Nicholas Denyer

The _Phaedo_'s final argument ends at 106e-107a with the conclusion ‘a soul is something immortal and indestructible, and our souls really will exist in Hades’. It began at 95e, with some prolonged criticism of various wrong theories about how to explain coming into and going out of existence. This chapter takes up the final argument when it turns to expounding the theory that it asserts, or at least hypothesizes, to be right, and follows the argument through to its conclusion. It argues that this theory is weak enough to be plausible, yet strong enough to come surprisingly close to yielding the conclusion that a soul is something immortal and indestructible.

ABSTRACT McCabe is right on one thing and wrong on another. She is right to draw our attention to the different aspects that a verb might have—and not only because attention to aspect helps us understand what is going on in Plato’s Euthydemus. Getting straight on aspect promises benefits for our philosophy of action, and for our metaphysics more generally, comparable to those of getting straight about modality and about excuses. The same is true of getting straight on the active, middle, and passive voices. She is wrong to suggest that we need a properly developed theory of inference before we can be confident in detecting fallacy. Such a suggestion is like saying that we may not dismiss a conjuror’s tricks unless we can say how they are done.

In 399 BC Socrates was prosecuted, convicted, sentenced to death and executed. These events were the culmination of a long philosophical career, a career in which, without writing a word, he established himself as the figure whom all philosophers of the next few generations wished to follow. The Apologies by Plato and Xenophon are rival accounts of how, at his trial, Socrates defended himself and his philosophy. This edition brings together both Apologies within a single volume. The commentary answers literary, linguistic and philosophical questions in a way that is suitable for readers of all levels, helping teachers and students engage more closely with the Greek texts. The introduction examines Socrates himself, the literature generated by his trial, Athenian legal procedures, his guilt or innocence of the crimes for which he was executed, and the rivalry between Xenophon and Plato.

Imagine a child′s toy arrow, sticking by its rubber sucker to a mirror′s reflective surface. We can call the direction in which such an arrow would point the finwards direction ; and we can call the opposite direction boutwards . When we look at things in a mirror, their images are apparently just as far finwards of the mirror as the things themselves are boutwards of it. For example, if we look at the tail of our arrow and cast our glance finwards, we see first the tail, then the head, then the mirror, then the reflection of the head, and finally the reflection of the tail. We can therefore say that a mirror reverses things in the finwards/boutwards dimension. Moreover, the straight line connecting each thing to its image passes perpendicularly through the plane of the mirror. Hence there is no plane, apart from that of the mirror itself, such that the apparent location of each thing′s image is just as far to the one side of that plane as the original is to the other. This means that the reversal in the finwards/ boutwards dimension is the only reversal of its kind to take place. In particular, there is no such reversal in any dimension at right angles to finwards/boutwards

Metaphysicians often declare that there are large ontological differences (properties versus individuals, universals versus particulars) correlated with the linguistic distinction between names and verbs. Gaskin argues against all such declarations on the grounds that we may quantify with equal ease over the referents of both types of expression. However, his argument must be wrong, given the massive differences between first- and second-order qualification. Its only grain of truth is that these differences show up only in the logic of relations, and not also in monadic logic.

The Alcibiades was widely read in antiquity as the very best introduction to Plato. Alcibiades in his youth associated with Socrates, and went on to a spectacularly disgraceful career in politics. When Socrates was executed for 'corrupting the young men', Alcibiades was cited as a prime example. This dialogue represents Socrates meeting the charming but intellectually lazy Alcibiades as he is about to enter adult life, and using all his wiles in an attempt to win him for philosophy. In spite of its ancient reputation, many modern scholars have thought that the Alcibiades is not by Plato and it has therefore lacked a decent commentary. This edition remedies that lack. The notes explain difficulties of linguistic, literary and philosophical detail. The introduction includes a discussion of the dialogue's authenticity, and of the consequences that acknowledging its authenticity has for our conception of Plato's intellectual development.