C. D. C. Reeve
- Published in print:
- 1995
- Published Online:
- October 2011
- ISBN:
- 9780198235651
- eISBN:
- 9780191679094
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198235651.001.0001
- Subject:
- Philosophy, Ancient Philosophy, Moral Philosophy
This book provides an exploration of the epistemological, metaphysical, and psychological foundations of the Nicomachean Ethics. Rejecting current orthodoxy, this book argues that ...
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This book provides an exploration of the epistemological, metaphysical, and psychological foundations of the Nicomachean Ethics. Rejecting current orthodoxy, this book argues that scientific-knowledge (episteme) is possible in ethics, that dialectic and understanding (nous) play essentially the same role in ethics as in an Aristotelian science, and that the distinctive role of practical wisdom (phronēsis) is to use the knowledge of universals provided by science, dialectic, and understanding so as best to promote happiness (eudaimonia) in particular circumstances and to ensure a happy life. Turning to happiness itself, the book develops a new account of Aristotle's views on ends and functions, exposing their twofold nature. It argues that the activation of theoretical wisdom is primary happiness, and that the activation of practical wisdom — when it is for the sake of primary happiness — is happiness of a second kind. He concludes with an account of the virtues of character, external goods, and friends, and their place in the happy life.Less
This book provides an exploration of the epistemological, metaphysical, and psychological foundations of the Nicomachean Ethics. Rejecting current orthodoxy, this book argues that scientific-knowledge (episteme) is possible in ethics, that dialectic and understanding (nous) play essentially the same role in ethics as in an Aristotelian science, and that the distinctive role of practical wisdom (phronēsis) is to use the knowledge of universals provided by science, dialectic, and understanding so as best to promote happiness (eudaimonia) in particular circumstances and to ensure a happy life. Turning to happiness itself, the book develops a new account of Aristotle's views on ends and functions, exposing their twofold nature. It argues that the activation of theoretical wisdom is primary happiness, and that the activation of practical wisdom — when it is for the sake of primary happiness — is happiness of a second kind. He concludes with an account of the virtues of character, external goods, and friends, and their place in the happy life.
Johannes Bronkhorst
- Published in print:
- 2006
- Published Online:
- October 2011
- ISBN:
- 9780195305326
- eISBN:
- 9780199850884
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195305326.003.0012
- Subject:
- Religion, Hinduism
A number of indications suggest that the period from the beginning of Indian systematic philosophy up to the time of the Gupta Empire can be divided into two distinct eras. During these two eras ...
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A number of indications suggest that the period from the beginning of Indian systematic philosophy up to the time of the Gupta Empire can be divided into two distinct eras. During these two eras those who were intellectually active had altogether different preoccupations, and were driven by different fundamental assumptions about the nature of the world. This is true to the extent that it may be useful to borrow a concept from the French thinker Michel Foucault. In his book The Order of Things, Foucault introduces the concept of episteme. An episteme, as Foucault uses the term, is the structure of thought that defines an era. This chapter examines in detail the first episteme and the second episteme. In addition, the chapter discusses the Sarvāstivāda, other Buddhist schools, Vaiśeṣika, Jainism, its grammar, and other sciences.Less
A number of indications suggest that the period from the beginning of Indian systematic philosophy up to the time of the Gupta Empire can be divided into two distinct eras. During these two eras those who were intellectually active had altogether different preoccupations, and were driven by different fundamental assumptions about the nature of the world. This is true to the extent that it may be useful to borrow a concept from the French thinker Michel Foucault. In his book The Order of Things, Foucault introduces the concept of episteme. An episteme, as Foucault uses the term, is the structure of thought that defines an era. This chapter examines in detail the first episteme and the second episteme. In addition, the chapter discusses the Sarvāstivāda, other Buddhist schools, Vaiśeṣika, Jainism, its grammar, and other sciences.
Shannon Winnubst
- Published in print:
- 2015
- Published Online:
- May 2016
- ISBN:
- 9780231172950
- eISBN:
- 9780231539883
- Item type:
- chapter
- Publisher:
- Columbia University Press
- DOI:
- 10.7312/columbia/9780231172950.003.0001
- Subject:
- Philosophy, Moral Philosophy
The chapter introduces the stakes of studying cool as exemplifying the dehistoricizing, formalizing effects of neoliberal social rationalities. It then explains key terms in the manuscript: social ...
