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Vegetti (ed.) 1977. The book is a collection of essays by Utchenko, Thompson, Polanyi, Finley, Vernant, Parain, Austin, Vidal-Naquet, Lanza and Vegetti himself.

Vegetti 1989.

See for example Schwarzkopf 1965, Gerlach and Schenk 1978, and Vegetti’s treatment of the Streit um Plato in the DDR: Vegetti 2009, pp. 156–8. With some nuances and greater sophistication, this appraisal of Plato’s political philosophy is also endorsed by Ellen Meiksins Wood. See Wood 2008, pp. 54–87 and infra.

 See Vegetti 2009, pp. 105–6. Here Vegetti, relying on Nethercott 2000, interestingly notes that in the first years of the Russian Revolution two aspects of Plato’s political thought were considered favourably by the Bolshevik leaders: the notion of ‘social pedagogy’ and the Republic’s views on women and the family. However, Vegetti writes, ‘those interests will disappear with the end of the phase of revolutionary utopia’ and Plato will be definitively condemned as the defender of caste society and the founder of idealism in philosophy, when Soviet Russia will turn to the defence of the traditional family and the imposition of Marxist-Leninist orthodoxy. See Vegetti 2009, p. 106.

Rancière 2004 and 2006.

Badiou 2012.

In a similar vein see Burnyeat 1992, Lane 1999, Stratilatis 2008. Against this interpretation of Plato’s utopia see Otto 1994, pp. 163–6 and 241–2, who ascribes to Plato a utopia of diversion, typical of utopia as a literary genre and similar to what Bloch would call ‘abstract utopia’ (see Bloch 1986a, p. 146; Bloch 1986b, p. 580). Among the most powerful attacks against the seriousness of Plato’s utopian project is undoubtedly the one delineated by Leo Strauss in The City and Man (Strauss 1978).

Arendt 1998, p. 227.