISit and Service to Athens", Grru:n &itriigr 4, 223-40.

LOwenclau, Ilse von. 1961. Dtr platonischt Ment:X<Il()J, Stuttgart.

Lombardo, Stanlcy (tr.). 1997. Ly1is, in Cooper (ed.), 687-707.

Lombanlo, Stanlc-1 and Kaxen Bdl (rr.). 1997. Pmtagorra, in Cooper (ed.), 746-90.

Long, A. A. 2013. "The edectic Pyth~reanism of Alexander Polyhistor", in Malcolm Schofidd (ed.), Aristotle, Plato, and Pytluzgrmanisr.J in tht Firrt Cmtllry BC: ll'ew DirmioN for Philorophy. Cambridge, 139-59.

Long, Ala (tr.). 2010. Mmo and Phattlo, Cambridge.

Loraux, Nicole. 1981. L'irwmtion d'Athmtr. Histoi~ de l'oraison fonibrt UnJ la "tit< cl=ifJ*t", Paris. Nou,-dle edition abrCgee. augment~e d'une prtfiocc, 1993.

--. 1985. "Socr.ue,_ Pbron, Herald~: SW" un paradigm• h~rotque du philosophe", in Jacqucs Brunschwig, Claude Imbert, and Alain Roger (cds.), Histtlirt tt SS7'11Cturt: a la ~moirt de Victor Gouuchmidt, Paris, 93-106.

Comm. Hum. Litt. Vol. 132 337

Lucarini, Carlo llf. and Claudio Moreschini (eds.). 2012. [Hermias Alexandrinus] In PlattJnis PhattlrrJm scholia, Berlin.

Lurher, Wilhdm. 1961. "Die Sebwiche des guchriebenen Logos, ein Beispid humanisti.leber Interpretation, ven~c am sogcnannren Sebriftmyrhe& ln Platens Phaidros (274b6ff)", Gym711Uium 68, 526-48.

Macris, Constantinos. 2002. "Jamblique er la lincrarure pseudo-pytbagoricienne", in S. C. Mimouni (ed.), ApDt:ryphiti, Turnhour, 77-129.

Magris, Aldo. 1992. "Der Zweite Alkibi2des, ciri Wendepunkt in der Gesebiebtc der Akademie", Graur Bdtriige 18, 4:'-64.

Malcohr., John. 1991. Plato on tht StlfPrtdiutifm of Formr. Emly and Milldk Di~Jogves. Oxford.

Manuwald, Bernd. 1999. Platon, Protagorra. ObmttzungundKommmtar, Gorringcn.

Marrou, Henri-Irenee. 1981 (c. 1948). Histoir;; de l'ltillCflliPn uns I'AntifJ*itl, vol. 1: Le mondt

trte• Paris.

Mattlu:ws, G. B. 2013. "Death in Socrates, Plato, andAristode", in Ben Bradley and Fred Fddman (eds.), 1bt Oxford Handbool- ~fDtath, New York, 186-99.

Mattingly, Harold B. 1958. ' The Date of Pbto's Symposium", Phrontsis 3, 31-9.

McCabe, M. M. 2002. "Developing the Good itself by itself. Critical Strategies in Plate's Euthydnnul', Plato: 1bt lntmltt Journal of the lntn'IU'.tional Plato Society 2. http://gramaca. univ-paris1.fr/Plato/article20.html?lang•cn.

McCoy, Marina. 2008. Plato 011 tht Rhetoric of PhilDJOphtrs and SophistJ, Cambridge.

McDonald, ~illiam. 201 2. "Serrn Kicrl<egaard", in Edward. N. Zalta (cd.), 1ht Stanforri Encyc/optdia ofPhi/oJophy <http://plaro.scanrord.edu/cntries/kierkegaardl'.

McPartland, Keirh. 2013. "Socratic Ignorance and Types of Knowledge", in BIWanich and Smith (eds.), 94-135.

McPherran, Marl<. L 1996. 1bt Religion ofSomttn, University Park.

--.2006. "Medicine, Magic, and Religion in Plato's SjmpMi<~m", in Lesherttal. (eds.), 71-95.

--(ed.). 2010. Plat4i Republic: A Critical Guide, Camb.:idge.

h!enn, Stephen. 1998. "Collecting the Letters", Phronesu, 43, 291-305.

Michdini, Ann N. (ed.). 2003. P/4to m Author. 1bt RhtttJrk of Philosoph,. l.ciden.

Miller, Mitchell. 1991. Plato} Parmenides: Tht Convmion oft~e Soul. Univt·rsity Park.

--. 1999. "Platonic Mime.:;is", in Thomas Fallcner, Nancy Fclson, and David Konsran (eds.), Conttxh<aiizing Clanicr. Ideofoty, P".fom~anct, Dialogue, Lanbam, 253-66.

--. 200:'. "Beginning the 'Longer ';X"".._y'", in G. R. F. Fer:arl (ed.), 310-44.

--. 2010. ''A More 'Exact Grasp' of the Soul? Tripartition In Republic IV and Dialectic in rho Phlkbus", in Kun Pritzl (ed.), Trllth, Washington, 57-135.

Mobius, Hans. 19.34. "Diotirna",Jahrbu&h dn Dt.aschtn.Arr:hiio/ogis&hm !nJtit~~l149, 46-58.

