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41. Epoché: A Journal for the History of Philosophy: Volume > 11 > Issue: 1
Michael Bray The Hedges that Are Set: Hobbes and the Future of Politics
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This essay traces out, in the works of Thomas Hobbes, the theoretical development of what I argue is the essential temporal element of modern thought: anxiety regarding the future. What finds systematic expression in Hobbes’s psychology and politics is the dilemma that modern thinking inherits: the project of social rationalization perpetuates an image of an indeterminate future, to which the only possible response is rational submission to a project of administration over men akin to that which science practices on nature.
42. Epoché: A Journal for the History of Philosophy: Volume > 11 > Issue: 1
Claudia Baracchi “Words of Air”: On Breath and Inspiration
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(1) In Plato’s Phaedrus divine inspiration comes literally to mean “environmental inspiration.” Intimated thereby is the insufficiency of all reflection on the divine and the natural which would fail to interrogate these categories precisely in their convergence, indeed, in their being (at) one. (2) The theme of inspiration, in its divine or elemental character, necessarily raises further questions concerning the status of inspired utterance—that is, in this case, of philosophical discourse itself. (3) These themes finally point to the problem of the provenance of speaking and writing, if not from a purely active and free subject.
43. Epoché: A Journal for the History of Philosophy: Volume > 11 > Issue: 1
Alessandra Fussi “As the Wolf Loves the Lamb”: Need, Desire, Envy, and Generosity in Plato’s Phaedrus
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The Phaedrus’s Palinode ascribes to the wing the double function of lifting the soul towards truth while itself being nourished by truth. The paper concentrates on the role Socrates ascribes to the wing in the structure and ‘physiology’ of the soul—mortal and divine—as well as on the role it plays in Socrates’ subsequent phenomenological description of falling in love. The experience of love described in Socrates’ first speech—an experience dominated by envy—is examined in light of Socrates’ Palinode, by reference to Socrates’ account of the different ways souls can relate to truth before incarnation.
44. Epoché: A Journal for the History of Philosophy: Volume > 11 > Issue: 2
Christopher P. Long Aristotle’s Phenomenology of Form: The Shape of Beings that Become
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Scholars often assume that Aristotle uses the terms morphē and eidos interchangeably. Translators of Aristotle's works rarely feel the need to carry the distinctionbetween these two Greek terms over into English. This article challenges the orthodox view that morphē and eidos are synonymous. Careful analysis of texts fromthe Categories, Physics, and Metaphysics in which these terms appear in close proximity reveals a fundamental tension of Aristotle's thinking concerning the being of natural beings. Morphē designates the form as inseparable from the matter in which it inheres, while eidos, because it is more easily separated from matter, is the vocabulary used to determine form as the ontological principle of the composite individual. The tension between morphē and eidos—between form as irreducibly immanent and yet somehow separate—is then shown to animate Aristotle's phenomenological approach to the being of natural beings. This approach is most clearly enacted in Aristotle's biology, a consideration of which concludes the essay.
45. Epoché: A Journal for the History of Philosophy: Volume > 11 > Issue: 2
Eric C. Sanday Philosophy as the Practice of Musical Inheritance: Book II of Plato’s Republic
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Philosophy is often taken at its core to be an argumentative appeal to our own native capacity to judge the truth without bias. I claim in this paper that the very notion of unbiased truth represents a particular interest, viz., the interests of the political as such: the city. My thesis is that Socrates’ city in speech in Book II of the Republic exposes the injustice concealed at the core of demonstrative philosophy, and on this basis he goes on to offer an account of philosophical education based on a notion of musical inheritance.
46. Epoché: A Journal for the History of Philosophy: Volume > 11 > Issue: 2
Omar Rivera The Comedy of Patricide (or: A Passing Sense of Manliness): Socrates’ Overcoming of Andreia
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This paper is an investigation of the role of comedy in philosophical thinking, particularly of how comedy reveals the erotic dimension of philosophical thinking.In the first half of the paper, I show that the relation between comedy and Eros is a powerful means to understand in what way philosophy is not technē. Philosophy in its erotic and comedic character is, rather, engaged with an appearing of things as ‘birthed’ or ‘living.’ In the second part of the paper, I focus on the role of comedy in the Laches. There I study the complex relationship between philosophy as erotic thinking and andreia or ‘manliness.’ I show that philosophy as erotic must distinguish itself from manliness and that the enactment of this differentiation is the core of the Laches. At the same time, manliness is not simply something that philosophy should not concern itself with. Philosophy must ask the question ‘what is manliness?’ as a way of enacting manliness and overcoming it, in an overcoming through which philosophy comes to its own erotic core.
47. Epoché: A Journal for the History of Philosophy: Volume > 11 > Issue: 2
Lawrence J. Hatab Writing Knowledge in the Soul: Orality, Literacy, and Plato’s Critique of Poetry
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In this essay I take up Plato’s critique of poetry, which has little to do with epistemology and representational imitation, but rather the powerful effects that poeticperformances can have on audiences, enthralling them with vivid image-worlds and blocking the powers of critical reflection. By focusing on the perceived psychological dangers of poetry in performance and reception, I want to suggest that Plato’s critique was caught up in the larger story of momentous shifts in the Greek world, turning on the rise of literacy and its far-reaching effects in modifying the original and persisting oral character of Greek culture. The story of Plato’s Republic in certain ways suggests something essential for comprehending the development of philosophy in Greece (and in any culture, I would add): that philosophy, as we understand it, would not have been possible apart from the skills and mental transformations stemming from education in reading and writing; and that primary features of oral language and practice were a significant barrier to the development of philosophical rationality (and also a worthy competitor for cultural status and authority). Accordingly, I go on to argue that the critique of writing in the Phaedrus is neither a defense or orality per se, nor a dismissal of writing, but rather a defense of a literate soul over against orality and the indiscriminate exposure of written texts to unworthy readers.
48. Epoché: A Journal for the History of Philosophy: Volume > 11 > Issue: 2
Jena G. Jolissaint Sacred Doorways: Tracing the Body in Plato’s Timaeus
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This paper develops a structural parallel between the maternal/feminine body in Greek mythology and the figure of the body in Plato’s Timaeus. HistoricallyPlato is often portrayed as a thinker who is concerned with the corporeal only insofar as philosophy is engaged in transcending bodily limitations. Yet the Timaeus is not engaged in producing a dualistic opposition between the intelligible and the sensible, nor is Platonic philosophy a rejection of life in favor of the perfect wisdom that comes with death. The following work will suggest that the Timaeus is a dialogue deeply concerned with the question of birth and corporeality and that this concern is disclosed (and not repressed) in and through Timaeus’s evocation of the body.
49. Epoché: A Journal for the History of Philosophy: Volume > 11 > Issue: 2
Walter Brogan Letter from the Editor
50. Epoché: A Journal for the History of Philosophy: Volume > 11 > Issue: 2
Francisco J. Gonzalez Dialogue Discontinued: Heidegger on a Few Pages of Plato’s Theaetetus
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According to Heidegger’s own testimony, his 1940 essay, “Plato’s Doctrine of Truth,” is derived from a course he first delivered in 1931/32. Yet, while an interpretation of the Theaetetus is central to the argument in 1931/32, this dialogue is not so much as mentioned in the 1940 essay. The reason is that Heidegger’s own careful and insightful reading of the Theaetetus simply does not support his thesis regarding Plato’s “doctrine of truth.” But then the real interest of this reading is that it affords the opportunity for pursuing a genuine dialogue between Heidegger and Plato that was too abruptly discontinued