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Peter Simpson [71]Peter L. P. Simpson [11]Peter P. L. Simpson [1]
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Peter Simpson
CUNY Graduate Center
  1.  6
    A Philosophical Commentary on the Politics of Aristotle.Peter Simpson - 1998 - Univ of North Carolina Press.
    Philosophical Commentary on the Politics of Aristotle.
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  2. Contemporary Virtue Ethics and Aristotle.Peter Simpson - 1992 - Review of Metaphysics 45 (3):503 - 524.
    MORAL PHILOSOPHY HAS LONG BEEN DOMINATED by two basic theories, Kantianism or deontology on the one hand, and utilitarianism or consequentialism on the other. Increasing dissatisfaction with these theories and their variants has led in recent years to the emergence of a different theory, the theory of virtue ethics. According to virtue ethics, what is primary for ethics is not, as deontologists and utilitarians hold, the judgment of acts or their consequences, but the judgment of agents. The good person is (...)
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  3.  9
    The Eudemian Ethics of Aristotle.Peter L. P. Simpson - 2013 - Routledge.
    Among the works on ethics in the Aristotelian corpus, there is no serious dispute among scholars that the "Eudemian Ethics "is authentic. The "Eudemian Ethics "is" "increasingly read and used by scholars as a useful support and confirmation and sometimes contrast to the "Nicomachean Ethics." Yet, it remains a largely neglected work in the study of Aristotle's ethics, both among scholars and moral philosophers. Peter L. P. Simpson provides an analytical outline of the entire work together with summaries of each (...)
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  4.  9
    14. Contemporary Virtue Ethics and Aristotle.Peter Simpson - 1997 - In Daniel Statman (ed.), Virtue Ethics: A Critical Reader. Edinburgh University Press. pp. 245-259.
  5.  43
    Liberalism, state, and community.Peter Simpson - 1994 - Critical Review: A Journal of Politics and Society 8 (2):159-173.
    Arguments for and against liberalism are vitiated by failing to distinguish between states (which have millions of citizens) and communities (which have only a few thousand citizens). The state should be liberal or minimal, but the community should not. The state is an alliance of communities for mutual defense and is concerned with matters of defense alone. Two reasons are given for this conclusion, one from Aristotle and one from Hobbes (though Hobbes's argument has to be corrected in two important (...)
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  6.  19
    Aristotle’s Defensible Defence of Slavery.Peter Simpson - 2006 - Polis 23 (1):95-115.
    This article is an attempt to break down Aristotle's arguments in favour of slavery into what I take to be their constituent premises and conclusions, to set these out schematically in syllogistic form, and to display both how each of the arguments works on its own and how all of them fit together to form one overarching argument. The purpose of this exercise is to make as evident as possible the structure, coherence, and validity of Aristotle's reasoning. This is something (...)
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  7.  42
    Transcending justice: Pope John Paul II and just war.Peter L. P. Simpson - 2011 - Journal of Religious Ethics 39 (2):286-298.
    Pope John Paul II's opposition to the Iraq War was not that it failed to meet the conditions of Just War Theory. Indeed, we cannot tell from what he publicly said whether he thought it met those conditions or not, for he would have opposed it in any case. His thinking was rather that even just and necessary wars always come, as it were, too late, and are never able to solve the problems that made wars just and necessary. He (...)
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  8.  28
    The Definition of Person.Peter Simpson - 1988 - New Scholasticism 62 (2):210-220.
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  9.  22
    Aristotle’s Defensible Defence of Slavery.Peter Simpson - 2006 - Polis 23 (1):95-115.
    This article is an attempt to break down Aristotle’s arguments in favour of slavery into what I take to be their constituent premises and conclusions, to set these out schematically in syllogistic form, and to display both how each of the arguments works on its own and how all of them fit together to form one overarching argument. The purpose of this exercise is to make as evident as possible the structure, coherence, and validity of Aristotle’s reasoning. This is something (...)
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  10.  13
    The great ethics of Aristotle.Peter L. P. Simpson - 2014 - New Brunswick: Transaction Publishers. Edited by Peter Simpson.
