14 essays which examine the efforts of Socrates' associates to preserve his speeches for posterity. The papers place particular emphasis on the non-Platonic tradition.

This work reconstructs the original theory of natural law as developed by the early Stoic scholarchs, explains its fundamental differences from our traditional conception of natural law, and considers the philosophical motivation for this transformation of the original theory. For the nearly Stoics, natural law corresponds not to a determinate code of laws or precepts, as in Aquinas, but to a certain mental disposition, namely the perfectly rational and consistent conduct of the wise man. The content of the moral conduct (...) enjoined by natural law is specified by "virtuous actions" rather than "appropriate actions" . ;In the Introduction I discuss the central differences between ancient and modern theories of natural law, outline the plan of my project, and explain how the early Stoic theory of natural law differs quite radically from the Thomistic conception of the subject. Next I reconstruct the original form and motivation of the theory from the fragments of the early Stoic scholarchs, explain its relation to their ethics and political philosophy, and show that its original motivation was to offer a better answer than Plato had succeeded in giving to the problems he raised in the Republic. In the third chapter I reconstruct and examine critically Carneades' attack on the Stoic theory. Finally, I argue that Antiochus of Ascalon introduced a simple but fundamental modification of the early Stoic theory, which radically changed its orientation and laid the basis for the Thomistic theory. To support his view about the unity of doctrine of the "ancients", Antiochus revised natural law so as to enjoin kathekonta rather than katorthomata, thus making the content of natural law correspond to a determinate class of precepts. I conclude with some general remarks on why Cicero chose Antiochus' version of natural law as the basis for his De Legibus. In an Appendix I argue that the Stoics' theory had little if any substantive influence on Roman Jurisprudence. (shrink)

In this essay I discuss an important but neglected controversy in which the Stoics sought to discredit Epicurus' teaching on justice by showing that the Epicurean wise man, if immune from detection or punishment, will commit injustice whenever he may profit from it. Under the influence of this criticism, tradition has developed a view of Epicurus' position that makes it so weak and vulnerable that it is difficult to see how Epicureans could have defended it over the course of several (...) centuries. There is decisive evidence, however, that Epicurus' critics seriously misrepresented his position, and that the tradition influenced by their polemic stands in need of fundamental revision.1 My purpose here is to prove that the Epicurean wise man will not commit injustice, secretly or openly, because it is in his self–interest to be just; to reconstruct Epicurus' arguments for this teaching; to show how he defends his position against natural right theorists; and to clarify the larger issues at stake in his controversy with the Stoics. I begin by sketching the Stoic criticisms and the Epicurean response. (shrink)

What exactly are we conscious beings? Do we have immaterial souls, souls that are substances and can survive the destruction of our physical bodies? Richard Swinburne has recently given an affirmative answer to the latter question on the basis of a strikingly simple Cartesian argument. This paper shows why Swinburne’s argument ultimately fails, owing to an instructive dilemma concerning the logical possibility of conscious beings’ surviving bodily destruction. Perhaps we do have substantial immaterial souls, but Swinburne’s Cartesian argument, we shall (...) see, does not cogently deliver the conclusion that we do. (shrink)

Offering a unique and wide-ranging examination of the theory of knowledge, the new edition of this comprehensive collection deftly blends readings from the foremost classical sources with the work of important contemporary philosophical thinkers. Human Knowledge: Classical and Contemporary Approaches, 3/e, offers philosophical examinations of epistemology from ancient Greek and Roman philosophy (Plato, Aristotle, Sextus Empiricus); medieval philosophy (Augustine, Aquinas); early modern philosophy (Descartes, Locke, Leibniz, Berkeley, Hume, Reid, Kant); classical pragmatism and Anglo-American empiricism (James, Russell, Ayer, Lewis, Carnap, Quine, (...) Rorty); and other influential Anglo-American philosophers (Chisholm, Kripke, Moore, Wittgenstein, Strawson, Putnam). Organized chronologically and thematically, Human Knowledge, 3/e, features exceptionally broad coverage and nontechnical selections that are easily accessible to students. An ideal text for both undergraduate and graduate courses in epistemology, it is enhanced by the editors' substantial general introduction, section overviews, and up-to-date bibliographies. The third edition offers expanded selections on contemporary epistemology and adds selections by Thomas Reid, Richard Rorty, David B. Annis, Richard Feldman and Earl Conee, Ernest Sosa, Barry Stroud, and Louise M. Antony. Human Knowledge, 3/e, offers an unparalleled introduction to our ancient struggle to understand our own intellectual experience. (shrink)