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The chapter introduces the stakes of studying cool as exemplifying the dehistoricizing, formalizing effects of neoliberal social rationalities. It then explains key terms in the manuscript: social cathexis, interpellation, neoliberalism as an episteme, and the occlusion of both race and ethics. The chpater locates the book in several scholarly debates (about neoliberalism, race, gender, sexuality, intersectionality, and ethics).Less
The chapter introduces the stakes of studying cool as exemplifying the dehistoricizing, formalizing effects of neoliberal social rationalities. It then explains key terms in the manuscript: social cathexis, interpellation, neoliberalism as an episteme, and the occlusion of both race and ethics. The chpater locates the book in several scholarly debates (about neoliberalism, race, gender, sexuality, intersectionality, and ethics).
Aomar Boum
- Published in print:
- 2013
- Published Online:
- May 2014
- ISBN:
- 9780804786997
- eISBN:
- 9780804788519
- Item type:
- chapter
- Publisher:
- Stanford University Press
- DOI:
- 10.11126/stanford/9780804786997.003.0008
- Subject:
- Anthropology, Middle Eastern Cultural Anthropology
This section concludes that while the great-grandparent and grandparent generations continue to nostalgically discuss the richness of Jewish-Muslim life in the past, the younger generation ...
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This section concludes that while the great-grandparent and grandparent generations continue to nostalgically discuss the richness of Jewish-Muslim life in the past, the younger generation demonstrates narrow and misinformed perspectives of Jews. The disseminated representations of Jews vary from one generational group to another both in content and in their channels of mediation. They are part of a shift in identity referents in contemporary Moroccan society. Culturally, Moroccan youth are constructing a new self that is still anchored in Islamic values while adapting to and appropriating foreign ideas.Less
This section concludes that while the great-grandparent and grandparent generations continue to nostalgically discuss the richness of Jewish-Muslim life in the past, the younger generation demonstrates narrow and misinformed perspectives of Jews. The disseminated representations of Jews vary from one generational group to another both in content and in their channels of mediation. They are part of a shift in identity referents in contemporary Moroccan society. Culturally, Moroccan youth are constructing a new self that is still anchored in Islamic values while adapting to and appropriating foreign ideas.
Jonathan Kvanvig
- Published in print:
- 2009
- Published Online:
- September 2009
- ISBN:
- 9780199231188
- eISBN:
- 9780191710827
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199231188.003.0005
- Subject:
- Philosophy, General
Understanding has a special kind of value that other epistemic states such as knowledge do not, and this fact threatens the justification for the focus on knowledge that the history of epistemology ...
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Understanding has a special kind of value that other epistemic states such as knowledge do not, and this fact threatens the justification for the focus on knowledge that the history of epistemology displays. Elsewhere it has been argued that knowledge does not possess this special value. There are a couple of lines of argument, however, that threaten to extend the denial of this special value for knowledge to a denial of a special value for understanding. Underlying all such challenges is the obvious fact that the language of knowing and the language of understanding are closely related. In this discussion it is argued that the kind of understanding that we prize most is immune from the concerns that have plagued the theory of knowledge.Less
Understanding has a special kind of value that other epistemic states such as knowledge do not, and this fact threatens the justification for the focus on knowledge that the history of epistemology displays. Elsewhere it has been argued that knowledge does not possess this special value. There are a couple of lines of argument, however, that threaten to extend the denial of this special value for knowledge to a denial of a special value for understanding. Underlying all such challenges is the obvious fact that the language of knowing and the language of understanding are closely related. In this discussion it is argued that the kind of understanding that we prize most is immune from the concerns that have plagued the theory of knowledge.
FrÉdÉrique Apffel-Marglin
- Published in print:
- 1996
- Published Online:
- October 2011
- ISBN:
- 9780198288848
- eISBN:
- 9780191684654
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198288848.003.0005
- Subject:
- Economics and Finance, Development, Growth, and Environmental
This chapter believes it is important that we extend the initial explanation regarding the historical summary of Cartesian rationality and how this rationality has been able to proliferate within ...
