Plato's Critique of Impure Reason offers a dramatic interpretation of the Republic, at the center of which lies a novel reading of the historical person of Socrates as the "real image" of the good

The Platonic tradition affords extraordinary resources for thinking about the meaning and value of work. In this historical survey of the tradition, Jeffrey Hanson draws on the work of its major thinkers to explain why our contemporary vocabulary for appraising labor and its rewards is too narrow and cramped. By tracing out the Platonic lineage of work Hanson is able to argue why we should be explaining its value for appraising it as an element of a happy and flourishing human life, quite apart from its financial rewards. Beginning with Plato's extensive thinking about work's relationship to wisdom, Hanson covers the singularly powerful arguments of Augustine, who wrote the ancient world's only treatise dedicated to the topic of manual labor. He discusses Bernard of Clairvaux, introduces the priest-craftsman Theophilus Presbyter, and provides a study of work and leisure in the writings of Petrarch. Alongside Martin Luther, Hanson discusses John Ruskin and Simone Weil: two thinkers profoundly disturbed by the conditions of the working class in the rapidly industrializing economies of Europe. This original study of Plato and his inheritors' ideas provides practical suggestions for how to approach work in a socially responsible manner in the 21st century and reveals the benefits of linking work and morality.

In this pathbreaking interpretation of Plato's foundational text of political philosophy, Carolina Araújo reveals how the Republic remains ripe for an interpretation grounded in notions of cooperation, flourishing and justice relevant to the diversity of contemporary life. Plato's Republic has the Greek name of Politeia that Araújo translates as “the way of life of the citizens,” not “the State” or “the form of government” as it more traditionally rendered. Plato's treatise, Politeia, depicts the rich array of patterns emerging from human interaction and enquires into the best amongst them. Cooperative Flourishing in Plato's Republic returns to these important questions about society – how to live with a vast diversity of personalities, with different interests and abilities, all of them trying to flourish – and asks how best can we share our environment? With rigorous philosophical analysis of the Greek text, accompanied by original translations of the most important passages, Araújo upends mainstream scholarship to progress Socrates' “bottom-up” view of politics and rejects previous readings of the Republic as a proto-totalitarian text, psychological study or lengthy analogy. By defending a theory of Platonic justice that is rooted in cooperative flourishing, the public education of all citizens and the contribution of philosophers to political life, “the beautiful city”, which Plato called Kallipolis, emerges as a hopeful possibility.

Recently, in the past thirty years, there has been an upsurge in serious treatment of Platonic mythoi, which were once thought to be only literary decoration and/or the simplistic presentation of philosophic conclusions for the demos (dummies in effect). Nevertheless, the dominant tendency in the exegesis of Platonic mythoi still is to subordinate them to philosophic logos (reason) and not to recognize that such mythoi are philosophic in themselves in the broad sense of “the love of wisdom”. There is something conversional about Plato’s philosophic mythos, reformulating and superseding traditional Greek mythos and then charting the drama of the human soul from Socratic aporia, up and out of the cave, and into the beyond, the Idea of the Good. The late Professor Eric Voegelin understood this existential drama, and his exegesis of Platonic mythos, from engendering pathos to symbols, is revelatory to say the least. My understanding is that logos (reason) is a fundamental and necessary check on mythos, but logos and mythos are complementary via medias; neither are dispensable nor reducible, one to the other. Also crucial to my study of Platonic mythoi is the “analogy of being,” that Voegelin only touches on, but Erich Przywara explores and develops. The relationship between the human and the divine is analogical (likenesses but also significant unlikenesses), and Plato certainly explored the play of opposites and affinities covering the difficult philosophical problems of becoming and being and the temporal and the eternal. Most philosophic commentators on Plato ignore the suffusive presence of the divine in Plato’s love of wisdom. Perhaps only Platonic mythos at its best offers the philosophic imagination the vision of transcendence.

