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Profile: George Rudebusch (Northern Arizona University)
  1. George Rudebusch (2013). Reconsidering Ren as Virtue and Benevolence. Journal of Chinese Philosophy 40 (3-4):456-472.
    One reason why Confucius is preeminent among Chinese philosophers is his teaching about ren 仁. Interpreters have said many different things about ren, yet two basic assumptions are pervasive: that ren is a virtue and that ren is benevolence. I argue that it is more respectful to the text of the Analects to discard both assumptions. Instead of virtue, ren is a priority in one's motives. Instead of benevolence, ren is humane courtesy.
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  2. George Rudebusch (2011). Yu, Confucius, and Ren. Dao: A Journal of Comparative Philosophy 10 (3):341-348.
  3. George Rudebusch (2010). Review of David N. McNeill, An Image of the Soul in Speech: Plato and the Problem of Socrates. [REVIEW] Notre Dame Philosophical Reviews 2010 (6).
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  4. George Rudebusch (2009). Christopher Rowe'splato and the Art of Philosophical Writing. Philosophical Books 50 (1):55-62.
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  5. George Rudebusch (2009). Le Philèbe de Platon. Ancient Philosophy 29 (1):212-216.
  6. George Rudebusch (2009). Socrates. Wiley-Blackwell.
  7. George Rudebusch (2009). Socrates, Wisdom and Pedagogy. Philosophical Inquiry 31 (1-2):153-173.
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  8. George Rudebusch (2008). True Love Is Requited. Ancient Philosophy 24 (1):67-80.
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  9. George Rudebusch (2007). The Duty to Heal. Philosophical Inquiry 29 (5):38-50.
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  10. George Rudebusch (2006). Las Ambigüedades Del Placer. Ensayo Sobre El Placer En la Filosofía de Platón. Ancient Philosophy 26 (1):192-196.
  11. George Rudebusch (2005). Knowing Persons: A Study in Plato (Review). Journal of the History of Philosophy 43 (1):108-109.
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  12. Fernando Muniz & George Rudebusch (2004). Plato, Philebus 15B: A Problem Solved. Classical Quarterly 54 (02):394-405.
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  13. George Rudebusch (2004). True Love is Requited: The Argument of Lysis 221d-222a. Ancient Philosophy 24 (1):67-80.
  14. George Rudebusch (2002). Dramatic Prefiguration in Plato's Republic. Philosophy and Literature 26 (1):75-83.
    After defining dramatic prefiguration, I show how (1) the initial meeting between Polemarchus's party and the smaller group of Socrates and Glaucon prefigures the Republic's theme of how to install the philosophical element in its proper place as ruler in the soul; (2) the relay race of torches carried on horseback prefigures the theory of the soul as tripartite, containing reason, spirit, and appetite; and (3) the opening image of Socrates descending to the Piraeus prefigures the descent of the reasoning (...)
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  15. George Rudebusch (2002). Platon. Ancient Philosophy 22 (1):177-180.
  16. George Rudebusch (2000). Mary Margaret McCabe, Plato's Individuals Reviewed By. Philosophy in Review 20 (4):274-275.
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  17. George Rudebusch (1999). Socrates, Pleasure, and Value. Oxford University Press.
    In this study, George Rudebusch addresses whether Socrates was a hedonist--whether he believed pleasure to be the good. In attempting to locate Socrates' position on hedonism, Rudebusch examines the passages in Plato's early dialogues that are the most disputed on the topic. He maintains that Socrates identifies pleasant activity with virtuous activity, describing Socrates' hedonism as one of activity, not sensation. This analysis allows for Socrates to find both virtue and pleasure to be the good, thus solving the textual puzzle (...)
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  18. George Rudebusch (1998). The Righteous Are Happy. History of Philosophy Quarterly 15 (2):143 - 160.
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  19. George Rudebusch (1993). Ancient Concepts of Philosophy. Ancient Philosophy 13 (2):467-470.
  20. George Rudebusch (1992). Callicles' Hedonism. Ancient Philosophy 12 (1):53-71.
  21. George Rudebusch (1991). Death is One of Two Things. Ancient Philosophy 11 (1):35-45.
  22. George Rudebusch (1991). Sophist237-239. Southern Journal of Philosophy 29 (4):521-531.
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  23. George Rudebusch (1990). Does Plato Think False Speech is Speech? Noûs 24 (4):599-609.
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  24. George Rudebusch (1989). Harmony as Truth: A Greek View. Journal of Chinese Philosophy 16 (2):159-175.
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  25. George Rudebusch (1989). Aristotelian Predication, Augustine and the Trinity. The Thomist 53 (4):587 - 597.
    AUGUSTINE WISHED TO DEFEND AND MAKE AS INTELLIGIBLE AS POSSIBLE THE CHRISTIAN DOCTRINE OF THE TRINITY. I SHOW HOW AUGUSTINE WORKS WITH AN ARISTOTELIAN MODEL OF PREDICATION, DERIVES AN INCOMPLETENESS RESULT WITHIN THE STANDARD FORMS OF PREDICATION, AND ACCEPTS, WITH SOME QUALIFICATION, A NONSTANDARD FORM OF PREDICATION USED BY ARISTOTLE FOR PREDICATING PRIMARY SUBSTANCE OF MATTER.
     
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  26. George Rudebusch (1989). Plato's Aporetic Style. Southern Journal of Philosophy 27 (4):539-547.
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  27. George Rudebusch (1988). Plato on Knowing a Tradition. Philosophy East and West 38 (3):324-333.
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  28. George Rudebusch (1987). Beaney on Mistakes. Mind 96 (384):545-547.
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  29. George Rudebusch (1987). "Ethics, Practical Reasoning, and Political Philosophy in Antiquity and in Christian, Jewish, and Islamic Philosophy": A Joint Conference of the Society for the Study of Islamic Philosophy and Science (SSIPS); the Society for Ancient Greek Philosophy (SaGP); and the International Society for Neoplatonic Studies (ISNS): A Report. Philosophy East and West 37 (4):429-433.
  30. George Rudebusch (1986). Hoffman on Kripke's Wittgenstein. Philosophical Research Archives 12:177-182.
    Paul Hoffman (in “Kripke on Private Language”, Philosophical Studies 47, 1985, 23-28) argues that Kripke’s Wittgenstein fails in his solution to his own sceptical paradox. I argue that Hoffman fails to see the importance for Kripke’s Wittgenstein of the distinction between agreement in fact and judged agreement. Hoffman is right that no solution to the sceptical paradox can be based on agreement in fact, but the solution of Kripke’s Wittgenstein depends upon judged agreement. An interpretation is given: by ‘judged agreement’ (...)
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  31. George Rudebusch (1985). Plato on Sense and Reference. Mind 94 (376):526-537.
    Plato's "theaetetus" (187-200) raises puzzles about false belief. Frege's explanation of how an identity statement can be informative is often seen as a solution to socrates' puzzles. The strategy of frege's solution is to explain a "mistake" as a "mismatch". But it turns out that socrates' argument, In fact, Is aware of and rejects this strategy.
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