Welcome to Plato's Pod, a bi-weekly podcast of group discussions on the dialogues of Plato, the phil
Plato’s Pod concluded its revisiting of Plato’s Timaeus, covering from 53(a) to 72(d) with a focus o
How does perception of shape relate to our understanding of time, when everything we see, touch, tas
Plato’s Pod continues its coverage of Plato’s Timaeus, from 30(d)-47(e) where the astronomer Timaeus
Why does Plato’s Timaeus, on the creation of the universe, begin with Socrates disavowing the imagin
Plato’s Pod introduces its 4th season by demonstrating the relevance of ancient philosophy to modern
What is our relationship with the laws of the society of which we are a part, and what should we do
“We are all Ions,” one participant observed, and maybe that’s truly the case if each one of us is a
In the opening of the last third of Plato’s Symposium, the very drunken Alcibiades erupts in a comic
Speeches on love, first by Aristophanes, then Agathon, followed by Socrates who relates the wisdom o
In our first of three sessions on Plato's Symposium, the dialogue on love that occurs among a group
What is the truth? In our previous discussion, we heard the conclusion of Socrates that measurement
In concluding our 3-part series on Plato’s Protagoras, a consensus may have emerged that virtue is n
Is there a first principle of virtue? If virtue is knowledge that can be taught, does the teacher ne
Plato’s dialogue Protagoras revolves around the question of whether virtue can be taught. If it can,
In our exercise of reason to judge the harmonious mixture of pleasure and knowledge in the good life
Where does the human soul come from, if not the universe of which we are part? The question that So
What is the good? Why do we each measure the good differently, and what calculation do we apply to k
Time, and our understanding of sequences of cause and effect in the order of time, emerged as themes
We concluded our 3-part series on Plato's Cratylus with another deeply insightful discussion that em
How do we perceive a thing – defined as an “object of thought” – both with limits and without limits