Monro, David B. and Thomas W. Alien (eds.). 1920. Homtri Opmz, 2 vols., 3rdedition, Oxford.

Moorhousc, A. C. 1965. "A Use ofOYAEII and MHdEII", Clas<ica/Q-ly. n.s. 15,31-40.

Moraux, Paul. 1984. Der Aristottwmlll bd dm Gri«hm. Von Androni.+.Js bis Akxt~ndtr wn

338 WORKS CITED

Aphmdimzs, Bd. 2: Der Aristott/.imus im I. :md 11 jh. n. Chr. Berlin.

Morgan, K. A. 2004. "Plato", in l1:1:ne de Jong, !Wlt Nunlisr, and Angus Bowie (eds.), Nam1torr, Namttet'1, ana Namuiws in Ancimt Grttlt Liarell'Mrt: S4udies in Antimr Grrtlt Nt~m~tiw. vol. I, L.:idcn.

Morrison, Donald R. (ed.). 2011. 7ht CambriJgt Com.rumion to So<7>Jt:.s, Cambridge.

Moss, 1essica. 20t4. "Right Reason in Plato and Aristotle: On the Meaning of Logos", Phrrmtsu

59. 181-230.

Most, Glenn W. t 994. "Simonides' Ode ro Seopas in ConteXtS", in I. 1. F. de Jong and 1. P. Sullivan (eds.), Modtrn Critiu.l'lhtory and Clltssiclli L'rtNIUrt, Lcldcn, 127-52.

Mourdatos, Akxandcr P. D. 1983. "'Nothing' as 'Not-Being': Some Literary Concars that Bear on PLato", in J. P. Anron and A. Pceuss (eds.) , Essays in Ancitnt Grttlt Philosophy, vol. 2,

. \lban); 59-Q9.

Muller, G. 1975. "Das sokrarisehc ~· .. sen des Nichrwi.<sens in den platonisehen Dialogcn", in K. Vourveris and A. Skiadas (eds.), Dortma: H1Z111 Dilkr r;um 70. Gtburtstag, Athens, 147-73. Reprinted in Plt~Mnische Stwlim, Hciddberg 1986, :--33.

Mulhern, John J. 1968. "TPOllOl: and llOAYTPOniA in PLaro's HippiaJ Minot', Phomix 22, 283-88.

--. 2000. "I:ttetpreting the Platonic Dialogues: What Can One Say?" in Press {ed.), 221-34.

Murley, Clyde, 1555. "Techniques ofModern Fiction in Plato", Classic4/foumAI50, 281-7.

Uurphy, David. 2010. "Do Plato's Characters Commit the 'Plato Says Fallacy'? With Apologies to J. J. Mulhern", Annulli Mttting, Society for Ancimt Grttlt Philosophy. N~ Yorlt, October 17. 2010.

Nails, Debr2. 1993. "Problems with Vlastos' Devdoprr.entalism", Ancitnt Philasoph] 13, 273-91.

- - . 1995. Ago,., Atatlnny. and the ConductofPhiiosoph], OordsechL

--. 2002. Iht Ptopk of Plato, 11 Prosopograph] of P!ato and Othtr Socr~~tics, lndianapow.

--. 2006. "li-agedy Off-Stage", in Lesher tt 4/. (eds.), 1 79-20:'.

Nails, Debra and Holger Thesl.df. 2003. "Early Aa-.dmlic Ed.ting: Plato's Laws", in Samuel Scolnicov and Luc Brisson {eels.), Pfllro} Laws: From The.>ry into Prttctict, Sankt Augustin,

14-29.

Nehamas, Alexander. 1992. "V'hat Did Socrarcs Teach and to Whom Did He Teach It?", RnlitiiJ

of Mmrpl,ysia 46, 279-306.

Nehamas, Alexander and Paul Woodruff (tr.). 1997 (c. 1989). Symposium, in Cooper (ed.), 457-505.

Neschkc-Henrschke, Ada. 2012. "Platonexegese und allgemeine Hermeneutik (mit einem Mcthodcnbcispid zu Platon, PoliteiA W, 509b8-b10: ... tptlrtilfll tts ousiaJ pmbeiA ltai Jynamti h]ptrechontos)", in M. Erler and A. Neschke-Henrschke (eds.), Aopmmt.rt in Dilllogm P/411Jnis 2: PIII.Joninttrprttllriolt u:ui ihrt Htl7flt1ltUtilt wm 19. bis z:um 21. Jahrhundtrt. Alttm dtJ lnttrrtlltiolfllkn Knlloquiums wm 7. bis 9. Ftbrwlr 2008 im lstihiiiJ Svi:..;;trO di Roma, Base!, 1-49.

Comm. Hum. Lit:. Vol. 132 339

Nesselrath, Hcinz..Gunther. 2006. Platon: Kritilll, Gottingen.

Nieruehe, Priedrich. 1994. "Ober das VerhaltniB der R<de des Alcibiades zu den iib<igen R.eden des platonuchen Symposions", in Hans Joachim Mette (ed.j, Fri<ht &hriftnr 2: ]Ufmdschriftm 1861-1864, Miinchen, 421-24.

