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Arcesilaus presented his scepticism as a return to the questioning Plato of the dialogues, arguing against every view so that equal reasons lead to suspending assent. Cicero, Academica I.44–46; De oratore III.67; SEP “Arcesilaus”

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Cicero modelled On the Republic and On the Laws on Plato’s Republic and Laws, ending the first with the Dream of Scipio, and translated part of the Timaeus. Cicero, De re publica VI (Somnium Scipionis); De legibus; Timaeus (translation fragment); SEP “Cicero”

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Philo read Genesis through Plato’s Timaeus: God makes the world after an intelligible model, the ideas in the divine Logos (De opificio mundi). Philo, De opificio mundi 16–25; D. T. Runia, Philo of Alexandria and the Timaeus of Plato (1986); IEP “Philo of Alexandria”

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Porphyry reports that Origen was always reading Plato; On First Principles takes up Platonic themes such as God’s incorporeality and the soul’s ascent (Eusebius, Church History VI.19). Eusebius, Church History VI.19 (Porphyry, Against the Christians); Origen, On First Principles I.1; IEP “Origen of Alexandria”

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Plotinus presented his doctrines not as new but as interpretation of Plato, reading the One, Intellect and Soul out of the dialogues and Plato’s letters (Enneads V.1.8). Plotinus, Enneads V.1.8; SEP “Plotinus”

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Porphyry commented on Plato’s Timaeus and other dialogues and argued for the harmony of Plato and Aristotle, shaping how later Platonists and Boethius read Plato. Porphyry, In Timaeum (fragments, ed. A. R. Sodano, 1964); SEP “Porphyry”

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Hypatia taught Plato and Aristotle in Alexandria; the church historian Socrates says she headed the Platonist school descending from Plotinus (Ecclesiastical History VII.15). Socrates Scholasticus, Ecclesiastical History VII.15; Synesius, Letters; E. J. Watts, Hypatia (2017)

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Proclus systematised Plato as theology in the Platonic Theology and, as head of the Athenian school, commented on the Timaeus, Republic, Parmenides and First Alcibiades. Proclus, Platonic Theology; In Timaeum; In Rempublicam; In Parmenidem; In Alcibiadem; SEP “Proclus”

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Boethius’ Consolation of Philosophy (c. 524) summarises Plato’s Timaeus in the hymn ‘O qui perpetua’ and takes up recollection and the ascent to the Good. Boethius, Consolatio philosophiae III m. 9, III m. 11; SEP “Anicius Manlius Severinus Boethius”

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In Against Proclus (529) Philoponus argued that the world has a beginning and claimed Plato’s Timaeus for this reading against the Neoplatonists’ eternal world. Philoponus, De aeternitate mundi contra Proclum (529); SEP “John Philoponus”

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Al-Razi built his doctrine of five eternal principles – Creator, Soul, matter, absolute time and absolute place – largely on Plato’s Timaeus. P. Adamson, Al-Razi (2021)

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Al-Farabi modelled his virtuous city, ruled by a philosopher who is also prophet and lawgiver, on Plato’s Republic and summarised the dialogues in The Philosophy of Plato. al-Farabi, Mabadi ara ahl al-madina al-fadila, ed. R. Walzer (1985); The Philosophy of Plato, tr. M. Mahdi (1962); SEP “al-Farabi”

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Lacking Aristotle’s Politics, Averroes commented on Plato’s Republic (c. 1194), applying its account of degenerating regimes to the states of his own time. Averroes, Commentary on Plato’s Republic, tr. R. Lerner, Averroes on Plato’s Republic (1974); SEP “Ibn Rushd [Averroes]”

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Suhrawardi called Plato the leader of wisdom and identified the Platonic Forms with the lights that govern each species (Philosophy of Illumination, 1186). Suhrawardi, Hikmat al-ishraq (1186), tr. J. Walbridge & H. Ziai (1999); SEP “Suhrawardi”

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Gersonides argued that the world was created from a formless body rather than from nothing, a view he aligned with Plato’s Timaeus (The Wars of the Lord, 1329). Gersonides, Milhamot ha-Shem (1329); SEP “Gersonides”

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In On the Differences (1439) Plethon defended Plato’s Forms and his God as creator against Aristotle, and named his Laws after Plato’s. G. Gemistos Plethon, De differentiis (1439); Nomoi; SEP “Byzantine Philosophy”

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Cusanus read Plato largely through Proclus’ commentary on the Parmenides and took up Platonic participation for the relation of the many to the One (De non aliud, 1462). Nicholas of Cusa, De beryllo (1458); De non aliud (1462); SEP “Nicholas of Cusa”

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Ficino made the first complete Latin translation of Plato (printed 1484) and joined Platonism with Christian doctrine in his Platonic Theology (1482). M. Ficino, Platonis opera omnia (Florence, 1484); Theologia Platonica (1482); SEP “Marsilio Ficino”

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Pico expounded Plato’s doctrine of love from the Symposium in his Commento (1486) and defended the concord of Plato and Aristotle in De ente et uno (1491). G. Pico della Mirandola, Commento sopra una canzone d’amore (1486); De ente et uno (1491); SEP “Giovanni Pico della Mirandola”

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Erasmus took up the image of Socrates as a Silenus, ugly outside and divine within, from Plato’s Symposium for his adage ‘Sileni Alcibiadis’ (1515). Erasmus, Adagia III.iii.1 ‘Sileni Alcibiadis’ (1515); Plato, Symposium 215a–b; SEP “Desiderius Erasmus”

