Ancient Philosophy Commons^™

Eudaimonism And The Demands Of Justice, Andrew Payne

The Society for Ancient Greek Philosophy Newsletter

The ancient eudaimonists were not misguided when they gave a prominent place to the human function in their ethical theory. Most modern reconstructions of eudaimonism do not employ the human function in this way. Though this gives them the appearance of being more streamlined and plausible, they fail to unify a life which respects the demands of justice. It is evident that in the Republic and other ancient ethical works humans are presented as acting out of concern for the good of others. They show respect for justice and act from altruistic motivation, and this is one source of value …

Antisthenes' Theory Of Unique Enunciation: Similarities, Differences, And Possible Influences, Fouad Kalouche

The Society for Ancient Greek Philosophy Newsletter

In this paper I will focus on Antisthenes’ theory of unique enunciation, and will then discuss its similarities and differences with, and/or possible influences on, other theories on language that flourished around the 4th and 3rd centuries BCE. I showed elsewhere that Antisthenes’ theory of language is a practical application or a strategy that has direct implication for his ethical project. My aim here is merely to highlight the originality and relevance of Antisthenes’ theory by presenting it and contextualizing it, before assessing relevant similarities and differences between certain positions of Antisthenes and those of some Skeptics, Sophists, Cyrenaics, and …

The Concept Of Abstraction, Allan Bäck

The Society for Ancient Greek Philosophy Newsletter

Philosophers deal with abstractions. Being reflective, they also have come up with theories about what these abstractions are. Aristotle is no exception, and indeed gave what came to be a canonical account of abstraction. Here I shall investigate what Aristotle thinks abstraction is. I shall conclude that Aristotle views abstraction as selective attention.

As its very name suggests, abstracting (ἀφαιρέω) consists in taking away something from an object. The root verb, αἱρέω, suggests additionally a sense of grasping or of choosing, of taking for oneself something of what lies ready to hand.

These lexical meanings leave open a wide range …

Sagp Newsletter 2005/6 March Pacific, Anthony Preus

The Society for Ancient Greek Philosophy Newsletter

No abstract provided.

Των Λογων Ο Πρωτος Τε Και Σμικροτατος, Sph. 262c6-7: The First And Littlest Of Sentences, John J. Mulhern

The Society for Ancient Greek Philosophy Newsletter

In this paper I show that the orthodox syntax suggested in Sophistes 262C6-7 and the surrounding text is not adhered to in the dialogues. Within the limited universe of monadic atomic sentence syntax extended with constants for existence and unity, in fact, all but three of the 14 possible irregular forms are used in one or other of the three dialogues instanced here. Self-predication, which, in the mid-twentieth-century, fascinated so many scholars, turns out to be just one among the many varieties of irregular syntax in the dialogues.

The nonadherence of other interlocutors to the Eleatic Stranger’s description of monadic …

Courage And Knowledge At Protagoras 349e1-351b2, David Wolfsdorf

The Society for Ancient Greek Philosophy Newsletter

At Protagoras 349E1-350C5 Socrates argues for the identity of courage and knowledge, and at 350C6- 351B2 Protagoras objects to Socrates’ argument. Between 1961 and 1985, a few valuable contributions in English were made to the interpretation of these passages. None, however, is entirely satisfactory. And in the last twenty years, among some cursory treatments in studies not particularly focused on these passages, no notable progress has been made.

The objective of this paper is to present a more satisfactory interpretation of Socrates’ argument and Protagoras’ objection, in particular by engaging with a set of problems with which previous commentators have …

Self-Knowledge, Tyranny, And The Delphic Oracle In Plato's Charmides, Alan Pichanick

The Society for Ancient Greek Philosophy Newsletter

My focus here is the discussion between Critias and Socrates regarding the message of the oracle at Delphi: “Know yourself”. This is the only substantive discussion of the oracle outside the Apology, so we should give it careful attention, if we are at all interested in the philosophy of Socrates and those who in any way follow or depart from him. For though sôphrosunê may be elusive, the dialogue makes it clear that it is deeply connected, whatever its nature is, to the philosophical outlook of Socrates, tying together his ethical and epistemological stances. The task of understanding sôphrosunê is …

Reburying The Treasure—Maintaining The Continuity: Two Texts By Śākya Mchog Ldan On The Buddha-Essence, Yaroslav Komarovski

Department of Classics and Religious Studies: Faculty Publications

The rich and interconnected universe of Śākya Mchog Ldan’s views, including those on the buddha-essence, cannot be limited to or summarized in a few neat categories. Nevertheless, the following two interrelated ideas are crucial for understanding Śākya Mchog Ldan’s interpretation of the buddha-essence: 1) only Mahāyāna āryas (’phags pa) have the buddha-essence characterized by the purity from adventitious stains (glo bur rnam dag); 2) the buddha-essence is inseparable from the positive qualities (yon tan, guṇa) of a buddha; In his writings, Śākya Mchog Ldan argues against identifying the buddha- essence as a mere natural …

