<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>1984-5987</journal-id>
<journal-title><![CDATA[Childhood & Philosophy]]></journal-title>
<abbrev-journal-title><![CDATA[Child.philo.]]></abbrev-journal-title>
<issn>1984-5987</issn>
<publisher>
<publisher-name><![CDATA[Universidade do Estado do Rio de Janeiro]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S1984-59872017000100129</article-id>
<article-id pub-id-type="doi">10.12957/childphilo.2017.26123</article-id>
<title-group>
<article-title xml:lang="en"><![CDATA[Myth and play in Plato&#8217;s Phaedrus]]></article-title>
<article-title xml:lang="es"><![CDATA[Mito y juego en el Fedro de Platón]]></article-title>
<article-title xml:lang="pt"><![CDATA[Mito e brincadeira no Fedro de platão]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Ayalon]]></surname>
<given-names><![CDATA[Noa L]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Boston University  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Israel</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>04</month>
<year>2017</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>04</month>
<year>2017</year>
</pub-date>
<volume>13</volume>
<numero>26</numero>
<fpage>129</fpage>
<lpage>152</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_arttext&amp;pid=S1984-59872017000100129&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_abstract&amp;pid=S1984-59872017000100129&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://educa.fcc.org.br/scielo.php?script=sci_pdf&amp;pid=S1984-59872017000100129&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract Plato&#8217;s Phaedrus is a famously intriguing dialogue. It employs a wide range of writing styles, such as myth, dialectic discussion, rehearsed and spontaneous speeches, and lines of verse. It makes a sharp transition from speech-making and storytelling, which make up the first half of the dialogue and deal with love, to dialectical discussion and an analysis of rhetoric in its second half. Socrates himself claims erotic madness is man&#8217;s greatest blessing. How seriously can we take such a strange dialogue? How serious can we be regarding its message? In this article I will suggest a playful reading of the Phaedrus. Not only does the notion of play (paidia) feature prominently in several key passages of the text, but there is also an atmosphere of playfulness throughout the drama of the dialogue, which takes place on the banks of the river Ilisus. This is a philosophical playfulness which is not divorced from childish playfulness. As we will see, the philosopher and the child have much in common, and their shared attributes figure in the Phaedrus: the child is commonly perceived to be irrational, but irrationality in this dialogue is a blessing, according to Socrates; play is childish, but philosophy, mythmaking and writing are a form of play; and children are inherently learners-which is also what the philosopher ultimately aims at. The argument presented in this paper is based on a textual analysis of the word &#8220;play&#8221; (in its various forms) in the Phaedrus. The substantial link made between play, myth and writing will be shown to have important implications on Plato&#8217;s concept of philosophy as play, as well as on his view of the philosopher as child-like.]]></p></abstract>
<abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen El Fedro de Plat&#243;n es un di&#225;logo afamadamente intrigante. Emplea una amplia variedad de estilos de escritura, como el mito, la discusi&#243;n dial&#233;ctica, discursos ensayados y espont&#225;neos, y l&#237;neas de verso. Realiza una n&#237;tida transici&#243;n desde la discursiva y la narrativa, que constituyen la primera mitad del di&#225;logo y lidian con el amor, hasta la discusi&#243;n dial&#233;ctica y el an&#225;lisis de la ret&#243;rica en su segunda mitad. El propio S&#243;crates sostiene que la locura er&#243;tica es la mayor bendici&#243;n humana. &#191;Cu&#225;n seriamente podemos tomar un di&#225;logo tan extra&#241;o? &#191;Qu&#233; tan serios podemos ser en relaci&#243;n a su mensaje? En este art&#237;culo voy a sugerir una lectura divertida del Fedro. Esta noci&#243;n de juego (paidia) no s&#243;lo aparece prominentemente en varios pasajes clave del texto, sino que adem&#225;s hay una atmosfera de car&#225;cter l&#250;dico a lo largo del drama del di&#225;logo, que tiene lugar en las orillas del r&#237;o Ilisus. &#201;ste es un juego filos&#243;fico que no est&#225; separado del juego infantil. Como veremos, el fil&#243;sofo y el ni&#241;o