John Palmer develops and defends a modal interpretation of Parmenides, according to which he was the first philosopher to distinguish in a rigorous manner the fundamental modalities of necessary being, necessary non-being or impossibility, and non-necessary or contingent being. This book accordingly reconsiders his place in the historical development of Presocratic philosophy in light of this new interpretation. Careful treatment of Parmenides' specification of the ways of inquiry that define his metaphysical and epistemological outlook paves the way for detailed analyses (...) of his arguments demonstrating the temporal and spatial attributes of what is and cannot not be. An appendix presents a Greek text of the fragments of Parmenides' poem with English translation and textual notes. (shrink)

This two-part volume collects the complete fragments and most important testimonies for the leading presocratic philosophers. The Greek and Latin texts are translated on facing pages and accompanied by a brief commentary for each philosopher.

Ostensibly a discussion about love, the debate in the Phaedrus also encompasses the art of rhetoric and how it should be practised. This new edition contains an introductory essay outlining the argument of the dialogue as a whole and Plato's arguments about rhetoric and eros in particular. The Introduction also considers Plato's style and offers an account of the reception of the dialogue from its composition to the twentieth century. A new Greek text of the dialogue is accompanied by a (...) select textual apparatus. The greater part of the book consists of a Commentary, which elucidates the text and makes clear how Plato achieves his philosophical and literary objectives. Primarily intended for advanced undergraduates and graduate students of ancient Greek literature and philosophy, it will also benefit scholars who want an up-to-date account of how to understand the text, argument, style and background of the work. (shrink)

Terence Irwin's edition of the Nicomachean Ethics offers more aids to the reader than are found in any modern English translation. It includes an Introduction, headings to help the reader follow the argument, explanatory notes on difficult or important passages, and a full glossary explaining Aristotle's technical terms. The Third Edition offers additional revisions of the translation as well as revised and expanded versions of the notes, glossary, and Introduction. Also new is an appendix featuring translated selections from related texts (...) of Aristotle. (shrink)

Plato's dialogues frequently criticize traditional Greek myth, yet Plato also integrates myth with his writing. Daniel S. Werner confronts this paradox through an in-depth analysis of the Phaedrus, Plato's most mythical dialogue. Werner argues that the myths of the Phaedrus serve several complex functions: they bring nonphilosophers into the philosophical life; they offer a starting point for philosophical inquiry; they unify the dialogue as a literary and dramatic whole; they draw attention to the limits of language and the limits of (...) knowledge; and they allow Plato to co-opt cultural authority as a way of defining and legitimating the practice of philosophy. Platonic myth, as a species of traditional tale, is thus both distinct from philosophical dialectic and similar to it. Ultimately, the most powerful effect of Platonic myth is the way in which it leads readers to participate in Plato's dialogues and to engage in a process of self-examination. (shrink)

This edition of Martin Ostwald's revised version of J. B. Skemp's 1952 translation of _Statesman_ includes a new selected bibliography, as well as Ostwald's interpretive introduction, which traces the evolution in Plato's political philosophy from _Republic_ to _Statesman to Laws_--from philosopher-king to royal statesman.

A lively dialogue between a foreign philosopher and a powerful statesman, Plato's Laws reflects the essence of the philosopher's reasoning on political theory and practice. It also embodies his mature and more practical ideas about a utopian republic. Plato's discourse ranges from everyday issues of criminal and matrimonial law to wider considerations involving the existence of the gods, the nature of the soul, and the problem of evil. Translated by the distinguished scholar Benjamin Jowett, this edition is an authoritative choice (...) for students of philosophy, political science, and literature. (shrink)

Argumentation, which can be abstractly defined as the interaction of different arguments for and against some conclusion, is an important skill to learn for everyday life, law, science, politics and business. The best way to learn it is to try it out on real instances of arguments found in everyday conversational exchanges and legal argumentation. The introductory chapter of this book gives a clear general idea of what the methods of argumentation are and how they work as tools that can (...) be used to analyze arguments. Each subsequent chapter then applies these methods to a leading problem of argumentation. Today the field of computing has embraced argumentation as a paradigm for research in artificial intelligence and multi-agent systems. Another purpose of this book is to present and refine tools and techniques from computing as components of the methods that can be handily used by scholars in other fields. (shrink)

We will next speak of Liberality. Now this is thought to be the mean state, having for its object-matter Wealth: I mean, the Liberal man is praised not in the circumstances of war, nor in those which constitute the character of perfected self-mastery, nor again in judicial decisions, but in respect of giving and receiving Wealth, chiefly the former. By the term Wealth I mean all those things whose worth is measured by money.