Physis And Nomos In Aristotle's Ethics, Thornton C. Lockwood

The Society for Ancient Greek Philosophy Newsletter

In Nicomachean Ethics V.7, Aristotle claims that political justice (to dikaion politikon) possesses a “natural” (phusikon) pail and a “conventional” (nomikon) part In response to those who separated nature and convention and disparaged the latter because it was different from place to place, Aristotle claims that both nature and convention admit of variation, and his language suggests that the two are ultimately parts which need to be interwoven or combined. Scholars who have struggled with Aristotle’s apparently disparate senses of the idea of nature have assumed that nature is an ethical ideal which can be separated from and serve as …

Sagp Newsletter 2005/6 December East/Philol, Anthony Preus

The Society for Ancient Greek Philosophy Newsletter

No abstract provided.

Sagp Ssips 2005 List Of Papers, Anthony Preus

The Society for Ancient Greek Philosophy Newsletter

Alphabetical listing of the participants in the 2005 SAGP SSIPS meeting at Fordham University.

Plato's Equivocal Wisdom, Mary Lenzi

The Society for Ancient Greek Philosophy Newsletter

A new interplay between sophia and phronesis emerges in Plato’s conception of wisdom in later dialogues that is quite different from his views in early and middle dialogues. First {Part I), the present inquiry shows that sophia no longer represents primarily theoretical, philosophic wisdom as it does in the Republic (and as Aristotle defines it). Rather, according to the reading and interpretation of the texts presented here, sophia becomes closely akin to Plato’s earlier conception of wisdom in relation to temperance (sophrosyne) in his Socratic dialogues, in that the highest inner harmony and virtue necessarily require sophia qua self- knowledge. …

The Split Gaze Of The Soul: Parts And Wholes In Aristotle's Model Of Epagoge, Mark Faller

The Society for Ancient Greek Philosophy Newsletter

In this paper I will try to clarify Aristotle’s conception of induction or epagoge. I will begin by critiquing a variety of contemporary accounts of Aristotelian induction with reference to how they evaluate its adequacy as a grounding for science. I will then try to establish a set of conditions that must ultimately be met for this grounding to succeed.

It will be my contention that by appreciating how the critical faculty {to krinon) can act with the common sense {koine dunamis) to hold multiple dimensions of consciousness in front of the attention in a unitary “gaze,” we can begin …

The Meno, Recollection, And The Role Of Hypothesis, Joseph A. Novak

The Society for Ancient Greek Philosophy Newsletter

The aim of this paper is to present Plato's doctrine within a perspective that will both explain why Plato found himself prompted to formulate it, as well as explore some enduring insights exhibited in its applications. First, the paper will argue that Plato was prompted to adopt the doctrine given the difficulties that had arisen from the employment of the Socratic elenchus. Second, it will argue that hypothesis, already implicit in the elenchic method, will begin to be developed into a more complex and refined method that Plato sees necessary for the whole learning process. The retention of a hypothesis …

Sagp Newsletter 2005.3 (April), Anthony Preus

The Society for Ancient Greek Philosophy Newsletter

Program of the Society with the Central Division, April 2005

Aristotle, Epistemic Exemplars, And Virtue Epistemology, Scott Rubarth

The Society for Ancient Greek Philosophy Newsletter

Is contemporary virtue epistemology in fact a revival of Aristotle’s theory of intellectual virtues and an appeal to Aristotelian epistemology? In this paper I will examine Linda Zagzebski's theory of virtue epistemology, the most explicitly Aristotelian version of the agent-based epistemologies. The objective of this analysis is threefold: (1) To examine to what extent Zagzebski's virtue epistemology is genuinely Aristotelian, particularly in the use of moral and epistemic exemplars. (2) To draw attention to some significant concerns regarding the use of exemplars, such as the famous phronimos, in both moral and epistemic evaluation. And finally, (3) to offer a critique …

Plato On Episteme And Propositional Knowledge, Denis Vlahovic

The Society for Ancient Greek Philosophy Newsletter

Epistêmê cannot just be a matter of knowing a logos. Knowledge, it appears, is demonstrated not in the knowledge of any particular logos, but in the ability to defend a logos against refutation. It is precisely the latter ability that is characteristic of epistêmê. This ability, furthermore, cannot be imparted by means of a logos. For, no logos suffices to endow its possessor with the ability to defend it (i.e., the logos) against refutation.

Given that Plato appears to have believed that no knowledge of a logos—no matter how elaborate the logos—is sufficient for epistêmê, one can see why he …

Sagp Newsletter 2005.2 (Pacific), Anthony Preus

The Society for Ancient Greek Philosophy Newsletter

No abstract provided.

