Plato and the Stoics by Alex G. Long (Editor)

By Alex G. Long (Editor)

Plato was once principal either to the genesis of Stoic thought and to next debates in the Stoa. those essays offer new and precise explorations of the complicated dating among Plato and the Greek and Roman Stoic traditions, and jointly they express the directness and independence with which Stoics tested Plato's writing. What have been the philosophical incentives to consulting after which returning to Plato's dialogues? To what volume did Plato, instead of Xenophon or Antisthenes, keep an eye on Stoic reconstructions of Socrates' ethics? What explains the actual concentration of Stoic polemic opposed to Plato, and the way robust is the proof for a later reconciliation among Plato and Stoicism? This booklet might be very important for all students and complex scholars attracted to the connection among a massive thinker and essentially the most vital philosophical events.

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Ecl. 12–13). L. g. Stob. Ecl. 8–9). An interesting attempt to explain the relationship between wisdom and moderation is recorded by Clement: ‘They say that moderation is the disposition which by choice and avoidance preserves the decisions of phronêsis’ (Strom. 5). L. 126). 27 26 27 A more extended survey of the different formulations of the scope of phronêsis is supplied in Gourinat 2008a: 168–77. In Apollodorus’ case we are told that his discussion was to be found in a work (interestingly) on physics (its title has unfortunately been corrupted in the transmission, though the emendation that yields ‘in the Physics, at the beginning [sc.

6. 40 g. 159) discussed above, if one asks whether the kosmos needs to be explained in terms that go beyond its framework, Speusippus and Xenocrates appear to have held the standard Platonist affirmative position, whereas the Stoics made a radical move in the other direction. A comparison of Theophrastus’ answer and the positions defended by Speusippus and Xenocrates would lead to the conclusion that the Early Stoics aligned themselves with Theophrastus on this issue rather than with the Old Academy.

42 g. reydams-schils Timaeus (92c): So this world, a visible living thing that contains the visible things, a perceptible god, image of the intelligible, the greatest, best, most beautiful and most perfect has come to be, this heaven one and unique. [ὅδε] ὁ κόσμος [οὕτω, ζῷον ὁρατὸν τὰ ὁρατὰ περιέχον, εἰκὼν τοῦ νοητοῦ] θεὸς [αἰσθητός, μέγιστος καὶ ἄριστος κάλλιστός τε καὶ τελεώτατος γέγονεν εἷς οὐρανὸς ὅδε μονογενὴς ὤν] The elements of the Timaeus account missing from the version ascribed to Polemo appear in square brackets above.

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