Erōs Tyrannos: Philosophical Passion and Psychic Ordering in the Republic

In this paper, I explore parallels between philosophical and tyrannical eros in Plato's Republic. I argue that in arguing that reason experiences eros for the forms, Plato introduces significant tensions into his moral psychology

Fleeing the Divine: Plato's Rejection of the Ahedonic Ideal in the Philebus

Note: "Next to Godliness" (Apeiron) is an expanded version of this paper. According to Plato's successors, assimilation to god (homoiosis theoi) was the end (telos) of the Platonic system. There is ample evidence to support this claim in dialogues ranging from the Symposium through the Timaeus. However, the Philebus poses a puzzle for this conception of the Platonic telos. On the one hand, Plato states that the gods are beings beyond pleasure while, on the other hand, he argues that the best human life necessarily involves pleasure. In this paper, I argue that the solution to this puzzle lies in the fact that the processes by which we assimilate to god, learning and becoming virtuous, are restitutive and hence pleasant. Thus, the reason why the best human life necessarily involves pleasure is that we can never become fully divine and perfect, but must constantly strive to become like the divine, through pleasureful restitutive processes. In this paper, I also provide a close examination and taxonomy of the different models that Plato presents throughout his corpus of assimilation to god

Carneades\u27 Pithanon and its Relation to Epoche and Apraxia

Though the interpretation of ancient texts is notoriously difficult, Cameades presents what one might call a worst-case scenario. In the first place, he wrote nothing. His faithful disciple Clitomachus, attempting to play Plato to Cameades\u27 Socrates, reportedly recorded Cameades\u27 teachings in four hundred books. Not one remains. However, Clitomachus\u27 attempt to make a philosophy of Cameades\u27 anti-theoretical stance was not a complete failure; Cameades had a tremendous influence on the later Academy as well as the Stoa, and his views (or lack thereof) have been handed down to us by both Sextus Empiricus and Cicero. These sources are, nonetheless, problematic. As a Pyrrhonist, Sextus was critical of the Academy and may have exaggerated what he took to be Cameades\u27 dogmatism. Cicero, on the other hand, a student of both Philo and later Antiochus, was undoubtedly influenced in his interpretation of Cameades by the dogmatic skepticism of the former or the anti-skeptical stance of the latter. Cameades is perhaps best known for proposing the pithane phantasia as a criterion for life. However, file status of his theory of the pithanon is completely unclear. Was it merely a dialectical move against the Stoic charge of apraxia? Was it a theory that Cameades himself endorsed? Or was it perhaps meant to counterbalance the appeal of the Stoic kataleptic impression or even Cameades\u27 own arguments for the impossibility of knowledge? In this paper, I shall argue that the content of Cameades\u27 theory can be determined irrespective of its meta-theoretical status. Whether Cameades devised the pithanon theory simply as a dialectical ploy against the Stoics or whether he subscribed to it himself, his theory must meet a rather difficult challenge: in order to avoid complete self-refutation, Cameades must demonstrate that the pithane phantasia can demolish the Stoics\u27 apraxia charge while peacefully coexisting with the Skeptic\u27s commitment to epoche

Aristophanic Tragedy

In this paper, I offer a new interpretation of Aristophanes’ speech in Plato’s Symposium. Though Plato deliberately draws attention to the significance of Aristophanes’ speech in relation to Diotima’s (205d-206a, 211d), it has received relatively little philosophical attention. Critics who discuss it typically treat it as a comic fable, of little philosophical merit (e.g. Guthrie 1975, Rowe 1998), or uncover in it an appealing and even romantic treatment of love that emphasizes the significance of human individuals as love-objects to be valued for their own sakes (e.g. Dover 1966, Nussbaum 1986). Against the first set of interpreters, I maintain that Aristophanes’ speech is of the utmost philosophical significance to the dialogue; in it, he sets forth a view of eros as a state of lack and a corresponding desire for completion, which is the starting-point for Diotima’s subsequent analysis. Against the second, I argue that Aristophanes’ speech contains a profoundly pessimistic account of eros. Far from being an appreciative response to the individuality of the beloved, eros, for Aristophanes, is an irrational urge, incapable of satisfaction. It is this irrationality that precludes Aristophanes’ lovers from achieving the partial satisfaction of erotic desire that is open to their Socratic counterparts through their relationship to the forms

