This essay explores the contemporary experiences of women who live with pain, given the complex responses they encounter within Western medical systems, including pervasive stigma, bias, clinician disbelief, and poor health outcomes. In response to these realities, as highlighted within recent literature and exemplified in a first-person account provided by the paper’s author, this essay explores the Christian practice of the Stations of the Cross as a faithful response to women living with pain. The Stations provide a distinctive Christian practice (...) that invites women living with pain, as well as their clinicians and loved ones, into faithful care marked by prayer, solidarity, and hospitable listening. Practicing the Stations provides one faithful response that Christian clinicians and those who live with pain might engage in the clinic and beyond. (shrink)

Over one in five adults in the United States and around the world are estimated to live with chronic pain. How are we to attend well to persons living with pain? This is a difficult, pressing question for both healthcare institutions and Christian communities, and it is only made more complex both by the contemporary opioid crisis and by how experiences of pain and addiction are shaped in the American context by race, gender, and class. Attending faithfully to persons in (...) pain demands thoughtful, creative resources on both practical and conceptual levels. In this special issue of Christian Bioethics, eight scholars from different disciplines—Sarah Barton, Farr Curlin, Jaime Konerman-Sease, Brett McCarty, Joel Shuman, Devan Stahl, John Swinton, and Emmy Yang—engage the meaning of attending to persons in pain for Christian bioethics and for faithful Christian practice. (shrink)

As philosophers such as Fendler, Bauman and Young have shown, the concept of community poses significant challenges for diversity by reinforcing similarity, necessarily bracketing that which is viewed as outside, other or strange. In this paper, I interrogate the concept of community as it applies to Québec's intercultural context. I explore how intercultural dialogue, a mechanism to promote intercultural community building has, through a number of public displays of xenophobia, reinforced a discourse of intolerance in Québec's public sphere. Québec's Geography, (...) History, and Citizenship education course is aimed at creating an intercultural ‘micro-society’ in which students practice the demands of intercultural citizenship, such as dialogue. As a curricular requirement, intercultural dialogue places educators with the responsibility of perpetuating an intolerant discourse of difference. (shrink)

In this incisive study Sarah Broadie gives an argued account of the main topics of Aristotle's ethics: eudaimonia, virtue, voluntary agency, practical reason, akrasia, pleasure, and the ethical status of theoria. She explores the sense of "eudaimonia," probes Aristotle's division of the soul and its virtues, and traces the ambiguities in "voluntary." Fresh light is shed on his comparison of practical wisdom with other kinds of knowledge, and a realistic account is developed of Aristototelian deliberation. The concept of (...) pleasure as value-judgment is expounded, and the problem of akrasia is argued to be less of a problem to Aristotle than to his modern interpreters. Showing that the theoretic ideal of Nicomachean Ethics X is in step with the earlier emphasis on practice, as well as with the doctrine of the Eudemian Ethics, this work makes a major contribution towards the understanding of Aristotle's ethics. (shrink)

Plato's Timaeus is one of the most influential and challenging works of ancient philosophy to have come down to us. Sarah Broadie's rich and compelling study proposes new interpretations of major elements of the Timaeus, including the separate Demiurge, the cosmic 'beginning', the 'second mixing', the Receptacle and the Atlantis story. Broadie shows how Plato deploys the mythic themes of the Timaeus to convey fundamental philosophical insights and examines the profoundly differing methods of interpretation which have been (...) brought to bear on the work. Her book is for everyone interested in Ancient Greek philosophy, cosmology and mythology, whether classicists, philosophers, historians of ideas or historians of science. It offers new findings to scholars familiar with the material, but it is also a clear and reliable resource for anyone coming to it for the first time. (shrink)

line-by-line notes are invariably informative and helpful, as well thought-provoking.' John M. Cooper, Stuart Professor of Philosophy, Princeton UniversityIn a new English translation by Christopher Rowe, this great classic of moral philosophy is accompanied here by an extended introduction and detailed lin-by-line commentary by Sarah Broadie. Assuming no knowledge of Greek, her scholarly and instructive approach will prove invaluable for students reading the text for the first time. This thorough treatment of Aristotle's text will be an indispensable resource (...) for students, teachers, and scholars alike. (shrink)

In a new English translation by Christopher Rowe, this great classic of moral philosophy is accompanied here by an extended introduction and detailed lin-by-line commentary by Sarah Broadie. Assuming no knowledge of Greek, her scholarly and instructive approach will prove invaluable for students reading the text for the first time. This thorough treatment of Aristotle's text will be an indispensable resource for students, teachers, and scholars alike.

