97 found
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  1.  67
    Dialectic and dialogue: Plato's practice of philosophical inquiry.Francisco J. Gonzalez - 1998 - Evanston, Ill.: Northwestern University Press.
    _Dialectic and Dialogue_ seeks to define the method and the aims of Plato's dialectic in both the "inconclusive" dialogues and the dialogues that describe and practice a method of hypothesis. Departing from most treatments of Plato, Gonzalez argues that the philosophical knowledge at which dialectic aims is nonpropositional, practical, and reflexive. The result is a reassessment of how Plato understood the nature of philosophy.
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  2.  14
    Who Speaks for Plato?: Studies in Platonic Anonymity.Hayden W. Ausland, Eugenio Benitez, Ruby Blondell, Lloyd P. Gerson, Francisco J. Gonzalez, J. J. Mulhern, Debra Nails, Erik Ostenfeld, Gerald A. Press, Gary Alan Scott, P. Christopher Smith, Harold Tarrant, Holger Thesleff, Joanne Waugh, William A. Welton & Elinor J. M. West - 2000 - Rowman & Littlefield Publishers.
    In this international and interdisciplinary collection of critical essays, distinguished contributors examine a crucial premise of traditional readings of Plato's dialogues: that Plato's own doctrines and arguments can be read off the statements made in the dialogues by Socrates and other leading characters. The authors argue in general and with reference to specific dialogues, that no character should be taken to be Plato's mouthpiece. This is essential reading for students and scholars of Plato.
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  3. Plato and myth: studies on the use and status of Platonic myths.Catherine Collobert, Pierre Destrée & Francisco J. Gonzalez (eds.) - 2012 - Boston: Brill.
    Through the contributions of specialists in the field, this volume addresses the still open question of the role and status of myth in Plato’s dialogues and thereby speaks to the broader problem of the relation between philosophy and ...
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  4.  89
    Plato and Heidegger: A Question of Dialogue.Francisco J. Gonzalez - 2009 - Pennsylvania State University Press.
    Introduction: What is to be gained from a confrontation between Plato and Heidegger? -- Heidegger's critical reading of Plato in the 1920s -- Dialectic, ethics, and dialogue -- Heidegger's critique of dialectic in the 1920s --Ethics and ontology -- Ethics in Plato's sophist -- Heidegger and dialogue -- Logos and being -- The tensions in Heidegger's critique -- The guiding perspective of Plato as undermining the ontic/ontological distinction -- Heidegger on Plato's forms -- Conclusion: The relation between being and Heidegger (...)
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  5.  11
    Plato and Heidegger: A Question of Dialogue.Francisco J. Gonzalez - 2009 - Pennsylvania State University Press.
    In a critique of Heidegger that respects his path of thinking, Francisco Gonzalez looks at the ways in which Heidegger engaged with Plato’s thought over the course of his career and concludes that, owing to intrinsic requirements of Heidegger’s own philosophy, he missed an opportunity to conduct a real dialogue with Plato that would have been philosophically fruitful for us all. Examining in detail early texts of Heidegger’s reading of Plato that have only recently come to light, Gonzalez, in parts (...)
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  6.  19
    Dunaton as ‘Capable’ versus ‘Possible’ in Aristotle’s Metaphysics ix 3-4.Francisco Gonzalez - 2022 - Ancient Philosophy 42 (2):453-470.
    While Aristotle’s explicit focus in Metaphysics Theta 1-5 is dunamis in the sense of the ‘capability’ a thing has to originate change in something else or in itself qua other, practically all translators, when they arrive at chapter four, switch to ‘possible’ and ‘impossible’ as translations of dunaton and adunaton. Such a switch is neither defensible nor necessary and the relevance of Theta 4 is understood only without it.
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  7. Aristotle on Pleasure and Perfection.Francisco Gonzalez - 1991 - Phronesis 36 (2):141-159.
  8.  47
    The Third Way: New Directions in Platonic Studies.Francisco J. Gonzalez - 1995 - Rowman & Littlefield Publishers.
    The study of Plato's dialogues has traditionally oscillated between two paradigms: one that portrays the dialogues as treatises expounding doctrines and one that sees them as purely skeptical, rhetorical, or literary. This collection of new essays by twelve noted Plato scholars illustrates the fruitfulness of breaking away from those paradigms, which have divided Platonic scholarship and led it to a number of dead ends. While the essays are diverse in their approaches, each seeks to find a 'third way' to understand (...)
