The Parmenides is arguably the pivotal text for understanding the Platonic corpus as a whole. I offer a critical analysis that takes as its key the closely constructed dramatic context and mimetic irony of the dialogue. Read with these in view, the contradictory characterizations of the "one" in the hypotheses dissolve and reform as stages in a systematic response to the objections that Parmenides earlier posed to the young Socrates' notions of forms and participation, potentially liberating Socrates from his dependence (...) on sensible simile and yielding a distinctively conceptual articulation of the difference and relation of forms and their sensible participants. The dialogue as a whole thereby functions as the means for the "conversion" of the soul to eidetic being for which Plato has the elder Socrates call in Republic VII. (shrink)

Larmore aims to recover three forms of moral complexity that have often been neglected by moral and political philosophers. First, he argues that virtue is not simply the conscientious adherence to principle. Rather, the exercise of virtue apply. He argues - and this is the second pattern of complexity - that recognizing the value of constitutive ties with shared forms of life does not undermine the liberal ideal of political neutrality toward differing ideals of the good life. Finally Larmore agrues (...) for what he calls the heterogeneity of morality. Moral thinking need not be exclusively deontological or consequentialist, and we should recognize that the ultimate sources of moral value are diverse. The arguments presented here do not attack the possibility of moral theory. But in addressing some of the central issues of moral and political thinking today thay attempt to restore to that thinking greater flexibility and a necessary sensitivity to our common experience. (shrink)

Originally published in 1986. Both moral philosophers and philosophical psychologists need to answer the question ‘what is a virtue?’ and the best answer so far give is that of Aristotle. This book is a rigorous exposition of that answer. The elements of Aristotle’s doctrine of virtue are scattered throughout his writings; this book reconstructs his complex and comprehensive doctrine in one place. It also covers Aristotle’s views about choice, character, emotions and the role of pleasure and pain in virtue. The (...) celebrated function is considered carefully as well as the doctrine of virtue being related to Aristotle’s metaphysics and categories. (shrink)

In what sense did the Hellenistic philosophers see themselves as the heirs or critics of Socrates? Was Socrates, in their view, a philosopher on whom Plato was the decisive authority? What doctrines or strategies of Socrates were thoroughly alive in this period? These are the principal questions I shall be asking in this paper, particularly the third. To introduce them, and to set the scene, I begin with some general points, starting from two passages which present an image of Socrates (...) at the beginning and at the end of the Hellenistic era. Here first are three lines from the Silloi of the Pyrrhonean Timon of Phlius: From these matters he turned aside, the people-chiselling moralising ‘chatterer, the wizard of Greece, whose assertions were sharply pointed, master of the well-turned sneer, a pretty good ironist. (shrink)

What has traditionally been labelled ‘Aristotle's theory of causes’ would be more intelligible if construed as ‘Aristotle's theory of explanations’, where the term ‘explanation’ has substantially the sense of Hempel and Oppenheim, who construe explanations as deductions. For Aristotle, specifying ‘causes’ is constructing demonstrations.

Introduction: Myth and reality, by H. and H. A. Frankfort.--Egypt: The nature of the universe. The function of the state. The values of life. By J. A. Wilson.--Mesopotamia: The cosmos as a state. The function of the state. The good life. By Thorkild Jacobsen.--The Hebrews: God. Man. Man in the world. Nation, society, and politics. By W. A. Irwin. Conclusion: The emancipation of thought from myth, by H. and H. A. Frankfort.

In this book, Professor Adkins undertakes an examination of certain key value-words in the period between Homer and the end of the fifth century. The behavior of these words both affected and was affected by the nature of the society in which their usage developed. The author shows how only with a complete understanding of the implications and significance of these value-words can the essence of the Greeks and their society be grasped.

Aristotle is widely regarded as the greatest of all philosophers; indeed, he is traditionally referred to simply as `the philosopher'. Today, after more than two millennia, his arguments and ideas continue to stimulate philosophers and provoke them to controversy. In this book J.L. Ackrill conveys the force and excitement of Aristotle's philosophical investigations, thereby showing why contemporary philosophers still draw from him and return to him. He quotes extensively from Aristotle's works in his own notably clear English translation, and a (...) picture emerges of a lucid, lively, subtle and tough-minded thinker of astonishing range and penetration. Professor Ackrill identifies many striking connections between Aristotle's ideas and ideas in recent philosophy; he also raises philosophical questions of his own, and exemplifies the way in which Aristotle can still be argued with and learned from. (shrink)

Philosophy in the twentieth century has been dominated by the urge for analysis, a methodology that is supposed to be comparable in clarity and correctness to scientific thought. In this brilliant and devastating attack on such exaggerated claims, Stanley Rosen demonstrates how analysis alone lacks the power to approach the deepest and most important philosophical questions. He thus provides us with a new and deeper understanding of the nature and limits of analytic thinking.