Aristotle On Consciousness, Phil Corkum

The Society for Ancient Greek Philosophy Newsletter

Aristotle sometimes draws analogies between perceiving and thinking. One analogy, for example, concerns the relation holding between faculties and their objects. If thinking is like perceiving, then as the faculty of perception is to the object perceived, so too the faculty of thought is to the intelligible object. Of course, there are also disanalogies between perception and thought. For example, where perception requires external stimulation by sensible substances, thought does not generally require external stimulation. How far then might we push the analogy? In this essay, I’ll argue that the role of the agent intellect in thought is analogous to …

Aristotle's Formal Language, Mary Mulhern

The Society for Ancient Greek Philosophy Newsletter

A formal language was invented by Aristotle and used by him in his lectures. This formal language consisted of Greek capital letters used as placeholders, arrayed in the schemata of the three figures recognized as authentically Aristotle’s. In these arrays, arcs under the placeholder letters indicate how the terms are linked in the premisses and conclusion and are read as some inflection of ΰπάρχειν, used by Aristotle as a second- order expression to convey the relation that the terms—not the designata of the terms-of a syllogism have to one another. It is further possible that Aristotle elaborated the three- term …

Ratiocination And Socrates' Daimonion: A Practical Solution, Anthony K. Jensen

The Society for Ancient Greek Philosophy Newsletter

Socrates's commitment to 'follow the argument wherever it leads' seems to be at odds with his notorious 'divine sign' or daimonion. It appears in several dialogues as a divine force that Socrates cannot help but to obey, even in some cases where no negative consequences would seem to have otherwise obtained. This paper explores the meaning of the daimonion in the religious and cultural contexts of early Greece, concluding that the scope of the daimonion is restricted to Socrates' practical activities rather than his theoretical engagements.

Mousike Techne: The Philosophical Practice Of Music In Plato, Nietzsche, And Heidegger, Babette Babich

Articles and Chapters in Academic Book Collections

After retracing the breadth of the definition of music in antiquity to the end of justifying the sense in which one may speak of 'the music of philosophy' as Plato's Socrates does, this essay re-reads the Platonic distinction between philosophy as the highest kind of music and performative, as heard or played sung music as a lower form. It then turns to an exploration of Nietzsche's writing style conceived on a muscial model precisely qua aphoristic and concludes with a review of Heidegger's thought as musically composed or adumbrated.

Did The Ancient Greeks Have A Concept Of Human Rights?, Anthony Preus

Philosophy Faculty Scholarship

"Although there is no single word in the classical Greek that captures the sense that modern political thinkers give to the word "rights" as it is used in the phrase "human rights," classical Greek and Roman texts have a good deal to contribute to 21st-century discussions of human rights."

Hints And Guesses: Discerning Value, Richard Liddy

Department of Religion Publications

No abstract provided.

Cardinal Martini On Bernard Lonergan: Bernard Lonergan At The Service Of The Church, Richard Liddy

Department of Religion Publications

No abstract provided.

To Hou Heneka And Continuous Change, Christopher Mirus

The Society for Ancient Greek Philosophy Newsletter

Beginning with Aristotle’s statement in Physics II.2 that motion must be continuous to be for the sake of an end, I argue that properly understood, continuity is actually a sufficient condition for the goal- directedness of any motion in Aristotle’s teleology. I establish this conclusion first for the simple motions discussed in Physics V-VI, and then for complex changes such as the generation and development of a living thing. In both steps of the argument, the notion of καθ’ αυτό agency serves as a key link between continuity and goal-directedness. The understanding of Aristotle’s teleology that emerges from the consideration …

Sagp Newsletter 2004.1 (December), Anthony Preus

The Society for Ancient Greek Philosophy Newsletter

Programs of the Society with the Eastern Division (December 2004) and with the American Philological Association (December 2005)

The Mystery Of Lonergan, Richard Liddy

Department of Religion Publications

No abstract provided.

Stoics On The Differentiation Of Character, Margarete Graver

The Society for Ancient Greek Philosophy Newsletter

I will show that Stoic writers were perfectly capable of distinguishing among character-types also according to secondary differentia that can be exhibited independently of one another and in greater or lesser degree. Just as one may observe variations in the sea floor without disregarding the fact that all of it is equally underwater, so Stoic theory defines traits of character which differentiate one individual from another even where all concerned have the same overall moral standing. Such secondary characteristics are identified even among the virtuous; more numerous, however, and also more philosophically interesting, are the character traits of the nonvirtuous— …

Egoism And Eudaimonia - Maximization In The Nicomachean Ethics, Erik J. Wielenberg

The Society for Ancient Greek Philosophy Newsletter

I argue that Aristotle holds the following principle:

(AE) An ethically virtuous person always chooses a course of action that he believes promotes his own eudaimonia at least as much as any other course of action he could have chosen.

The claim that Aristotle holds such a principle conflicts with Richard Kraut’s interpretation of Aristotle’s view presented in Kraut’s important book Aristotle on the Human Good. I am inclined to count (AE) as a brand of egoism, primarily on the grounds that it implies that sacrificing one’s own eudaimonia for the sake of the eudaimonia of others is incompatible with …