--. 1995. • Vorltrungraufo.;chnun~n (117.5' 1871172- v:;-s 187-.175)", Jn Fritz. Bornmann and Matio Caspitdla (eds.), Kritischt Gt.uimt.rtusga.~t 2.4, Berlin.

Nightingale, Andrea W. 1995. Gtnm in DiA/ogut, Plato and~ Construct ofPhilosoph], Cambridge.

Notoml, Noburu. 19\>9. Thr Unity of Plato~ Sophut: &tu~<m the Sophut and tht Philotopl:tr, Cambridge.

Nwsbaum, Martha C. 1986. Fragility ofGoodrrtJr. Luclt and Ettia in Grttil TT'IIftdy arui Philnsoph], Cambridge.

--. 1997• CultiwttingHumanity, Cambridge .

Oscanyan, Frcderick S. 1973. "On Six Definitions of the Sophist: SophiJt 22lc-231e", Philosophical Forum 4, 241-59.

Ostenfeld, Erik. 2000. "Who Speaks for Plato? Every<Jne!", in Press (e<l.), 211-20.

Pachet, P.icrce (u.). 1993. Ripubli'{Ut: du rtgime po/.itiqut, Paris.

Painter, Corinne. 2005. "In DefetiSe of Socrates: The S~ranger's Role in Plato's SophUI" , Epoch/: A journal for tht Hutory ofPhilnwphy 9. 317-33.

Pangle, Thomas L. (ed.). 1987. 1ht Roots of Political Philosophy. Ttn Forgotttn Socr~~tic Dilliogun, Ithaca.

Partenie, Catalin (ed.). 2009. Pilltoi M]tk. Cambridge.

Paron, H . 1· (re.). 1948. [lmmanud lUnt) GrounJworlt oftht Mrtaph]•icJ of Moral.t, London-New York.

Patterson, Richard. 1993. "The Ascent in Plato's Symposium", in John J. Oeary (ed.), Procttaingr of the Bo•ronArta Colloquium in.Ancimt Philotoph]7, 193-214.

Pender, Elizabeth E. 2000. lmagtr of Pmons Unsttn: Plt~Mi _\1ttaphors for the God: ana~ Soul, Sanlct Augustin.

--. 2003. "Plato on Metaphors and Models, in George R. Boys-Stones (ed.) , Mttaphor, Alkgory. and tht Cktssical T"'dition, Oxford.

Prnner, Terry. 2006. "The Forms and the Sciences in Socrates and Plato", in Hugh H. Benson {ed.},

A Companion to Pillto, Oxford, 184-98.

Pea:rson, Sandsa. 2011 . SocnJtts and Phi!Moph, in tht Dialoguts of Plaw, Cambridge.

Peuaki, Zacharoula. 2011. ~ l'r1tlia of Philosophictd iAngu<tf,t, Berlin.

Pistdli, H. (ed.}. 1888. /amb/.ichus, Protrtptir:w, Lipsiae.

Plax, Martin J. 2000. "Crito in Plato's Euthydtmu.r. The Lover of Family and of Mane; '', Polis 17, 35-59.

Pomeroy, Sarah B. 2013. PythttgrJrtan W&mm: thtir History and thtir Whtingr, Baltin:.ore.

Popper, Karl R. 1966 (c. 1945). Tht Opm Sockty llNi Its Entmits, vol. I: 7ht Spell of Plalil, London.

' ,I

340 WORKS CITED

Poster, Carol. 1998. "The Idea(•) of Order", Photnix 53, 282-98.

Press, Gerald A. 1996. "The State of the Quotion in the Study of Plato", Southern Journal of PhilMophy 34, 507- 32.

- -. 2012. "Early, Middle, and Late Platonic Provocation: Comment< on Miriam Byrd's 'When the Middle Comes Early'", in Guy M. Gunlcr and Wdliam Wians (cd..), Promdingr of tiN BostrmArta Colloquium iizAnrimt Philosophy 28,210- 16.

--(ed.). 1993. Pfa.l()} Dialogue>: N:w Stwdits and lnttrprttations, Lanham.

--(cd.). 2000. Who Sptlllufor PiAl()! Stwdits in PlAtonic Ano11J11tity, Lanham.

IUedcr, Hans. 1905. Pltttons philtwphistht Entwiclttbmg, Leipzig.

Rcak, Giovanni. 1990. 7ht Schools of tiN lmperi-rl Ag.: A Hutory of Ancient Philosophy,]. R. Catan (ed.), Albany.

Reeve, C. D. C. 2010. "Blindness and Reoricntation: Education and the hquisition of Knowledge in the Rtpublit:", in McPbenan (cd.), 209-28.

--(tr.). 2004. PlAto, Republic, lndianapoli.:i.

Renaud, Fran<;ois. 2001. "La rbctoriquc socratico-platonidennc dans le Gorgilll (447a-461b)", Philosophie Antitp~e I. 6S:...86.

Renaud, Fran~ois and Harold Tarrant. 2015. 1ht Pla10nic Alcihiatks 1: tiN Dialogut ami its Ancient Reuption, Cambridge.

Richard, Marie-Dominiquc. 2005 {c. 1986). "T~moignages", in L'msngntmmt ontl tk PIAton, 2nd edition, Paris, 243-380.

Ricklc55, Samuel C. 2010. "Plato's Definitions ofSophistry",Ancttnt Philosophy 30,289-98.