Western scholarship on early Chinese thought has tended to either dismiss the foundational role of metaphor or to see it as a uniquely Chinese mode of apprehending the world. This article argues that, while human cognition is in fact profoundly dependent on imagistic conceptual structures, such dependence is by no means a unique feature of Chinese thought. The article reviews empirical evidence supporting the claims that human thought is fundamentally imagistic; that sensorimotor schemas are often used to structure our understanding (...) of abstract concepts; that these schemas can be selectively combined to result in novel structures; and that there are inextricable connections between body, emotion, and thought in both everyday and philosophical cognition. It also provides a review of a recent trend where, explicitly or not, scholars from a variety of backgrounds have begun to take metaphor more seriously as a foundational bearer of philosophical meaning in early China. (shrink)

The paper argues that much of the difficulty with making progress on the issue of the normativity of logic for thought, as discussed in the literature, stems from a misapprehension of what logic is normative for. The claim is that, rather than mono-agent mental processes, logic in fact comprises norms for quite specific situations of multi-agent dialogical interactions, in particular special forms of debates. This reconceptualization is inspired by historical developments in logic and mathematics, in particular the pervasiveness of such (...) dialogical conceptions in the early days of logic in ancient Greece. The multi-agent, dialogical perspective then allows for the formulation of compelling 'bridge principles’ between the relation of logical consequence and dialogical normative principles, something that is notoriously difficult to achieve in a mono-agent setting pertaining exclusively to thought and belief. The upshot is also that the truth-preserving rules of logic generally do not have a primary normative bearing on mono-agent mental processes, and in this sense the paper sides with Harman's critique of the idea that logic has a normative import for thought and belief. (shrink)

This discussion emphasises the diversity, philosophical seriousness and methodological distinctiveness of sophistic thought. Particular attention is given to their views on language, ethics, and the social construction of various norms, as well as to their varied, often undogmatic dialectical methods. The assumption that the sophists must have shared common doctrines (not merely overlapping interests and professional practices) is called into question.

Virtue theories have lately enjoyed a modest vogue in the study of argumentation, echoing the success of more far-reaching programmes in ethics and epistemology. Virtue theories of argumentation (VTA) comprise several conceptually distinct projects, including the provision of normative foundations for argument evaluation and a renewed focus on the character of good arguers. Perhaps the boldest of these is the pursuit of the fully satisfying argument, the argument that contributes to human flourishing. This project has an independently developed epistemic analogue: (...) eudaimonistic virtue epistemology. Both projects stress the importance of widening the range of cognitive goals beyond, respectively, cogency and knowledge; both projects emphasize social factors, the right sort of community being indispensable for the cultivation of the intellectual virtues necessary to each project. This paper proposes a unification of the two projects by arguing that the intellectual good life sought by eudaimonistic virtue epistemologists is best realized through the articulation of an account of argumentation that contributes to human flourishing. (shrink)

At the beginning of his Metaphysics, Aristotle attributed several strange-sounding theses to Plato. Generations of Plato scholars have assumed that these could not be found in the dialogues. In heated arguments, they have debated the significance of these claims, some arguing that they constituted an 'unwritten teaching' and others maintaining that Aristotle was mistaken in attributing them to Plato. In a prior book-length study on Plato's late ontology, Kenneth M. Sayre demonstrated that, despite differences in terminology, these claims correspond to (...) themes developed by Plato in the Parmenides and the Philebus. In this book, he shows how this correspondence can be extended to key, but previously obscure, passages in the Statesman. He also examines the interpretative consequences for other sections of that dialogue, particularly those concerned with the practice of dialectical inquiry. (shrink)

An examination of the emergence of the phenomenon of deductive argument in classical Greek mathematics.

_Origins of Chinese Political Philosophy_. explores the composition, language, thought, and early history of the _Shangshu_, showing its texts as dynamic cultural products that expressed and shaped the political and intellectual discourses of different times and communities.

Plato isn’t exactly thought of as a champion of democracy, and perhaps even less as an important rhetorical theorist. In this book, James L. Kastely recasts Plato in just these lights, offering a vivid new reading of one of Plato’s most important works: the Republic. At heart, Kastely demonstrates, the Republic is a democratic epic poem and pioneering work in rhetorical theory. Examining issues of justice, communication, persuasion, and audience, he uncovers a seedbed of theoretical ideas that resonate all the (...) way up to our contemporary democratic practices. As Kastely shows, the Republic begins with two interrelated crises: one rhetorical, one philosophical. In the first, democracy is defended by a discourse of justice, but no one can take this discourse seriously because no one can see—in a world where the powerful dominate the weak—how justice is a value in itself. That value must be found philosophically, but philosophy, as Plato and Socrates understand it, can reach only the very few. In order to reach its larger political audience, it must become rhetoric; it must become a persuasive part of the larger culture—which, at that time, meant epic poetry. Tracing how Plato and Socrates formulate this transformation in the Republic, Kastely isolates a crucial theory of persuasion that is central to how we talk together about justice and organize ourselves according to democratic principles. (shrink)