Plato, mathematician, philosopher and founder of the Academy in Athens, is, together with his teacher, Socrates, and his student, Aristotle, universally considered to have laid the foundations of Western philosophy. The Bloomsbury Companion to Plato provides a comprehensive and accessible study guide to Plato's thought. Written by a team of leading experts in the field of ancient philosophy, this companion covers five major areas; - Plato's life and his historical, philosophical and literary context - synopses of all the dialogues attributed to Plato - the most important features of the dialogues - the key themes and topics apparent in the dialogues - Plato's enduring influence and the various interpretative approaches applied to his thought throughout the history of philosophy Covering every aspect of Plato's thought in over 140 entries, The Bloomsbury Companion to Plato is an engaging introduction to Plato and an essential resource for anyone working in the field of ancient philosophy.

This comprehensive reference guide includes over 140 entries on every aspect of Plato's thought.

The Critique of Impure Reason: Horizons of Possibility and Meaning comprises a major and important contribution to philosophy. It inaugurates a revolutionary paradigm shift in philosophical thought by providing compelling and long-sought-for solutions to a wide range of philosophical problems. In the process, the massive work fundamentally transforms the way in which the concepts of reference, meaning, and possibility are understood. The book includes a Foreword by the celebrated German philosopher and physicist Carl Friedrich von Weizsäcker. In Kant’s Critique of Pure Reason we find an analysis of the preconditions of experience and of knowledge. In contrast, but yet in parallel, the new Critique focuses upon the ways—unfortunately very widespread and often unselfconsciously habitual—in which many of the concepts that we employ conflict with the very preconditions of meaning and of knowledge. This is a book about the boundaries of frameworks and about the unrecognized conceptual confusions in which we become entangled when we attempt to transgress beyond the limits of the possible and meaningful. We tend either not to recognize or not to accept that we all-too-often attempt to trespass beyond the boundaries of the frameworks that make knowledge possible and the world meaningful. The Critique of Impure Reason proposes a bold, ground-breaking, and startling thesis: that a great many of the major philosophical problems of the past can be solved through the recognition of a viciously deceptive form of thinking to which philosophers as well as non-philosophers commonly fall victim. For the first time, the book advances and justifies the criticism that a substantial number of the questions that have occupied philosophers fall into the category of “impure reason,” violating the very conditions of their possible meaningfulness. The purpose of the study is twofold: first, to enable us to recognize the boundaries of what is referentially forbidden—the limits beyond which reference becomes meaningless—and second, to avoid falling victims to a certain broad class of conceptual confusions that lie at the heart of many major philosophical problems. As a consequence, the boundaries of possible meaning are determined. Bartlett, the author or editor of more than 20 books, is responsible for identifying this widespread and delusion-inducing variety of error, metalogical projection. It is a previously unrecognized and insidious form of erroneous thinking that undermines its own possibility of meaning. It comes about as a result of the pervasive human compulsion to seek to transcend the limits of possible reference and meaning. Based on original research and rigorous analysis combined with extensive scholarship, the Critique of Impure Reason develops a self-validating method that makes it possible to recognize, correct, and eliminate this major and pervasive form of fallacious thinking. In so doing, the book provides at last provable and constructive solutions to a wide range of major philosophical problems. CONTENTS AT A GLANCE Preface Foreword by Carl Friedrich von Weizsäcker Acknowledgments Avant-propos: A philosopher’s rallying call Introduction A note to the reader A note on conventions PART I WHY PHILOSOPHY HAS MADE NO PROGRESS AND HOW IT CAN 1 Philosophical-psychological prelude 2 Putting belief in its place: Its psychology and a needed polemic 3 Turning away from the linguistic turn: From theory of reference to metalogic of reference 4 The stepladder to maximum theoretical generality PART II THE METALOGIC OF REFERENCE A New Approach to Deductive, Transcendental Philosophy 5 Reference, identity, and identification 6 Self-referential argument and the metalogic of reference 7 Possibility theory 8 Presupposition logic, reference, and identification 9 Transcendental argumentation and the metalogic of reference 10 Framework relativity 11 The metalogic of meaning 12 The problem of putative meaning and the logic of meaninglessness 13 Projection 14 Horizons 15 De-projection 16 Self-validation 17 Rationality: Rules of admissibility PART III PHILOSOPHICAL APPLICATIONS OF THE METALOGIC OF REFERENCE Major Problems and Questions of Philosophy and the Philosophy of Science 18 Ontology and the metalogic of reference 19 Discovery or invention in general problem-solving, mathematics, and physics 20 The conceptually unreachable: “The far side” 21 The projections of the external world, things-in-themselves, other minds, realism, and idealism 22 The projections of time, space, and space-time 23 The projections of causality, determinism, and free will 24 Projections of the self and of solipsism 25 Non-relational, agentless reference and referential fields 26 Relativity physics as seen through the lens of the metalogic of reference 27 Quantum theory as seen through the lens of the metalogic of reference 28 Epistemological lessons learned from and applicable to relativity physics and quantum theory PART IV HORIZONS 29 Beyond belief 30 Critique of Impure Reason: Its results in retrospect SUPPLEMENT The Formal Structure of the Metalogic of Reference APPENDIX I: The Concept of Horizon in the Work of Other Philosophers APPENDIX II: Epistemological Intelligence References Index About the author