tienen mucho en com&#250;n, y sus atributos compartidos aparecen en el Fedro: el ni&#241;o es com&#250;nmente percibido como alguien irracional, pero la irracionalidad es en este di&#225;logo una bendici&#243;n, seg&#250;n S&#243;crates; el juego es infantil, pero la filosof&#237;a, la creaci&#243;n de mitos y la escritura son una forma de juego; y los ni&#241;os se caracterizan inherentemente por aprender - que es tambi&#233;n en definitiva aquello a lo que el fil&#243;sofo apunta. El argumento presentado en este art&#237;culo est&#225; basado en un an&#225;lisis textual de la palabra &#8220;juego&#8221; (en sus varias formas) en el Fedro. Se mostrar&#225; c&#243;mo el v&#237;nculo sustancial entre juego, mito y escritura tiene importantes implicaciones para el concepto plat&#243;nico de la filosof&#237;a como juego, y tambi&#233;n en su visi&#243;n del fil&#243;sofo como un ni&#241;o.]]></p></abstract>
<abstract abstract-type="short" xml:lang="pt"><p><![CDATA[Resumo O Fedro de Plat&#227;o &#233; um di&#225;logo de fama intrigante. Possui uma ampla variedade de estilos de escrita, como o mito, a discuss&#227;o dial&#233;tica, discursos ensaiados e espont&#226;neos e linhas de verso. Realiza uma n&#237;tida transi&#231;&#227;o desde o discurso &#224; narra&#231;&#227;o, que constituem a primeira metade do di&#225;logo e lidam com o amor, at&#233; a discuss&#227;o dial&#233;tica e a an&#225;lise da ret&#243;rica em sua segunda metade. O pr&#243;prio S&#243;crates sustenta que a loucura er&#243;tica &#233; a maior b&#234;n&#231;&#227;o humana. Qu&#227;o seriamente podemos considerar um di&#225;logo t&#227;o estranho? Que t&#227;o s&#233;rios podemos ser em rela&#231;&#227;o a sua mensagem? Neste artigo irei sugerir uma leitura divertida do Fedro. Essa no&#231;&#227;o de brincadeira (paidia) n&#227;o s&#243; aparece proeminentemente em v&#225;rias passagens chave do texto, mas tamb&#233;m, al&#233;m disso, h&#225; uma atmosfera de car&#225;ter l&#250;dico ao longo do drama do di&#225;logo, que acontece nas margens do rio Ilisus. Essa &#233; uma ludicidade filos&#243;fica que n&#227;o se encontra separada da ludicidade infantil. Como veremos, o fil&#243;sofo e a crian&#231;a t&#234;m muito em comum, e seus atributos compartilhados aparecem no Fedro: a crian&#231;a &#233; comumente percebida como algu&#233;m irracional, mas a irracionalidade &#233; neste di&#225;logo uma b&#234;n&#231;&#227;o, de acordo com S&#243;crates; a brincadeira &#233; infantil, mas a filosofia, a cria&#231;&#227;o de mitos e a escrita s&#227;o uma forma de brincadeira; e as crian&#231;as se caracterizam inerentemente por serem aprendizes - que tamb&#233;m &#233; aquilo ao que o fil&#243;sofo aspira. O argumento apresentado neste artigo est&#225; baseado em uma an&#225;lise textual da palavra &#8220;brincadeira&#8221; (em suas v&#225;rias formas) no Fedro. Se mostrar&#225; como o v&#237;nculo substancial entre brincadeira, mito e escrita tem implica&#231;&#245;es importantes no conceito plat&#244;nico da filosofia como um jogo, assim como tamb&#233;m em sua vis&#227;o do fil&#243;sofo como uma crian&#231;a.]]></p></abstract>
<kwd-group>
<kwd lng="en"><![CDATA[Ancient Philosophy]]></kwd>
<kwd lng="en"><![CDATA[Phaedrus]]></kwd>
<kwd lng="en"><![CDATA[Myth]]></kwd>
<kwd lng="en"><![CDATA[Play]]></kwd>
<kwd lng="es"><![CDATA[Filosofía Antigua]]></kwd>
<kwd lng="es"><![CDATA[Fedro]]></kwd>
<kwd lng="es"><![CDATA[Mito]]></kwd>
<kwd lng="es"><![CDATA[Juego]]></kwd>
<kwd lng="pt"><![CDATA[Filosofia Antiga]]></kwd>
<kwd lng="pt"><![CDATA[Fedro]]></kwd>
<kwd lng="pt"><![CDATA[Mito]]></kwd>
<kwd lng="pt"><![CDATA[Brincadeira]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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<nlm-citation citation-type="journal">
<person-group person-group-type="author">
<name>
<surname><![CDATA[ARDLEY]]></surname>
<given-names><![CDATA[Gavin]]></given-names>
</name>
</person-group>
<article-title xml:lang="en"><![CDATA[The Role of Play in the Philosophy of Plato.]]></article-title>
<source><![CDATA[Philosophy]]></source>
<year></year>
<volume>42</volume>
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<issue>161</issue>
<page-range>226-44</page-range></nlm-citation>
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</person-group>
<article-title xml:lang="en"><![CDATA["Play" and Philosophic Detachment in Plato.]]></article-title>
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<year></year>
<volume>98</volume>
<page-range>343-64</page-range></nlm-citation>
</ref>
</ref-list>
</back>
</article>