This volume is a wonderful introduction to Foucault and a testimony to the deep humanity of the man himself.

In considering the possibility that the fundamental particles of matter might violate Leibniz's Principle, one is confronted with logical proofs that the Principle is a Theorem of Logic. This paper shows that the proof of that theorem is not universal enough to encompass entities that might not be unique, and also strongly suggests that photons, for example, do violate Leibniz's Principle. It also shows that the existence of non-individuals would imply the breakdown of Quine's criterion of ontological commitment.

Alberto Cortes, in [1], attempts to show that Leibniz's Principle of The Identity of Indiscernibles is a principle restricted to individuals, and that photons appear to violate L. L is stated by Leibniz as “no two substances are completely similar, or differ solo numero.” In second-order quantification theory with identity L becomes.

Challenging, with several powerful arguments, some of our deepest beliefs about rationality, morality, and personal identity, Parfit claims that we have a false view about our own nature. It is often rational to act against our own best interersts, he argues, and most of us have moral views that are self-defeating. We often act wrongly, although we know there will be no one with serious grounds for complaint, and when we consider future generations it is very hard to avoid conclusions (...) that most of us will find very disturbing. (shrink)

v. 1. Editorial introduction -- v. 2. The English and Latin texts (i) -- v. 3. The English and Latin texts (ii).

Thomas Hobbes took a new look at the ways in which society should function, and he ended up formulating the concept of political science. His crowning achievement, Leviathan, remains among the greatest works in the history of ideas. Written during a moment in English history when the political and social structures as well as methods of science were in flux and open to interpretation, Leviathan played an essential role in the development of the modern world. This edition of Hobbes' landmark (...) work is based on the original text. It incorporates the author's own corrections and retains the period spelling and punctuation, offering both flavorful authenticity and the utmost clarity of expression. (shrink)

Provides a critical and analytical history of ancient Greek theories on the nature of pleasure, and of its value and rolein human lfie, from the ealriest times down to the period of Epicurus and the early Stoics.

Harvard University Press takes pride in publishing the third edition of a work whose depth, scope, and wisdom have gained it international recognition as a classic in its field. Harry Austryn Wolfson, world-renowned scholar and most lucid of scholarly writers, here presents in ordered detail his long-awaited study of the philosophic principles and reasoning by which the Fathers of the Church sought to explain the mysteries of the Trinity and the Incarnation. Professor Wolfson first discusses the problem of the relation (...) of faith and reason. Starting with Paul, who, differentiating between the wisdom of God and the wisdom of the world, averred that he was not going to adorn his teachings with persuasive arguments based on the wisdom of the world, Professor Wolfson describes the circumstances and influences which nevertheless brought about the introduction of philosophy into matters of faith and analyzes the various attitudes of the Fathers towards philosophy. The Trinity and the Incarnation are Professor Wolfson's next concern. He analyzes the various ways in which these topics are presented in the New Testament, and traces the attempts on the part of the Fathers to harmonize these presentations. He shows how the ultimate harmonized formulation of the two doctrines was couched in terms of philosophy; how, as a result of philosophic treatment, there arose with regard to the Trinity the problem of three and one and with regard to the Incarnation the problem of two and one; and how, in their attempts to solve these problems, the Fathers drew upon principles which in philosophy were made use of in the solution of certain aspects of the problem of the one and the many. In the final part of this volume, entitled "The Anathematized," he deals with Gnosticism and other heresies which arose during the Patristic period with regard to the Trinity and the Incarnation. (shrink)

The essays are based on a long and intimate familiarity with the works, but the essay on Aristotle is especially important as one of Strauss's few writings on ...

This book traces the development of Plato's theory in its historical context, from the Socratic conception of virtue, knowledge and moral motivation to the revised Platonic conception, including the Theory of recollection, the Theory of forms, Platonic love, and the divisions of the soul.

This book is available either individually, or as part of the specially-priced Arguments of the Philosphers Collection.

I argue that the many similarities between what aristotle says about "eudaimonia" and what we say about happiness justify the traditional translation of "eudaimonia" as "happiness." it is not widely realized that "eudaimonia" involves a psychological state much like the one we call "happiness." nor is it generally recognized that both "eudaimonia" and "happiness" involve a standard for evaluating lives. For aristotle, The standard is objective and inflexible; for us, It is subjective and flexible. Thus, When we call someone happy (...) and aristotle says he is not "eudaimon", We are not using two different concepts, But rather two different ways of evaluating lives. (shrink)