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David Robjant [18]David Allan Robjant [1]
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Profile: David Robjant
  1.  56
    David Robjant (2012). The Earthy Realism of Plato's Metaphysics, Or: What Shall We Do with Iris Murdoch? Philosophical Investigations 35 (1):43-67.
    I develop Iris Murdoch's argument that “there is no Platonic ‘elsewhere,’ similar to the Christian ‘elsewhere.’ ” Thus: Iris Murdoch is against the Separation of the Forms not as a correction of Plato but in order to keep faith with him; Plato's Parmenides is not a source book of accurately targeted self-refutation but a catalogue of student errors; the testimony of Aristotle and Gilbert Ryle about Plato's motivations in the Theory of Forms is not an indubitable foundation from which to (...)
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  2.  92
    David Robjant (2013). Is Iris Murdoch a Closet Existentialist? Some Trouble with Vision, Choice and Exegesis. European Journal of Philosophy 21 (3):475-494.
    : Richard Moran argues that Iris Murdoch is an Existentialist who pretends not to be. His support for this view will be shown to depend on his attempt to assimilate Iris Murdoch's discussion of moral ‘vision’ in the parable of the Mother in Law to Sartre's thought on ‘choice’ and ‘orientation’. Discussing both Moran's Murdoch exegesis and Sartre's Being and Nothingness, I develop the Sartrean view to which Moran hopes to assimilate Murdoch, before pointing out how Moran's assimilation fails. Murdoch's (...)
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  3.  59
    David Robjant (2011). As a Buddhist Christian; the Misappropriation of Iris Murdoch. Heythrop Journal 52 (6):993-1008.
    This is a rebuttal of influential attempts to appropriate Murdoch for either Christianity or Buddhism. I show that Maria Antonaccio and Peter Byrne ignore Murdoch's explicit statements and misunderstand Murdoch’s interest in the Ontological Argument. I explain how St. Anselm’s remark ‘I believe in order to understand’ is properly connected with Murdoch’s parable of the Mother-in-Law: Murdoch is here offering support for a virtue epistemology. Later, I explore the merits and dangers of exegesis from Peter J. Conradi and Gordon Graham (...)
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  4.  43
    David Robjant (2012). Learning of Pains; Wittgenstein's Own Cartesian Mistake at Investigations 246. Wittgenstein-Studien 3 (2012):261-285.
    I consider the support variously offered for the remark at Philosophical Investigations 246: ‘It can’t be said of me at all (except perhaps as a joke) that I know I am in pain.’ Against the first sort of argument to be found in Wittgenstein and the literature I offer cases in which I learn of pain. Against the second sort of argument I develop the case in which I am persuaded by compelling evidence that I am, contrary to what I (...)
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  5.  44
    David Robjant (2011). Is Iris Murdoch an Unconscious Misogynist? Some Trouble with Sabina Lovibond, the Mother in Law, and Gender. Heythrop Journal 52 (6):1021-1031.
    If in our use of imagery we are all of us the unacknowledged legislators of the world, it would follow that one can ‘serve the cause of sexual equality in education’ by challenging the way our images of the academic are gendered. This is the excellent stated purpose of Sabina Lovibond's short new book, Iris Murdoch, Gender and Philosophy. The effect is as I shall show somewhat at odds with this.
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  6.  7
    David Robjant (forthcoming). How Miserable We Are, How Wicked; Into the ‘Void’ with Murdoch, Mulhall, and Antonaccio. Heythrop Journal.
    Discussion of Iris Murdoch recalls Socrates' plea that he be allowed a crabwise approach to the Good. What his audience want of a direct approach is an explanation of precisely what sort of thing the Good is, where the demand for precision carries the force of: Tell me now, in which of the categories of thing I already allow to exist is the Good to be found? This is just what academia has done with the obscure singularity of Murdoch – (...)
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  7.  4
    David Robjant (2016). Who Killed Arnold Baffin?: Iris Murdoch and Philosophy by Literature. Philosophy and Literature 39 (1):178-194.
    Iris Murdoch’s The Black Prince is narrated by a convicted felon named Bradley Pearson, looking back on his former adventures culminating in the death of the author Arnold Baffin. Bradley writes while in prison for Arnold’s murder, and between various speculative and philosophical remarks on Love and Art, Bradley relates a story that, if true, would make his conviction a miscarriage of justice. According to Bradley, Arnold was a victim of domestic violence, killed by his wife, Rachel. The fact that (...)