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  9. How to read a Platonic prologue: Lysis 203a–207d.Francisco J. Gonzalez - 2003 - In Ann N. Michelini (ed.), Plato as Author: The Rhetoric of Philosophy. Brill. pp. 22--36.
     
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  10.  83
    Shattering Presence: Being as Change, Time as the Sudden Instant in Heidegger's 1930–31 Seminar on Plato's Parmenides.Francisco J. Gonzalez - 2019 - Journal of the History of Philosophy 57 (2):313-338.
    a central thesis of martin heidegger's first reading of a Platonic dialogue, the 1924/25 course on the Sophist, was that, "for the Greeks, being means precisely to be present, to be in the present [Anwesend-sein, Gegenwärtig-sein]."1 Heidegger saw this Greek interpretation of being as leading to Plato's specific interpretation of being as eidos or idea. Heidegger makes this clear in the following passage from another Plato course, the 1931–32 course On the Essence of Truth: "'Idea' is the look [der Anblick] (...)
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  11. Propositions or Objects? A Critique of Gail Fine on Knowledge and Belief in Republic V.Francisco Gonzalez - 1996 - Phronesis 41 (3):245-275.
  12.  87
    Nonpropositional Knowledge in Plato.Francisco J. Gonzalez - 1998 - Apeiron 31 (3):235-284.
  13.  17
    Brill Online Books and Journals.Gail Fine, Francisco J. Gonzalez, Verity Harte, Tim O'Keefe, Tad Brennan, T. H. Irwin & Bob Sharples - 1996 - Phronesis 41 (3):245-275.
  14. Whose Metaphysics of Presence? Heidegger's Interpretation of Energeia and Dunamis in Aristotle.Francisco J. Gonzalez - 2010 - Southern Journal of Philosophy 44 (4):533-568.
    In the recently published 1924 course, Grundbegriffe der aristotelischen Philosophie, Martin Heidegger offers a detailed interpretation of Aristotle's definition of kinesis in the Physics. This interpretation identifies entelecheia with what is finished and present‐at‐an‐end and energeia with being‐at‐work toward this end. In arguing against this interpretation, the present paper attempts to show that Aristotle interpreted being from the perspective of praxis rather than poiesis and therefore did not identify it with static presence. The paper also challenges later variations of Heidegger's (...)
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  15.  48
    Δύναµις and Dasein, Ἐνέργεια and Ereignis.Francisco J. Gonzalez - 2018 - Research in Phenomenology 48 (3):409-432.
    The “destructive” appropriation of the Aristotelian concepts of δύναµις and ἐνέργεια played a central role in Martin Heidegger’s own reflection on the meaning of being. While this has been generally known for some time, it is only now that we can understand the full scope, complexity and evolving character of this appropriation. One reason is the fairly recent publication of notes and protocols for seminars Heidegger led on Aristotle as late as the 1940s and 1950s. Another is the existence of (...)
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  16.  29
    The Birth of Being and Time: Heidegger's Pivotal 1921 Reading of Aristotle's On the Soul.Francisco J. Gonzalez - 2018 - Southern Journal of Philosophy 56 (2):216-239.
    During the 1920s Heidegger gave no less than twelve seminars and lecture courses devoted either exclusively or in large part to the reading of Aristotle's texts. Seven of these, especially the smaller seminars for advanced students, have not been published and apparently will never be included in the Gesamtausgabe. My focus here is on the very first of these. Billed as a reading of Aristotle's De Anima, much of it was devoted to Aristotle's Metaphysics. This decision not to separate Aristotle's (...)
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  17.  47
    Plato’s Lysis.Francisco J. Gonzalez - 1995 - Ancient Philosophy 15 (1):69-90.
  18.  84
    Plato’s Lysis.Francisco J. Gonzalez - 1995 - Ancient Philosophy 15 (1):69-90.
  19.  21
    Propositions or Objects? A Critique of Gail Fine on Knowledge and Belief in Republic 5.Francisco Gonzalez - 1996 - Phronesis 41 (3):245-275.
  20.  62
    The Virtue of Dialogue, Dialogue as Virtue in Plato's Protagoras.Francisco J. Gonzalez - 2014 - Philosophical Papers 43 (1):33-66.
