31 found
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  1.  18
    Perceiving and Knowing in the Iliad and Odyssey.J. H. Lesher - 1981 - Phronesis 26 (1):2-24.
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  2.  16
    Τὰ Πολλὰ Ἥσσω Νοῦ.J. H. Lesher - 2022 - Ancient Philosophy 42 (1):1-9.
    Diogenes Laertius reports that Xenophanes of Colophon said that τὰ πολλὰ ἥσσω νοῦ εἶναι— on one defensible translation: that ‘many things are weaker than mind.’ The remark has been interpreted in various ways, none of them entirely convincing. However, a review of the relevant fragments and ancient testimonia will provide the basis for a credible interpretation. Ultimately, it will emerge that the remark reflects Xenophanes’ understanding of the relationship between the divine mind and the cosmos.
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  3.  21
    Perceiving and Knowing in the Iliad and Odyssey.J. H. Lesher - 1981 - Phronesis 26 (1):2 - 24.
  4.  68
    Saphêneia in Aristotle:'Clarity','Precision', and 'Knowledge'.J. H. Lesher - 2010 - Apeiron 43 (4):143-156.
  5.  40
    The humanizing of knowledge in presocratic thought.J. H. Lesher - 2008 - In Patricia Curd & Daniel W. Graham (eds.), The Oxford Handbook of Presocratic Philosophy. Oxford University Press.
    This article explores Presocratic epistemology, arguing that divine revelation is replaced as a warrant for knowledge with naturalistic accounts of how and what we humans can know; thus replacing earlier Greek pessimism about knowledge with a more optimistic outlook that allows for human discovery of the truth. A review of the relevant fragments and testimonia shows that Xenophanes, Alcmaeon, Heraclitus, and Parmenides—even Pythagoras and Empedocles—all moved some distance away from the older “god-oriented” view of knowledge toward a more secular and (...)
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  6.  63
    Socrates' disavowal of knowledge.J. H. Lesher - 1987 - Journal of the History of Philosophy 25 (2):275-288.
  7.  23
    Hume's analysis of "cause" and the 'two-definitions' dispute.J. H. Lesher - 1973 - Journal of the History of Philosophy 11 (3):387-392.
  8. On Aristotelian Ἐπιστήμη as ‘Understanding’.J. H. Lesher - 2001 - Ancient Philosophy 21 (1):45-55.
    Myles Burnyeat maintains that Aristotelian epistêmê, in so far as it deals with explanations, is properly identified as understanding rather than as knowledge. Although Burnyeat is right in thinking that the cognitive achievement Aristotle typically has in mind is not justified true belief, Aristotelian epistêmê cannot be equated with understanding. On some occasions in Aristotle's writings (e.g. Apo 71a4), the term designates a particular science such as mathematics; on others (e.g. Apo 72b18-20), it designates the grasp of a first principle; (...)
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  9. Xenophanes on Inquiry and Discovery.J. H. Lesher - 1991 - Ancient Philosophy 11 (2):229-248.
    In fragment B 18 (DK) Xenophanes asserts that ‘Not from the outset did the gods reveal all things to mortals’ but that ‘in time, as they seek, men discover better.’ The remark has been understood in different ways but is usually read as a rejection of the view of the gods as the givers of all good things and an expression of faith in the capacity of human beings to make progress through their own efforts. I argue that the ‘hymn (...)
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  10. Some notable afterimages of Plato's symposium.J. H. Lesher - 2006 - In James H. Lesher, Debra Nails & Frisbee Candida Cheyenne Sheffield (eds.), Plato's Symposium: Issues in Interpretation and Reception. Harvard University Press.
  11.  65
    Just as in battle.J. H. Lesher - 2010 - Ancient Philosophy 30 (1):95-105.
  12. Xenophanes on Inquiry and Discovery.J. H. Lesher - 1991 - Ancient Philosophy 11 (2):229-248.
    Fragment B 18 of Xenophanes is widely regarded as an early expression of a faith in human progress. I believe, however, that we should reconsider this 'progressivist' interpretation. Not only does it lack a firm foothold in the language of Fr. 18, its optimism is out of keeping with virtually everything else Xenophanes is known to have said or thought on the topic of human intelligence. If we had no viable alternative to the 'hymn to progress' reading we might be (...)
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  13. On the Role of Guesswork in Science.J. H. Lesher - 1978 - Studies in History and Philosophy of Science Part A 9 (1):19.
    Is there a place in scientific inquiry for guessing? Jonathan Cohen has recently argued that resorting to guesswork entails a loss of objectivity and regard for evidence which are essential to proper scientific investigation. I assess the merits of Cohen’s view first by taking as a test case Aristotle’s positive view of the role of guesswork (anchinoia) and conjecture (eustochia) in the search for the connections essential to the construction of scientific demonstrations. I then argue contra Cohen that one can (...)
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  14. A note on the Simile of the Rout in the Posterior Analytics ii 19.J. H. Lesher - 2011 - Ancient Philosophy 31 (1):121-125.
    In Posterior Analytics II 19 Aristotle likens the way in which sense perception gives rise to knowledge of the universal to the way in which one soldier’s ceasing his flight from the enemy leads other soldiers to do the same ‘heôs epi archên êlthen.’ Although the remark seems intended to characterize knowledge as the end result of an accumulative process, the concluding reference to ‘a starting point’ or archê has no clear meaning. I argue that the phrase can be plausibly (...)