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Galileo’s Dialogo (1632) alludes to Plato’s doctrine of recollection; Koyré read his mathematical physics as Platonism, a thesis many historians qualify (‘Galileo and Plato’, 1943). Galileo, Dialogo sopra i due massimi sistemi del mondo (1632); A. Koyré, “Galileo and Plato”, Journal of the History of Ideas 4 (1943); SEP “Galileo Galilei”

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Campanella drew on Plato’s Republic for The City of the Sun (written 1602), a community without private property, and defended Platonic community of goods (1623). T. Campanella, La città del Sole (written 1602); Quaestiones … de optima republica (1623); SEP “Tommaso Campanella”

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Conway knew Plato’s legacy chiefly through Henry More and the Cambridge Platonists; her Principles (1690) take up a Platonist scale of beings through which creatures rise toward perfection. A. Conway, Principia philosophiae antiquissimae et recentissimae (1690; English 1692); S. Hutton, Anne Conway: A Woman Philosopher (2004); SEP “Anne Conway”

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Vico’s autobiography (1725–28) names Plato among his ‘four authors’: Plato contemplates man as he should be, Tacitus as he is, and Vico sought to join both. G. Vico, Vita di Giambattista Vico scritta da se medesimo (1725–28); SEP “Giambattista Vico”

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Shaftesbury’s The Moralists (1709), a philosophical rhapsody in dialogue form, renewed Plato’s identification of beauty and goodness and the ascent from beautiful forms to their source. Shaftesbury, The Moralists, a Philosophical Rhapsody (1709), in Characteristicks (1711); SEP “Lord Shaftesbury”

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In Emile (1762) Rousseau sent readers seeking an idea of public education to Plato’s Republic, ‘not a political work’ but ‘the finest treatise on education ever written’. J.-J. Rousseau, Émile ou De l’éducation (1762), Book I; SEP “Jean Jacques Rousseau”

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Skovoroda wrote Socratic dialogues on self-knowledge, such as Narcissus (c. 1770), and drew on Plato for his contrast of visible and invisible nature. H. Skovoroda, Narkiss (c. 1770); D. Chyzhevsky, Narys istorii filosofii na Ukraini (1931); IEP “Hryhorii Skovoroda”

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Mendelssohn’s Phaedon (1767) recast Plato’s dialogue on the immortality of the soul, keeping its setting but replacing its arguments with proofs from modern metaphysics. M. Mendelssohn, Phädon oder über die Unsterblichkeit der Seele (1767); SEP “Moses Mendelssohn”

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Schleiermacher translated Plato into German (1804–28) and argued in his introductions that the dialogue form belongs to the content of Plato’s philosophy. F. Schleiermacher, Platons Werke (1804–28), General Introduction; SEP “Friedrich Daniel Ernst Schleiermacher”

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In Hyperion (1797–99) Hölderlin named the beloved after Diotima in Plato’s Symposium and, in a Platonic vein, made beauty the visible sign of the unity of all being. F. Hölderlin, Hyperion oder der Eremit in Griechenland (1797–99); Plato, Symposium

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As a Tübingen student Schelling wrote a commentary on Plato’s Timaeus (1794, published 1994) that anticipates the world-soul of his philosophy of nature (On the World-Soul, 1798). F. W. J. Schelling, “Timaeus” (1794), ed. H. Buchner (1994); Von der Weltseele (1798)

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In Book Three of The World as Will and Representation (1819) Schopenhauer made Plato’s Ideas, as grades of the will’s objectification, the object of art and aesthetic contemplation. A. Schopenhauer, Die Welt als Wille und Vorstellung (1819), Book Three; SEP “Arthur Schopenhauer”

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Emerson made Plato the type of the philosopher in Representative Men (1850): ‘Out of Plato come all things that are still written and debated among men of thought.’ R. W. Emerson, Representative Men (1850), “Plato; or, the Philosopher”; SEP “Ralph Waldo Emerson”

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Natorp’s Platos Ideenlehre (1903) reads Plato’s Ideas critically, as hypotheses of a scientific method, and finds in Plato an early idealism. SEP “Paul Natorp” (A. Kim), §1; SEP “Neo-Kantianism” (J. Heis), §2

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Dewey urged a return to the ‘dramatic, restless, cooperatively inquiring Plato’ of the dialogues, rejecting the Platonic separation of knowing from doing (From Absolutism to Experimentalism, 1930). J. Dewey, “From Absolutism to Experimentalism” (1930); The Quest for Certainty (1929)

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Whitehead called the European philosophical tradition ‘a series of footnotes to Plato’ (Process and Reality, 1929) and drew on the Timaeus for his cosmology of creative process. A. N. Whitehead, Process and Reality (1929); Adventures of Ideas (1933); SEP “Alfred North Whitehead”

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From Platos dialektische Ethik (1931) on, Gadamer took the Platonic dialogue as model of understanding, making the logic of question and answer central to Truth and Method (1960). H.-G. Gadamer, Platos dialektische Ethik (1931); Wahrheit und Methode (1960); SEP “Hans-Georg Gadamer”

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Weil read Plato as a mystic whose Good and ascent from the cave prefigure grace (‘Dieu dans Platon’, in La Source grecque, 1953). S. Weil, “Dieu dans Platon”, in La Source grecque (1953); Intuitions pré-chrétiennes (1951)

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Murdoch took Plato’s Good, pictured as the sun, as the indefinable focus of moral attention (1970) and examined his distrust of art (The Fire and the Sun, 1977). I. Murdoch, The Sovereignty of Good (1970); The Fire and the Sun: Why Plato Banished the Artists (1977); SEP “Iris Murdoch”

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