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6One and many in Aristotle's MetaphysicsParmenides. 2005.After showing how Aristotle justifies his doctrines by demonstrating how they resolve one/many problems, the author uses this justification to clarify the doctrines and what is puzzling in them.
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31Aristotle and the Philosophy of Friendship (review)Review of Metaphysics 57 (2): 430-432. 2003.Pangle’s thesis is that Aristotle’s account of friendship in Nicomachean Ethics 8 and 9 addresses multiple audiences. For his ostensible audience, statesmen and other men of action, Aristotle paints an enticing picture of friendship that is based on moral virtue and issues in acts of benevolence. However, he embeds within this analysis subtle “tensions” designed to signal to thoughtful readers the limits of moral virtue and so to provoke them to pursue a philosophical life as well as to provide …Read more
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73Hegel’s Family ValuesReview of Metaphysics 54 (4). 2001.FEW PHILOSOPHERS, NONE APPROACHING HIS STATURE, would agree with Hegel’s claim that we have an ethical duty to marry. More commonly, philosophers sanction marriage as ethically permissible, as Kant does, or even, at least in recent years, reject marriage as ethically illegitimate. Hegel’s view reflects his understanding of the family as a moral institution, that is, an institution in which mere participation is a moral act and, therefore, obligatory. The notion that the family is or, at least, i…Read more
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22Spinoza on the Political Value of Freedom of ReligionThe Proceedings of the Twenty-First World Congress of Philosophy 2 37-44. 2006.The last chapter of Spinoza's Theological-Political Treatise (TTP) is a brief for freedom of religion. In our enthusiasm for Spinoza's conclusion it is easy to overlook the blatant contradiction between this thesis and the central claim of the immediately preceding chapter that "right over matters of religion is vested entirely in the sovereign." There Spinoza emphasizes the necessity that there be but one sovereign in the state and the threat that autonomous religious authorities would pose to …Read more
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1Plato on the Rationality of NatureSkepsis: A Journal for Philosophy and Interdisciplinary Research 18 (1-2). 2007.
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41Aristotle's Solution to the Problem of Sensible SubstanceJournal of Philosophy 84 (11): 666-672. 1987.
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11Alexander of Aphrodisias: On Aristotle's Metaphysics 2 & 3 by William E. Dooley & Arthur Madigan (review)Classical World: A Quarterly Journal on Antiquity 88 63-64. 1994.
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20Thinking About the Environment: Our Debt to the Classical and Medieval Past (edited book)Lexington Books. 2002.Why should the work of the ancient and the medievals, so far as it relates to nature, still be of interest and an inspiration to us now? The contributions to this enlightening volume explore and uncover contemporary scholarship's debt to the classical and medieval past. Thinking About the Environment synthesizes religious thought and environmental theory to trace a trajectory from Mesopotamian mythology and classical and Hellenistic Greek, through classical Latin writers, to medieval Christian v…Read more
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19Jacob Klein on the Dispute Between Plato and Aristotle Regarding NumberNew Yearbook for Phenomenology and Phenomenological Philosophy 11 249-270. 2011.By examining Klein’s discussion of the difference between Plato and Aristotle regarding the ontology of number, this article aims to spells out the significanceof that debate both in itself and for the development of the later mathematical sciences. This is accomplished by explicating and expanding Klein’s account of the differences that exist in the understanding of number presented by these two thinkers. It is ultimately argued that Klein’s analysis can be used to show that the transition from…Read more
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2The Logic of Hegel's Philosophy of Nature: Nature, Space and TimeIn Stephen Houlgate (ed.), Hegel and the Philosophy of Nature, State University of New York Press. pp. 33. 1998.
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1Sheldon M. Cohen, Aristotle on Nature and Incomplete Substance Reviewed byPhilosophy in Review 17 (5): 314-316. 1997.
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25Colloquium 3: Metaphysics I and the Difference it Makes1Proceedings of the Boston Area Colloquium of Ancient Philosophy 22 (1): 69-110. 2007.
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Aristotle on the Possibility of Metaphysics in Le Cratyle de Platon (I)Revue de Philosophie Ancienne 5 (1): 99-131. 1987.
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6One and Many in Aristotle's Metaphysics: The Central Books: The Central BooksParmenides Publishing. 2005.Uses the problem of the one and the many as a lens through which to examine the Central Books of Aristotle's Metaphysics.
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22Aristotle’s Gradations of Being in Metaphysics E–Z (review)American Catholic Philosophical Quarterly 83 (4): 625-630. 2009.
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6Metaphysics: Book B and Book K 1–2 (review)Review of Metaphysics 57 (2): 383-385. 2003.In the first lines of Metaphysics 3, Aristotle argues that any progress in this discipline hinges on carefully working through the problems peculiar to it, the metaphysical aporiai; and he devotes all of book 3 to drawing up these problems. Despite this warning, book 3 and its doublet, book 11.1–2, have received relatively little attention. Many of the problems Aristotle sets out here are not addressed explicitly elsewhere in the Metaphysics, their discussion in book 3 is inconclusive, and most …Read more
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16Torah as political philosophy : Maimonides and Spinoza on religious lawIn Jonathan Jacobs (ed.), Judaic Sources and Western Thought: Jerusalem's Enduring Presence, Oxford University Press. pp. 190. 2011.
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16Education and Culture in the Political Thought of Aristotle (review)Ancient Philosophy 5 (1): 109-113. 1985.
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Symposium: Aristotle's Metaphysics in Eighty-Fourth Annual Meeting American Philosophical Association, Eastern DivisionJournal of Philosophy 84 (11): 666-681. 1987.
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A Tale Of Two Metaphysics: Alison Stone's Environmental HegelBulletin of the Hegel Society of Great Britain 51 1-12. 2005.
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76Aristotle on Knowledge of NatureReview of Metaphysics 37 (4). 1984.IT IS well-known that Plato and Aristotle disagree on the possibility of knowledge of nature. Plato maintains that knowledge, in contrast with belief, is never mistaken, that the objects of knowledge are always the same and never becoming, and that what we sense is always becoming. He concludes that knowledge is possible only of objects that are unchanging and separate from sensibles, i.e., the forms. Aristotle rejects this conclusion and recognizes knowledge of sensibles. Surprisingly, though, …Read more
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