  21.  17
    ""How is the truth of beings in the soul? Interpreting" Anamnesis" in Plato.Francisco J. Gonzalez - 2007 - Elenchos 28 (2):275-302.
  22.  24
    How is the Truth of Beings in the Soul? Interpreting Anamnesis in Plato.Francisco J. Gonzalez - 2007 - Elenchos 28 (2):275-302.
  23.  49
    The Aristotelian Reception of the Idea of the Good According to Heidegger and Gadamer.Francisco J. Gonzalez - 2017 - Chôra 15:611-628.
    Pendant l’ete de 1928 Heidegger a offert un seminaire sur le troisieme livre de la Physique d’Aristote et donc sur l’explication aristotelicienne de la nature du mouvement. La derniere seance de ce cours, qui eut lieu le 25 juillet, est d’une grande importance parce que c’est a cette occasion que Heidegger va au livre neuf de la Metaphysique pour essayer de comprendre la notion ontologique qui est a la base de l’interpretation aristotelicienne du mouvement : l’energeia. Mais dans les protocoles (...)
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  24.  24
    Colloquium 5 Final Causality Without Teleology in Aristotle’s Ontology of Life.Francisco J. Gonzalez - 2020 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 35 (1):133-172.
    The present paper has a negative aim and a positive aim, both limited in the present context to a sketch or outline. The negative aim, today less controversial, is to show that Aristotle’s theory of final causality has little or nothing to do with the teleology rejected by modern science and that, therefore, far from having been rendered obsolete, it has yet to be fully understood. This aim will be met through the identification and brief discussion of some key points (...)
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  25.  18
    From Dunamis_ as Active/Passive Capacity to _Dunamis_ as Nature in Aristotle’s _Metaphysics Theta.Francisco J. Gonzalez - 2023 - Apeiron 56 (4):785-825.
    Aristotle notoriously begins his examination of being in the sense ofdunamisandenergeiainMetaphysicsTheta with what he describes as the sense that is ‘most dominant’ but not useful for his present aim. He proceeds to define the not-useful sense ofdunamisas “the principle of change in something else or in itself qua other”, along with other senses derived from this primary sense. But what then is the useful sense? All that Aristotle tells us at the outset is that it is a sense that extends (...)
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  26. Dialectic as "Philosophical Embarrassment": Heidegger's Critique of Plato's Method.Francisco Gonzalez - 2002 - Journal of the History of Philosophy 40 (3):361-389.
    361DIALECTIC AS ?PHILOSOPHICAL EMBARRASSMENT? * Francisco Gonzalez is Associate Professor of Philosophy at Skidmore College. Journal of the History of Philosophy, vol. 40, no. 3 361?89 [361] Dialectic as ?Philosophical Embarrassment?: Heidegger?s Critique of Plato?s Method FRANCISCO GONZALEZ* Philosophie ist ein Ringen um die Methode. Hans-Georg Gadamer has expressed the following debt to the thought of Martin Heidegger: ?The philosophical stimuli I received from Heidegger led me more and more into the realm of dialectic, Plato?s as well as Hegel?s.?1 It (...)
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  27. On the Way to Sophia: Heidegger on Plato's Dialectic, Ethics, and Sophist.Francisco J. Gonzalez - 1997 - Research in Phenomenology 27 (1):16-60.
  28.  12
    Plato’s perspectivism.Francisco J. Gonzalez - 2017 - Plato Journal 16:31-48.
    This paper defends a ‘perspectivist’ reading of Plato’s dialogues. According to this reading, each dialogue presents a particular and limited perspective on the truth, conditioned by the specific context, aim and characters, where this perspective, not claiming to represent the whole truth on a topic, is not incompatible with the possibly very different perspectives found in other dialogues nor, on the other hand, can be subordinated or assimilated to one of these other perspectives. This model is contrasted to the other (...)
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  29.  77
    And the rest is sigetik: Silencing logic and dialectic in Heidegger's beiträge zur philosophie.Francisco Gonzalez - 2008 - Research in Phenomenology 38 (3):358-391.
    Faced with the impossibility of saying Being directly given that all language is language of beings, Heidegger proposes an overcoming of logic in favor of what he calls Sigetik: a way of addressing Being in and through silence, i.e., without asserting anything of Being. After considering what such a Sigetik actually involves and how it is possible, this paper asks why Heidegger rejects the alternative of that indirect saying of Being that he identifies with dialectic. It is then argued both (...)
