Did Plato abandon, or sharply modify, the Theory of Forms in later life? In the Phaedo, Symposium, and Republicit is generally agreed that Plato held that universals exist. But in Parmenides, he subjected that theory to criticism. If the criticism were valid, and Plato knew so, then the Parmenidesmarks a turning point in his thought. If, however, Plato became aware that there are radical differences in the logical behaviour of concepts, and the later dialogues are a record of his attempt to analyse those differences, then Plato’s thought can be said to have moved in a new and vitally important direction after the Parmenides. Studies in Plato’s Metaphysicsbrings together twenty essays by leading philosophers from the UK and the USA reflecting upon this important issue and upon the questions arising from it.

This volume, the fourth in the Edinburgh Leventis Studies series, comprises a selection of papers from the conference held in Edinburgh March 2005 in conjunction with Professor Terry Penner's tenure of the A. G. Leventis Visiting Research Chair in Greek. It brings together contributions from leading Plato scholars from Britain, Europe and North America on a closely defined topic central to Plato's thought and to Ancient Philosophy--Plato's Form of the Good. The importance of the collection lies in the combination and presentation in one place of a range of different approaches to the good in Plato's Republic, and different solutions to the problems posed and proposed by these approaches. The two central issues, which form an underlying thread throughout the collection, are: first whether Plato's Republic is centred on what is good for individual humans, or on some quasi-moral good; and secondly, what the Form of the Good is. Pursuing the Good goes beyond recent studies in the field, and will appeal to classicists and philosophers alike. To the advanced student, it represents a wide-ranging introduction to central issues of Plato's philosophy; for the academic it will provide stimulus through antithetical and controversial solutions to questions old and new.

Parens argues that Alfarabi, the tenth-century Muslim philosopher, demonstrated that Plato is not the originator of Western metaphysics, and that what appears to be Plato's metaphysics was intended as a rhetorical defense of his politics.

This book consists of Gregory Vlastos' studies on a variety of themes in Plato's metaphysics, epistemology, ethics, and social philosophy. Although many of the essays have appeared in various philosophical and classical journals or symposia, new in the volume are two major studies. One is on Plato's theory of love, exploring its metaphysical dimension and its far-reaching implications for personal and political relations. The other centers on semantic and logical problems in the Sophist; it offers solutions to crucial difficulties in this fundamental Platonic work. In these essays the author presents ideas which are likely to provoke comment and may be discussed as vigorously in scholarly journals as has some of his earlier work. The other papers, some of them extensively revised, comprise virtually all the author's published work on Plato, with the exception of a few papers easily accessible elsewhere. This second edition includes three additional essays and extensive notes that were not included in the original edition.

The Dialectic of Essence offers a systematic new account of Plato's metaphysics. Allan Silverman argues that the best way to make sense of the metaphysics as a whole is to examine carefully what Plato says about ousia (essence) from the Meno through the middle period dialogues, the Phaedo and the Republic, and into several late dialogues including the Parmenides, the Sophist, the Philebus, and the Timaeus. This book focuses on three fundamental facets of the metaphysics: the theory of Forms; the nature of particulars; and Plato's understanding of the nature of metaphysical inquiry. Silverman seeks to show how Plato conceives of "Being" as a unique way in which an essence is related to a Form. Conversely, partaking ("having") is the way in which a material particular is related to its properties: Particulars, thus, in an important sense lack essence. Additionally, the author closely analyzes Plato's idea that the relation between Forms and particulars is mediated by form-copies. Even when some late dialogues provide a richer account of particulars, Silverman maintains that particulars are still denied essence. Indeed, with the Timaeus's introduction of the receptacle, there are no particulars of the traditional variety. This book cogently demonstrates that when we understand that Plato's concern with essence lies at the root of his metaphysics, we are better equipped to find our way through the labyrinth of his dialogues and to better appreciate how they form a coherent theory.

This book presents a comprehensive study into Plato's theological doctrines, offering an important re-valuation of the status of Plato's gods and the relation between metaphysics and theology according to Plato. Starting from an examination of Plato's views of religion and the relation between religion and morality, Gerd Van Riel investigates Plato's innovative ways of speaking about the gods. This theology displays a number of diverging tendencies - viewing the gods as perfect moral actors, as cosmological principles or as celestial bodies whilst remaining true to traditional anthropomorphic representations. Plato's views are shown to be unified by the emphasis on the goodness of the gods in both their cosmological and their moral functions. Van Riel shows that recent interpretations of Plato's theology are thoroughly metaphysical, starting from aristotelian patterns. A new reading of the basic texts leads to the conclusion that in Plato the gods aren't metaphysical principles but souls who transmit the metaphysical order to sensible reality. The metaphysical principles play the role of a fated order to which the gods have to comply. This book will be invaluable to readers interested in philosophical theology and intellectual history.

Marsilio Ficino (1433-1499) was one of the luminaries of the Florentine Renaissance and the scholar responsible for the revival of Platonism. The translator and interpreter of the works of both Plato and Plotinus as well as of various Hermetic and Neoplatonic texts, Ficino was also a musician, priest, magus and psychotherapist, an original philosopher and the author of a vast and important correspondence with the intellectual figures of his day including Lorenzo the Magnificent. Professor Allen has become the foremost interpreter of Ficino’s metaphysics and mythology, and the ancient sources they draw upon; and this collection of essays assembles his work on Ficino’s complex interrogation of Platonic 'theology’ as not only a preparation for Christianity but as an enduring medium for intellectuals to explore and to express Christian truths.