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This chapter believes it is important that we extend the initial explanation regarding the historical summary of Cartesian rationality and how this rationality has been able to proliferate within society, influence the pursuit of knowledge, and affect everyday practices and the way experiences are constructed. Since Western epistemic knowledge is often associated with universal validity and application, this historical work asserts how implications of the Western episteme entail an approach to contemporary reality adopted by many non-Western people. Since development, whether it be expressed through either practice or knowledge, relies immensely on knowledge, specifically in the field of economics and other such social sciences, anthropology is increasingly gaining attention as a field of study which establishes character.Less
This chapter believes it is important that we extend the initial explanation regarding the historical summary of Cartesian rationality and how this rationality has been able to proliferate within society, influence the pursuit of knowledge, and affect everyday practices and the way experiences are constructed. Since Western epistemic knowledge is often associated with universal validity and application, this historical work asserts how implications of the Western episteme entail an approach to contemporary reality adopted by many non-Western people. Since development, whether it be expressed through either practice or knowledge, relies immensely on knowledge, specifically in the field of economics and other such social sciences, anthropology is increasingly gaining attention as a field of study which establishes character.
Stephen A. Marglin
- Published in print:
- 1996
- Published Online:
- October 2011
- ISBN:
- 9780198288848
- eISBN:
- 9780191684654
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198288848.003.0006
- Subject:
- Economics and Finance, Development, Growth, and Environmental
The origins of hi-tech agriculture (hta) entailed how hybrid corn (maize) was initially developed in the United States during the first three decades of this century, its commercialization in the ...
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The origins of hi-tech agriculture (hta) entailed how hybrid corn (maize) was initially developed in the United States during the first three decades of this century, its commercialization in the 1930s, and how the traditional open-pollinated varieties of corn were slowly dominated and almost entirely replaced by their hybrid counterparts during the period between the 1940s and the 1950s. Soon after this, the idea of seed manipulation spread from the Corn Belt to Mexico, and the varieties that developed from these manipulation endeavours have served as the basis for the greatest triumphs of the Green Revolution in Mexico, India, and even in Pakistan. Such attempts were furthered by the International Rice Research Institute in the Philippines. Varied opinions have already emerged regarding whether hta should be seen as one of the successes brought about by science, or as a disaster in the making. This chapter looks into the earlier critiques that examine the interaction between the techne of farmers from various agricultural systems and the episteme of agricultural experts.Less
The origins of hi-tech agriculture (hta) entailed how hybrid corn (maize) was initially developed in the United States during the first three decades of this century, its commercialization in the 1930s, and how the traditional open-pollinated varieties of corn were slowly dominated and almost entirely replaced by their hybrid counterparts during the period between the 1940s and the 1950s. Soon after this, the idea of seed manipulation spread from the Corn Belt to Mexico, and the varieties that developed from these manipulation endeavours have served as the basis for the greatest triumphs of the Green Revolution in Mexico, India, and even in Pakistan. Such attempts were furthered by the International Rice Research Institute in the Philippines. Varied opinions have already emerged regarding whether hta should be seen as one of the successes brought about by science, or as a disaster in the making. This chapter looks into the earlier critiques that examine the interaction between the techne of farmers from various agricultural systems and the episteme of agricultural experts.
C. D. C. REEVE
- Published in print:
- 1995
- Published Online:
- October 2011
- ISBN:
- 9780198235651
- eISBN:
- 9780191679094
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198235651.003.0002
- Subject:
- Philosophy, Ancient Philosophy, Moral Philosophy
Aristotle's ethical epistemology — his account of ethical knowledge — has two major components. The first explains the nature of our knowledge of ethical universals such as justice, moderation, and ...
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Aristotle's ethical epistemology — his account of ethical knowledge — has two major components. The first explains the nature of our knowledge of ethical universals such as justice, moderation, and eudaimonia. The second explains how, for example, we are able to use such knowledge in order to determine what justice requires of us in a given particular situation and how to accomplish it. This chapter focuses on the first of these components. It begins by examining Aristotle's conception of unconditional scientific knowledge or epistēmē haplōs. This will allow us to explain why some knowledge of ethical universals holds only hōs epi to polu or for the most part (NE l094b 14–22), and to explore the differences and the no less illuminating similarities that hold between ethical knowledge and scientific-knowledge.Less
Aristotle's ethical epistemology — his account of ethical knowledge — has two major components. The first explains the nature of our knowledge of ethical universals such as justice, moderation, and eudaimonia. The second explains how, for example, we are able to use such knowledge in order to determine what justice requires of us in a given particular situation and how to accomplish it. This chapter focuses on the first of these components. It begins by examining Aristotle's conception of unconditional scientific knowledge or epistēmē haplōs. This will allow us to explain why some knowledge of ethical universals holds only hōs epi to polu or for the most part (NE l094b 14–22), and to explore the differences and the no less illuminating similarities that hold between ethical knowledge and scientific-knowledge.
