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  1. Life and action: elementary structures of practice and practical thought.Michael Thompson - 2008 - Cambridge: Harvard University Press.
    Part I: The representation of life -- Can life be given a real definition? -- The representation of the living individual -- The representation of the life-form itself -- Part II: Naive action theory -- Types of practical explanation -- Naive explanation of action -- Action and time -- Part III: Practical generality -- Two tendencies in practical philosophy -- Practices and dispositions as sources of the goodness of individual actions -- Practice and disposition as sources of individual action.
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  • (2 other versions)Sein und Zeit.Martin Heidegger - 1927 - Annalen der Philosophie Und Philosophischen Kritik 7:161-161.
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  • Aristotle on the Scope of Practical Reason: Spectators, Legislators, Hopes, and Evils.Pavlos Kontos - 2021 - New York, NY: Routledge.
    This book offers a new account of Aristotle's practical philosophy. Pavlos Kontos argues that Aristotle does not restrict practical reason to its action-guiding and motivational role; rather, practical reason remains practical in the full sense of the term even when its exercise does not immediately concern the guidance of our present actions. To elucidate why this wider scope of practical reason is important, Kontos brings into the foreground five protagonists that have long been overlooked: spectators or judges who make non-motivational (...)
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  • Constitutivism and the virtues.Christine M. Korsgaard - 2019 - Philosophical Explorations 22 (2):98-116.
    In Self-Constitution, I argue that the principles governing action are “constitutive standards” of agency, standards that arise from the nature of agency itself. To be an agent is to be autonomousl...
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  • How to Be an Ethical Naturalist.Jennifer A. Frey - 2018 - In John Hacker-Wright, Philippa Foot on Goodness and Virtue. Springer Verlag. pp. 47-84.
    The ethical naturalist asks us to take seriously the idea that practical norms are a species of natural norms, such that moral goodness is a kind of natural goodness. The ethical naturalist has not demonstrated, however, how it is possible for a power of reason to be governed by natural norms, because her own attempts to do this have led her into a dilemma. If she takes the first horn and stresses that ethical naturalism provides objective, natural norms of the (...)
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  • Practically Self-Conscious Life.Matthias Haase - 2018 - In John Hacker-Wright, Philippa Foot on Goodness and Virtue. Springer Verlag. pp. 85-126.
    Neo-Aristotelian ethical naturalism suggests that the sense of normative terms like “ought” and “good” as they appear in ethical discourse is to be elucidated in terms of the relation in which a living individual stands to the life-form or “species” of which it is an exemplar—in our case: the human life-form. A theory of this form has to provide a story about questions such as: What enables us to distinguish the different kinds of life within the theory? What makes them, (...)
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  • Reading Logos as Speech: Heidegger, Aristotle and Rhetorical Politics.Stuart Elden - 2005 - Philosophy and Rhetoric 38 (4):281-301.
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  • The Birth of Being and Time: Heidegger's Pivotal 1921 Reading of Aristotle's On the Soul.Francisco J. Gonzalez - 2018 - Southern Journal of Philosophy 56 (2):216-239.
    During the 1920s Heidegger gave no less than twelve seminars and lecture courses devoted either exclusively or in large part to the reading of Aristotle's texts. Seven of these, especially the smaller seminars for advanced students, have not been published and apparently will never be included in the Gesamtausgabe. My focus here is on the very first of these. Billed as a reading of Aristotle's De Anima, much of it was devoted to Aristotle's Metaphysics. This decision not to separate Aristotle's (...)
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  • The Affects of Rhetoric and Reconceiving the Nature of Possibility.Niall Keane - 2019 - In Christos Hadjioannou, Heidegger on Affect. Palgrave. pp. 47-67.
    This chapter looks at the genesis of Heidegger’s reflections on affect, embodied speaking together, the nature of possibility and the critique of actuality, which form the soil in which the later existential analysis of Being and Time sinks its roots. These original reflections are to be found in the 1924 summer semester lecture course entitled Basic Concepts of Aristotelian Philosophy. On the basis of this, the chapter shows how the early lectures help us understand what happens to Heidegger’s reflections on (...)
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  • (1 other version)Heidegger: πάθος as the Thing Itself.Thomas Sheehan - 2019 - In Christos Hadjioannou, Heidegger on Affect. Palgrave. pp. 29-46.
    Heidegger’s phenomenological readings of Aristotle on πάσχειν and πάθος revolutionized the phenomenology of affect, and he carried that revolution into his later work on πάθος, Lichtung, and Ereignis. This chapter argues that πάθος, read as Dasein’s thrownness or appropriation, is die Sache selbst of Heidegger’s thought.
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