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20The War on Terrorism: Its Justification and LimitsIn Georg Meggle, Andreas Kemmerling & Mark Textor (eds.), Ethics of Terrorism & Counter-Terrorism, De Gruyter. pp. 197-206. 2004.
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THORP, J.: "Free Will, A Defence Against Neurophysiological Determinism" (review)Australasian Journal of Philosophy 60 (n/a): 374. 1982.
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Deus E Sócrates Sobre Os Males Do GovernoHypnos. Revista Do Centro de Estudos da Antiguidade 15 13-24. 2005.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 imitá-los.In …Read more
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16The great ethics of AristotleTransaction Publishers. 2014.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 th…Read more
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18Aristotle's ethica eudemia 1220b10–11 ἐν τοῖς ἀπηλλαγμένοις and de virtutibus et vitiisClassical Quarterly 63 (2): 651-659. 2013.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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16On emending and not emending the text of some passages in Aristotle's ethica eudemiaClassical Quarterly 63 (2): 660-679. 2013.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 by considerable…Read more
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26Susan D. Collins, Aristotle and the Rediscovery of Citizenship (review)Philosophical Inquiry 29 (1-2): 176-179. 2007.
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18Essays on the Foundations of Aristotelian Political Science (review)Review of Metaphysics 47 (1): 156-157. 1993.This book consists of an introduction by Carnes Lord and nine essays: Stephen Salkever on Aristotle's social science; Cames Lord on Aristotle's anthropology; Abram Shulsky on Aristotle's economics; Josiah Ober on Aristotle's sociology of class, status, and Order; David O'Connor on Aristotle's conception of justice; Stephen Salkever on Plato and Aristotle on women, soldiers, and citizens; Waller Newell on Aristotle on monarchy; Barry Strauss on Aristotle on Athenian democracy; and Richard Bodéus …Read more
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46Liberalism, state, and communityCritical Review: A Journal of Politics and Society 8 (2): 159-173. 1994.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 impo…Read more
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22Community in a new libertarianism: Rejoinder to LegutkoCritical Review: A Journal of Politics and Society 9 (3): 427-429. 1995.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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24On the text of some disputed passages in Aristotle's ethica eudemiaClassical Quarterly 62 (2): 541-552. 2012.
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43Transcending justice: Pope John Paul II and just warJournal of Religious Ethics 39 (2): 286-298. 2011.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 was not trying therefore to enter into the details of Just War Theory. H…Read more
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Encomium Gorgiae ou Górgias versus ParmênidesHypnos. Revista Do Centro de Estudos da Antiguidade 26 1-12. 2011.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 as premissas de que Górgias se utiliza para …Read more
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17Nature, Justice and Rights in Aristotle's "Politics"Journal of the History of Philosophy 34 (4): 607-608. 1996.
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13The Household as the Foundation of Aristotle's Polis (review)Classical World: A Quarterly Journal on Antiquity 101 (1): 113-114. 2007.
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162Aristotle's Criticism of Socrates' Communism of Wives and ChildrenApeiron 24 (2): 99. 1991.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…Read more
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Areas of Interest
Aesthetics |
Continental Philosophy |
History of Western Philosophy |
Other Academic Areas |