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David Charles offers 14 new essays by means of major specialists related to definition in Greek philosophers from Socrates to Plotinus.

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If so, this would be a bad mistake on Plato’s part, because the cases are different:32 its being a loved thing certainly does require an explanation, just as its being a carried thing does—an explanation given by its being loved and its being carried, respectively. But it does not follow that its being loved requires an explanation, any more than its being carried does. Mark McPherran’s rather compressed remark may suggest a similar interpretation to the one rejected here: 30 I do not of course mean to suggest that philosophical dramas are just like philosophical textbooks—quite the contrary—or that the only reason that Plato can interestingly have for making Socrates say that p is that p is philosophically defensible.

They called into question the claim that we have knowledge of our preconceptions and challenged the suggestion that we are entitled even to beliefs about them. (Their question is pressing if, on the Stoic account, we simply find ourselves at birth with a set of preconceptions. ) However, there is an interesting problem in the sceptic’s own account of these matters. If they are correct, they need to show what my understanding of the terms I grasp (on the basis of preconceptions) amounts to. Can I, indeed, understand a term (such as ‘man’) if I lack both knowledge and belief concerning which objects fall under it?

There are many cases in which Plato makes Socrates (or one of his interlocutors) say something philosophically inadequate or even inept in order to reveal or confirm the speaker’s personality, and/or to reveal the sort of muddle one can get into if one holds a certain view, and/or to provoke the reader into thinking about just what it is that makes p inadequate or inept. But I do not think that any explanation of this sort is plausible for the reasons agreement. Kim thinks that Socrates aims to show only that Euthyphro has inconsistent beliefs (‘A Chiastic Contradiction’, p.

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