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  30. Dialectic and dialogue in the hermeneutics of Paul ricœur and H.g. Gadamer.Francisco J. Gonzalez - 2006 - Continental Philosophy Review 39 (3):313-345.
    The present paper uses the theme of dialectic and dialogue to begin unraveling the similarities and differences between the hermeneutics of Paul Ricoeur and H.G. Gadamer. Ricoeur is shown to distance himself from Heidegger by insisting on a dimension of explanation and distanciation (which he sometimes identifies with Plato's `descending dialectic') that cannot be reduced to, or absorbed by, understanding and appropriation. This same move, however, leads him to reject Platonic dialogue, with the attendant prioritizing of oral conversation over the (...)
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  31.  89
    I Have to Live in Eros.Francisco J. Gonzalez - 2015 - Epoché: A Journal for the History of Philosophy 19 (2):217-240.
    Heidegger’s recently published 1932 seminar on Plato’s Phaedrus arguably represents his most successful dialogue with Plato, where such dialogue is characterized by both the deepest affinity and the most incisive opposition. The central thesis of Heidegger’s interpretation is that the Phaedrus is not simply a logos about eros, but rather an attempt to show that eros is the very essence of logos and that logos is thereby in its very essence dia-logue. Heidegger is thus here more attuned than ever before (...)
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  32.  10
    Aproximación a la historia de la Venerable Hermandad y Orden Tercera Servita de Sevilla (Siglos XVIII, XIX y XX).Francisco Javier Monclova González - 2023 - Isidorianum 19 (37):109-144.
    El presente trabajo tiene como intención aproximarnos a la historia de la Venerable Orden Tercera Servita de Sevilla. Esta institución religiosa de laicos tuvo un especial protagonismo en la ciudad durante los siglos XVIII, XIX y primeros años del siglo XX. El artículo comienza con un breve recorrido por los aspectos más conocidos de la Familia de Siervos de María. A continuación, se exponen los orígenes de la misma centrados en la primitiva Hermandad de Nuestra Señora de los Dolores de (...)
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  33.  39
    Plato’s Lysis.Francisco J. Gonzalez - 1995 - Ancient Philosophy 15 (1):69-90.
  34.  14
    Heidegger and Gadamer on Hegel’s Greek Conception of Being and Time in an Unpublished 1925/26 Seminar.Francisco Gonzalez - 2022 - Archiv für Geschichte der Philosophie 104 (4):735-758.
    In the Winter semester of 1925/26 Heidegger gave what appears to have been his first seminar on Hegel. Still unpublished in any form, this neglected seminar is of extraordinary importance, and not only for the in-depth and critical reading it pursues of Hegel’s Logic I, a critique that charges Hegel with not knowing how or where to begin. The seminar is also important for its attempt to demonstrate that Hegel’s philosophy was thoroughly Greek. In the class of 25 November 1925, (...)
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  35.  53
    Socrates on philosophy and politics: Ancient and contemporary interpretations.Francisco J. Gonzalez - 2012 - Ideas Y Valores 61 (149):103-123.
    Socrates can be said to have left the subsequent philosophical tradition with the problem of the relation between philosophy and politics. Already in the Republic the proposal of philosopher-kings represents more a tension than an identity. While Aristotle responds by insisting on a sharp distinction between politics and philosophical wisdom, this distinction proves on closer examination much less sharp than might appear. Heidegger characterizes philosophy as the only authentic politics and the philosopher as ruling just by virtue of being a (...)
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  36. Quel che resta di Heidegger, a quarant’anni dalla morte.Donatella Di Cesare, Francisco Gonzalez & Richard Polt - 2016 - Acta Philosophica 25 (2):335-346.
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  37.  47
    Movement versus activity: Heidegger’s 1922/23 seminar on Aristotle’s ontology of life.Francisco J. Gonzalez - 2019 - British Journal for the History of Philosophy 27 (3):615-634.
    ABSTRACTThe important role played by Aristotle in Martin Heidegger’s path towards Being and Time during the 1920's is now well documented. Yet an important chapter of this story remains mostly unexplored: Heidegger's early attempt to develop an ontology of life in dialogue with Aristotle. This is because the early seminars in which Heidegger developed his important and highly original interpretation of Aristotle's De Anima remain unpublished : one seminar from the summer of 1921 and one spanning the winter semester of (...)
