LEADER 04841nam 22006851c 450 001 9910785357903321 005 20200115203623.0 010 $a1-4725-9795-8 010 $a1-282-87326-1 010 $a9786612873263 010 $a1-4411-1719-9 024 7 $a10.5040/9781472597953 035 $a(CKB)2670000000055672 035 $a(EBL)601638 035 $a(OCoLC)676698628 035 $a(SSID)ssj0000425392 035 $a(PQKBManifestationID)11287889 035 $a(PQKBTitleCode)TC0000425392 035 $a(PQKBWorkID)10367761 035 $a(PQKB)10881410 035 $a(MiAaPQ)EBC601638 035 $a(Au-PeEL)EBL601638 035 $a(CaPaEBR)ebr10427066 035 $a(CaONFJC)MIL287326 035 $a(OCoLC)893335050 035 $a(UtOrBLW)bpp09257993 035 $a(EXLCZ)992670000000055672 100 $a20150227d2009 uy 0 101 0 $aeng 135 $aur|n|---||||| 181 $ctxt 182 $cc 183 $acr 200 10$aPlato on virtue and the law $fSandrine Berges 210 1$aLondon $aNew York $cContinuum $d2009. 215 $a1 online resource (188 p.) 225 1 $aContinuum studies in ancient philosophy 300 $aDescription based upon print version of record. 311 $a1-4411-1150-6 311 $a1-84706-592-9 320 $aIncludes bibliographical references (pages [151]-174) and index 327 $aChapter One: Some Key Concepts in Ancient Virtue Ethics -- 1. Plato and Aristotle's Virtue Ethics -- 2.Agent Focused and Agent Based Virtue Ethics -- 3.What is Virtue Jurisprudence? -- Chapter Two: Obedience and Persuading the Laws in the Crito -- 1. Introduction -- 2. The incompatibility problem introduced. -- 3. Unconditional Obedience. -- 4. Agreement. -- 5. The Role of the Laws: the Parent Analogy. -- 6. The Crito, the Apology, and Civil Disobedience. -- -- Chapter Three: Promoting and Preserving Virtue in the Menexenus -- 1. Introduction -- 2. The relevance of Plato's proposal to contemporary debates -- 3. Alternative Accounts: Slote and the Republic -- 4. The Argument in the Menexenus -- 5. Why the Virtue Politics Account is not Overly Paternalistic. -- Chapter Four: Virtue as Mental Health in the Gorgias and Other Dialogues -- 1.The Model of Psychic Health in Plato. -- 2.How the model works: elenchos as therapy. -- 3.Virtue and the situationists. -- 4.Community service for offenders as elenctic therapy: a case study. -- Chapter Five: Paternalism in the Republic -- 1.A problem and a solution? -- 2.Paternalism in the Republic -- 3.Educating the philosopher kings and the rest. -- 4.Paternalism in education. -- 5.Conclusion. -- Chapter Six: The Statesman and Equity -- 1.Introduction. -- 2.Two attitudes to the laws in the Statesman. -- 3.The anti-democratic reading of the second claim. -- 4.Equity. -- 5.An objection. -- 6.Making way for the Laws. -- -- Chapter Seven: The Laws: Persuading the citizens -- 1.Introduction. -- 2.Preambles. -- 3.The two audiences for the preambles. -- 4.Are the preambles paternalistic? -- 5.Persuading the Laws. -- Chapter Eight: Towards virtue-promoting Democratic Institutions -- 1.A flourishing environment: from laws to institutions. -- 2.Can democratic institutions be wisdom promoting? -- 3.Can wisdom-promoting laws be produced democratically? -- 4. Two examples: racism and sexism 330 8 $aAncient philosophy is no longer an isolated discipline. Recent years have seen the development of a dialogue between ancient and contemporary philosophers writing on central issues in moral and political philosophy. The renewed interest in character and virtue as ethical concepts is one such issue, yet Plato's contribution has been largely neglected in contemporary virtue ethics. In Plato on Virtue and the Law, Sandrine Berges seeks to address this gap in the literature by exploring the contribution that virtue ethics make to the understanding of laws alongside the interesting and plausible insights into current philosophical concerns evident in Plato's dialogues. The book argues that a distinctive virtue theory of law is clearly presented in Plato's political dialogues. 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[379]-383) and index. 327 $aMuslim theologians and Christian doctrines -- Al-Na?shi? al-Akbar -- Abu? Mans?u?r al-Ma?turi?di? -- Abu? Bakr al-Ba?qilla?ni? -- ?Abd al-Jabba?r ibn Ah?mad al-Hamadha?ni. 330 $aBy the tenth century Islamic theology had become an integrated system by which theologians constructed sophisticated accounts of the nature of the world and God's relationship with it. They also used it to establish proofs that Islam was the only rationally tenable form of belief, building these in part on proofs of the illogicalities in other faiths, including Christianity. 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