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  8.  15
    David Robjant (2012). Good, Evil and the Virtuous Iris Murdoch Commentary Iris Murdoch, Philosopher, Edited by Justin Broackes . Oxford: Oxford University Press, 2011, 400 Pp. ISBN 978-0-19-928990-5 Hb £35.00. [REVIEW] European Journal of Philosophy 20 (4):621-635.
    While Iris Murdoch lived, Charles Taylor found philosophers as yet ‘too close’ to her rich philosophical contribution to see its true importance (Taylor 1996: 3). Twelve years from her death, Iris Murdoch, Philosopher is the first collection of essays on Murdoch’s philosophy edited by a philosopher, for a readership in academic philosophy. The collection is not yet the fulfilment of Taylor’s prophecy, but has the energy of a giant leap.
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  9.  38
    David Robjant (2013). Nauseating Flux: Iris Murdoch on Sartre and Heraclitus. European Journal of Philosophy 21 (1):633-652.
    I observe Iris Murdoch's distinctive use of the word ‘flux’ in discussion of Sartre's Nausea and show that her usage is persuasive and revolutionary, first as Sartre exegesis, second as Heraclitus exegesis, and throughout as a contribution to the philosophy of language. Murdoch's usage of ‘flux’ frames a comparison of Sartre's Roquentin with other figures who have had similarly flowing experience but without nausea. Roquentin's plight is shown to be ‘a philosopher's plight’ precipitated by a defective theory of descriptive success. (...)
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  10.  12
    David Allan Robjant (2015). Language Lost and Found: On Iris Murdoch and the Limits of Philosophical Discourse. British Journal of Aesthetics 55 (3):402-405.
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  11.  21
    David Robjant (2013). Symposium on Iris Murdoch. How Miserable We Are, How Wicked; Into the ‘Void’ with Murdoch, Mulhall, and Antonaccio. Heythrop Journal 54 (6):999-1006.
    Murdoch brings together the darkness of misery and the darkness of wickedness under the observation that ‘goodness is not acontinuously active organic part of our purposes and wishes’. This looks like an empirically minded correction of Socrates. But besides correcting Socrates, is Murdoch also offering, as Stephen Mulhall suggests, ‘a fundamental counter-example’ to her own ‘moral vision’? This depends on what one takes Murdoch’s moral vision to be. I trace Mulhall's mistake to Maria Antonaccio's misidentification of the good with the (...)
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  12.  28
    David Robjant (2000). Iris Murdoch's Everyday "Metaphysical Entities". Minerva - An Internet Journal of Philosophy 4:1.
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  13.  27
    David Robjant (2011). REVIEW: E. Jane Doering 'Simone Weil and the Specter of Self-Perpetuating Force.'. [REVIEW] Philosophy in Review 31 (1):3.
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  14.  23
    David Robjant (2005). Levin on the Abnormality of Homosexuality. Think 4 (11):5.
    David Robjant also criticizes Levin's article from Think 10.
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  15.  16
    David Robjant (2012). Good, Evil and the Virtuous Iris Murdoch CommentaryIris Murdoch, Philosopher, Edited by JustinBroackes. Oxford: Oxford University Press, 2011, 400 Pp. ISBN 978-0-19-928990-5 Hb £35.00. [REVIEW] European Journal of Philosophy 20 (4):621-635.
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  16.  1
    David Robjant (2016). What Use Is Literature to Political Philosophy?: Or The Funny Thing About Socrates's Nose. Philosophy and Literature 39 (2):322-337.
    Like Leo Strauss and Karl Popper, most readers take it that one cannot have a political reading of the Republic at all, except by interest in Plato’s attitude toward the proposals developed by Socrates and his interlocutors. But this is not true. I do not mean that it is a good idea to cultivate apathy concerning Plato’s attitudes to sexual equality, private property, food, war, and so on. I mean that there is this possibility mentioned by Stanley Rosen, that “Plato (...)
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  17. David Robjant (2011). E. Jane Doering, Simone Weil and the Specter of Self-Perpetuating Force. Reviewed By. Philosophy in Review 31 (1):16-18.
     
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  18. David Robjant (2004). On God and 'I': A Response to Geoffrey Klempner. Philosophy Pathways 75.
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  19. David Robjant (2004). On True and Fair Accounting. Philosophy for Business 6.
     
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