For two thousand years the Mencius was revered as one of the foundational texts of the Confucian canon, which formed the basis of traditional Chinese education. Today it commands considerable attention in current debates on "Asian values" raging in classrooms and boardrooms in both East Asia and the West. This volume, which represents the work of fifteen respected scholars of early Chinese thought and culture, is an especially timely effort to bring the Mencius under fresh scrutiny. Making use of recently (...) excavated manuscripts, the contributors approach the Mencius from novel perspectives, challenge established interpretations, and confront anew issues that continue to attract and divide students of this classic text. The famous Mencian doctrine of the "goodness" of human nature forms one main focus. Questions of context and interpretation bring into sharp relief key hermeneutical issues that surround the text. Does the Mencius present a coherent and systematically developed ethical teaching? Or should it be read as a composite work, comprising different layers of material that reflect different emphases and conflicting doctrines? Traversing contested territories and exploring new avenues of understanding, the essays presented here do not aim at settling debates; on the contrary, they afford ample opportunities for further discussion on the background, interpretation, and continued relevance of this classic of Confucian philosophy. Contributors: Roger T. Ames, Irene Bloom, A. Taeko Brooks, E. Bruce Brooks, Alan K. L. Chan, Kim-Chong Chong, Antonio S. Cua, Robert Eno, Jiuan Heng, Donald J. Munro, Ning Chen, David Nivison, Kwong-Loi Shun, Sor-Hoon Tan. (shrink)

For two thousand years the Mencius was revered as one of the foundational texts of the Confucian canon, which formed the basis of traditional Chinese education. Today it commands considerable attention in current debates on "Asian values" raging in classrooms and boardrooms in both East Asia and the West. This volume, which represents the work of fifteen respected scholars of early Chinese thought and culture, is an especially timely effort to bring the Mencius under fresh scrutiny. Making use of recently (...) excavated manuscripts, the contributors approach the Mencius from novel perspectives, challenge established interpretations, and confront anew issues that continue to attract and divide students of this classic text. The famous Mencian doctrine of the "goodness" of human nature forms one main focus. Questions of context and interpretation bring into sharp relief key hermeneutical issues that surround the text. Does the Mencius present a coherent and systematically developed ethical teaching? Or should it be read as a composite work, comprising different layers of material that reflect different emphases and conflicting doctrines? Traversing contested territories and exploring new avenues of understanding, the essays presented here do not aim at settling debates; on the contrary, they afford ample opportunities for further discussion on the background, interpretation, and continued relevance of this classic of Confucian philosophy. Contributors: Roger T. Ames, Irene Bloom, A. Taeko Brooks, E. Bruce Brooks, Alan K. L. Chan, Kim-Chong Chong, Antonio S. Cua, Robert Eno, Jiuan Heng, Donald J. Munro, Ning Chen, David Nivison, Kwong-Loi Shun, Sor-Hoon Tan. (shrink)

Book synopsis: With the emergence of democracy in the city-state of Athens in the years around 460 BC, public speaking became an essential skill for politicians in the Assemblies and Councils - and even for ordinary citizens in the courts of law. In response, the technique of rhetoric rapidly developed, bringing virtuoso performances and a host of practical manuals for the layman. While many of these were little more than collections of debaters' tricks, the Art of Rhetoric held a far (...) deeper purpose. Here Aristotle establishes the methods of informal reasoning, provides the first aesthetic evaluation of prose style and offers detailed observations on character and the emotions. Hugely influential upon later Western culture, the Art of Rhetoric is a fascinating consideration of the force of persuasion and sophistry, and a compelling guide to the principles behind oratorical skill. (shrink)

This is, as from the author of The Concept of Mind it could scarcely fail to be, a bold and rollicking book. It is also one of the most important works about Plato to have appeared since the first volume of Sir Karl Popper's The Open Society. Whereas The Concept of Mind was a general offensive against Cartesian views of man, eschewing any precise references to particular sources, Plato's Progress deals with scholarly questions of datings and developments, showing and demanding (...) familiarity with a wide literature. Yet Professor Ryle is still incapable as ever of the dry-as-dust. (shrink)

Did East Asian literatures lack a concept of authorship before their integration into classical modernity? Distinguishing various author functions, which can be distributed among several individuals, this edited volume covers the whole spectrum from composite to individual forms of authorship.