Riddcll, Jam~ (ed.). 1867. 1ht Apology of PlAto, Oxford.

Riedwcg, Chri<toph. 2002. Pythagoms. Lehtn, Lthrt, Nachwirkung, MOnchen.

Robin, Uon. 1908. La thlorie piAtDnicimnt des itlits tt du nombm ti'aprts Aristote, Paris. Reprinted HUdcsheim 1963.

- --. 1950. Platon, On.vrts complim, Puis.

Robin son, Richard. 1953 (c. 1941 ). PIAtoi Earlitr Dittlectic, Oxford.

Rodier, Gcorgc.. 1926. P.tuties tk philosophit grttqut. Paris.

Romano, Francesco (cd.). 1995./1 nummJ t il divino, Milano.

Roochnik, David L. 1985. "Apology 40c4-4lc7: 15 Death Really a Gain?", Cillssiell/]ourna/80, 212-20.

- -. 1990. "The Serious Play of Plato's Euthydnnrts",lnttrprttlltion 18, 211-32.

Roscn, Stanlcy. 1995. Pilltoi Sta~=rr~Zn: 1ht wth of Po/Jtit:s, l'ew Haven.

Ross, David. 1922. "Fitzgerald's Canon", Cillssical Rtview 36, 194-5.

-- (ed.)'. 195:'. Aristottlis Polititt~, Oxford.

--(rr.). 1925. 1ht Nicwrrlltht4n ElhiN of Ariswtk, London.

Rosserti, Livio (ed.). 1992. UNimtanding tht Phaedrus. l'rocHdingr of tiN &cond Symposium PiAtDnicum, Berlin.

Comm. Hum. Litt. VOl. 132 341

Rowe, Chri<topher J. 1992. "La data relativa del Fttlro", in Rosserti (ed.), 31-39.

--. 1997. "Wh/~ i< the Ideal Athens ~f the 'Timaeu.....Critias' not ruled by Philosophers?", Mithexis 10, 51-:'.

--. 1999. "Socrates and Oiotima: Eros, Immortality, and Creativity", in John J. Cleary and Gary M. Gurtler (ed..), Protttdingr of the Boston Arta Colloquium in Antitnt Philosophy 14,239-59.

. 2001. "The Cor.ccpt of Philosophy ('phikwphitl}", in A. Havlicck and F. Karflk {cds.), Plato} Phacdo: Proceedings of the Sta>nd Symposium PIAtonicum l'rllgnu-. Pr4hll, 34-47.

---. 2004. "The Case of the Missing Philosophers in Plaro's T~m~ttuS-Critills", Wilnbu'ltr ]ahrbiJchtr for di• AlmtumJWiJstnSthaft 28b, 57-70.

--. 2007a. Plato rlnd tht Art of Philosophical Writing, Cambridge.

--. 2007b. "La con=ione dell'anima in &pubbltcrl IV. Che cosa manca csartamente alia 'via piu bn:ve' (435c-<l)?", in Mautizio Migliori tt a! (ed..), lntmoriiA t animll. La psyrM in Platont, Milano, 245-53.

- -.forthcoming. "The Four Rtpublits", in Suz.anne Husson and Isabclle Koch (ed..), 1ht 7hrtt Jkpublics: Plato, Diogmts, Zmo.

- - (ed.). 1993. PlAto: Phatt/4, Cambridge.

- - (tr.). 1986. PlAto: Phattlrus, Warminster.

--(tr.). 1995. Plllur. Statnmtfn, Indianapol.is.

--(tL). 1998. Plllur. Symposium, Warminst<r.

--(tr.). 2015. PlAto: 1htlltlttuJ and Sophist, Cambridge.

Rudcbusch, Gcorge. 1999. SotrllltS, Pkasuw, and Yftlue, New York-Oxford.

Rrlc, GUben. 1960. "Letters and Syllables in Plato", Phi/orophical Rtuiew 69, 431-51.

S:l.nchevEivira, MariJio, Salvador Mas Torres, and Fcsnando Garda R.omcro (cds.). 2009. Platdn: La RtpUbliat, Madrid.

Santa Cruz, MarJa Isabel. 1992. "Division <1: Dialcctiquc dans le Phlrm", in Rossetti {ed.), 253-0.

Santas, Gerasimos. 1988. PlAID and Fm.d: Two Thtorin of Low, Oxford.

--. 20 I 0. C.lndentanding Plato! Rtpublic, Maiden.

Saundcrs, Tm<Or ). (tr.) . 1970. 1he 'Laws, Harmondsworth.

Sauppe. Hermann. 1839. "Appendix Critica", in G. Baiter tt aL (eds.), Pilltoni.J 6ptrrl f/U/Uferuntwr omni4, ZUrich.

Schloiermachcr, Fricdrich. 1804. "Einlcitung", in Platons Wtrkt 1.1, Berlin, 5- 36.

- - . 1836. lntrodumons to tht Dialopts of PlAto. Tr. \'?illlam Dobson, London. Reprinted New York 1973.

--. 1862 (c. 1828). P/AI()ns Wtrkt 3.1: Dtr Stll4l, 2nd edition, Berlin.

--(tc.). 1957 (c. 1925). Pla:ons Jiimtliche Wnh in z:wei Biintkn, Hamburg.