Charles M. Stang
- Published in print:
- 2012
- Published Online:
- May 2012
- ISBN:
- 9780199640423
- eISBN:
- 9780191738234
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199640423.003.0006
- Subject:
- Religion, Early Christian Studies, Religion and Literature
Chapter Five charts the “apophatic anthropology” of the CD. Paul is Dionysius' preeminent witness to this “apophasis of the self.” For Dionysius, Paul loves God with such a fervent erōs that he comes ...
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Chapter Five charts the “apophatic anthropology” of the CD. Paul is Dionysius' preeminent witness to this “apophasis of the self.” For Dionysius, Paul loves God with such a fervent erōs that he comes to stand outside himself, in ecstasy, and thereby opens himself to the indwelling of Christ, and so appears to his sober peers as a lovesick madman. Dionysius draws on the Platonic and Philonic taxonomies of madness and ecstasy, but complements and corrects this philosophical inheritance by appeal to Paul. The chapter concludes by returning to the definition of hierarchy with which Chapter Three begins and arguing that the second element of that definition—hierarchy as a “state of understanding” (epistēmē)—must be understood as a play on words, that through hierarchy we can enjoy an ecstatic epistēmē, that is, an under‐standing predicated precisely on standing‐outside ourselves.Less
Chapter Five charts the “apophatic anthropology” of the CD. Paul is Dionysius' preeminent witness to this “apophasis of the self.” For Dionysius, Paul loves God with such a fervent erōs that he comes to stand outside himself, in ecstasy, and thereby opens himself to the indwelling of Christ, and so appears to his sober peers as a lovesick madman. Dionysius draws on the Platonic and Philonic taxonomies of madness and ecstasy, but complements and corrects this philosophical inheritance by appeal to Paul. The chapter concludes by returning to the definition of hierarchy with which Chapter Three begins and arguing that the second element of that definition—hierarchy as a “state of understanding” (epistēmē)—must be understood as a play on words, that through hierarchy we can enjoy an ecstatic epistēmē, that is, an under‐standing predicated precisely on standing‐outside ourselves.
C. D. C. Reeve
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199934430
- eISBN:
- 9780199980659
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199934430.003.0007
- Subject:
- Philosophy, Ancient Philosophy
This chapter discusses the education program designed to produce philosopher-kings. It explains the difference between knowledge and belief, their respective relations to the form of beauty and the ...
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This chapter discusses the education program designed to produce philosopher-kings. It explains the difference between knowledge and belief, their respective relations to the form of beauty and the many beauties, and the vexed question of their scope: is knowledge only of forms or is it also of the world of becoming? This chapter develops a new account in terms of cognitive reliability of the characterization of belief as dealing with “what partakes in both being and not being,” of dialectic and its role in leading to unhypothetical cognition, and of whether or not Plato’s epistemology is holistic. A final topic is the epistemic status of the Republic itself.Less
This chapter discusses the education program designed to produce philosopher-kings. It explains the difference between knowledge and belief, their respective relations to the form of beauty and the many beauties, and the vexed question of their scope: is knowledge only of forms or is it also of the world of becoming? This chapter develops a new account in terms of cognitive reliability of the characterization of belief as dealing with “what partakes in both being and not being,” of dialectic and its role in leading to unhypothetical cognition, and of whether or not Plato’s epistemology is holistic. A final topic is the epistemic status of the Republic itself.
Sarah Broadie
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199639984
- eISBN:
- 9780191743337
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199639984.003.0002
- Subject:
- Philosophy, Ancient Philosophy, Metaphysics/Epistemology
This chapter continues the discussion of Cambiano's on A 1, since Aristotle's chapters A 1-2 are evidently a continuous introduction. The problem of what exactly it is an introduction to, i.e. the ...
