The Oxford Translation of Aristotle was originally published in 12 volumes between 1912 and 1954. It is universally recognized as the standard English version of Aristotle. This revised edition contains the substance of the original Translation, slightly emended in light of recent scholarship; three of the original versions have been replaced by new translations; and a new and enlarged selection of Fragments has been added. The aim of the translation remains the same: to make the surviving works of Aristotle readily (...) accessible to English speaking readers. (shrink)

Sometime around their first birthday most infants begin to engage in relatively sustained bouts of attending together with their caretakers to objects in their environment. By the age of 18 months, on most accounts, they are engaging in full-blown episodes of joint attention. As developmental psychologists (usually) use the term, for such joint attention to be in play, it is not sufficient that the infant and the adult are in fact attending to the same object, nor that the one’s attention (...) cause the other’s. The latter can and does happen much earlier, whenever the adult follows the baby’s gaze and homes in on the same object as the baby is attending to; or, from the age of six months, when babies begin to follow the gaze of an adult. We have the relevant sense of joint attention in play only when the fact that both child and adult are attending to the same object is, to use Sperber and Wilson’s (1986) phrase, ‘mutually manifest’. Psychologists sometimes speak of such jointness as a case of attention being ‘shared’ by infant and adult, or of a ‘meeting of minds’ between infant and adult, all phrases intended to capture the idea that when joint attention occurs everything about the fact that both subjects are attending to the same object is out in the open, manifest to both participants. (shrink)

Thomas Aquinas devoted a substantial proportion of his greatest works to the virtues. Yet, despite the availability of these texts, Aquinas’s virtue ethics remains mysterious, leaving readers with many unanswered questions. In this book, Pinsent argues that the key to understanding Aquinas’s approach is to be found in an association between: a) attributes he appends to the virtues, and b) interpersonal capacities investigated by the science of social cognition, especially in the context of autistic spectrum disorder. The book uses this (...) research to argue that Aquinas’s approach to the virtues is radically non-Aristotelian and founded on the concept of second-person relatedness. To demonstrate the explanatory power of this principle, Pinsent shows how the second-person perspective gives interpretation to Aquinas’s descriptions of the virtues and offers a key to long-standing problems, such as the reconciliation of magnanimity and humility. The principle of second-person relatedness also interprets acts that Aquinas describes as the fruition of the virtues. Pinsent concludes by considering how this approach may shape future developments in virtue ethics. (shrink)

The mystery of Aquinas's virtue ethics -- The gifts as second-personal dispositions -- Virtues and the second-person perspective -- The fruition of the virtues and gifts -- Conclusions and implications.