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Der Band der hier gesammelten Aufsätze demonstriert den Paradigmenwechsel vom neuplatonischen über das romantische zum dritten Platonbild, das den literarischen und zugleich "ungeschriebenen" Platon zu einem längst fälligen Totalprospekt vereint. Er resümiert die Platonforschung der letzten 50 Jahre in Gestalt einer Dokumentation, die der Begründer der Tübinger Schule von 1962 bis 2013 schriftlich fixiert hat. Der I. Teil fasst die grundlegenden systemtheoretischen Untersuchungen zusammen, der II. Teil verfolgt die Fortwirkung der platonischen Grundkonzeption bei Aristoteles und im Hellenismus, der III. Teil nimmt einige zentrale Felder der Kontinuität oder Analogie in der Sicht der Neuzeit in den Blick, während der IV. Teil Stellungnahmen zu den verschiedensten konkurrierenden Platonbildern entwickelt. Die forschungsgeschichtlichen Verflechtungen sind dabei überall erkennbar gemacht. Die Spezifica der Tübinger Position werden darum gerade hier (IV.) profilierend abgehoben. Der Aufsatzband legt die historischen Voraussetzungen offen für den mehr systemtheoretischen, noch ausstehenden Komplementärband "Platons Grundlegung der Philosophie", der erstmals in der deutschen Originalsprache erscheinen wird und der in dem Sinne doppeldeutig ist, dass er einmal Platons Grundlegung seiner eigenen Philosophie und zweitens die Grundlegung der nachfolgenden Systematiken westlichen Philosophierens bei Platon durchsichtig macht.

Philosophy, Ancient --- Ancient philosophy --- Greek philosophy --- Philosophy, Greek --- Philosophy, Roman --- Roman philosophy --- Plato. --- Aflāṭūn --- Aplaton --- Bolatu --- Platon, --- Platonas --- Platone --- Po-la-tʻu --- Pʻŭllatʻo --- Pʻŭllatʻon --- Pʻuratʻon --- Πλάτων --- אפלטון --- פלאטא --- פלאטאן --- פלאטו --- أفلاطون --- 柏拉圖 --- 플라톤 --- Plato --- Platon --- Platoon --- Платон --- プラトン --- Philosophy, Ancient. --- Platonists.

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In Essential Vulnerabilities, Deborah Achtenberg contests Emmanuel Levinas's idea that Plato is a philosopher of freedom for whom thought is a return to the self. Instead, Plato, like Levinas, is a philosopher of the other. Nonetheless, Achtenberg argues, Plato and Levinas are different. Though they share the view that human beings are essentially vulnerable and essentially in relation to others, they conceive human vulnerability and responsiveness differently. For Plato, when we see beautiful others, we are overwhelmed by the beauty of what is, by the vision of eternal form. For Levinas, we are disrupted by the newness, foreignness, or singularity of the other. The other, for him, is new or foreign, not eternal. The other is unknowable singularity. By showing these similarities and differences, Achtenberg resituates Plato in relation to Levinas and opens up two contrasting ways that self is essentially in relation to others.

Other (Philosophy) --- Self (Philosophy) --- Philosophy & Religion --- Philosophy --- Plato. --- Lévinas, Emmanuel. --- Levinas, Emmanuel. --- Alterity (Philosophy) --- Otherness (Philosophy) --- Aflāṭūn --- Aplaton --- Bolatu --- Platon, --- Platonas --- Platone --- Po-la-tʻu --- Pʻŭllatʻo --- Pʻŭllatʻon --- Pʻuratʻon --- Πλάτων --- אפלטון --- פלאטא --- פלאטאן --- פלאטו --- أفلاطون --- 柏拉圖 --- 플라톤 --- Plato --- Platon --- Platoon --- Lévinas, E. --- Leṿinas, ʻImanuʼel --- Levinas, Emani︠u︡el --- לוינס׳ עמנואל --- לוינס, עמנואל --- Līfīnās, Īmānwāl --- ليفيناس، إيمانوال --- Lévinas, Emmanuel --- Платон --- プラトン

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Human lives are full of pleasures and pains. And humans are creatures that are able to think: to learn, understand, remember and recall, plan and anticipate. Ancient philosophers were interested in both of these facts and, what is more, were interested in how these two facts are related to one another. There appear to be, after all, pleasures and pains associated with learning and inquiring, recollecting and anticipating. We enjoy finding something out. We are pained to discover that a belief we hold is false. We can think back and enjoy or be upset by recalling past events. And we can plan for and enjoy imagining pleasures yet to come. This book is about what Plato, Aristotle, the Epicureans and the Cyrenaics had to say about these relationships between pleasure and reason.

Epicureans (Greek philosophy). --- Pleasure. --- Reason. --- Learning. --- Epicuriens --- Plaisir --- Raison --- Apprentissage --- Plato. --- Aristotle. --- Reason --- Epicureans (Greek philosophy) --- Pleasure --- Épicurisme --- Plaisir (morale) --- Aristote, --- Platon, --- Critique et interprétation --- Aristote --- Critique et interprétation. --- Learning process --- Comprehension --- Education --- Mind --- Intellect --- Rationalism --- Emotions --- Ethics --- Senses and sensation --- Utilitarianism --- Happiness --- Hedonism --- Philosophy, Ancient --- Aristoteles --- Aristotle --- Aristotile --- Plato --- Platon --- Platone --- Platoon --- Épicurisme. --- Raison. --- Vernunft. --- Aristoteles, --- Plato, --- Arisṭāṭṭil --- Aristo, --- Aristotel --- Aristotele --- Aristóteles, --- Aristòtil --- Arisṭū --- Arisṭūṭālīs --- Arisutoteresu --- Arystoteles --- Ya-li-shih-to-te --- Ya-li-ssu-to-te --- Yalishiduode --- Yalisiduode --- Ἀριστοτέλης --- Αριστοτέλης --- Аристотел --- ארסטו --- אריםטו --- אריסטו --- אריסטוטלס --- אריסטוטלוס --- אריסטוטליס --- أرسطاطاليس --- أرسططاليس --- أرسطو --- أرسطوطالس --- أرسطوطاليس --- ابن رشد --- اريسطو --- Pseudo Aristotele --- Pseudo-Aristotle --- アリストテレス --- Aflāṭūn --- Aplaton --- Bolatu --- Platonas --- Po-la-tʻu --- Pʻŭllatʻo --- Pʻŭllatʻon --- Pʻuratʻon --- Πλάτων --- אפלטון --- פלאטא --- פלאטאן --- פלאטו --- أفلاطون --- 柏拉圖 --- 플라톤 --- Платон --- プラトン