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This chapter continues the discussion of Cambiano's on A 1, since Aristotle's chapters A 1-2 are evidently a continuous introduction. The problem of what exactly it is an introduction to, i.e. the perennial question of the unity and diversity of Aristotle's metaphysical treatises, is considered here, although necessarily only in outline. It is also argued that, contrary to some scholarly opinions, this introduction should not be regarded as a protreptic to philosophy as such, i.e. as belonging to the genre of Aristotle's Protrepticus. Whereas that genre aims to promote the pursuit of sophia as a way of life, hence as ultimately an ethical choice or determination of the highest human good, the present text (it is argued) is meant to establish the nature of the highest or most paradigmatic form of cognition as such, leaving aside the question of ranking this in relation to other possible candidates for the highest good overall.Less
This chapter continues the discussion of Cambiano's on A 1, since Aristotle's chapters A 1-2 are evidently a continuous introduction. The problem of what exactly it is an introduction to, i.e. the perennial question of the unity and diversity of Aristotle's metaphysical treatises, is considered here, although necessarily only in outline. It is also argued that, contrary to some scholarly opinions, this introduction should not be regarded as a protreptic to philosophy as such, i.e. as belonging to the genre of Aristotle's Protrepticus. Whereas that genre aims to promote the pursuit of sophia as a way of life, hence as ultimately an ethical choice or determination of the highest human good, the present text (it is argued) is meant to establish the nature of the highest or most paradigmatic form of cognition as such, leaving aside the question of ranking this in relation to other possible candidates for the highest good overall.
Judith Lochhead, Eduardo Mendieta, and Stephen Decatur Smith
- Published in print:
- 2021
- Published Online:
- January 2022
- ISBN:
- 9780226751832
- eISBN:
- 9780226758152
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226758152.003.0001
- Subject:
- Music, Philosophy of Music
The Introduction establishes the concept of the “sonic affective regime,” setting out the domains of thought explored by all the essays in the collection. It maps out the four areas of thought—affect ...
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The Introduction establishes the concept of the “sonic affective regime,” setting out the domains of thought explored by all the essays in the collection. It maps out the four areas of thought—affect studies, sound studies, music studies, and philosophy—that explore the sonic affective regime. Part I of the Introduction examines the entwinements of music, sound and affect in four historical moments: ancient philosophies of music and affect; early modern musings on the affective powers of musical sound; affect and music during the romantic and early modernist periods; and sound studies at the turn of the millennium. Part II describes the turn to affect across the twentieth- and twenty-first century humanities, presenting the conceptual debates along with the attendant ambiguities of terminology and the phenomena to which they refer. Part III introduces the essays of the collection in light of these conceptual and historical contexts.Less
The Introduction establishes the concept of the “sonic affective regime,” setting out the domains of thought explored by all the essays in the collection. It maps out the four areas of thought—affect studies, sound studies, music studies, and philosophy—that explore the sonic affective regime. Part I of the Introduction examines the entwinements of music, sound and affect in four historical moments: ancient philosophies of music and affect; early modern musings on the affective powers of musical sound; affect and music during the romantic and early modernist periods; and sound studies at the turn of the millennium. Part II describes the turn to affect across the twentieth- and twenty-first century humanities, presenting the conceptual debates along with the attendant ambiguities of terminology and the phenomena to which they refer. Part III introduces the essays of the collection in light of these conceptual and historical contexts.
Jessica Moss
- Published in print:
- 2021
- Published Online:
- February 2021
- ISBN:
- 9780198867401
- eISBN:
- 9780191904141
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780198867401.001.0001
- Subject:
- Philosophy, General
This book argues that Plato’s epistemology is radically different from our own. Unlike knowledge and belief as nowadays conceived, the central players in his epistemology are each essentially to be ...