    In this follow up to The Eudemian Ethics of Aristotle, Peter L. P. Simpson centers his attention on the basics of Aristotelian moral doctrine as found in the Great Ethics: the definition of happiness, the nature and kind of the virtues, pleasure, and friendship. This work's authenticity is disputed, but Simpson argues that all the evidence favors it. Unlike the Nicomachean and Eudemian Ethics, Aristotle wrote the Great Ethics for a popular audience. It gives us insight less into Aristotle the (...)
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  11.  25
    Just War Theory and the IRA.Peter Simpson - 1986 - Journal of Applied Philosophy 3 (1):73-88.
    ABSTRACT The Irish Republican Army (IRA) sometimes claim that their violent actions are sanctioned by traditional just war doctrine. To what extent is this true? To answer this question it is necessary to have a clear grasp of the principles of just war and of the situation in Northern Ireland to which they are to be applied. This is done in the first sections, and it is then argued that just war sanctions some kinds of violence in Northern Ireland but (...)
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  12.  35
    Aristotle's idea of the self.Peter Simpson - 2001 - Journal of Value Inquiry 35 (3):309-324.
  13.  25
    Aristotle on Natural Justice.Peter Simpson - 2014 - Studia Gilsoniana 3:367–376.
    The article discusses the problem of natural justice which has been considered by Aristotle in his (1) Nicomachean and Eudemian Ethics and (2) Magna Moralia. In his Nicomachean and Eudemian Ethics Aristotle says of natural justice that it is changeable and not the same everywhere. The implication seems to be that no action, not even murder, is always wrong. But, as is evident especially from his Magna Moralia, Aristotle distinguishes justice into the “what” (equality), the “in what” (proportion between persons (...)
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  14.  15
    Aristotle on Poetry and Imitation.Peter Simpson - 1988 - Hermes 116 (3):279-291.
  15. Aristotle's Criticism of Socrates' Communism of Wives and Children.Peter Simpson - 1991 - Apeiron 24 (2):99.
    Introduction Aristotle’s criticisms of Plato’s Republic and Laws in the second book of his Politics have appeared to most commentators to be signally unconvincing. They seem to miss the point, beg the question, distort the sense or focus on the merely trivial. As one translator has put it, Aristotle is ‘puzzlingly unsympathetic’, ‘obtuse’ and ‘rather perverse’ as a critic of Plato.1 But while many accept this judgement few draw attention to the implications. These criticisms are one of the few cases (...)
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  16. Making the citizens good, Aristotle city and its contemporary relevance.Peter Simpson - 1990 - Philosophical Forum 22 (2):149-166.
     
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  17.  15
    Liberalism: Political success, moral failure?Peter Simpson - 1990 - Journal of Social Philosophy 21 (1):46-54.
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  18.  18
    Aristotle's ethica eudemia 1220b10–11 ἐν τοῖς ἀπηλλαγμένοις and de virtutibus et vitiis.Peter L. P. Simpson - 2013 - Classical Quarterly 63 (2):651-659.
    Aristotle's Ethica Eudemia Book 2 Chapter 2 contains, at lines 1220b10–11, a well-known crux in the phrase ἐν τοῖς ἀπηλλαγμένοις. The context makes clear that Aristotle is using this phrase to refer to some writing or other, but scholars have been puzzled both about what the phrase means and what writing it refers to.
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  19.  11
    Aristotle's Ethica evdemia: The text and character of the common books as found in Eth. Evd. mss.Peter L. P. Simpson - 2019 - Classical Quarterly 69 (1):187-201.
    Aristotle's Ethica Eudemia and Ethica Nicomachea, as is well known and much discussed, contain three books in common. Less well known, at least until Dieter Harlfinger alerted scholars to the fact in 1971, is that some of the manuscripts of Eth. Eud. do, contrary to the then prevailing consensus, contain the text of these common books. Even less well known is that Harlfinger's discovery was anticipated some 50 years before by Walter Ashburner, who had uncovered this fact about Eth. Eud. (...)
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  20.  4
    Aristotle's Four Ethics.Peter P. L. Simpson - 2014 - Philosophia: International Journal of Philosophy (Philippine e-journal) 15 (2):162-179.
