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Switch to: References
Citations of:
Dialogue and Discovery: A Study in Socratic Method
State University of New York Press (1987)
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This article contends that Socratic wisdom (sophia) in Plato's Apology should be understood in relation to moderation (sophrosune), not knowledge (episteme). This stance is exemplified in an interpretation of Socrates' disavowal of knowledge. The god calls Socrates wise. Socrates holds both that he is wise in nothing great or small and that the god does not lie. These apparently inconsistent claims are resolved in an interpretation of elenchus. This interpretion says that Socrates is wise insofar as he does not believe (...) |
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Two challenges have lately been posed to the importance of sincerity for our public discourse. On the one hand, it has been suggested that because sincerity is so difficult to identify, a preoccupation with the inner lives of others distracts us from the substance of what people say. On the other hand, some worry that making sincere statements can sometimes undermine the very deliberation that advocates of sincerity are so concerned to protect. In light of these challenges, I attempt to (...) |
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In Plato’s dialogues, the Phaedo, Laches, and Republic, Socrates warns his interlocutors about the dangers of misology. Misology is explained by analogy with misanthropy, not as the hatred of other human beings, but as the hatred of the logos or reasonable discourse. According to Socrates, misology arises when a person alternates between believing an argument to be correct, and then refuting it as false. If Socrates is right, then misanthropy is sometimes instilled when a person goes from trusting people to (...) |
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It is by way of the call that one is enabled to wake up to responsibility. What is the illocutionary mood of the ‘call’ of conscience, though? Is this transcendental enabler of responsibility an imposing demand or an invitational question? Both Levinas and Heidegger emphasize the impositional character of the call in conscience. The call seems to be the very essence of imperatives. I develop an apology for questioning by way of appeal to crumbs scattered throughout Jewish traditions as well (...) |
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Wolterstorff defends the claim not only that ‘God speaks’ through the Bible but also that the reader gains ever new insights upon subsequent readings of it. I qualify this project with the philosophical hermeneutics he rejects—namely that of Gadamer and Ricoeur. Wolterstorff thinks what he calls ‘authorial discourse interpretation’ provides warrant for religious communities believing that ‘God speaks’ to them through a text. In developing this hermeneutic, he dismisses the viability of Gadamer and Ricoeur's approach because, Wolterstorff asserts, their form (...) |
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Plato’s Socrates is famous for claiming that “I know one thing: That I know nothing”. There is one subject that Socrates repeatedly claims to have expertise in, however: ta erôtika. Socrates also refers to this expertise as his erôtikê technê, which may be translated as “erotic expertise”. In this dissertation, I investigate Socrates’ erotic expertise: what kind of expertise is it, what is it constituted by, where is it put into practice, and how is it practiced? I argue that the (...) |
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In this thesis, I use a close reading of the silent films of Charlie Chaplin to examine a question of listening posed by Jean-Luc Nancy, “Is listening something of which philosophy is capable” (Nancy 2007:1)? Drawing on the work of Nancy, Jacques Derrida and Gayatri Spivak, I consider a claim that philosophy has failed to address the topic of listening because a logocentric tradition claims speech as primary. In response to Derrida’s deconstruction of logocentrism, Nancy complicates the problem of listening (...) |
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What is the role of philosophy in education? This timeless question may best be answered by examining Plato's earliest dialogues in which he makes a case for philosophy as the centerpiece of education. I call this effort Plato's project for education and interpret the Apology, Crito, Charmides, Laches, Ion, Hippias Minor, Euthyphro, and Lysis as an integrated attempt to promote philosophy as education in ancient Athens. Plato accepted arete as the proper goal of education, but his interpretation of arete as (...) |
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