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This book argues that Plato’s epistemology is radically different from our own. Unlike knowledge and belief as nowadays conceived, the central players in his epistemology are each essentially to be understood as cognition of a certain kind of object. Epistêmê is cognition of what Is—where this turns out to mean that it is a deep grasp of ultimate reality. Doxa is cognition of what seems—where this turns out to mean that it is atheoretical thought that mistakes images for reality. These objects-based characterizations, inchoate in the earlier dialogues and fully developed in the Republic, are the bedrock conceptions of epistêmê and doxa that explain all their other features, including the restriction of epistêmê to Forms and doxa to perceptibles. Moreover, Plato does epistemology this way because his epistemological projects are motivated by his central ethical and metaphysical views. He holds that there is a crucial metaphysical distinction between two levels of reality: genuine Being, which is hidden and difficult to access, and something ontologically inferior but readily apparent, presenting itself to us as real. He also holds that there is a crucial ethical distinction stemming from this metaphysical one: to be in contact with Being is to be living well, while to rest content with the inferior level is not only to fail to live well, but to hinder oneself from aspiring to do so. Therefore, when Plato turns to epistemological investigations, the distinction he finds most salient is that between cognitive contact with what Is and cognitive contact with what seems.Less
This book argues that Plato’s epistemology is radically different from our own. Unlike knowledge and belief as nowadays conceived, the central players in his epistemology are each essentially to be understood as cognition of a certain kind of object. Epistêmê is cognition of what Is—where this turns out to mean that it is a deep grasp of ultimate reality. Doxa is cognition of what seems—where this turns out to mean that it is atheoretical thought that mistakes images for reality. These objects-based characterizations, inchoate in the earlier dialogues and fully developed in the Republic, are the bedrock conceptions of epistêmê and doxa that explain all their other features, including the restriction of epistêmê to Forms and doxa to perceptibles. Moreover, Plato does epistemology this way because his epistemological projects are motivated by his central ethical and metaphysical views. He holds that there is a crucial metaphysical distinction between two levels of reality: genuine Being, which is hidden and difficult to access, and something ontologically inferior but readily apparent, presenting itself to us as real. He also holds that there is a crucial ethical distinction stemming from this metaphysical one: to be in contact with Being is to be living well, while to rest content with the inferior level is not only to fail to live well, but to hinder oneself from aspiring to do so. Therefore, when Plato turns to epistemological investigations, the distinction he finds most salient is that between cognitive contact with what Is and cognitive contact with what seems.
Gail Fine
- Published in print:
- 2021
- Published Online:
- June 2021
- ISBN:
- 9780198746768
- eISBN:
- 9780191809040
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780198746768.001.0001
- Subject:
- Philosophy, History of Philosophy, Metaphysics/Epistemology
This volume brings together thirteen of my essays on ancient epistemology, published between 2000 and 2020, along with a new, synoptic introduction. The essays focus on Plato, Aristotle, and the ...
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This volume brings together thirteen of my essays on ancient epistemology, published between 2000 and 2020, along with a new, synoptic introduction. The essays focus on Plato, Aristotle, and the Pyrrhonian sceptics, though some attention is also given to the Cyrenaics and Descartes. Some essays compare these philosophers to one another, and/or to more recent discussions of these topics. One central theme is cognitive conditions and their contents. For example, is epistêmê knowledge as it is conceived of nowadays? Are doxa and dogma belief as it is conceived of nowadays? I also ask whether Plato and/or Aristotle is committed to the Two Worlds Theory; and whether Pyrrhonian skeptics take anything to be subjective and whether they are external world skeptics.Less
This volume brings together thirteen of my essays on ancient epistemology, published between 2000 and 2020, along with a new, synoptic introduction. The essays focus on Plato, Aristotle, and the Pyrrhonian sceptics, though some attention is also given to the Cyrenaics and Descartes. Some essays compare these philosophers to one another, and/or to more recent discussions of these topics. One central theme is cognitive conditions and their contents. For example, is epistêmê knowledge as it is conceived of nowadays? Are doxa and dogma belief as it is conceived of nowadays? I also ask whether Plato and/or Aristotle is committed to the Two Worlds Theory; and whether Pyrrhonian skeptics take anything to be subjective and whether they are external world skeptics.
Jessica Moss
- Published in print:
- 2021
- Published Online:
- February 2021
- ISBN:
- 9780198867401
- eISBN:
- 9780191904141
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780198867401.003.0002
- Subject:
- Philosophy, General
How should we set about understanding epistêmê and doxa? Plato in fact offers us explicit instructions, in the famous “powers” argument of Republic V: he seems to say that each is to be defined as ...