    In the Aristotelian corpus of writings as it has come down to us, there are four works specifically on ethics: the Nicomachean ethics, the Eudemian ethics, the Magna moralia ( or Great ethics) and the short On virtues and vices. Scholars are now agreed that the first two are genuinely by Aristotle and most also believe that the Nicomachean is the later and better of the two. About the Magna moralia, there is still a division of opinion, though probably most (...)
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  21. Autonomous Morality and the Idea of the Noble.Peter Simpson - 1986 - Interpretation 14 (2/3):353-370.
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  22.  21
    Aristotle's Theory of Assertions: A Reply to William Jacobs.Peter Simpson - 1981 - Phronesis 26 (1):84-87.
  23.  22
    Community in a new libertarianism: Rejoinder to Legutko.Peter Simpson - 1995 - Critical Review: A Journal of Politics and Society 9 (3):427-429.
    Proper criticism requires proper targeting. Legutko argues that libertarianism destroys communities and that my theory, which combines libertarianism with communitarianism, must therefore be wrong. But the libertarianism Legutko criticizes is not the same as the libertarianism for which I argue. He has therefore done nothing to show that my combination of libertarianism and communitarianism is impossible, whether in theory or in practice.
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  24.  37
    Consequentialism, Incoherence and Choice.Peter Simpson & Robert McKim - 1992 - American Catholic Philosophical Quarterly 66 (1):93-98.
  25. Deus E Sócrates Sobre Os Males Do Governo.Peter Simpson - 2005 - Hypnos. Revista Do Centro de Estudos da Antiguidade 15:13-24.
    Velho Testamento Deus expressa, através do profeta Samuel, idéias sobre o governo humano, similares às de Sócrates na República de Platão. Ambos defendem que a melhor organização política é aquela na qual nenhuma pessoa ou classe domina, mas aquela onde cada um rege a si mesmo através de um princípio interno de justiça. Uma “anarquia” justa deste tipo não é apenas a melhor, mas também possível de ser alcançada. Ao menos em certos períodos os filhos de Israel a obtiveram. Deveríamos (...)
     
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  26. Encomium Gorgiae ou Górgias versus Parmênides.Peter Simpson - 2011 - Hypnos. Revista Do Centro de Estudos da Antiguidade 26:1-12.
    O tratado de Górgias sobre o nada é dividido por meio da prova de três teses diferentes: 1) que o nada é ou existe; 2) que mesmo que haja algo, não pode ser conhecido; 3) que mesmo que pudesse ser conhecido, não poderia ser comunicado a outrem. Estas teses são tão opostas a Parmênides quanto qualquer tese poderia sê-lo. O tratado de Górgias é uma proeza da polêmica antiparmenidiana. Sua dialética também é uma façanha ao reduzir algo ao absurdo, porque (...)
     
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  27.  3
    Fred D. Miller, Jr., Nature, Justice and Rights in Aristotle's" Politics".Peter Simpson - 1996 - Journal of the History of Philosophy 34 (4):607-607.
  28.  4
    Goodness and nature: a defense of ethical naturalism.Peter Simpson - 1987 - Boston: M. Nijhoff Publishers.
  29. Goodness and Nature.Peter SIMPSON - 1988
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  30.  11
    Hegel’s Transcendental Induction.Peter Simpson - 1997 - State University of New York Press.
    Challenges the orthodox account of Hegelian phenomenology as hyper-rationalism, arguing that Hegel's insistence on the primacy of experience in the development of scientific knowledge amounts to a kind of empiricism, or inductive epistemology.
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  31.  20
    Justice, Scheffler and Cicero.Peter Simpson - 1991 - American Catholic Philosophical Quarterly 65 (2):203-211.
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  32.  15
    Lectures on the History of Political Philosophy.Peter Simpson - 2008 - Review of Metaphysics 61 (4):855-857.
  33.  17
    Nature, Justice and Rights in Aristotle's "Politics".Peter Simpson - 1996 - Journal of the History of Philosophy 34 (4):607-608.
  34.  16
    On emending and not emending the text of some passages in Aristotle's ethica eudemia.Peter L. P. Simpson - 2013 - Classical Quarterly 63 (2):660-679.
