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Full-Text Articles in History of Philosophy
Aristotle On Learning In De Anima Ii.5, John F. Bowin
Aristotle On Learning In De Anima Ii.5, John F. Bowin
The Society for Ancient Greek Philosophy Newsletter
Just as the coming to be of a substance may be described as either an extended process or the completion of an extended process depending on whether it is described as the coming to be of the composite or of the individual form, so the process of learning may be described as either an extended process or the completion of an extended process depending on whether it is described as the oscillation between states of truth and error or as the ‘settling down’ or cessation of this oscillation at the stage where knowledge has become a stable disposition (hexis). And …
Against Hedonist Interpretations Of Plato's Protagoras, J. Clerk Shaw
Against Hedonist Interpretations Of Plato's Protagoras, J. Clerk Shaw
The Society for Ancient Greek Philosophy Newsletter
In this paper, I adapt one of the pro-hedonist strategies to anti-hedonist ends. Just as some prohedonists insist that Plato’s arguments against hedonism elsewhere do not touch the actual theory found in the Protagoras (again, PH), I argue that the most natural reading of PH is inconsistent with views found in purportedly earlier dialogues (especially the Apology and Crito) as well as in purportedly later dialogues (such as the Gorgias, Phaedo, and Republic). In section 1, I argue that PH focuses entirely on bodily goods and bads.11 Then, in section 2, I argue that this makes the relationship between virtue …
Hybristes Ei: Socrates, Alcibiades, And Agathon, Elizabeth Belfiore
Hybristes Ei: Socrates, Alcibiades, And Agathon, Elizabeth Belfiore
The Society for Ancient Greek Philosophy Newsletter
Alcibiades’ portrait of Socrates can be better understood in light of the philosopher’s complementary, but less studied, interactions with Agathon. Like Alcibiades, Agathon attributes to Socrates a superior wisdom that he seeks to acquire by touch (175c7-d2; cf. 218c7-d5), and, like Alcibiades, Agathon accuses Socrates of hybris after failing in this attempt (175e7). There are indications, however, that Agathon is better able to benefit from his association with Socrates than is Alcibiades. After a brief discussion of the Greek concepts of hybris and disdain (section 2), this paper focuses on Socrates’ interactions with these two men. I argue that Socrates …
Epicurus On Pleasure And Happiness, Julia Annas
Epicurus On Pleasure And Happiness, Julia Annas
The Society for Ancient Greek Philosophy Newsletter
I concentrate on Epicurus' attempt to show that pleasure is complete, not just one aim we have for its own sake but ultimately the only non-instrumental aim we have. Epicurus tells us that we will be happy, have the best overall life, by having pleasure as our final aim, and that we shall achieve this by living according to the virtues, by becoming a certain kind of person.
Plato's Theory Of Social Justice In Republic Ii-Iv, Edward Nichols Lee
Plato's Theory Of Social Justice In Republic Ii-Iv, Edward Nichols Lee
The Society for Ancient Greek Philosophy Newsletter
Plato presents the enigmatic and ambiguous formula, "each one doing his own" as his definition of social justice. I will search for the sense that he establishes for that definition: to show how he thinks he has established that that unlikely formula is in fact a reasonable definition of social justice, and to analyze what it means. Plato's theory of justice has its primary sources in sophistic thinking, in particular to the contractarian approach to political philosophy.
Intellectualism And Practical Reasoning In Aristotle's Moral Philosophy, John Cooper
Intellectualism And Practical Reasoning In Aristotle's Moral Philosophy, John Cooper
The Society for Ancient Greek Philosophy Newsletter
My aim in this paper is to examine the basis of the dominant scholarly understanding of Aristotle's conception of human eudaimonia. I call this interpretation intellectualist, because it attributes to Aristotle the view that human flourishing consists exclusively in pure intellectual activity of the best and highest kind. I show that the intellectualist thesis, with its grounds, is inadequate. I also show that in the Eudemian Ethics the rejection of this kind of intellectualism is explicit, adopting instead a much more inclusive view of what it is for a man to flourish. I provide an alternative reading of EN X.7-8, …