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|a Politis, Vasilis.
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|a Plato's Essentialism :
|b Reinterpreting the Theory of Forms /
|c Vasilis Politis.
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|a Cambridge :
|b University of Cambridge ESOL Examinations,
|c 2021.
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|c ©2021.
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|a 1 online resource (264 pages).
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|a Fachinformationsdienst Altertumswissenschaften (FID) Propylaeum: Sie können auf dieses Volltext-Angebot zugreifen, sofern Sie sich registriert haben und zum berechtigten Nutzerkreis gehören. Weitere Informationen finden Sie hier: https://www.propylaeum.de/service/fid-lizenzen/
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|a Cover -- Half-title -- Title page -- Copyright information -- Dedication -- Contents -- Acknowledgements -- Introduction -- Addendum -- Chapter 1 Why cannot the ti esti question be answered by example and exemplar?: Hippias Major -- Chapter 2 Why cannot essences, or Forms, be perceived by the senses?: Hippias Major. Phaedo. Republic -- 2.1 Problems with the standard answer, and in defence of a very different answer -- 2.2 The origin of this answer in the Hippias Major -- 2.3 This is what is behind the claim in the Phaedo that essences and Forms cannot be perceived by the senses -- 2.4 From beautiful to equal and one -- 2.5 From beautiful, equal and one to human and bed -- 2.6 What about numbers? Does Plato's argument extend to them? -- 2.7 That Forms cannot be perceived by the senses does not imply that they can be known only a priori -- Chapter 3 Why are essences, or Forms, unitary, uniform and non-composite? Why are they changeless? Eternal? Are they logically independent of each other?: Phaedo and Republic -- 3.1 The unity, uniformity and non-compositeness of Forms -- 3.1.1 A false start -- 3.1.2 Unitary accounts and unitary things -- 3.2 Plato's reasoning for the claim that Forms are unitary, uniform and non-composite -- 3.3 Are Forms logically independent of each other? -- 3.4 The changelessness and the eternality of Forms -- 3.5 A false start, on the changelessness of Forms -- 3.6 Plato's reasoning for the claim that Forms are changeless -- 3.7 Whether the eternality of Forms can be defended in a similar way -- Chapter 4 The relation between knowledge and enquiry in the Phaedo -- 4.1 Two seemingly conflicting epistemological claims in the Phaedo -- 4.2 Why sense-perception is necessary to think of a Form -- 4.3 How to reconcile the two epistemological claims in the Phaedo.
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|a 4.4 The question (How can Plato's two claims be reconciled?) answered -- 4.5 The priority of enquiry over knowledge in the Phaedo -- Chapter 5 Why are essences, or Forms, distinct from sense-perceptible things?: Phaedo 74 and Republic V. 478-479 -- 5.1 Phaedo 74a9-c10 -- 5.2 Republic V. 478e7-479d5 -- Chapter 6 Why are essences, or Forms, the basis of all causation and explanation?: Phaedo 95-105 -- 6.1 What is new? -- 6.2 Plato's aporia about explanation (Phaedo 95e8-99d3) -- 6.3 Plato's resolution of the aporia about explanation: explanantia are, primarily, essences (Phaedo 99d4-102b3) -- 6.4 The sufficiency claim -- 6.5 The necessity claim -- 6.6 The simple and the complex schema of explanation (Phaedo 102b3-105c7) -- 6.7 Addendum: The interlude about good-based (teleological) explanations (Phaedo 97b8-99d3) -- Chapter 7 What is the role of essences, or Forms, in judgements about sense-perceptible and physical things?: Republic VII. 523-525 -- 7.1 To whom is the argument in Republic VII. 523a-525a addressed? -- 7.2 The general structure, and aim, of Plato's argument in Republic 523a-525a -- 7.2.1 Is the passage basically about the conversion-inducing power of arithmetic? -- 7.2.2 A summary view of Plato's argument and its structure -- 7.2.3 The crux (both substantial and interpretative) of Plato's argument -- 7.2.4 What judgements, as reported by sense-perception, need to be investigated further by thought, before they can be allowed to stand? -- 7.3 An analysis of Plato's argument, and his verbal means of indicating it, in greater detail -- 7.3.1 The 'finger' passage and its place in the overall argument (523a1-524b2) -- 7.3.2 The locus of a problem with sense-perception, and the general character of this problem -- 7.3.3 In response to an objection -- 7.3.4 Why unity and number are brought into the argument (524b1-c14).
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|a 7.3.5 The meaning of the phrase tí oun pot' esti to mega au kai to smikron: a question of how to individuate the object of perception (524c10-11) -- 7.3.6 The distinction between sense-perceptible things and intelligible things (524c13-14) -- 7.3.7 Socrates' last question: How can we specify a concept of unity? (524d1-525a3) -- 7.3.8 Glaucon's answer (524d1-525a14) -- 7.3.9 Unity (to hen) once again -- Chapter 8 Why does thinking of things require essences, or Forms?: Parmenides -- 8.1 The relation between thinking and being, and its relevance for the dispute about Forms, in the first part of the dialogue -- 8.2 Forms here, in the first part of the dialogue, are basically essences -- 8.3 The transition to the second part of the dialogue -- 8.4 Being, thinking, and the Form of oneness in the second part of the dialogue -- 8.5 Conclusion -- Chapter 9 Why are essences, or Forms, separate from physical things?: Also Timaeus and Philebus -- 9.1 Immortality and separation in the Phaedo -- 9.2 Unitary (etc.) versus human (etc.) in Parmenides 130 -- 9.3 Is the Parmenides (130) passage consonant with, and confirmed by, dialogues that went before? -- 9.4 How is the Parmenides (130) passage taken further, and worked out, in dialogues that come after? -- 9.5 Aristotle's testimony -- Chapter 10 What yokes together mind and world?: Phaedo 99-100 and Republic VI. 505-509 -- 10.1 Addendum -- Conclusion: Forms simply are essences, not things that have essences -- Bibliography -- General Index -- Index Locorum.
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