    The text of Aristotle'sEthica Eudemia is often in need of emendation, especially because of the particular fault in the manuscripts of misreading one letter for another or misdividing letters to form words. Scholars have already done fine work in correcting many of these errors, but more needs to be done. A second problem with the text does not have to do with matters of spelling or grammar, but rather with those of philosophical sense. For, as scholars have noted, theEEis marked (...)
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  35.  14
    On Karol Wojtyła.Peter Simpson - 2001 - Cengage Learning.
    This brief text assists students in understanding Karol Wojtyla's philosophy and thinking so they can more fully engage in useful, intelligent class dialogue and improve their understanding of course content. Part of the Wadsworth Notes Series, (which will eventually consist of approximately 100 titles, each focusing on a single "thinker" from ancient times to the present), ON KAROL WOJTYLA is written by a philosopher deeply versed in the philosophy of this key thinker. Like other books in the series, this concise (...)
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  36.  22
    On the Alleged Incoherence of Consequentialism.Peter Simpson - 1988 - New Scholasticism 62 (3):349-352.
  37.  19
    On the text of some disputed passages in Aristotle's ethica eudemia.Peter L. P. Simpson - 2012 - Classical Quarterly 62 (2):541-552.
  38.  9
    On The Text Of Some Disputed Passages In Aristotle's Ethica Eudemia.Peter L. P. Simpson - 2012 - Classical Quarterly 62 (2):541-552.
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  39.  7
    Political Authority and Moral Education.Peter Simpson - 1995 - Public Affairs Quarterly 9 (1):47-62.
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  40.  23
    Practical Knowing.Peter Simpson - 1990 - Modern Schoolman 67 (2):111-122.
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  41.  8
    Practical Knowing.Peter Simpson - 1990 - Modern Schoolman 67 (2):111-122.
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  42.  6
    Skeletons In Autonomous Morality’s Cupboard.Peter Simpson - 1984 - Irish Philosophical Journal 1 (2):36-57.
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  43.  13
    Sowerby, Scott., Making Toleration.Peter Simpson - 2013 - Review of Metaphysics 67 (1):189-190.
  44. St. Thomas on the Naturalistic Fallacy.Peter Simpson - 1987 - The Thomist 51 (1):51-69.
     
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  45.  89
    The Dream Argument and Descartes' First Meditation.Peter Simpson - unknown
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  46.  8
    The Disillusioned Hegelian: Barker’S Readings of Plato.Peter Simpson - 2006 - Polis 23 (2):263-285.
    Ernest Barker wrote two books on the political thought of Plato, both of which were also directly related to his study of the political thought of Aristotle. This essay examines the way Barker's readings of Plato changed, first from the earlier to the later of his two books, and then from the later of these books, written during WWI, to his translation of Aristotle's Politics, written during WWII. The contention is that, as Barker himself partly confessed, WWI led him to (...)
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  47.  3
    The Disillusioned Hegelian: Barker’S Readings of Plato.Peter Simpson - 2006 - Polis 23 (2):263-285.
    Ernest Barker wrote two books on the political thought of Plato, both of which were also directly related to his study of the political thought of Aristotle. This essay examines the way Barker’s readings of Plato changed, first from the earlier to the later of his two books, and then from the later of these books, written during WWI, to his translation of Aristotle’s Politics, written during WWII. The contention is that, as Barker himself partly confessed, WWI led him to (...)
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  48.  5
    The Great Chain of Being and it Alian Phenomenology, edited by Angela Ales Bello.Peter Simpson - 1982 - Journal of the British Society for Phenomenology 13 (2):202-203.
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  49.  8
    The Household as the Foundation of Aristotle's Polis (review).Peter Simpson - 2007 - Classical World: A Quarterly Journal on Antiquity 101 (1):113-114.
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  50.  49
    The Nature and Origin of Ideas: The Controversy over Innate Ideas Reconsidered.Peter Simpson - 1985 - International Philosophical Quarterly 25 (1):15-30.
    Locke and descartes only disagree about innate knowledge because they both accept the principle that knowledge that comes through the senses is sensible knowledge or reducible to such knowledge. Other philosophers from berkeley to wittgenstein share the same principle. This principle is rejected by aristotle and the aristotelian tradition; consequently aristotle is able to give a more convincing account of knowledge and its acquisition. A summary of this account is given and defended.
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