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How should we set about understanding epistêmê and doxa? Plato in fact offers us explicit instructions, in the famous “powers” argument of Republic V: he seems to say that each is to be defined as the cognition of a special kind of object. But there is a difficulty: over the past half-century, this interpretation—the “Two Worlds” or “Distinct Objects” reading—has been so widely questioned as to now be declared “outrageous.” The aim of this chapter is to shift the burden of proof onto those who reject that reading. I explain the debate, mount textual evidence and, through a survey of Plato scholarship over the past 2400 years, and a brief discussion of Distinct Objects epistemologies in other thinkers, argue that resistance to the Distinct Objects reading is motivated largely by the assumption that Plato must be talking about knowledge and belief as we understand them now.Less
How should we set about understanding epistêmê and doxa? Plato in fact offers us explicit instructions, in the famous “powers” argument of Republic V: he seems to say that each is to be defined as the cognition of a special kind of object. But there is a difficulty: over the past half-century, this interpretation—the “Two Worlds” or “Distinct Objects” reading—has been so widely questioned as to now be declared “outrageous.” The aim of this chapter is to shift the burden of proof onto those who reject that reading. I explain the debate, mount textual evidence and, through a survey of Plato scholarship over the past 2400 years, and a brief discussion of Distinct Objects epistemologies in other thinkers, argue that resistance to the Distinct Objects reading is motivated largely by the assumption that Plato must be talking about knowledge and belief as we understand them now.
J. J. Long
- Published in print:
- 2007
- Published Online:
- March 2012
- ISBN:
- 9780748633876
- eISBN:
- 9780748651757
- Item type:
- chapter
- Publisher:
- Edinburgh University Press
- DOI:
- 10.3366/edinburgh/9780748633876.003.0002
- Subject:
- Literature, 20th-century and Contemporary Literature
This chapter takes a look at the various collections that are present in Sebald's works. It first examines the way collections in museums are formed and the relationship between the modern episteme, ...
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This chapter takes a look at the various collections that are present in Sebald's works. It first examines the way collections in museums are formed and the relationship between the modern episteme, the role of the state, the museum's way of address, and the notion of the national gallery. This is followed by a section on the museum spaces and the artefacts that they contain. The final section is on the collections found in zoos. The chapter determines that modernity's regimes of surveillance and spectacle are not as continuous or total in their effects as Michel Foucault's analysis would imply.Less
This chapter takes a look at the various collections that are present in Sebald's works. It first examines the way collections in museums are formed and the relationship between the modern episteme, the role of the state, the museum's way of address, and the notion of the national gallery. This is followed by a section on the museum spaces and the artefacts that they contain. The final section is on the collections found in zoos. The chapter determines that modernity's regimes of surveillance and spectacle are not as continuous or total in their effects as Michel Foucault's analysis would imply.
Chelsea Stieber
- Published in print:
- 2020
- Published Online:
- January 2021
- ISBN:
- 9781479802135
- eISBN:
- 9781479802166
- Item type:
- chapter
- Publisher:
- NYU Press
- DOI:
- 10.18574/nyu/9781479802135.003.0001
- Subject:
- Literature, Criticism/Theory
This introduction lays the conceptual and theoretical groundwork for the book by engaging Haitian studies, Francophone literary studies, postcolonial studies, and studies of Black radicalism. It also ...
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This introduction lays the conceptual and theoretical groundwork for the book by engaging Haitian studies, Francophone literary studies, postcolonial studies, and studies of Black radicalism. It also provides a historical overview of the post-independence period in Haiti.Less
This introduction lays the conceptual and theoretical groundwork for the book by engaging Haitian studies, Francophone literary studies, postcolonial studies, and studies of Black radicalism. It also provides a historical overview of the post-independence period in Haiti.
Richard B. Miller
- Published in print:
- 2021
- Published Online:
- November 2021
- ISBN:
- 9780197566817
- eISBN:
- 9780197566848
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780197566817.003.0010
- Subject:
- Religion, Religious Studies
The epilogue concludes the book by clarifying how Critical Humanism makes possible an ethics of religious studies. Positioned against an episteme that draws its sustenance from Reformation, ...
