Ontology has been traditionally guided by sophia, a form of knowledge directed toward that which is eternal, permanent, necessary. This tradition finds an important early expression in the philosophical ontology of Aristotle. Yet in the Nicomachean Ethics, Aristotle's intense concern to do justice to the world of finite contingency leads him to develop a mode of knowledge, phronsis, that implicitly challenges the hegemony of sophia and the economy of values on which it depends. Following in the tradition of the early (...) Heidegger's recognition of the ontological significance of Aristotle's Ethics and of Gadamer's appropriation of phronsis for hermeneutics, this article argues that an ontology guided by phronsis is preferable to one governed by sophia. Specifically, it suggests that by taking sophia as its paradigm, traditional philosophical ontology has historically been determined by a kind of knowledge that is incapable of critically considering the concrete historico-ethico-political conditions of its own deployment. This critique of sophia is accomplished by uncovering the economy of values that led Aristotle to privilege sophia over phronsis. It is intended to open up the possibility of developing an ontology of finite contingency based on phronsis. Such an ontology, because it is guided by and must remain responsible to the concrete individual with which it is engaged, would be ethical at its very core. (shrink)

A novel rereading of the relationship between ethics and ontology in Aristotle.

In Plato’s Protagoras Alcibiades plays the role of Hermes, the ‘ambassador god,’ who helps lead Socrates’ conversation with Protagoras through a crisis of dialogue that threatens to destroy the community of education established by the dialogue itself. By tracing the moments when Alcibiades intervenes in the conversation, we are led to an understanding of Socratic politics as always concerned with the course of the life of an individual and the proper time in which it might be turned toward the question (...) of justice and the good. (shrink)

Machine generated contents note: Prolegommenon; 1. The saying of things; 2. A history of truth as cor-respondence; 3. Saving the things said; 4. By way of address: lending voice to things; 5. By way of response: the logic of cooperative encounter; 6. The truth of nature and the nature of truth in Aristotle; 7. On saying the beautiful in light of the good; 8. Ecological justice and the ethics of truth.

In Plato’s Protagoras Alcibiades plays the role of Hermes, the ‘ambassador god,’ who helps lead Socrates’ conversation with Protagoras through a crisis of dialogue that threatens to destroy the community of education established by the dialogue itself. By tracing the moments when Alcibiades intervenes in the conversation, we are led to an understanding of Socratic politics as always concerned with the course of the life of an individual and the proper time in which it might be turned toward the question (...) of justice and the good. (shrink)

By way of an analysis of Arendt's defense of the public/private distinction in The Human Condition, this essay offers a re-interpretation of the status of the family as a realm where the categories of action and speech play a vital role. The traditional criterion for the establishment of the public/private distinction is grounded in an idealization of the family as a sphere where a unity of interests destroys the conditions for the categories of action and speech. This essay takes issue (...) with this assumption and argues that the traditional conception has had a pernicious effect not only on women, but on men as well. This argument is supported by locating a fissure in Arendt's analysis of this distinction that suggests a profound structural affinity between the public realm and the family. Key Words: Arendt • family • feminism • public/private. (shrink)

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. (shrink)

In the Gorgias, Socrates claims to practice the true art of politics, but the peculiar politics he practices involves cultivating in each individual he encounters an erotic desire to live a life animated by the ideals of justice, beauty and the good. Socratic and Platonic Political Philosophy demonstrates that what Socrates sought to do with those he encountered, Platonic writing attempts to do with readers. Christopher P. Long's attentive readings of the Protagoras, Gorgias, Phaedo, Apology, and Phaedrus invite us to (...) cultivate the habits of thinking and responding that mark the practices of both Socratic and Platonic politics. Platonic political writing is here experienced in a new way as the contours of a politics of reading emerges in which the community of readers is called to consider how a commitment to speaking the truth and acting toward justice can enrich our lives together. (shrink)