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles, which may be of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books. This volume presents the published version of the Nellie Wallace Lectures in Ancient Philosophy, delivered at the University of Oxford by Professor Gisela Striker. Together, these lectures make up a connected account of Stoic ethics. The other contributors to this volume are: Thomas C. Brickhouse, G. R. (...) F. Ferrari, Montgomery Furth, Charles Kahn, John Malcolm, Nicholas D. Smith, and Paul A. Vander Waerdt. (shrink)

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles, which may be of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books. Contributors to this volume; Paul A. Vander Waerdt, Christopher Rowe, Rachel Rue, Paula Gottlieb, Robert Bolton, and John M. Cooper.

In this wide-ranging volume of papers on Greek and Roman philosophy, a group of distinguished scholars has come together to honor Phillip Mitsis as a teacher, scholar, and colleague. Apart from examining a range of topics and philosophers that covers most areas of Classical philosophy and even beyond, the volume is particularly noteworthy for the variety of critical and philosophical methodologies it embraces. This reflects the honorand's belief that our understanding of philosophy and its relation to its own history must (...) be continually re-examined and that such examinations inevitably benefit from the mutual engagement of different traditions and styles of philosophical argument, even when they seem to conflict. While not explicitly setting up methodological debates, the volume manages to intimate the benefits of more polyphonic discussions by showing eminent practitioners of various approaches going about their craft and presenting their arguments in the spirit of a friendly gift, or philodorema. Edited by David Konstan and David Sider, the volume collects essays in Ancient Greek and Roman Philosophy by Pietro Pucci, Gerasimos Santas, David Sider, Darren Gardner, Nathaniel Nicol, Heather L. Reid, Carlo DaVia, Theodore Scaltsas, David O. Brink, Fred D. Miller, Jr., Paul Schollmeier, Enrico Piergiacomi, David Konstan, Jean-Philippe Ranger, Paul A. Vander Waerdt, Joseph G. DeFilippo, Jon Miller, Brad Inwood, Paul T. Keyser, Christos C. Evangeliou, David Robertson, Michael Erler, and Alain Gigandet. (shrink)

In Decision Space: Multidimensional Utility Analysis, first published in 2001, Paul Weirich increases the power and versatility of utility analysis and in the process advances decision theory. Combining traditional and novel methods of option evaluation into one systematic method of analysis, multidimensional utility analysis is a valuable tool. It provides formulations of important decision principles, such as the principle to maximize expected utility; enriches decision theory in solving recalcitrant decision problems; and provides in particular for the cases in which (...) an expert must make a decision for a group of people. The multiple dimensions of this analysis create a decision space broad enough to accommodate all factors affecting an option's utility. The book will be of interest to advanced students and professionals working in the subject of decision theory, as well as to economists and other social scientists. (shrink)

The aim of appraisal theory in the psychology of emotion is to identify the features of the emotion-eliciting situation that lead to the production of one emotion rather than another². A model of emotional appraisal takes the form of a set of dimensions against which potentially emotion-eliciting situations are assessed. The dimensions of the emotion hyperspace might include, for example, whether the eliciting situation fulfills or frustrates the subject’s goals or whether an actor in the eliciting situation has violated a (...) norm. Richard Lazarus’s well-known model of emotional appraisal has six dimensions, and the regions of the resulting hyperspace that correspond to particular emotions are summarized by Lazarus as the ‘core relational themes’ of those emotions. Anger, for examples, is elicited by the core relational theme ‘a demeaning offence against me and mine’, sadness by ‘having experienced an irrevocable loss’ and guilt by ‘having transgressed a moral imperative’ (Lazarus, 1991). (shrink)

