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Alexander Nehamas
Gregory Vlastos
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David Keyt
The Mad Craftsman of the Timaeus
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Odysseus Makridis
The Confusion of Logical Types in Plato's Parmenides
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Nicholas D. Smith
Moral Psychology as the Focus of Early Greek Ethics
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Stefania Giombini
Lycophron: a Minor Sophist or a Minor Socratic?
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Jiyuan Yu
Moral Naturalism in Stoicism and Daoism
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Alexander P. D. Mourelatos
The Gregory Vlastos Archive at the Harry Ransom Center of The University of Texas at Austin
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D. Z. Andriopoulos
Raphael Demos Biography
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Nickolas Pappas
Two Myths of Philosophy’s Beginnings
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John P. Anton
Aristotle on the Nature of Logos
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Theodore Scaltsas
Metaphysical Models of the Mind in Aristotle
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Gerasimos Santas
Justice, Law, and Women in Plato’s Republic
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Michael Naas
Socrates in a Birmingham Jail:
The Improbable Dialogue Between Raphael Demos, Jacques Derrida, and Martin Luther King, Jr
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Kevin Crotty
“Man is a Breath and Shadow Only—An Image”:
Tragedy and Republic 10
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D. Z. Andriopoulos
Comments on Aristotle's Theory of Causality
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Christos Y. Panayides
Aristotle on Luck and Teleology:
A Note on Physics II 5
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Thanassis Samaras
The Best City in Aristotle’s Politics
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Paul Schollmeier
Aristotle on Comedy
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Dionysios A. Anapolitanos
The Problem of Knowledge in the Theaetetus
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Erjus Mezini
The Problem of Justice in Plato’s Republic
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Plato’s account of justice in the Republic has been questioned by David Sachs, who charges Plato for committing a fallacy of irrelevance. Sachs’ objection is built on the assumption that Plato has employed two accounts of justice: a vulgar one, and a Platonic one. Insofar as Socrates’ interlocutors hold a vulgar conception, then Socrates should prove to them that being vulgarly just will be benefi cial to them. But Socrates, according to Sachs, never does that. Through emphasizing the dialogues of Socrates with his interlocutors, this essay shows incorrect the assumption that Plato is holding two accounts of justice. The dialogues in the Republic demonstrate that there are vulgar confusions, rather than a vulgar ideology. Furthermore, through defi ning justice as the dominance of reason over humans and politics, and through relating reason to the Good, Plato leaves open the possibility that some vulgar actions conform to his account of justice.
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