Schlosser, Jod A. 2014. What Would Sornttts Do? Se{fE.xamilllltion, Civic Engagmotnt, 11nd tht Politics of Philosophy, Cambridge.

' !;

j! ,[

'i 'i

342 WORKS CITED

Schonberger, Orro (ed.). 1984. Auftuf zur Philmophie. Erste dmtsche Gesamti<bmetzung. Mit Zllki­sprachigtr Au.tg. von Cicoros Horttnsius, Wtirzburg.

Schofield, Malcolm. 1999. "The Disappearing Philosopher-King", in. M. Scholield, Saving the City,

London-New York, 31-50. Revision of "The Disappearance of rhe Philosopher King", in

John J. Cleary and Gary M. Gurtler (eds.), Promdingr of the Boston A,..a Co/Joql<i"Um in Ancimt Philo!ophy 15, 213-41.

Schultz, Anne-Marie. 2013. Platos Socratt< as 1\'..rrator: A Philosophical Muse, Lan.barn.

---. 2015. "Socrates on Socrates: Looking Back to Bring Philosophy Forward", in William

Wians and Gary M. Gurtler, (eds.). Prom.iingr of the Boston Art~~ Coiloquium in Ancient Philosophy 30, 123-41.

Scodel, Harvey Ronald. 1987. Diamsis rmdMyth in P!taos Statrsman, Gottingen.

Scorr, Gary Alan. 2000. Plato$ Socra~s as &U.cator, .\!ban;·.

--- (ed.). 2007. Philosophy in Dia/ogut: Plato's Many Devices, Evanston..

Sedley, David. 1995. "The Drunaris Personae of Plato's Phaedo", in T. Smiley (ed.), Philosophical dialoguer. P!tao, H,.me, Wittgmstein, Oxford, 3-26.

---. 1997. "Pbro's Auctorita.s and the Rebirth of the Commentary Tradition", in Barnes and Griffin (eds.), 110-29.

--. 1999. "The Ideal of Godlikeness", in G.:;l Fine (ed.), Plato 2. Ethics, Poutics, &ugion, and the Sort!, O::ford, 309-28.

---. 2004. lhe Midwift ofPI:ztoniim, Text and Subtext in Platos Theaetetus, Oxford.

---. 2012. "The theo,..tikos bios in Alcinous", in T. Bcnatoui1 and M. Bonazzi (eds.), lhmria. Praxis and the Contemplative Lift tifier Plato and Aristotk, Ldden, 163-81.

---. 2013. "Socratic Intellectualism in the Republic's Central Digrc.ssion", in Boys-Sroneo et al (eds.), 70-89.

Sharpe, Matthew. 2012. "Revaluing )vftgalopsuchia: Reflections on the Alcibiades Ir, in Johnson and Tarrant (eds.), 134-46.

Sheffidd, Frisbee C. C. 2006. Platos Symposil<m, Oxford.

Shorey, Paul (tr.). 1970 (c. 1935). Plato, The Republic, Cambridge-London.

Smyrh, Herbert Weir. 1963 (c. 1920). Gmk Grammar, Cambridge.

Solmsen, Friedtich (ed.;. 19:'0. H:siodi 1heogonia [and] Opera et Dies [and] Scutum, Oxford.

Souilhe,Jean (rr.). 1930. Platon, ~comp!Jr.-s, Paris.

Sprague, Rosamond Kent. 1962. Platos Ure of Failocy, London.

---. 1995. "Platonic Jokes and Philosophical Points", in Sigfried Jakel and Asko 1imonen. (eds.), Laugh~ Down the Centuries, vol. I, Turku, 53-58.

-- (tr.). 1997. Charmides, in Cooper (ed.), 630-63.

-- (tr.). 1997. &thyd."111u.t, in Cooper (ed.), 708-45.

Stallbaum, Gottfried. 1834. PlatoniJ Opmt Omnia. vol. V sect. I continens Lachttem, Charmidem, Alcibiadm: "trU71UjUt, Gothae.

---. l 858. Plam11iJ Apologia et Crito, Gothae.

Comm. Hum. Litt. Vol. 132 343

St4nford, Williarn Bedell (ed.). 2003 (c. 1958, 1959). Homer. Odyssey, 2 vols., Londo.1.

St<.rr, David E. 1974. "The Sixth Sophist: Comments Oscanyan 1973", Philosophical For:.m 5, 486-92.

Sta•Tu, Alessandro. 2013, ''The Present State of Socratic Studies: An Oveniew", in Fulvia de Luise and A. Stavru (eds.), Somttica Ill, Sankt Augustin, 11-26.

Stavru, Alessandro and Livio Rossmi. 2010. "[ntrodudon", in L Rosmti and A Stavru (eds.),

Socratica 2008: Studies in Ancient Socratic Liter4tiiJT, Bari, 13;' -58.

Steinbock, Bernd. 2013. Social Memory in Athenian Public Discorme: Cm and Meanings of the Past, Ann Arbor.

Stokes, Michael. C. (tr.) 199~. Plato. Apology of Socrates, Warminster.

Srolpe, Jan (tr.). 1992. Om !tiMe/ten och tltidtn (Giistabua'<t, Softratrs forsvarrtal. Faidon), Lund.

