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  1. Amber D. Carpenter (2015). Ranking Knowledge in the Philebus. Phronesis 60 (2):180-205.
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  2. Amber D. Carpenter (2014). I—Ethics of Substance. Aristotelian Society Supplementary Volume 88 (1):145-167.
    Aristotle bequeathed to us a powerful metaphysical picture, of substances in which properties inhere. The picture has turned out to be highly problematic in many ways; but it is nevertheless a picture not easy to dislodge. Less obvious are the normative tones implicit in the picture and the way these permeate our system of values, especially when thinking of ourselves and our ambitions, hopes and fears. These have proved, if anything, even harder to dislodge than the metaphysical picture which supports (...)
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  3. Amber Carpenter (2013). Indian Buddhist Philosophy. Acumen Publishing.
    Organised in broadly chronological terms, this book presents the philosophical arguments of the great Indian Buddhist philosophers of the fifth century BCE to the eighth century CE. Each chapter examines their core ethical, metaphysical and epistemological views as well as the distinctive area of Buddhist ethics that we call today moral psychology. Throughout, the book follows three key themes that both tie the tradition together and are the focus for most critical dialogue: the idea of an?tman or no-self, the appearance/reality (...)
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  4. Amber D. Carpenter, Eating One's Own : Exploring Conceptual Space for Moral Restraint.
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  5. Amber D. Carpenter, Faith Without God in Nagarjuna.
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  6. Amber D. Carpenter, Indian Buddhist Philosophy : Metaphysics as Ethics.
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  7. Amber D. Carpenter, Judging Strives to Be Knowing.
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  8. Amber D. Carpenter, Metaphysical Suffering, Metaphysics as Therapy.
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  9. Amber D. Carpenter, Persons Keeping Their Karma Together.
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  10. Amber D. Carpenter (2011). Embodied Intelligent (?) Souls: Plants in Platos Timaeus. Phronesis 55 (4):281-303.
    In the Timaeus , plants are granted soul, and specifically the sort of soul capable of perception and desire. Also in the Timaeus , perception requires the involvement of to phronimon . It seems it must follow that plants are intelligent. I argue that we can neither avoid granting plants sensation in just this sense, nor can we suppose that ` to phronimon ' is something devoid of intelligence. Indeed, plants must be related to intelligence, if they are to be (...)
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  11. Amber D. Carpenter (2011). Nicomachean Ethics 7 (C.) Natali (Ed.) Aristotle's Nicomachean Ethics, Book VII. Pp. Viii + 296. Oxford: Oxford University Press, 2009. Cased, £55, US$90. ISBN: 978-0-19-955844-5. [REVIEW] The Classical Review 61 (02):410-413.
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  12. Amber D. Carpenter (2011). Pleasure as Genesis in Plato's Philebus. Ancient Philosophy 31 (1):73-94.
    Socrates’ claim that pleasure is a γένεσις unifies the Philebus’ conception of pleasure. Close examination of the passage reveals an emphasis on metaphysical-normative dependency in γένεσις. Seeds for such an emphasis were sown in the dialogue’s earlier discussion of μεικτά, thus linking the γένεσις claim to Philebus’ description of pleasure as ἄπειρον. False pleasures illustrate the radical dependency of pleasure on outside determinants. I end tying together the Philebus’ three descriptions of pleasure: restoration, indefinite, and γένεσις.
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  13. Amber D. Carpenter (2010). Brill Online Books and Journals. Phronesis 55 (4).
     
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  14. Amber D. Carpenter, Embodying Intelligence (?): Plants in Plato's Timaeus.
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  15. Amber D. Carpenter (2010). Embodied Intelligent (?) Souls: Plants in Plato's Timaeus. Phronesis 55 (4):281-303.
    In the Timaeus, plants are granted soul, and specifically the sort of soul capable of perception and desire. Also in the Timaeus, perception requires the involvement of to phronimon. It seems it must follow that plants are intelligent. I argue that we can neither avoid granting plants sensation in just this sense, nor can we suppose that `to phronimon' is something devoid of intelligence. Indeed, plants must be related to intelligence, if they are to be both orderly and good. Plants (...)
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  16. Amber D. Carpenter, What is Peculiar in Aristotle's and Plato's Psychologies? What is Common to Them Both?
  17. Amber D. Carpenter, Nevertheless: The Philosophical Significance of the Questions Posed at Philebus 15b.
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  18. Amber Carpenter & Jonardon Ganeri (2009). Can You Seek the Answer to This Question?(Meno in India). Australasian Journal of Philosophy 88 (4):571-594.
    Plato articulates a deep perplexity about inquiry in ?Meno's Paradox??the claim that one can inquire neither into what one knows, nor into what one does not know. Although some commentators have wrestled with the paradox itself, many suppose that the paradox of inquiry is special to Plato, arising from peculiarities of the Socratic elenchus or of Platonic epistemology. But there is nothing peculiarly Platonic in this puzzle. For it arises, too, in classical Indian philosophical discussions, where it is formulated with (...)
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  19. Amber Carpenter (2008). Embodying Intelligence: Animals and Us in Plato’s Timaeus. In Jure Zovko & John Dillon (eds.), Platonism and Forms of Intelligence. Akademie Verlag. 39-58.
  20. Amber D. Carpenter, On Plato's Lack of Consciousness.
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  21. Amber Danielle Carpenter (2006). Hedonistic Persons. The Good Man Argument in Plato's Philebus. British Journal for the History of Philosophy 14 (1):5 – 26.
  22. Amber D. Carpenter, Questioning Krishna's Kantianism.
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