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Ancient Readings of Plato’s 'Phaedo' by Sylvain Delcomminette, Assistant Professor of Ancient

By Sylvain Delcomminette, Assistant Professor of Ancient Philosophy and Intellectual History Pieter D'Hoine, Marc-Antoine Gavray

Plato’s Phaedo hasn't ever did not allure the eye of philosophers and students. but the background of its reception in Antiquity has been little studied. the current quantity for this reason proposes to envision not just the Platonic exegetical culture surrounding this discussion, which culminates within the commentaries of Damascius and Olympiodorus, but additionally its position within the reflections of the rival Peripatetic, Stoic, and Sceptical schools.
This quantity therefore goals to make clear the surviving commentaries and their assets, in addition to on much less popular elements of the background of the Phaedo’s historical reception. through doing so, it may possibly aid to elucidate what old interpreters of Plato can and can't provide their modern opposite numbers.

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Dixsaut, Platon: Phédon, Paris: gf-Flammarion, 1991, 321–322, note 38. Sedley, ‘Plato’s Theory of Change’, 149, n. 3. Sedley, ‘Plato’s Theory of Change’, 147–163. 22 delcomminette parce que si une chose est grande par rapport à une autre, cette autre est petite par rapport à la première. Cette interprétation permet de rendre compte de tous les exemples cités par Socrate, et en particulier du fait que la plupart des couples de propriétés qu’il mentionne sont au comparatif, tout en préservant l’exclusion mutuelle des deux termes de chacun de ces couples et le fait que tout changement qui les concerne passe de l’ un des deux termes à l’autre, même si l’on peut identifier un intermédiaire entre eux (par exemple «égal»), puisque celui-ci pourra toujours être décrit luimême comme contraire (au sens précédemment explicité) à chacun des deux termes.

I have more sympathy for the view presented by Modrak, which does take Strato’s aporiai as signs of his committed views on a physicalist model of the soul. 15 But both phrases are problematic: it is somewhat unusual to declare these aporiai to be ‘dialectical arguments’, while interpreting ‘dialectical’ in a manner that extracts, as she does, its meaning from Chrysippus’ criticism of how Peripatetics and Academics used such arguments. Repici in fact reads Chrysippus’ comments as saying that he regarded their dialectic as a method to ‘introduce suspension of judgment’.

Notons par ailleurs que le fait que l’ eidos ne puisse subir de processus de devenir ne signifie pas nécessairement qu’il est éternel, car comme le fait remarquer Ross26, Aristote suggère dans d’autres passages qu’il peut apparaître et disparaître sans processus de génération et de destruction (cf. Ζ 15, 1039b26; Η 3, 1043b14–16; 5, 1044b21–24). Il n’est peut-être pas interdit de voir dans cette alternative un écho à celle que l’on trouve dans le Phédon concernant le destin des contraires dans les choses qui les reçoivent lorsque s’approche leur contraire, à savoir que soit elles s’en vont ailleurs soit elles périssent.

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