-- (tr.). 2000-2009. Platon: Sltrifor 1-6, Stockholm.

Strauss, Leo 1970. "On the E .. thydemus", lnterprttation l, 1-20.

Svenbm, Jesper. 1988. Phrasiltkia: Anthropologie tk la Lectu"' en Grie< andenne, Paris.

Szl=ik, Thomas Alexander. 1972. Ps...do-Archytas uber Die Kategorien: Texte r.~<r gri.chischen Aristuteks-~e, Berlin.

- -- 1978. "Dialogform un:l Esorerik. Zur Deut•Jng des platonischen Dialogs Phaidros", Muse·:m Helut!licum 35. 18--32.

---. 1992 (c. 1985). Pltaon und die Schriftli(h/teit tkr Philosophie. 3rd edition, MUano. First edition, Berlin-New York.

--- 1997. "Schleiermachers 'Einleirung' zur Oborsetzung vcn 1804. Ein Vergleich mit Tiedemann und Tennemann'', Antilte undAber.dland 43, 4(~62.

._ 2001. "r!dc!e du Bien en rant qu'11rchi dans la Rip,.b/iq,.. de Platen", in Michel Fatral (ed.), La Philosophie tk l'laton, Paris, 345-74.

---. 2004a. "Friedrich Schle'.ermacher und das PlatonbUd des 19. und 20. Jahrhunderrs", in Jan R.ohls and Gunther ~-nz (eds.), Proterta,tismw und tkuttche literat..r, GOtringen,

125-44.

--. 2004b. Platon "nd die Schriftlichlteit tkr PhiiD!ophie, vol. 2: Das Bild tks Diakktikm in Plato;'IS spii~ Dialogtn. Berlin-New York.

--. 2005. "Platonische Dialektik. Der Weg und das Ziel", ~rrp~ktiven dtr Philorophit, Ntuer

jahrbuch 31 , 289-319.

---. 2008. "Plarons Griinde fUr philosophische Zuriickhalrung in der Schrift", in Francesca Alesse et al (eds.), Anthropine sophia. Studi di jiloiDgia t rzoriografia jiiDsojica in memoria di Gabriele Giannantoni, Napoli, 227-36.

---.2010. 'Von Brucker iiberTennemann zu Schleiermacher. 'Eine folgenreiche UmwaJzung in de: Geschichte der neuzeitlichcn Platondeutung'", in Ada Neschke-Henrschke (ed.),

Atg"menta in dialogos Pidtonis, Teil 1, Base!, 412-33.

Tarrant, Harold. 1985. Sctpticitm or Platonism? lhe Philosophy of the Fourth .kademy, Cambridge.

--. 1993. 1hrasyllan Platonitm, lrhac:a.

---. 1996. "Orality and Plato's Narrative Dialogues", in lan V.orrhington (ed.), W.ic• i11to Text,

344 WORKS CITED

Leidcn, 129-47.

--. 2000. Platoi First Interpr<:ters, lthac:a.

--. 2003. "Plato'• Eutbytiemus md a Plaronist Education Prognm", Dlonysius 21, 7-22.

--. 2010. "The 'IINutaus as a Nanative Dialogue", Auwalilln Society for C/4Jsical StuJin Proceedingr 31, 1- 1;'.

Tarrant, Harold and T<ny Robetts. 2012. "Appendix 2: Report of the Working Vocabulasy of the Doubtful Dialogues", in Johnson and Tacrmt (eds.), 223-36.

Ta:;lor, Alfred Edwud (u.). 1961. Pi4Jo: 'fht Sophist and :ht Sutttsm<US, London-New York.

Taylor, C. C. W. 1998. Somztes, Oxford.

Tegnu, Esaias. 1913. "Plato och poesicn", Fi/oJ()fslra och cru.tiJita slrrifttr, A. Nilsson and B. Moller {eds.), Stockholm, 409-23.

T,jm., Viccorino. 1984. Platoi Ditdot:sts One by One. A Structur.d Interpretation, New York.

Tcnnemann, Wtl.hdm Gotdieb. 1792-1795. Sptem tin Plawnischen Phiwsophie, 4 vols., Leipzig.

--. 1799. GtKhichte tin Phi/oJ()phit, vol. 2, Leipzig.

Thcslcff, Holger 1961. An Introduction tr1 tht PytJ.·1gorran Writings of :ht Hellenistic Period, Abo. --. 1965. '!he Py:hatorran Texn of :ht Htllt-nittic Period, Abo. --. 196:'. Studits in tMSiy/esofPbzlo, Helsinki. Reprint«! in Thcsldf2009,1-142.

- - . 1976, "The Date of the Pseudo-Platonic Hppiat Major", An:tos I 0, I 05-17.

--. 1978. "The Inrc:rrelation and Dare of the Symposia of Plaro md X.:nophon", Bulletin of tht Institute of Classical Sflu&s 25, 157-70.

--. 1982. Studicr i.'l Platonic Chrunofoo, Helsinki. Rcprimcd in Thcsleff2009, 143-382.

-- 1989. "Platonic Chronology'', Phrontsis 34, 1- 26.

--. 1993. "Lo<>king for Clues: An Interpretation of Som~ Urerary Aspects of Plato's 'Two· Levd Model'", In Press (ed.), 17-45.