One dimension of the controversy over whether evaluative properties are presented in perceptual content has general roots in the debate over whether perceptual content, in general, is rich or austere. I argue that we need to recognise a level of rich non-sensory perceptual content, drawing on experiences of chicken sexing and speech perception, to capture what our experience is like and our epistemic entitlements. In both cases (and many others), we are not conscious of the precise perceptual cues that are (...) the basis for discriminations and, thus, the characterisation of the phenomenal content of such experiences must go beyond sensory properties. Nevertheless, this point is arguably insufficient to establish the perception of evaluative properties. Their representation requires the subject to respond in certain ways. I discuss how this should go for the case of pain and then, in outline, for moral properties. (shrink)

Hegel makes claims about the relation of philosophy to religion that might raise concerns for those who want to locate his philosophy generally within the modern enlightenment tradition. For example, at the outset of his Lectures on Aesthetics he claims that philosophy “has no other object but God and so is essentially rational theology”.1 What might seem to placate worries here is that Hegel of course differentiates between the forms of religious and philosophical cognition in which such a content is (...) presented: while religion grasps this content in the form of imagistic or figurative representations [Vorstellungen], philosophy grasps it within conceptual thought, an attitude which might seem to align him with that found within the German enlightenment, for example, that found in Lessing and Kant. However, it seems undeniable that, in comparison to Kant, for example, Hegel employs forms of expression for the presentation of his own philosophical thought that are redolent with the type of imagistic and figurative locutions supposedly at home in religion. Moreover, the actual imagery employed seems to refer to the type of trinitarian version of Christianity that can seem antithetical to those forms of Christian thought that lent themselves to the sort of “demythologization” characteristic of the enlightenment attitude to religious doctrine. Such factors as these make it easy to portray Hegel’s philosophy as a type of irrationalist mysticism,2 or at least as a disguised theology with a content from revealed religion, and thus aligning him more to the spirit of the Counter-Enlightenment than the Enlightenment. (shrink)

Vorrangig als der "strengste Methodenfanatiker und Logizist" der Marburger Schule des Neukantianismus bekannt, trat Natorp jedoch genau an diesem Punkt mit der selbständigen Form seines späten Philosophierens hervor: der Überschreitung der Methode in der Idee einer allgemeinen Logik. Unter allgemeiner Logik versteht er die streng einheitliche logische Grundlegung der Gegenstandssetzung, ja aller irgendwie logisch erfaßlichen Setzung. Damit war ein Zugang geschaffen zu der von Natorp angestrebten Erkenntnis des Geistigen in seiner Ureinheit, aus der erst die Besonderungen hervorgehen.

The author responds to the interpretations and criticisms of his thought as presented in the eleven essays in "Love and Society: Essays in the Ethics of Paul Ramsey ". He defends and refines his position on ethical theory, war and political ethics and medical ethics.

Presents a survey of what Arabic philosophers, as commentators of Aristotle's _Physics_, have contributed to philosophy and science in the Middle Ages. Their influences on each other and the extent of the influences of previous Greek commentators on them, are also examined.

Chemistry, the science of substances and their transformations with roots in antiquity, provides as rich a source as any of the claims about what is not directly observable in the light of ideas reflecting both constancy and change. An important distinction in chemistry is that between macroscopic and microscopic realms, mistaken by positivists as a distinction between observable and theoretical and later by certain realists as a distinction between the merely superficial and the deeply theoretical. Recent realist themes about the (...) preservation of the extension of substance predicates typified by “water” and the view that 20th century scientific atomism vindicates earlier philosophical speculations about the corpuscular constitution of matter are unjustified. The relation between quantum and general chemistry is vexed. Despite questioning particular realist theses, however, none of this raises doubts about the basic realist stance that science seeks and sometimes achieves knowledge of a world independent of our thoughts. (shrink)

The Ethics of Agricultural Intensification: An Interdisciplinary and International Conversation Paul B. Thompson and John Otieno Ouko* Global agriculture faces a number of challenges as the world approaches the second decade of the third millennium. Predictions unilaterally indicate dramatic increases in world population between 2010 and 2030, and a trend in developing countries toward greater consumption of animal products could multiply the need for prod- tion of basic grains even further. Although global food production in 2000 was estimated to (...) be adequate for the existing population, hunger and malnutrition are persistent problems that have led decision makers to recognize that increasing food production in specific regions may be the most effective way to address food se- rity for impoverished peoples. At the same time, there will need to be policy adju- ments that improve poor people’s access to current food supplies without simultaneously undercutting the ability of local producers to obtain needed cash income. What is more, the uncertain effects of global climate change on agricultural ecosystems complicate planning for this process, while poorly understood processes of globa- zation create additional unknowns from the side of social systems. In short, despite surpluses in many parts of the developed world, finding ways to increase food p- duction on both selected regional and a total global basis remains a priority for many farmers, policy makers and agricultural researchers. (shrink)

