Plato polyphonos, Plato auctoritas, Plato mischievous ‘swan’. This is a shrewd and in-depth analysis of a millennial legacy: it describes the polyphony of traditions that constantly challenged, appropriated, manipulated and attempted to explain Plato's elusive philosophical richness. At the end, one is left with the unavoidable impression that ‘Plato’ and ‘Platonism’ should not be severed: as much as one cannot understand the history of such a tradition without a knowledge of the Platonic dialogues, likewise one cannot fully grasp the complexity of Plato's lesson without gaining a sense of what germinated from it. No minor achievement in itself, the merits of this book extend well beyond it. A wonderful study tool, it provides a clear and systematic chronological account which develops over four chapters.

In the first chapter, B. traces the developments of Platonism in the early Academy: after clarifying a series of methodological premises (such as ‘what does it mean to be a Platonist’?) and terminological subtleties (such as the importance, at an early phase, of distinguishing between the terms akademaikos and the platonikos, p. 5) B. focuses on the birth of Plato's school and its protagonists. Attention is given to both the scholarchs who administrated the school after Plato's death, such as Speusippus, Xenocrates, Polemo and Crates, but also to other eminent and innovative thinkers who contributed to the intellectual exchange at the school, such as Philip of Opus, Heraclides Ponticus, Eudoxus of Cnidus and Crantor. B. treats the difficult question of Aristotle's relation to the Academy with due care and intelligence. The discussion is organised both thematically and chronologically and – while ranging from questions of metaphysics and epistemology to questions of cosmology, mathematics and ethics – B. succeeds in showing the intrinsic dialogical nature of these debates: all inter-connected and united by the common aim of succouring Plato's shortcomings. The main thesis of this first section is in fact that early Platonism does not amount to a pedantic orthodoxy, but rather to a lively and varied form of boetheia (pp. 13, 36).

The second chapter confronts the thorny question of Scepticism in the Academy during the Hellenistic centuries. B.'s main objective is to challenge a paradigm that has long reigned in the study of Platonism, namely the assumption of a fundamental incompatibility between Plato's tenets and those of Scepticism. The Scepticism of thinkers such as Arcesilaus and Carneades cannot be simply dismissed as the ‘dark age’ of Platonism – rather the seed of their ‘method’ can be seen as directly linked with the thought of their predecessor: Plato's philosophy is best understood as a search for knowledge rather than as a possession of truth (p. 61). In this sense, the inconclusive nature of the ‘Socratic’ or ‘aporetic’ dialogues can be seen as the main source of ‘Platonic’ inspiration for the Sceptics. The discussion is particularly lively throughout thanks to the constant comparison with Stoicism, which also allows for a very smooth transition to the controversial figure of Antiochus of Ascalon (pp. 64–72), with whom the chapter closes.

In the third chapter, B. illustrates the long-neglected subject of Middle-Platonism which, according to B., has been too often reduced to a mere prelude to Neo-Platonism (p. 80). The imperial age – we learn – is the age of the end of the Academy (which closes between 89 and 86 b.c.) and of a widespread diffusion of philosophy (p. 75). Whereas the distinctive feature of Hellenistic Platonism had been the debate between the various schools, the distinctive feature of the Imperial age is the textual exegesis. Plato's dialogues are sifted through with the aim of revealing their intrinsic value and coherency. However, far from being a mechanical task devoid of philosophical value, B. shows us how the exegesis promoted during this age will lead to a radical renovation of philosophy. A point that is particularly pressed and well argued is that the Platonism of the Imperial age is characterised by a progressive assimilation to the modes of a theology. The scope of the chapter is wide: it ranges from a discussion of the Pythagorising Platonism of thinkers such as Eudorus of Alexandria and Numenius of Apamea and their attempt at creating a hierarchical system of intelligible principles of reality, to an analysis of the discussion around questions of knowledge and logic, ethics and fate, and Platonism in the Eastern regions. Finally, the chapter concludes with a brief reminder of the neglected ‘literary’ Platonism of authors such as Plutarch and Apuleius, indeed something that will leave any reader yearning for more on this topic.

The fourth and last chapter focuses on Late Antiquity and the innovations of Neo-Platonism. A clear set of methodological premises opens this interesting section of the book: B. lingers in particular on his understanding of the relationship between Middle and Neo-Platonism which, despite their profound differences, originate from a common historical background and are similarly aimed at emphasising the metaphysical and theological aspects of Plato's thought. Moreover, like Middle-Platonism, Neo-Platonism must not be regarded as a monolithic philosophy: tensions and divergences animate this movement from within. The historical evolution and geographical extension of this phase of Platonism are carefully mapped out in a preliminary section. First we read about the two radically different cases of Ammonius Saccas and Plotinus, next we explore the contrast between Porphyry and his student Iamblichus, and lastly we learn about the two lines of development taken in Athens and Alexandria and their protagonists: Damascius, Ammonius and Simplicius. The fascinating history of these revolutionary debates around questions of transcendence – ontological realities and explanatory principles – is carefully illustrated through key quotations. Two informative appendices on ‘Platonists and Politics’ and ‘Platonism and Christianity’ close the book.

The whole makes for a compelling read: every sub-chapter is of perfect length, the overall rhythm is never lost and the various ironic remarks (e.g. ‘the attempt at saving Plato from Aristotle's criticisms led to Plato being Aristotelized’, p. 85, cf. 25) spice up this pleasurable narrative without ever invalidating its scientific rigour. A distinctive feature is the wealth of authors (both ancient and modern) mentioned and the attention given to the historical context. A most impressive work indeed, recommended to students and experts alike.