Discussions on akrasia (lack of keep an eye on, or weak spot of will) in Greek philosophy were particularily vibrant and excessive for the earlier 20 years. normal tales that awarded Socrates because the thinker who easily denied the phenomenon, and Plato and Aristotle as rehabilitating it straightforwardly opposed to Socrates, were challenged in lots of other ways. development on these demanding situations, this collective presents new, and occasionally antagonistic methods of interpreting recognized in addition to extra missed texts. Its thirteen contributions, written through specialists within the box, hide the complete heritage of Greek ethics, from Socrates to Plotinus, via Plato, Aristotle, and the Stoics (Cleanthes, Chrysippus, Epictetus).
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Additional resources for Akrasia in Greek Philosophy. From Socrates to Plotinus
The information he has gained at t2 tells him that there is more pleasure to be gained than he previously supposed. As we have already seen, however, surely the many will not take themselves to have been defeated if Socrates makes his own, alternative account rest on an agent’s receiving new information about a pleasurable object. Otherwise the many would have to count as being ‘overcome by pleasure’ every instance in which an agent decides that it is in his interest to pursue something after he has been misinformed that it is not really, on balance, harmful.
2 thomas c. brickhouse and nicholas d. smith whenever the metrêtikê technê is present in someone he will not be defeated by the dunamis tou phainomenou. What is not clear in the Protagoras discussion is just why some things have the power of appearance at all. ’ In this paper we shall try to clarify both issues and in so doing criticize two different ways of understanding Socrates’ moral psychology. We shall argue, contrary to what is usually said, that, for Socrates, ‘the power of appearance’ is tied to the psychological agency of the appetites and passions.
The central group does not at all coincide with what are called the ‘middle’ dialogues, since the intermediate group defined stylistically includes both Parmenides and Theaetetus, which are generally counted as ‘late’ from a developmental point of view. On the other hand, the ‘early’ group includes Symposium, Phaedo, and Cratylus. 5 My own inference from the situation as I have described it is that a re-think is needed. 9 The Lysis turns out to be a pretty single-minded must simply accept the fact that Plato’s stylistic and philosophical developments do not proceed at the same pace’.