{"id":22,"date":"2011-02-23T15:06:59","date_gmt":"2011-02-23T19:06:59","guid":{"rendered":"http:\/\/understandingsecularism.wp.trincoll.edu\/2011\/02\/23\/classical-ethical-theory-plato\/"},"modified":"2011-02-23T15:06:59","modified_gmt":"2011-02-23T19:06:59","slug":"classical-ethical-theory-plato","status":"publish","type":"post","link":"https:\/\/commons.trincoll.edu\/understandingsecularism\/2011\/02\/23\/classical-ethical-theory-plato\/","title":{"rendered":"Classical Ethical Theory: Plato"},"content":{"rendered":"<div>\n<p>by Suzanne Obdrzalek, Philosophy Department, Claremont McKenna College<\/p>\n<p><strong>Required Texts:<\/strong><\/p>\n<ul>\n<li>Cooper, ed.&#8211;Plato: Complete Works<\/li>\n<\/ul>\n<p><strong>Course Description:<\/strong><\/p>\n<p>Plato is considered the first philosopher in the Western tradition to propose significant theories in ethics, moral psychology and political philosophy. This course will focus on a close reading of Platonic dialogues such as the Protagoras, the Republic and the Statesman. We will examine Plato&#8217;s views on virtue and vice, psychological conflict, our moral obligations to others, and the political role of the philosopher. We will assess Plato&#8217;s views for their philosophical merit, as well as discuss their influence on subsequent philosophers.<\/p>\n<p><strong>Schedule of Readings and Assignments:<\/strong><\/p>\n<p>Week One:\u00a0Introduction (no assigned reading)<\/p>\n<p>Week Two<\/p>\n<ol>\n<li>Euthyphro<\/li>\n<li>Vlastos, &#8220;Socratic Piety&#8221;<\/li>\n<\/ol>\n<p>Week Three<\/p>\n<ol>\n<li>Gorgias<\/li>\n<li>Vlastos, &#8220;Does Socrates Cheat?&#8221;<\/li>\n<\/ol>\n<p>Week Four<\/p>\n<ol>\n<li>Protagoras<\/li>\n<li>Penner, &#8220;The Unity of Virtue,&#8221;<\/li>\n<li>Santas, &#8220;Plato&#8217;s Protagoras and Explanations of Weakness&#8221;<\/li>\n<\/ol>\n<p>Week Five<\/p>\n<ol>\n<li>Irwin, &#8220;Recollection and Plato&#8217;s Moral Theory&#8221;<\/li>\n<\/ol>\n<p>Week Six<\/p>\n<ol>\n<li>Vlastos, &#8220;The Individual as Object of Love in Plato,&#8221;<\/li>\n<li>Nussbaum, &#8220;The Speech of Alcibiades: a Reading of the Symposium&#8221;<\/li>\n<\/ol>\n<p>Week Seven<\/p>\n<ol>\n<li>Phaedrus<\/li>\n<li>Nussbaum, &#8220;&#8216;This Story Isn&#8217;t True&#8217;: Madness, Reason and Recantation in the Phaedrus,&#8221;<\/li>\n<li>Ferrari, &#8220;Platonic Love&#8221;<\/li>\n<\/ol>\n<p>Week Eight<\/p>\n<ol>\n<li>Republic, Books I&amp;II<\/li>\n<li>White, &#8220;The Classification of Goods in Plato&#8217;s Republic,&#8221;<\/li>\n<li>Kirwin &#8220;Glaucon&#8217;s Challenge&#8221;<\/li>\n<\/ol>\n<p>Week Nine<\/p>\n<ol>\n<li>Republic, Books II-IV<\/li>\n<\/ol>\n<p>Week Ten<\/p>\n<ol>\n<li>Cooper, &#8220;Plato&#8217;s Theory of Human Motivation&#8221;<\/li>\n<\/ol>\n<p>Week Eleven<\/p>\n<ol>\n<li>Sachs, &#8220;A Fallacy in Plato&#8217;s Republic,&#8221;<\/li>\n<li>Kraut, &#8220;The Defense of Justice in Plato&#8217;s Republic&#8221;<\/li>\n<\/ol>\n<p>Week Twelve<\/p>\n<ol>\n<li>Republic, Books V-VII<\/li>\n<li>Santas, Goodness and Justice: Plato, Aristotle and the Moderns, chs. 3-5<\/li>\n<\/ol>\n<p>Week Thirteen<\/p>\n<ol>\n<li>Republic, Books VIII-X<\/li>\n<li>Williams, &#8220;The Analogy of City and Soul in Plato&#8217;s Republic,&#8221;<\/li>\n<li>Lear, &#8220;Inside and Outside the Republic&#8221;<\/li>\n<\/ol>\n<p>Week Fourteen<\/p>\n<ol>\n<li>Statesman<\/li>\n<li>Dorter, &#8220;Justice and Method in the Statesman&#8221;<\/li>\n<\/ol>\n<p>Week Fifteen<\/p>\n<ol>\n<li>Laws, selections<\/li>\n<li>Bobonich, Plato&#8217;s Utopia Recast, ch. 2<\/li>\n<\/ol>\n<\/div>\n","protected":false},"excerpt":{"rendered":"<p>by Suzanne Obdrzalek, Philosophy Department, Claremont McKenna College Required Texts: Cooper, ed.&#8211;Plato: Complete Works Course Description: Plato is considered the first philosopher in the Western tradition to propose significant theories in ethics, moral psychology and political philosophy. This course will &hellip; <a href=\"https:\/\/commons.trincoll.edu\/understandingsecularism\/2011\/02\/23\/classical-ethical-theory-plato\/\">Continue reading <span class=\"meta-nav\">&rarr;<\/span><\/a><\/p>\n","protected":false},"author":21,"featured_media":214,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[4,28,33],"tags":[51,63],"_links":{"self":[{"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/posts\/22"}],"collection":[{"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/users\/21"}],"replies":[{"embeddable":true,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/comments?post=22"}],"version-history":[{"count":0,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/posts\/22\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/media\/214"}],"wp:attachment":[{"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/media?parent=22"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/categories?post=22"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/commons.trincoll.edu\/understandingsecularism\/wp-json\/wp\/v2\/tags?post=22"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}