Digital media technology, when deployed in ways that cultivate shared learning communities in which students and teachers are empowered to participate as partners in conjoint educational practices, can transform the way we teach and learn philosophy. This essay offers a model for how to put blogging and podcasting in the service of a cooperative approach to education that empowers students to take ownership of their education and enables teachers to cultivate in themselves and their students the excellences of dialogue. The (...) essay is organized around a compelling story of how the students in an Ancient Greek Philosophy course responded to an anonymous, belligerent commenter on the blog from outside of the class. The incident brings the pedagogy of cooperative education into sharp relief. (shrink)

This essay suggests the possibility of conceiving the transcendental synthesis of imagination in Kant's Critique of Pure Reason as the understanding at work on sensibility by developing an active conception of identity according to which the distinction between the imagination and the understanding is merely nominal. Aristotle's philosophy is shown both to provide such a conception of identity and to be tacitly at work in Kant's thinking. Finally, the essay traces this position into the discussion of aesthetic judgment in the (...) Critique of Judgment. (shrink)

Peter Warnek: Descent of socrates: Self-knowledge & cryptic nature in the platonic dialogues Content Type Journal Article Pages 1-5 DOI 10.1007/s11007-012-9214-0 Authors Christopher P. Long, The Pennsylvania State University, State College, PA, USA Journal Continental Philosophy Review Online ISSN 1573-1103 Print ISSN 1387-2842.

This article suggests that Aristotle’s Metaphysics culminates not in the purity of God’s self-thinking, but rather in the contingent principles found in the Nicomachean Ethics. Drawing on such contemporary thinkers as Martin Heidegger, Hans-Georg Gadamer, Theodor Adorno, and Emmanuel Levinas, the article rethinks the relationship between ethics and ontology by reinvestigating the relationship between Aristotle’s Metaphysics and Nicomachean Ethics. It is argued that the ontological conception of praxis developed in the middle books of the Metaphysics points already to the Nicomachean (...) Ethics where a conception of knowledge—phronêsis—is developed that is capable of addressing the lacuna in the account of ontological knowledge offered in the Metaphysics. (shrink)

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. (shrink)

The book is divided into four sections, each featuring three essays followed by a response that serves as a sort of antistrophe. The first section addresses the historical origins of Socratic method, the second reexamines Vlastos’s analysis of “the Elenchus”; the third section challenges the assumptions of those who read the dialogues dogmatically by focusing on specific dialogues and highlighting the protreptic and deconstructive dimensions of Socrates’ philosophizing; finally, the fourth section offers a set of interpretations of the elenchus at (...) work in the Charmides. According to Scott, the intention behind this structure is to “offer something of interest to all readers of Plato and students of Socrates”. While the volume certainly does this, its structure, as Scott himself recognizes, precludes genuine dialogue by granting the last word to the critics. Taken as a whole, however, the volume points to and helps flesh out the tension that has come to underlie Platonic scholarship in the English-speaking world over the past thirty years. (shrink)

The Holocaust throws the study of the history of philosophy into crisis. Critiques of Western thinking leveled by such thinkers as Adorno, Levinas and, more recently, postmodern theorists have suggested that Western philosophy is inherently totalizing and that it must be read differently or altogether abandoned after Auschwitz. This article intentionally rereads Aristotle and Hegel through the shattered lens of the Holocaust. Its refracted focus is the question of ontological identity. By investigating the manner in which the totalizing dimensions of (...) Aristotle’s thinking are both eclipsed and implicitly endorsed by Hegel’s appropriation of Aristotle’s conception of God, and further by following the surplus of Hegel’s interpretation back into the heart of Aristotle’s ontology where we find a more open conception of ontological identity, we come to recognize not only the dangers endemic to certain strands of traditional philosophical thinking, but also the resources this tradition itself brings to bear on the attempt to think ontological identity after Auschwitz. (shrink)