--. 1997. ''Th~ Early Version of Plato's R'J'ublk", A1<1M 31, 149-74. Reprinted in Thesldf 2009,519-40.

--. 1999. Studies in Plato} Two-Ltw/Motlel, Hels.inki. Reprinted in Thesleff2009, 383-506.

--. 2002. "Plato and His Public", in B. Amden tt al. (cds.), Noctts Attica., Copenhagen, 289-301. Reprinted in Thesl<.ff2009, 541-50.

--. 2003. "A Symptomatic Text Corruption: Plato, Gorgiat 448a5", An:tos 37, 251-7. Reprint«! .in Tncsl<ff 2009, 551-6.

--. 2009. Platonic Pattmu: A Coll.ruon ofStudit!! by Ho!gtr :'htskjf, Las Veg;u.

1icdcmann, Diererich. 1:"91. GM tkr spelrulativm Philosophit, Bd. 2, Marburg.

1ictzd, Heinrich. 1894. "Die I~ des Gu~n in Platos Staat 1.1nd der GottcsbcgriiF', in Progrrnnm dei KHniglichtn Gymnasiw.u zu Wttzlizr for tias Schuljahr vrm 01wn 1893 bis 0Jwnl894, Wetzlac.

T'l!"r•tcdt, E. N. 1974. 1he Decline and Fall of tM Ncopbzlonic Intnprrllllion of Pbzlo, Helsinki.

--. 19:7. Interpreting Plato, Stockholm.

Comm. Hum. Litt. Vol. 132 345

Tomin, Julius. 1997. "Plato's First Dialogue", Ancient PhlwJ()phy 17. 31-45:

Trcdcnnic.k, Hugh md Harold Tarrant (eds.). 1993~ 1he Last Days ofSocra~s. London-New York.

Trcvaskis,J. R. 1955. "The Sophist')' ofNobl~ Uneagc (Sophist230a5-232b9J", Phroncris 1, 36-49.

Tuana, Nmcy (cd.). 1994. Feminist Interprrtlltions of Plato, University Park.

Tulli, Mauro. l007. •n GoT<z ~la lira di Anfione", in Michael Erler and Luc Brisson {cds.) , Gorgias· Mmon: Selected Papm from !M Ser; • .,th Symposir.m Platonicum, Sankt Augustin, 72-77.

--. 2011. "Piarone, il ptoemio del Teeteto c la poetica del dialogo", in M. Tulli (cd.), L'autort! ptNoJ(): un seminario per Grcillno A rrighttti sui/a COJCienza lm .... ria an Gm:i, Pisa· Roma,

121-33.

Tuozzo, Thomas A. 2011 . Plato's Charmidcs: Positivt: Eknchus in a "Somuie" Dialogur, Cambridge.

Ulacco, Angcla. forthcoming. "The Creation of Authority in Pseudo-Pythagorean Texts and their Rettprion in Lace Ancient Philosophy", in J. Papy and E. Gielen (cds.), Fa/rifo:ations and Authority in Antiquity. :h. MidJlt Agn and the RmaisJana, Lcuvcn.

Usachcva, Anna. 2010. "Conceming the Date of Plato's Phaedrus", Hermathena 189, 53-70.

Valgimigll, Manara (u.). 2012 {c. 1931). Apofogill di Somttt, Cr#one, Bari.

Van Harten, A. 2011. "Socrates on Ufe and Death (Plato, Apology 40c5-4Jc7)", 7he Cambridge C/4Jsical]oui7Ull n.s. 57, 165-83.

van Lenncp, Joanncs Daniel. 1777. PhalaridoJ Epistolai, Gmningac.

Vegetti, Macio. 1999. "Cautocritica di Platone: il Timto e le Leggt, in M. Vegetri and M. Abbate (eds.), La &pubblica di Platont nttla trlldizione antica, Napoli, 13-27.

- - . 2007. "Glaucone e i misteri ddla dialettic:a", in Francisa> L Lisi {cd.), 'fh~ Ascent to the Good. Sankt Augustin, 161:-71.

--(u.). 2007. Platone, &pr.bblica, Milano.

vlasros, Gregory. 1954. ''The Third Man Argument in the Parmenides", Philorophical &uitw 64, 319-49.

--. 1956. Introduction to Pbzlos Protagoras. Tr. Benjamin J~u. rev. Martin Ostwald, New York.

---. 1983. ''The Socratic Elenchus",Amimt Philosop"-· I. 27-58.

--. 1991. Socratrs: Ironist and Moral Philosopher, Cambridge.

--. 1994. Somttic Struiin, C'.ambridge.

\1C'mly; Robert. 1996. 7ht Birth of Rhttori&: Gorgilli, Plato, and tkir Successors, New 1ork.

Watch, Tarik. 2012. 1he 'fhtory lllld Practice of Ufr. lsomtttJ and !M Philosopherr, Cambridge.

\1C'atcrfield, Robin. 2013. "The Quest for the Historical Socrates", in Bussanich and Smith (cds.),

1-19.

Wdnstein, Joshua I. 2009. "The Market in Plato's &public", Classical Philology I 04, 439-58.

Weiss, Roslyn. 1998. Socrates DisJatisfod: An Analysis ofPiawi Crito. Oxford

--- 2006. 1he Somttic Paradox <USd In Enemits, Chicago.