Although Plato has long been known as a critic of imagination and its limits, Marina Berzins McCoy explores the extent to which images also play an important, positive role in Plato's philosophical argumentation. She begins by examining the poetic educational context in which Plato is writing and then moves on to the main lines of argument and how they depend upon a variety of uses of the imagination, including paradigms, analogies, models, and myths. McCoy takes up the paradoxical nature of such key metaphysical images as the divided line and cave: on the one hand, the cave and divided line explicitly state problems with images and the visible realm. On the other hand, they are themselves images designed to draw the reader to greater intellectual understanding. The author gives a perspectival reading, arguing that the human being is always situated in between the transcendence of being and the limits of human perspective. Images can enhance our capacity to see intellectually as well as to reimagine ourselves vis-à-vis the timeless and eternal. Engaging with a wide range of continental, dramatic, and Anglo-American scholarship on images in Plato, McCoy examines the treatment of comedy, degenerate regimes, the nature of mimesis, the myth of Er, and the nature of Platonic dialogue itself.

In critical yet appreciative dialogue with four different art critics who demonstrated theological sensitivities, Adam Edward Carnehl traces an ongoing religious conversation that ran through nineteenth-century aesthetics. In Carnehl's estimation, this critical conversation between the John Ruskin, Walter Pater, and Oscar Wilde, culminated in the brilliant approach of G. K. Chesterton, who began his journalistic career with a series of insightful works of art criticism. By conducting a close reading of these largely neglected works, Carnehl demonstrates that Chesterton developed a theological aesthetic that focuses us on the revelation of God's image in every human being. In Chesterton's eyes, only those made in God's image can produce images themselves, and only those who receive a revelation of truth are able to reveal truths for others. Art is therefore a rich and symbolic unveiling of the truth of humanity which finds its origin and purpose in God the Divine Artist.

Plato’s view that mathematics paves the way for his philosophy of forms is well known. This book attempts to flesh out the relationship between mathematics and philosophy as Plato conceived them by proposing that in his view, although it is philosophy that came up with the concept of beings, which he calls forms, and highlighted their importance, first to natural philosophy and then to ethics, the things that do qualify as beings are inchoately revealed by mathematics as the raw materials that must be further processed by philosophy (mathematicians, to use Plato’s simile in the Euthedemus, do not invent the theorems they prove but discover beings and, like hunters who must hand over what they catch to chefs if it is going to turn into something useful, they must hand over their discoveries to philosophers). Even those forms that do not bear names of mathematical objects, such as the famous forms of beauty and goodness, are in fact forms of mathematical objects. The first chapter is an attempt to defend this thesis. The second argues that for Plato philosophy’s crucial task of investigating the exfoliation of the forms into the sensible world, including the sphere of human private and public life, is already foreshadowed in one of its branches, astronomy.