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  15.  11
    On Aristotelian epistêmê as `Understanding'.J. H. Lesher - 2001 - Ancient Philosophy 21 (1):45-55.
    Myles Burnyeat maintains that Aristotelian epistêmê, in so far as it deals with explanations, is properly identified as understanding rather than as knowledge. Although Burnyeat is right in thinking that the cognitive achievement Aristotle typically has in mind is not justified true belief, Aristotelian epistêmê cannot be equated with understanding. On some occasions in Aristotle’s writings (e.g. Apo 71a4), the term designates a particular science such as mathematics; on others (e.g. Apo 72b18-20), it designates the grasp of a first principle; (...)
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  16. The significance of κατά πάντ΄ ὰ́<s>τη in Parmenides fr 1.J. H. Lesher - 1994 - Ancient Philosophy 14 (1):1-20.
    Fragment B 1 of Parmenides describes a youth’s journey to the house of a goddess who enlightens him as to the nature of all things. The task of translating Parmenides’ Greek text is beset with many difficulties, most notably the phrase kata pant’ atê at B 1.3. There, the neuter accusative plural panta (‘all things’) combines with the feminine nominative singular atê (‘heaven sent blindness’) to render translation impossible. Some have proposed emending the text to read astê (‘down to all (...)
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  17. The Significance of "kata pant a<s>tê" [Greek] in Parmenides Fr. 1.3.J. H. Lesher - 1994 - Ancient Philosophy 14 (1):1-20.
    Fragment B 1 of Parmenides describes a youth's journey to the house of a goddess who enlightens him as to the nature of all things. The task of translating Parmenides' Greek text is beset with many difficulties, most notably the phrase kata pant' atê at B 1.3. There, the neuter accusative plural panta ('all things') combines with the feminine nominative singular atê (heavenly sent blindness') to render translation impossible. Some have proposed emending the text to read a<s>tê ('down to all (...)
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  18. A systematic Xenophanes?J. H. Lesher - 2013 - In Joe McCoy & Charles H. Kahn (eds.), Early Greek philosophy: the Presocratics and the emergence of reason. Washington, D.C.: Catholic University of America Press.
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  19.  44
    An Interdisciplinary Course on Classical Athens.J. H. Lesher - 1982 - Teaching Philosophy 5 (3):203-210.
  20.  22
    Borges's Love Affair with Heraclitus.J. H. Lesher - 2017 - Philosophy and Literature 41 (1A):303-314.
    In an early poem, "Year's End", Jorge Luis Borges takes the turning of the year as an occasion to consider how "something in us" endures, despite the fact that we are products of "infinite random possibilities" and "droplets in the stream of Heraclitus": It is not the emblematic detail of replacing a two with a three, nor that barren metaphor that brings together a time that dies and another coming up nor yet the rounding out of some astronomical process that (...)
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  21.  26
    Comments on Tuominen,'Back to Posterior Analytics II 19: Aristotle on the Knowledge of Principles'.J. H. Lesher - 2010 - Apeiron 43 (2-3):145-154.
  22.  56
    ‘Just as in battle’: The Simile of the Rout in Aristotle’s Posterior Analytics ii 19.J. H. Lesher - 2010 - Ancient Philosophy 30 (1):95-105.
    In Posterior Analytics II 19 Aristotle compares the way in which sense perception gives rise to knowledge with the way in which one soldier’s ceasing his flight from the enemy leads other soldiers to do the same. Although the simile seems intended to characterize knowledge as the end result of an accumulative process, its concluding phrase ‘until it comes to the archê’ has no clear meaning. I argue that the phrase can be taken to refer not to the action of (...)
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  23.  7
    MacNeice the Heraclitean.J. H. Lesher - 2021 - Philosophy and Literature 45 (2):315-328.
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  24.  18
    Odysseás Elytis's Conversation with Heraclitus: "Of Ephesus".J. H. Lesher - 2020 - Philosophy and Literature 44 (2):226-236.
  25.  7
    The Greek Philosophers: Selected Greek Texts from the Presocratics, Plato and Aristotle.J. H. Lesher - 1998 - Bristol Classical Press.
    This study presents a collection of the influential Greek philosophical texts which provide a broad cross-section of ancient Greek thought. Full notes on the translation and the philosophical content are provided.
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  26.  24
    Verbs for Knowing in Heraclitus’ Rebuke of Hesiod.J. H. Lesher - 2016 - Ancient Philosophy 36 (1):1-12.
  27.  31
    Aristotle. [REVIEW]J. H. Lesher - 1989 - Teaching Philosophy 12 (1):79-82.
  28.  11
    Aristotle. [REVIEW]J. H. Lesher - 1989 - Teaching Philosophy 12 (1):79-82.
  29.  54
    Philolaus of Croton: Pythagorean and Presocratic. [REVIEW]J. H. Lesher - 1995 - Ancient Philosophy 15 (2):581-589.
  30.  26
    Virtue in the Cave. [REVIEW]J. H. Lesher - 2002 - Ancient Philosophy 22 (2):418-422.
  31.  12
    Virtue in the Cave. [REVIEW]J. H. Lesher - 2002 - Ancient Philosophy 22 (2):418-422.