Wdton, William A. (ed.). 2002. Pbzloi Ftmn::; Varieties of lnkrpretalion, Lanham.

346 WORKS CITED

'IX"erner, Daniel. 2007. "Plato's Ph~tcariiJ and che Problem of Uniry", Oxford Stwik>· in Andmt PhiloJOphy 32,91- 137.

\X'~rsinger, Annc-Gabri~le. 2012. "La voix d'unc 'savamc': Diotime de Mantinee dans le Bmqr#t de Platon (201d-212b)", Glhien "Mondn Ancims" 3 <http://mondc:sanciens.:evucs.

org/816>.

Wesr, Martin L (ed.). 19'"' I , 1972. Iambi et ekgi Grud ante Akxandrum ca,,lali, 2 vols., Oxford.

~bite, Nicholas P. 1979. A Companion to Plltk!~ Republic, lndia.napoli.<.

- - (tr.). 1993. Sophist. Reprinted in Cooper (ed.), 236-93.

Whiting. Jcnnifer. 201 I. "Psychic Contingency in the &public", in Rachd Bamey, Tad Brcnnan,

and Charles Britta.in (cds.), Plltto IZ1IIi tJr Divit/M ~If. New York, I :'4-208.

Widand, Wolfgang. 1982. Plltton una die Form-.n tk: W'meN, Gorringcn.

V'"damowia.-Mocllendodf, Ulrich von. 1897. "Die Xenophonrische ..;pologie", Hermes 32, 99-106.

Wolfsdorf. David C. forthcoming. "the Historical Socrates, in Czmbridge Companion ro Alrcimt

Ethics, Cambridge.

Woolf. Rapha.el. 2014. •Plato on Philo•opblcal Method: Enquiry and Definition", in Fri.! bee C. C.

Sheffield and ]lllles Warun (eds.), 7l:e Routled~ Ctmpanion tv Antimt Philosophy. New

York, 143-56.

Yunis, Harvey (ed.). 2011. Plllto: Pha..drus, Cambridge.

Zhmud, Leonid. 2012. Pyth~tgoTIJS and the &rly PythagortaN, Oxford.

Zuckert, Ca.therine. 2009. Pfltto} Philosophers: 7ht Cohn-~·na of the Dia~es, Chicago.

..

Index Locorum

Ancient sources are indexed here, medieval and modern sour::es in the General

Index. & a rule, comprehensive citations are listed before their internal segments

(e.g. R. 6,508d-509b, followed by 6,508e5-509a2. and 6,509al). If several ad­jacent phrases or terms are considered in short suc·:ession, th~r are usually com­

bined in the index entry.

Al!SciD-ws (A=h.)

PmiaN(Pr.)

889 2!7n

Ailnus (At1.)

5.20.4 28n

Al.BINUS (Alb.) /SIZK"<;"T (/.)

I 51 Al.ciNOUS (Alcin.)

Didll.slraliJros (Dilillslr.) 152.5-6 35n

152.30-153.1 30n

153.3-9 33n

153.43-154.5 36 ANoNYMOUS (Anon.)

Commmtary on Plltto~ 7htaetetus ( Comm.) 3 .28-4.17 Ba.stianini-Sedley 51

ANTIOCHUS OF AsCALON (Antioch. Hist.)

F9 Sedky 30n

AltcRILOCHUS (Archil.)

fr. 201 Wc:sr 41,51

AR.CHYTAS (Archyt.)

fr. 12 Huffman = Aristodc, Metaphpia

!043al4-26 26

fr. 22 Huffin.an ~ Arisrork, .Rhaorit 1412a.9- 17 26

PSEUDO·ARCHYrAS (ps-Archyt.)

On Ir.te/Ji~e and Pmeption 38.10-121heslcff 29n

On Ltzw and Justice 33.3-6 Thesleff 26

On tht UniveNJll Logo1/0n the Ctt~goriesl Co~~ttrning tht Whok Sp~rm

22.8-11 Thesleff 28n

31.30-32.23 Thesldf 23n, 28n

31 .32-32.5 Thesleff 29n

32.10-14 Theslcff 32n

On the VirtUOus and Happy Man 11.23-26 Thesleff 30n

On W..dom fr. 1 (a 43.25--44.3 'Ihesleff) 25-26,

52 fr. 2 (= 44.5-15 Thc-slcff)· 27-28, 38

fr.:~ (• 44.17-20Thesleff) 29-31, 38

fr. 4 (• 44.22-2S Thc:skff) 31, 34, 38

fr. S (= 44.31-4~.4 Thesleff) 34,

:·6-37, 38

fr. •) 39 AluSTOPHA~E5 (Ari.<toph.)

kharnillN (Ach.)

237-279 57n Clouds (Nub.)

76 57

153 56 1510 xi

Thesmophoriazusae (Th.) 10!.-175 45 1227 !04n

W41ps (Ves.)

159-160 56 161 56

AluSTOTLB :Arisror.) Duaelo (CuL)

26!:a.10-13 37n

Eudemian Ethicr (EE) 1218a5-32 225n

122la.21-23 22l o

12SOb19 llln Mtt4plysics (Metaph.)

98!b30-982a.20 29n