In this book, R.E. Allen provides a translation of the 'Parmenides' along with a structural analysis that procedes on the assumption that formal elements, logical and dramatic, are important to its interpretation and that the argument of the Parmenides is aporetic, a statement of metaphysical perplexities.

In his works on argumentation, Aristotle develops three main forms: apodeictical, dialectical, and rhetorical argumentation; dialectic is subdivided into several subspecies. The purpose of this paper is to discuss all of the forms described by Aristotle, to examine their differences and to point out their interrelations. This leads to an examination of the differentiating criteria and their applicability in the case of each argumentation form—and in particular to the question regarding the number of criteria that are necessary to describe each (...) form clearly and unambiguously. It is argued that Aristotle’s works on argumentation contain an implicit system of argumentation forms that is based on no more than three criteria. (shrink)

Since Peter Geach coined the phrase in 1966 there has been much discussion among scholars of the "Socratic fallacy." No consensus presently exists on whether Socrates commits the "Socratic fallacy"; almost all scholars agree, however, that the "Socratic fallacy" is a bad thing and that Socrates has good reason to avoid it. I think that this consensus of scholars is mistaken. I think that what Geach has labeled a fallacy is no fallacy at all, but a perfectly innocent consequence of (...) Platonic epistemology. The "Socratic fallacy" arises from the "Priority of Definition" principle (PD). Plato is committed to (PD) in the "Meno." The "Meno" also contains a famous discussion of the difference between episteme and doxa (97a ff.). If we understand what Plato meant by episteme we can see that he must be committed to (PD); but we can also see that (PD) has none of the harmful consequences Geach attributes to it. Geach's view is indebted to Wittgenstein's philosophy of language. (PD) is implausible on this reading of the verb "to know," but not on Plato's. Plato claims that a demand for an explanation is appropriate wherever a claim to knowledge is made. Plato links the concept of episteme explicitly with the concept of logos; the connection between the terms may have been analytic. It does not follow from the Platonic conception of knowledge, as Geach argues, that it is "no use" using examples to establish general definitions. All that follows is that one cannot know that an alleged example of a term T is a genuine example until one has a general account of what it is to be T. Without the stronger conclusion, Geach cannot establish that the "Socratic fallacy" is a fallacy. (shrink)

The character of the scholarly patronage community of Jixia in the Warring States polity of Qi has been hotly debated. Was it indeed an “academy,” as it has been retrospectively dubbed? What kind of activities did resident scholars engage in? What teachings did they propound, what writings did they compose? Following the lead of research by Nathan Sivin and Andrew S. Meyer, the present article does not treat Jixia as an academy proper, but assumes that it was a patronage community (...) sponsored by the Tian/Chen clan. Rather than indulge in more speculations about institutional arrangements and the activities of specific scholars, however, it is argued that intertextual relationships are more likely to shed light on the intellectual concerns of scholars at Jixia. To demonstrate the viability of such an approach, this article analyzes dialogues between King Xuan of Qi and Master Meng in the book Mengzi, demonstrating that they can be divided into hostile and supportive ones, the latter propounding the principle of “sharing pleasures.” Dialogues included in other compilations that advocate the same principle are then shown to be almost invariably associated with Jixia scholars. The notion of sharing pleasures, it is finally argued, was part of a wider political debate on princely wastefulness that was characteristic of Qi and is likewise reflected in such compilations as Guanzi, Yanzi chunqiu, and Liu tao. (shrink)

This paper presents a formalization of informal logic using the Carneades Argumentation System, a formal, computational model of argument that consists of a formal model of argument graphs and audiences. Conflicts between pro and con arguments are resolved using proof standards, such as preponderance of the evidence. CAS also formalizes argumentation schemes. Schemes can be used to check whether a given argument instantiates the types of argument deemed normatively appropriate for the type of dialogue.

This article concerns the structure of defeasible arguments like: 'If Bob has red spots, Bob has the measles; Bob has red spots; therefore Bob has the measles.' The issue is whether such arguments have the form of modus ponens or not. Either way there is a problem. If they don't have the form of modus ponens, the common opinion to the contrary taught in leading logic textbooks is wrong. But if they do have the form of modus ponens, doubts are (...) raised about the conventional dogma that all arguments having the form of modus ponens are deductively valid. By carefully examining arguments on both sides of the issue, reasonable doubts are raised about the view that all arguments having a modus ponens form are valid. (shrink)

Putnam discusses each of the fifteen odes found in the book, studying the work both as a whole and as a series of interactive units.