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  38. Brill Online Books and Journals.Walter Brogan & Francisco J. Gonzalez - 1997 - Research in Phenomenology 27 (1).
     
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  39. La tensión entre Los nuevos medios Y la narratología.: El Caso Del cine.Alberto Carrillo Canán, May Zindel, Marco Zacaula & Francisco González - 2012 - Límite 7 (25):73-96.
    En este texto discutiremos la tensión entre los nuevos medios y la narratología ocupándonos especialmente del caso del cine. Nuestra tesis será que los nuevos medios tienen que ver básicamente con la ilusión y solo derivadamente con la imaginación; por el contrario, el campo de la literatura tiene que ver solo con la imaginación y no con la ilusión. Si esto es así, algo debe estar mal con la pretensión de la narratología de ser el esquema teórico adecuado para entender (...)
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  40.  50
    Bulletin de philosophie ancienne.Catherine Collobert, Benoît Castelnérac, Gabriela Cursaru, George Englebretsen, Francisco Gonzalez, Margaret R. Graver, David Konstan, Yvon Lafrance, Daniel Larose & Sara Magrin - 2012 - Revue de Métaphysique et de Morale 75 (3):403.
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  41.  4
    Las implicaciones sociales de la práctica de la ingeniería como espacio para la reflexión filosófica en la formación de los ingenieros.Santiago Cáceres Gómez, Guillermo Aleixandre Mendizábal & Francisco Javier Gómez González - 2022 - Azafea: Revista de Filosofia 24:39-64.
    Desde el ámbito filosófico cada vez más autores muestran interés por abordar la reflexión filosófica de la ingeniería. Del lado de la ingeniería, existe una demanda definida por las sociedades profesionales y los organismos de acreditación de las titulaciones de ingeniería de inclusión de las ciencias sociales y humanidades en la formación de los ingenieros que, sin embargo, presenta deficiencias en su implantación. El objetivo del presente trabajo es justificar la inclusión de la reflexión filosófica en la formación de los (...)
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  42. A La Caça De Plató: una alternativa a les interpretacions tradicionals.Francisco González - 1999 - Comprendre 1 (2):5-18.
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  43. Combating oblivion: the myth of Er as both philosophy's challenge and inspiration.Francisco J. Gonzalez - 2012 - In Catherine Collobert, Pierre Destrée & Francisco J. Gonzalez (eds.), Plato and Myth: Studies on the Use and Status of Platonic Myths. Brill.
  44.  18
    Colloquium 4: Plato’s Question of Truth.Francisco Gonzalez - 2008 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 23 (1):83-119.
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  45. Caminant pel Feldweg de Heidegger.Francisco González - 2003 - Comprendre 5 (1):65-79.
     
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  46.  34
    Dialogue Discontinued.Francisco J. Gonzalez - 2007 - Epoché: A Journal for the History of Philosophy 11 (2):371-392.
    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 (...)
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  47.  59
    Dialogue Discontinued.Francisco J. Gonzalez - 2007 - Epoché: A Journal for the History of Philosophy 11 (2):371-392.
    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 (...)
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  48.  25
    Dilemas de regulación moral en las sociedades democráticas.Francisco Colom González - 1994 - Revista Internacional de Filosofía Política 4:41-60.
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  49. Dos ensayos sobre Spinoza.Francisco Javier Alvarez González - 1977 - Revista de Filosofía de la Universidad de Costa Rica 42:331-362.
     
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  50.  58
    Die Idee des Guten in Platons Politeia: Beobachtungen zu den mittleren Buchern (review).Francisco J. González - 2005 - Journal of the History of Philosophy 43 (3):354-355.
    Francisco J. Gonzalez - Die Idee des Guten in Platons Politeia: Beobachtungen zu den mittleren Buchern - Journal of the History of Philosophy 43:3 Journal of the History of Philosophy 43.3 354-355 Thomas A. Szlezák. Die Idee des Guten in Platons Politeia: Beobachtungen zu den mittleren Büchern. Sankt Augustin: Academia, 2003. Pp. viii + 160. Cloth, € 24,50. The first part of this book consists of a series of lectures delivered at the University of Macerata in April 2000. These lectures (...)
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