ah¯ aras) are defined on the ´ Sivas¯ utras and other similarly organized lists by the convention that if xq is followed in the list by the marker Q, then xpQ denotes the set of elements xp, xp+1, ... xq. The phonological classes defined in this way are referred to in hundreds of rules in the As.t.¯adhy¯ay¯i.

Research Articles Paul A. Rahe, Social Philosophy and Policy, FirstView Article.

This paper presents a case study in the exegesis of Buddhist tantric literature by examining a segment of the corpus of Guhyasam?ja literature and, in doing so, addresses both emic and etic approaches to the hermeneutics of tantric texts. On the most basic level, we discuss the mechanisms for interpreting statements within the root tantra internal to the exegetical tantric literature itself, as exemplified by Candrak?rti’s ‘Brightening Lamp’ commentary and the extensive sub-commentary by Bhavyak?rti. On another level, however, these same (...) exegetical moves can be viewed in terms of the ideas ‘re-use’ and reformulation of the root text, and how they shape the understanding of the role and function of tantric commentary. (shrink)

Why, then, do we huddle in the dark around the campfires of our flickering narratives? There are obviously many different reasons for doing so. Yet, having heard various récits—whether "stories" or "accounts"—during the narrative conference, I am more inclined than ever to see self-assertive entertainment and self-transcending commitment as two kinds of ultimate motivation for our countless narratives. Stories and histories and other narrative or descriptive accounts help us to escape boredom and indifference—ours as well as that of other people. (...) Those nearly vacant states of mind at the zero degree of entertainment and commitment bring us frightfully close to the experience of nonexistence. Hence our desire to replace boredom by thrilling or gratifying entertainment and to replace indifference by the social or cosmic commitment either to change the world or to change ourselves. In a world of unmixed colors and pure literary genres, tragedy, comedy, satire, and romance might answer distinct needs for thrill, gratification, indignation, and admiration. But, as Roy Schafer and Victor Turner have reminded us, the private and social dramas underlying psychoanalytical and anthropological accounts are even less pure than most works of literature. Couldn't we conclude that life's internal and external dramas stem from a compound desire for self-assertion and self-transcendence—a desire which, in the realm of literary entertainment and commitment, motivates the emergence and appreciation of tragicomedy? Paul Hernadi teaches English and comparative literature at the University of Iowa. He is the author of Beyond Genre: New Directions in Literary Classification and the editor of What is Literature? and What is Criticism? His previous contribution to Critical Inquiry, "Literary Theory: A Compass for Critics," appeared in the Winter 1976 issue. (shrink)

Greek Philosophers of the Hellenistic Age examines an important but frequently neglected group of philosophers writing after Aristotle between the third and first centuries B.C. The work of a distinguished intellectual historian, this book is based on an erudite reading of a vast number of primary sources: the Greek and Latin writings of the philosophers, and the fragments, paraphrases, and testimonies from their lost works. Kristeller explores the thought of Epicurus; Zenon and Cleanthes, the founder of the Stoic school and (...) his successor; Pyrrhon and Arcesilaus, the founder of Skepticism and the philosopher who introduced it into the Platonic Academy; and Chrysippus, the third head of the Stoic school and its most important representative. Other figures include Carneades and Philo of Larissa, the second and third representatives of Skepticism in the Platonic Academy, respectively; Panaetius, the first leader of Middle Stoicism; and Antiochus of Ascalon, the head of the Academy, who led it back from Skepticism and prepared Middle Platonism, which paved the way for Neoplatonism. Originally presented as a series of lectures before the Scuola Normale Superiore in Pisa, Italy, Greek Philosophers of the Hellenistic Age assesses a group of philosophers who exerted an enormous influence upon pagan and Christian writers of late antiquity - including Cicero and St. Augustine - and on many medieval and early modern philosophers, theologians, and other thinkers. (shrink)