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6Adams, JN Bilingualism and the Latin Language. Cambridge: Cambridge Uni-versity Press, 2003. xxviii+ 836 pp. Cloth, $140. Alcock, Susan E. Archaeologies of the Greek Past: Landscape, Monuments, and Memories. Cambridge: Cambridge University Press, 2002. xiv+ 222 pp. 58 black-and-white ills. Cloth, $60; paper, $22 (review)American Journal of Philology 124 497-504. 2003.
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Ethics and Argument in Plato's SocratesIn Burkhard Reis & Stella Haffmans (eds.), The Virtuous Life in Greek Ethics, Cambridge University Press. pp. 32--46. 2006.
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3Scepticism, old and newIn Michael Frede & Gisela Striker (eds.), Rationality in Greek thought, Oxford University Press. pp. 239--54. 1996.
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1Knowledge and Language: the Theaetetus and the CratylusIn M. Nussbaum & M. Schofield (eds.), Language and Logos: Studies in Ancient Greek Philosophy Presented to G. E. L. Owen, Cambridge University Press. pp. 95--114. 1981.
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8Marcus Aurelius: ethics and its backgroundRhizai. A Journal for Ancient Philosophy and Science 2 103-119. 2004.
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2Part two: Philosophical considerations-4 practical expertisePhilosophical Inquiry 36 (1-2): 101. 2012.
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15Naturalism in Greek Ethics: Aristotle and AfterProceedings of the Boston Area Colloquium of Ancient Philosophy. forthcoming.This paper examines the ancient appeal to nature in ethics to support the account of the final end in life offered by the various schools from aristotle onwards. various modern objections against the appeal to nature are examined and found not to hold. as a result certain features of the ancient position emerge: the appeal to human nature is not an attempt to end ethical argument by appeal to undisputed fact; nor does it depend on a metaphysics which we can no longer accept; nor is it meant to m…Read more
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9KAVKA Martin, BRAITERMAN Zachary and NOVAK David (eds.): TheBritish Journal for the History of Philosophy 20 (6): 1227-1228. 2012.
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1Law and Value in the Stoics: A discussion of Katja Maria Vogt, Law, Reason and the Cosmic CityIn Brad Inwood (ed.), Oxford Studies in Ancient Philosophy, Volume Xxxvi, Oxford University Press. 2009.
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5Platon le sceptiqueRevue de Métaphysique et de Morale 95 (2). 1990.The article discusses the sceptical New Academy's interpretation of Plato as a sceptic. The first part discusses Arcesilaus' reintroduction of Socratic method, and the reading of the Socratic dialogues and the Theaetetus implied by this. The second part discusses arguments probably used by the later, more moderate Academy for a reading of Plato's more dogmatic dialogues in a way consistent with scepticism.
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7Jean Elizabeth Hampton 1954-1996Proceedings and Addresses of the American Philosophical Association 70 (2). 1996.
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3The structure of virtueIn Michael Raymond DePaul & Linda Trinkaus Zagzebski (eds.), Intellectual virtue: perspectives from ethics and epistemology, Oxford University Press. pp. 15--33. 2003.
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8Plato on the triviality of literatureIn J. M. E. Moravcsik & Philip Temko (eds.), Plato on beauty, wisdom, and the arts, Rowman & Littlefield. 1982.
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6Review of Gabriel Richardson Lear, Happy Lives and the Human Good: An Essay on Aristotle's Nicomachean Ethics (review)Notre Dame Philosophical Reviews 2005 (1). 2005.
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Aristotle on Memory and the SelfIn Martha C. Nussbaum & Amélie Oksenberg Rorty (eds.), Essays on Aristotle's de Anima, Oxford University Press Uk. 1992.This essay argues that Aristotle’s view of memory is more like that of the modern psychologist than that of a modern philosopher; he is more interested in accurately delineating different kinds of memory than in discussing philosophical problems of memory. The short treatise On Memory and Recollection is considered a treatise on memory and loosely associated phenomenon and recollection. It is suggested that this work is better regarded as a treatise on two kinds of memory.
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Bouwsma, Oets K. Braithwaite, Richard Brandom, Robert 33 Brouwer, Luitzen EJ 275–277, 279–280, 284In Guy Kahane, Edward Kanterian & Oskari Kuusela (eds.), Wittgenstein and His Interpreters: Essays in Memory of Gordon Baker, Wiley-blackwell. pp. 345. 2007.
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The Sceptics: Accepting What Is NaturalIn The morality of happiness, Oxford University Press. 1993.Ancient sceptics, both Pyrrhonian and Academic, cannot appeal to nature as other philosophers do without falling into the commitment to beliefs that they seek to avoid. Nonetheless, they rely on nature in an undogmatic way as support for life and action, when argument on both sides of a case has produced suspension of judgement. Tensions arise when this undogmatic reliance takes the form of a structured theory, as in Sextus Empiricus.
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The Stoics: Human Nature and the Point of View of the UniverseIn The morality of happiness, Oxford University Press. 1993.The Stoics appeal to human nature in their theory of virtue and ‘preferred indifferents’, showing in a developmental account how grasping virtue is the culmination of a natural progression. They also appeal to the nature of the cosmos to support ethics as a whole, but this does not, as issometimes claimed, provide premises from which specific ethical conclusions are inferred.
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The Good of OthersIn The morality of happiness, Oxford University Press. 1993.Because of their eudaimonistic structure, ancient theories have been criticized as egoistic, but this is a mistake, overlooking the place in them of philia or ‘friendship’, covering particular relationships, and of justice; both require other‐concern, the question for ancient ethics being how far this should extend.
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Self‐Concern and the Sources and Limits of Other‐ConcernIn The morality of happiness, Oxford University Press. 1993.There is a developed debate from Aristotle through the Stoics to Aristotelian hybrid theories found in Antiochus and Arius Didymus: should other‐concern be seen as a developed form of self‐concern, thus giving us a single source for both, or should self‐concern and other‐concern be seen as having distinct sources and development? The Stoic tradition also gives other‐concern wider scope, extending it to all rational humans rather than privileging groups like the city‐state.
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Uses of NatureIn The morality of happiness, Oxford University Press. 1993.Ancient appeals to nature are not like modern appeals – from fact to value. They begin from nature as the given aspects of ourselves that theory cannot ignore but also think of the full development of nature as giving us ethical ideals. Natural development thus guides ethical theory without being independent of normativity.