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Displaying: 61-80 of 510 documents

61. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 2
Katharine R. O'Reilly Cicero Reading the Cyrenaics on the Anticipation of Future Harms
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A common reading of the Cyrenaics is that they are a school of extreme hedonist presentists, recognising only the pleasure of the present moment, and advising against turning our attention to past or future pleasure or pain. Yet they have some strange advice which tells followers to anticipate future harms in order to lessen the unexpectedness of them when they occur. It’s a puzzle, then, how they can consistently hold the attitude they do to our concern with our present selves, and yet endorse the practise of dwelling on possible future painful scenarios. To establish that this is a puzzle, though, we must first be convinced that the report is true. Cicero is our only clear source for the Cyrenaic advice, and scholars have noted reasons to be suspicious of the reliability of his report. I discuss these doubts, and why they ultimately fail to undermine Cicero’s testimony as a source. Defending Cicero as a source for Cyrenaic thought removes a barrier to taking seriously an aspect of Cyrenaic psychology which could radically alter our understanding of their views.
62. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 2
Danielle A. Layne The Value of the Present Moment in Neoplatonic Philosophy
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In the spirit of Pierre Hadot’s analysis of the value of the present moment in Hellenistic philosophies on happiness, the following argues that the Neoplatonic tradition heralded a similar view about the soul’s well-being. Primarily, the value of the present moment in Plotinus focuses on his arguments regarding the immortal soul’s desire for eternity that is lived in the ‘actuality of life’ right now. In contrast, the following analyzes the later Platonists and argues that Proclus offers a more practical and thick understanding of human happiness in relation to the present. Overall, for Proclus the good is revealed in the connective nature of the present moment, a good discovered in the soul’s temporal activities.
63. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 2
Pieter d’Hoine Proclus and Self-Predication
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In Proclus, like in Plato, we find statements about the Forms that at least appear to allow self-predication of Forms. In his discussion of the Parmenides’s Third Man Argument (TMA), however, Proclus argues that Forms and their participants are not synonymous, which means that the property that the Form causes in its participants cannot be predicated of the Form itself. In this paper, I try to show how such seemingly self-predicative statements about the Forms are to be understood in the context of Proclus’ metaphysics. I will argue that, in Proclus, statements such as ‘(only) the Form of Large is truly Large’ should be considered what I will call ‘causal predications’. Causal predication does not attribute any property to a subject, but only concerns the subject’s causal efficacy in relation to that property.
distinguished scholar session: drew a. hyland
64. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 2
John Sallis Dramatic Philosophy
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65. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 2
Jill Gordon Finitude and/or Transcendence in the Work of Drew Hyland
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66. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 2
David Roochnik The Questions of Drew Hyland
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67. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 2
Drew A. Hyland Thanking, Thinking, Aporia
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68. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 1
Lucio Angelo Privitello Approaching the Parmenidean Sublime: A New Translation and Resequencing of the Fragments of Parmenides
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To engage with the fragments of Parmenides requires a dutiful apprenticeship. The work of translation/resequencing are of equal weight in an interpretative commentary that carry one towards the possible world pictured by the Eleatic master. As far as the translation and resequencing, presented here in its entirety, I have held fast to Eco’s recommendation for translations, that “goodwill . . . prods us to negotiate the best solution for every line. Among the synonyms for "faithfulness," the word "exactitude" does not exist. Instead there is loyalty, devotion, allegiance, piety.” The “Notes to Translator’s Introduction,” and more so, the “Notes to the Fragments,” are a condensed version of a few frames of references, both cultural and theoretical, that stand in, for the present, as signposts. A fuller elaboration of the resequencing decisions, and philosophical aspects of my position, will take the form of an accompanying piece, and Part II, to this article.
69. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 1
Esben Korsgaard Rasmussen Aristotle and the Constitution of the Political Community
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In this paper I will argue that the distinction between biological life and political life as found in Hannah Arendt’s reading of Aristotle and later repeated and elaborated by Giorgio Agamben under the headings of (“bare life”) and (“qualified life”), is in fact a fertile point of entry to , and the only viable option in order the grasp what constitutes the political as such for Aristotle. By hashing out the conceptual steps necessary for the establishment of what can be called a “political community” , I seek to illuminate how the distinction upon which much of Arendt’s and Agamben’s works rests, does indeed play a vital role in the work of Aristotle. By clarifying the nature of a “political community” according to Aristotle, this paper thus seeks to make a proper assessment of the thought of both Arendt and Agamben possible.
70. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 1
James Oldfield Truth, Touch, and the Order of Inquiry in Aristotle’s Metaphysics
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A surprising feature of Aristotle’s thought is the fact that he does not offer a single, extended account of truth. He makes passing references to the meaning of truth in various texts, and his comments at times seem hard to reconcile. A preponderance of these comments occur in the Metaphysics, where he seems to adopt two quite different models for thinking about truth: truth is on the one hand a kind of touching or contact, and on the other a matter of joining or dividing subjects and predicates correctly. This paper proposes a reading that reconciles these two models with one another, one that assigns to each model its appropriate place in what Aristotle thinks of as the process of inquiry, a process exemplified by the text of the Metaphysics itself.
71. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 1
Maggie Ann Labinski Care and Critique: Augustine’s De magistro
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This paper explores the moments of overlap between Augustine’s pedagogical approach in De magistro and feminist theories of care. I argue that Augustine not only offers a useful model for those who wish to reclaim the centrality of students within education. He also encourages us to critique the narrative that women are more ‘naturally’ suited for caring relationships. I conclude by outlining the benefits of such critique. What do we gain when we allow a diversity of gendered experiences to inform the practice of care in the classroom?
72. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 1
Simon Truwant From the Critique of Reason to a Critique of Culture: Cassirer’s Transformation of Kant’s Transcendental Philosophy
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This paper argues that Cassirer’s development of ‘the critique of reason into a critique of culture’ was prompted by two motives that ultimately seem to collide. On the one hand, Cassirer attempts to overcome the Kantian dichotomy between the faculties of sensibility and the understanding. To this end, he turns to the schemata of the Critique of Judgment. On the other hand, Cassirer expands the scope of transcendental philosophy to include cultural domains such as myth, language, and the human sciences. His desire to maintain both the differences between these domains and the unity of reason however leads to a new dualism between the material modalities of the symbols and their ideal, recurring, forms. Yet, by adopting both a constitutive and a regulative conception of objectivity, Cassirer renders this duality legitimate, and his motives for a philosophy of culture on a Kantian foundation compatible.
73. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 1
Miles Hentrup Self-Completing Skepticism: On Hegel’s Sublation of Pyrrhonism
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In his 1802 article for the Critical Journal of Philosophy, “Relationship of Skepticism to Philosophy,” Hegel attempts to articulate a form of skepticism that is “at one with every true philosophy.” Focusing on the priority that Hegel gives to ancient skepticism over its modern counterpart, Michael Forster and other commentators suggest that it is Pyrrhonism that Hegel views as one with philosophy. Since Hegel calls attention to the persistence of dogmatism even in the work of Sextus Empiricus, however, I argue that it is only a sublated form of Pyrrhonism, what in the Phenomenology of Spirit he calls “self-completing skepticism,” that Hegel takes to be part of genuine philosophical cognition. In this way, I hope to show that the insight that motivates Hegel’s engagement with skepticism in the 1802 essay comes to inform the philosophical itinerary of the Phenomenology of Spirit.
74. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 1
Joshua M. Hall Religious Lightness in Infinite Vortex: Dancing with Kierkegaard
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Dance is intimately connected to both Kierkegaard’s personal life and his life in writing, as exemplified in his famous nightly attendance at the dance-filled theater, and his invitation to the readers of “A First and Last Explanation” to (in his words) “dance with” his pseudonyms. The present article’s acceptance of that dance invitation proceeds as follows: the first section surveys the limited secondary literature on dance in Kierkegaard, focusing on the work of M. Ferreira and Edward Mooney. The second section explores the hidden dancing dimensions of Kierkegaard’s “leap” and “shadow-dance” (Schattenspiel). And the third section reinterprets the pseudonymous works richest in dance, Repetition and Postscript, concluding that the religious for him is the lighthearted dance of a comic actor through the everyday theater of the world.
75. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 1
Jennifer Gaffney At Home with the Foreign: Arendt on Heidegger and the Politics of Care
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This paper examines Hannah Arendt’s contribution to a conception of political life that remains vigilant of the foreignness that confronts us in our efforts to inhabit a shared world. To this end, I interpret Arendt’s less appreciated discourse on caritas, or love of the neighbor in Love and Saint Augustine, as a critical appropriation of Heidegger’s notion of care. In turning to caritas, I maintain that Arendt captures, perhaps more fully than Heidegger, the foreignness that care is destined to confront in its native desire to belong to something outside of itself. This, I argue, leads Arendt to insist that the responsibility to care is not foremost a matter of individual existence, but rather of politics, grasped precisely as an openness to the foreign in communal life.
76. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 1
Katherine Davies The Resistant Interlocutor: Plato, Heidegger, and the End of Dialogue
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Dialogue, as a philosophical form, enables the exploration of the conditions, limits, and consequences of understanding arguments. Two philosophers who undertook to write dialogues—Plato and Heidegger—feature moments in philosophical conversation in which understanding, on its own, fails to convince an interlocutor of an argument. In this article, I examine the philosophical stakes of the collisions which unfold in Plato’s Gorgias, between Socrates and Callicles, and in Heidegger’s “Triadic Conversation,” between the Guide and the Scientist. Plato’s Socrates is ostensibly unsuccessful in persuading Callicles to adopt his position while Heidegger’s Guide is able to support the Scientist in learning a new way of thinking. I argue that it is Heidegger’s attention to feeling as a philosophically significant phenomenon which can overcome trans-rational resistance which may persist even after truth has been determined.
77. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 1
Landon Frim, Harrison Fluss Substance Abuse: Spinoza contra Deleuze
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This paper will set out in plain language the basic ontology of “Deleuze’s Spinoza”; it will then critically examine whether such a Spinoza has, or indeed could have, ever truly existed. In this, it will be shown that Deleuze’s reading of Spinoza involves the imposition of three interlocking, formal principles. These are (1) Necessitarianism, (2) Immanence, and (3) Univocity. The uncovering of Deleuze’s use of these three principles, how they relate to one another, and what they jointly imply in terms of ontology, will occupy Part 1 of this paper. The critique of these principles from a Spinozist perspective, i.e. that their use by Deleuze is incompatible with Spinoza’s own metaphysics, will occupy Part 2 of this paper.
78. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 1
Rebecca A. Longtin Mapping Transformations: The Visual Language of Foucault’s Archaeological Method
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Scholars have thoroughly discussed the visual aspects of Foucault’s archaeological and genealogical methods, as well as his own emphasis on how sight functions and what contexts and conditions shape how we see and what we can see. Yet while some of the images and visual devices he uses are frequently discussed, like Las Meninas and the panopticon, his diagrams in The Order of Things have received little attention. Why does Foucault diagram historical ways of thinking? What are we supposed to see and understand through these diagrams? To examine the role of the diagram in Foucault’s archaeological method, this paper provides a close reading of how the classical quadrilateral visualizes the structure, function, content, principles, and underlying assumptions of language and thought. In analyzing the diagram as a way for visualizing history, this paper demonstrates how Foucault enacts a new visual language that emphasizes the contingency of thought.
79. Epoché: A Journal for the History of Philosophy: Volume > 23 > Issue: 1
Tim Christiaens Aristotle’s Anthropological Machine and Slavery: An Agambenian Interpretation
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Among the most controversial aspects of Aristotle’s philosophy is his endorsement of slavery. Natural slaves are excluded from political citizenship on ontological grounds and are thus constitutively unable to achieve the good life, identified with the collective cultivation of logos in the polis. Aristotle explicitly acknowledges their humanity, yet frequently emphasizes their proximity to animals. It is the latter that makes them purportedly unfit for the polis. I propose to use Agamben’s theory of the anthropological machine to make sense of this enigmatic exclusion and suggest a new conception of the good life and community detached from political rule. Aristotle’s distinction between humans and animals condemns slaves to bare life, but also reveals an opportunity for an inoperative form-of-life.
80. Epoché: A Journal for the History of Philosophy: Volume > 22 > Issue: 2
Alex Priou Parmenides on Reason and Revelation
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In this paper, the author argues that the revelatory form Parmenides gives his poem poses considerable problems for the account of being contained therein. The poem moves through a series of problems, each building on the last: the problem of particularity, the cause of human wandering that the goddess would have us ascend beyond (B1); the problem of speech, whose heterogeneity evinces its tie to experience’s particularity (B2-B7); the problem of justice, which motivates man’s ascent from his “insecure” place in being, only ultimately to undermine it (B8.1-49); and finally the question of the good, the necessary consequence of man’s place in being as being out-of-place in being (B8.50-B19). What emerges is a Socratic reading of Parmenides’s poem, a view that Plato appears to have shared by using Parmenides and his Eleatic stranger to frame the bulk of Socrates’s philosophic activity.