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1. Epoché: A Journal for the History of Philosophy: Volume > 13 > Issue: 1
Walter Brogan

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2. Epoché: A Journal for the History of Philosophy: Volume > 13 > Issue: 1
Chiara Bottici

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The paper aims to put forward a critique of the common view of the birth of philosophy as the exit from myth. To this end, it proposes a genealogy of myth whichstarts from the observation that the two terms were originally used as synonymous. By analyzing the ways in which the two terms relate to each other in the thinking of Presocratics, Plato and Aristotle, the paper argues that up to the fourth century BC no opposition between mythos and logos was stated and that not even in Aristotle is there an identification of myth with false discourse. This, in the end, is the result of the fact that their views of truth and reality enabled a plurality of programmes of truth to coexist next to one another.
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3. Epoché: A Journal for the History of Philosophy: Volume > 13 > Issue: 1
Matthew S. Linck

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This article argues that the distinction between the sensible and the intelligible in Plato’s dialogues (here with respect to the Republic) is not a dogmaticassertion or the foundation for a set of doctrines, but is rather the very starting point of philosophical activity. This starting point will be shown to be, in its most fundamental aspect, not something chosen by the philosopher, but rather the attribute that makes the philosopher who he is. Much of my argument will turn on a consideration of the divided line. In Part I, I situate the discussion of the divided line within both its global and immediate context in the Republic. As the divided line will serve as the focal point of my argument it is important to clarify its place in Socrates’ discussion with Glaucon and Adeimantus from the outset of my presentation. Part II consists of a brief analysis of the key passages devoted to the divided line. This analysis will culminate by highlighting the problematic nature of geometrical objects with respect to the schema of the line. I will argue that geometrical objects have no secure place on the line. This insecurity will call into question the apparent continuity between the sensible and the intelligible that the divided line suggests, and might call for a way to mediate or bridge the gap between the sensible and the intelligible. In Part III, I consider one such attempt in Proclus’s commentary on Euclid in order to show how such an attempt failson Platonic terms and thus cannot constitute the true core of Platonic philosophy. Part IV will argue that if rightly interpreted the divided line itself offers a solution to the problem and clarifies both the nature of philosophical activity and the status of the sensibility/intelligibility distinction within Platonic philosophy
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4. Epoché: A Journal for the History of Philosophy: Volume > 13 > Issue: 1
Howard Ponzer

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In the following, the author argues that Hegel’s speculative idealism attempts to reconcile the competing philosophical positions of idealism and realism.Through an examination, first, of current scholarship and, second, of Hegel’s critique of the “Ideal of Pure Reason” in Kant’s Critique of Pure Reason, the author shows that one of Hegel’s main criticisms is that the exclusion of the thing-in-itself denies realism. The author argues that Hegel’s response to the problem of the thing-in-itself is to affirm realism. The author concludes by demonstrating how Hegel’s concept of Geist reconciles idealism and realism.
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5. Epoché: A Journal for the History of Philosophy: Volume > 13 > Issue: 1
Jim Vernon

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While not an explicit claim of Hegel’s, this paper aims to use his analysis of ‘Conscience’ in the Phenomenology of Spirit to demonstrate that the conflict betweendifferent moral judgments is morally necessary. That is, rather than being the unfortunate result of ‘hard’ cases, I argue that moral conflict is a necessary condition for the possibility of duty. Grasping the moral ground of moral conflict, I contend, allows us to understand why such conflicts arise, how and why they become entrenched into ‘moral issues’ and what our duties are in such cases. Thus, I aim to articulate both the moral necessity and dutiful resolution of seemingly intractable moral conflicts.
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6. Epoché: A Journal for the History of Philosophy: Volume > 13 > Issue: 1
Carl B. Sachs

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Any interpretation of Nietzsche’s criticisms of morality must show whether or not Nietzsche is entitled both to deny free will and to be concerned with furtheringhuman freedom. Here I will show that Nietzsche is entitled to both claims if his theory of freedom is set in the context of a naturalistic drive-psychology. The drive-psychology allows Nietzsche to develop a modified but recognizable account of freedom as autonomy. I situate this development in Nietzsche’s thought through a close reading of Daybreak (Morgenröte). In conclusion I contrast Nietzsche’s naturalistic account of autonomy with the transcendental account developed by Kant.
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7. Epoché: A Journal for the History of Philosophy: Volume > 13 > Issue: 1
Kelly Oliver

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The development of the emerging science of ecology influenced the later work of both Heidegger and Merleau-Ponty. Both use zoology, biology, and ecology intheir attempts to navigate between mechanism and vitalism, but their interpretations and use of the life sciences take them on divergent paths and lead them to radically different conclusions regarding the relationship between man and animal. This essay takes up the problematic of kinship with animals in Heidegger and Merleau-Ponty. Beyond the texts of these two thinkers are the more general stakes of the relationships between humans and animals and the question of whether or not animals can be our kin.
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8. Epoché: A Journal for the History of Philosophy: Volume > 13 > Issue: 1
Jessica Wiskus

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In reassessing the relationship between the ideal and the sensible realms, Merleau-Ponty’s later work (Notes de cours 1958–1959 et 1960–1961 and The Visibleand the Invisible) investigates the “musical idea” of Proust. This idea resembles that of the chora in the Timaeus with respect to its institution of a productive “space” between the ideal and the sensible realms. However, because the musical idea attains its status as an idea through repeated initiation in the sensible world, it transgresses the temporal structures described in the Timaeus. Indeed, the musical idea discloses not a “beginning” of time but a poetic—creative—past.
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9. Epoché: A Journal for the History of Philosophy: Volume > 13 > Issue: 1
Ryan S. Hellmers

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A close analysis of truth and freedom in Heidegger’s Beiträge zur Philosophie is offered, demonstrating that an engagement with Friedrich Wilhelm Joseph vonSchelling is decisive in bringing Heidegger to an understanding of Dasein in terms of freedom, community, culture, and history. The controversial claim that a reconsideration of German Idealism can provide a new way of accessing Heidegger’s later work is strongly supported in this essay, demonstrating that the payoff of this approach is vast as well as highly coherent with many recent developments in Heidegger scholarship which focus on practical philosophy.
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10. Epoché: A Journal for the History of Philosophy: Volume > 13 > Issue: 1
Silvia Benso

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Levinas’s most important contribution to contemporary philosophy is his continual vindication of the primacy of the ethical. For the contemporary reader, educated in the shadow of the Nietzschean thought that existence as will to power is art, this claim comes as an uneasy surprise. What is the place of the aesthetic within the preeminence of the ethical in Levinas’s philosophy? Or, more specifically, what is, for Levinas, the place of art in relation to the ethical? Through a Levinasian reading of Plato, and a Platonic reading of Levinas, the paper argues in favor of Paul Celan’s statement that there is not “any basic difference . . . between a handshake and a poem.”
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11. Epoché: A Journal for the History of Philosophy: Volume > 13 > Issue: 1
Daniel L. Tate

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This essay traces the trajectory of Gadamer’s retrieval of mimesis by reconstructing his interpretation of Aristotle’s Poetics. Mimesis names the transformationthat takes place when the work constitutes a structure (Gebilde) that offers a presentation (Darstellung) in which the spectator participates. The reconstructiontreats Gadamer’s interpretation of mythos, mimesis, and katharsis as he appropriates them to his understanding of the work as a “transformation into structure” which is a “transformation into the true” that effects a self-transformation in the spectator. By transforming mimesis Gadamer retrieves this ancient concept for the hermeneutic understanding of the work of art as an event of being.
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