This essay articulates the differences and suggests the similarities between the practices of Socratic political speaking and those of Platonic political writing. The essay delineates Socratic speaking and Platonic writing as both erotically oriented toward ideals capable of transforming the lives of individuals and their relationships with one another. Besides it shows that in the Protagoras the practices of Socratic political speaking are concerned less with Protagoras than with the individual young man, Hippocrates. In the Phaedo, this ideal of a (...) Socrates is amplified in such a way that Platonic writing itself emerges as capable of doing with readers what Socratic speaking did with those he encountered. Socrates is the Platonic political ideal. The result is a picture of the transformative political power of Socratic speaking and Platonic writing both. El ensayo articula diferencias y sugiere similitudes entre las prácticas del diálogo político de Sócrates y aquellas de la escritura política de Platón. Propone, además, que tanto el diálogo socrático como la escritura platónica se orientan eróticamente hacia ideales capaces de transformar las vidas de los individuos y sus relaciones. Demuestra que en el Protágoras las prácticas del diálogo socrático se ocupan menos de Protágoras que del joven Hipócrates. En el Fedón, este ideal de Sócrates se amplía de tal manera que la misma escritura platónica aparece como capaz de hacer con los lectores lo que el diálogo de Sócrates hacía con sus interlocutores. Sócrates es el ideal político platónico. El resultado es una visión del poder de transformación política tanto del diálogo socrático como de la escritura platónica. (shrink)

This paper is an initial attempt to develop a dynamic conception of being which is not anarchic. It does this by returning to Aristotle in order to begin the process of reinterpreting the meaning of ousia, the concept according to which western ontology has been determined. Such a reinterpretation opens up the possibility of understanding the dynamic nature of ontological identity and the principles according to which this identity is established. The development of the notions of energeia, dynamis and entelecheia (...) in the middle books of Aristotle’s Metaphysics will be discussed in order to suggest that there is a dynamic ontological framework at work in Aristotle’s later writing. This framework lends insight into the dynamic structure of being itself, a structure which does justice as much to the concern for continuity through change as it does to the moment of difference. The name for this conception of identity which affirms both continuity and novelty is "legacy." This paper attempts to apprehend the meaning of being as legacy. (shrink)

At the beginning of his book, Methode und Beweisziel im ersten Buch der “Physikvorlesung” des Aristoteles, Johannes Fritsche announces that the theme of the work is to be more or less Aristotle’s Physics. It is to be less about the Physics insofar as it treats only two sentences of its first book—the first sentence of chapter one and a sentence taken from its decisive seventh chapter. It is to be more about the Physics insofar as it explicates these two sentences (...) in order to establish the principle according to which the entire Physics is constructed. Fritsche’s book is impressive both in its breadth and its depth. He situates his own position within a broad historical tradition by addressing both ancient commentators, like Simplicius and Philoponus, and modern commentators, like Wieland and Guzzoni. He argues, however, the unpopular position that the books of the Physics do have a systematic relationship to one another, that they are not merely an amalgamation of individual thoughts on the general subject of natural philosophy. One of the most intriguing aspects of Fritsche’s account is his suggestion that the main goal of the first two books of the Physics is to establish the condition for the possibility that there are principles of natural beings. In this, he distinguishes his own position from many in the tradition who claim that Aristotle assumes the existence of such principles without ever actually arguing for them. (shrink)

At least since the appearance of Aristotle’s Politics, Plato’s Republic has been read as arguing for a politics of unity in which difference is understood as a threat to the polis. By focusing on the musical imagery of the Republic, and specifically on its compositional organization around three ‘preludes’, this essay seeks an understanding of Socratic politics that moves beyond the hypothesis of unity. In the first ‘prelude’, Thrasymachus and his insistence that justice is the self-interest of the stronger threatens (...) to subject the harmony of the community to the tyrannical whims of the individual. In the second, the perfected justice of Adeimantus’s city threatens to destroy the erotic rhythm of difference that is the very condition for the possibility of the polis. It is only in the song of dialectic, which itself is called a ‘prelude’, that the tension between the rhythm of plurality and the rational homophony of unity is dynamically tuned in such a way that both the anarchic politics of self-interest and the totalitarian politics of rationalized oppression are equally muted. This conception of politics is embodied in the relationship that emerges between Glaucon and Socrates. Ultimately, the true political community is established here, between rational, erotic individuals seeking justice in concrete, living dialogue. (shrink)