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The epilogue concludes the book by clarifying how Critical Humanism makes possible an ethics of religious studies. Positioned against an episteme that draws its sustenance from Reformation, Enlightenment, and post-Enlightenment thinking, Critical Humanism provides reasons that enable present and future generations to grasp the values of studying religion and provides a model of reasoning that can break the spell of the field’s regime of truth of value-neutrality. It thereby enables scholars to overcome a long-standing repression of desire and discover humanistic excellences according to which motives for studying religion are desirable and worthy of attachment and transmission. Seen in this way, the epilogue argues, Critical Humanism is a vocation. It allows scholars to recommend religious studies for the present and in ways that make possible hope for the future.Less
The epilogue concludes the book by clarifying how Critical Humanism makes possible an ethics of religious studies. Positioned against an episteme that draws its sustenance from Reformation, Enlightenment, and post-Enlightenment thinking, Critical Humanism provides reasons that enable present and future generations to grasp the values of studying religion and provides a model of reasoning that can break the spell of the field’s regime of truth of value-neutrality. It thereby enables scholars to overcome a long-standing repression of desire and discover humanistic excellences according to which motives for studying religion are desirable and worthy of attachment and transmission. Seen in this way, the epilogue argues, Critical Humanism is a vocation. It allows scholars to recommend religious studies for the present and in ways that make possible hope for the future.
J. Donald Boudreau, Eric J. Cassell, and Abraham Fuks
- Published in print:
- 2018
- Published Online:
- March 2018
- ISBN:
- 9780199370818
- eISBN:
- 9780190874377
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/oso/9780199370818.003.0013
- Subject:
- Public Health and Epidemiology, Public Health
The conceptual framework for the Physicianship Curriculum is described in this chapter. The crucial participants are depicted in an “educational triangle,” a diagrammatic representation illustrating ...
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The conceptual framework for the Physicianship Curriculum is described in this chapter. The crucial participants are depicted in an “educational triangle,” a diagrammatic representation illustrating the roles and functional relationships of these participants. The chapter introduces the concept of the attending teacher, who is at once a clinician, teacher, and role model. We draw an explicit parallel between clinical care and medical education; it leads us to consider student-centered education as the pedagogical analogue to person-centered care. The text addresses the nature of medical judgment and the significant feature of uncertainty that is part of the experiences of all the relevant actors. The second half of the chapter explicates the constructs of epistēme, techné, and phronēsis, originating from Aristotle, whose framework underpins the philosophic armature of the Physicianship Curriculum.Less
The conceptual framework for the Physicianship Curriculum is described in this chapter. The crucial participants are depicted in an “educational triangle,” a diagrammatic representation illustrating the roles and functional relationships of these participants. The chapter introduces the concept of the attending teacher, who is at once a clinician, teacher, and role model. We draw an explicit parallel between clinical care and medical education; it leads us to consider student-centered education as the pedagogical analogue to person-centered care. The text addresses the nature of medical judgment and the significant feature of uncertainty that is part of the experiences of all the relevant actors. The second half of the chapter explicates the constructs of epistēme, techné, and phronēsis, originating from Aristotle, whose framework underpins the philosophic armature of the Physicianship Curriculum.
Susan S. Lanser
- Published in print:
- 2014
- Published Online:
- May 2015
- ISBN:
- 9780226187563
- eISBN:
- 9780226187877
- Item type:
- chapter
- Publisher:
- University of Chicago Press
- DOI:
- 10.7208/chicago/9780226187877.003.0008
- Subject:
- History, European Early Modern History
Looking back through the long period of my inquiry, the coda assesses the shifting stakes and implications of sapphic representation. With particular recourse to issues of colonialism, class, family, ...
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Looking back through the long period of my inquiry, the coda assesses the shifting stakes and implications of sapphic representation. With particular recourse to issues of colonialism, class, family, gender, and governance, I speculate about the changing purposes of sapphic discourse in relation to the challenges that comprise the opening litany of this book. I ask whether any patterns span the full period of this inquiry, and I gesture toward what I see as the implications for the cultural projects for which sapphic subjects have been engaged. As its title suggests, this short chapter also meditates further on the epistemic relationship between modernity and the sapphic and asks about both the gains and losses that might accrue in tandem with “sapphic modernity” from the vantage-point of an age of legitimated same-sex marriage.Less
Looking back through the long period of my inquiry, the coda assesses the shifting stakes and implications of sapphic representation. With particular recourse to issues of colonialism, class, family, gender, and governance, I speculate about the changing purposes of sapphic discourse in relation to the challenges that comprise the opening litany of this book. I ask whether any patterns span the full period of this inquiry, and I gesture toward what I see as the implications for the cultural projects for which sapphic subjects have been engaged. As its title suggests, this short chapter also meditates further on the epistemic relationship between modernity and the sapphic and asks about both the gains and losses that might accrue in tandem with “sapphic modernity” from the vantage-point of an age of legitimated same-sex marriage.