T-LESS: An RGB-D Dataset for 6D Pose Estimation of Texture-less Objects

We introduce T-LESS, a new public dataset for estimating the 6D pose, i.e. translation and rotation, of texture-less rigid objects. The dataset features thirty industry-relevant objects with no significant texture and no discriminative color or reflectance properties. The objects exhibit symmetries and mutual similarities in shape and/or size. Compared to other datasets, a unique property is that some of the objects are parts of others. The dataset includes training and test images that were captured with three synchronized sensors, specifically a structured-light and a time-of-flight RGB-D sensor and a high-resolution RGB camera. There are approximately 39K training and 10K test images from each sensor. Additionally, two types of 3D models are provided for each object, i.e. a manually created CAD model and a semi-automatically reconstructed one. Training images depict individual objects against a black background. Test images originate from twenty test scenes having varying complexity, which increases from simple scenes with several isolated objects to very challenging ones with multiple instances of several objects and with a high amount of clutter and occlusion. The images were captured from a systematically sampled view sphere around the object/scene, and are annotated with accurate ground truth 6D poses of all modeled objects. Initial evaluation results indicate that the state of the art in 6D object pose estimation has ample room for improvement, especially in difficult cases with significant occlusion. The T-LESS dataset is available online at cmp.felk.cvut.cz/t-less.Comment: WACV 201

Clique-width: When Hard Does Not Mean Impossible

In recent years, the parameterized complexity approach has lead to the introduction of many new algorithms and frameworks on graphs and digraphs of bounded clique-width and, equivalently, rank-width. However, despite intensive work on the subject, there still exist well-established hard problems where neither a parameterized algorithm nor a theoretical obstacle to its existence are known. Our article is interested mainly in the digraph case, targeting the well-known Minimum Leaf Out-Branching (cf. also Minimum Leaf Spanning Tree) and Edge Disjoint Paths problems on digraphs of bounded clique-width with non-standard new approaches. The first part of the article deals with the Minimum Leaf Out-Branching problem and introduces a novel XP-time algorithm wrt. clique-width. We remark that this problem is known to be W[2]-hard, and that our algorithm does not resemble any of the previously published attempts solving special cases of it such as the Hamiltonian Path. The second part then looks at the Edge Disjoint Paths problem (both on graphs and digraphs) from a different perspective -- rather surprisingly showing that this problem has a definition in the MSO_1 logic of graphs. The linear-time FPT algorithm wrt. clique-width then follows as a direct consequence

"Platonic Dualism Reconsidered"

I argue that in the Phaedo, Plato maintains that the soul is located in space and is capable of locomotion and of interacting with the body through contact. Numerous interpreters have dismissed these claims as merely metaphorical, since they assume that as an incorporeal substance, the soul cannot possess spatial attributes. But careful examination of how Plato conceives of the body throughout his corpus reveals that he does not distinguish it from the soul in terms of spatiality. Furthermore, assigning spatial attributes to the soul plays an important role in Plato’s account of the relation of body and soul

Moral transformation and the love of beauty in Plato's symposium

This paper offers an intellectualist interpretation of Diotima’s speech in Plato’s Symposium. Diotima’s purpose, in discussing the lower lovers, is to critique their erōs as aimed at a goal it can never secure, immortality, and as focused on an inferior object, themselves. By contrast, in loving beauty, the philosopher gains a mortal sort of completion; in turning outside of himself, he also ceases to be preoccupied by his own incompleteness