Plato's Sun-Like Good is a revolutionary discussion of the Republic's philosopher-rulers, their dialectic, and their relation to the form of the good. With detailed arguments Sarah Broadie explains how, if we think of the form of the good as 'interrogative', we can re-conceive those central reference-points of Platonism in down-to-earth terms without loss to our sense of Plato's philosophical greatness. The book's main aims are: first, to show how for Plato the form of the good is of practical (...) value in a way that we can understand; secondly, to make sense of the connection he draws between dialectic and the form of the good; and thirdly, to make sense of the relationship between the form of the good and other forms while respecting the contours of the sun-good analogy and remaining faithful to the text of the Republic itself. (shrink)

Although they are often grouped together in comparison with non-dualist theories, Plato's soul-body dualism, and Descartes' mind-body dualism, are fundamentally different. The doctrines examined are those of the Phaedo and the Meditations. The main difference, from which others flow, lies in Plato's acceptance and Descartes' rejection of the assumption that the soul (= intellect) is identical with what animates the body.

Written over a period of thirty-five years, these essays explore the topics of causation, time, fate, determinism, natural teleology, different conceptions of the human soul, the idea of the highest good and the human significance of leisure. While most of the essays take as their starting-point some theme in Ancient Greek philosophy, they are meant not as exegesis but as distinctive and independent contributions to live philosophizing. Written with clarity, precision without technicality, and philosophical imagination, they will engage a wide (...) range of readers, including scholars and students of Ancient Greek philosophy and others working on more contemporary analytical concerns. (shrink)

The prelims comprise: Flourishing Ethical Epistemology, Ethical Realism Deciding What is Right Systematizing the Principles of Quotidian Conduct? One Neglected Aristotelian Theme Notes Reference Further reading.

The paper spells out agency in a manner sympathetic to the approach in Helen Steward’s A Metaphysics for Freedom ; argues that agency so construed is compatible with determinism; then argues that this is a costly victory for compatibilism.

Abstract We act so as to make things better than they would have been but for the action; we are horrified by an uncontrollable catastrophe because it made things so much worse than they would have been without it. Such attitudes are reasonable only if it is reasonable to make the associated counterfactual conditional judgments. But making such judgments cannot be reasonable if one holds both (1) that this world is absolutely and uniquely actual (?absolute actualism?), and (2) that everything (...) is settled (?ES?). Determinism (strictly understood) figures as the most obvious example of ES theory, but ES can occur in an indeterministic form too: both forms are considered. (shrink)

Aristotle seems to omit discussing the virtue piety. Such an omission should surprise us. Piety is not covertly dealt with under the more general heading of justice, nor under that of philia. But piety does make a veiled appearance at NE X.8, 1179a22-32. Many interpreters have refused to take this passage seriously, but this is shown to be a mistake.

The philosophy of Aristotle remains a beacon of our culture. But no part of Aristotle's work is more alive and compelling today than his contribution to ethics and political science — nor more relevant to the subject of the present volume. Political science, in his view, begins with ethics, and the primary task of ethics is to elucidate human flourishing. Aristotle brings to this topic a mind unsurpassed in the depth, keenness, and comprehensiveness of its probing.

Aristotle connects modality and time in ways strange and perplexing to modern readers. In this book the author proposes a new solution to this exegetical problem. Although primarily expository, this work explores topics of central concern for current investigations into causality, time, and change.

It is argued that acceptance of determinism sits badly with the way we use counterfactual conditionals when considering gains and losses in light of how things would have been if such-and-such had or had not happened; it is further suggested that one type of indeterminism runs into the same difficulty; also that the difficulty may escape notice through failure to distinguish different uses of counterfactuals.

There are various motives for refining the notion of cause. Aristotle's was an interest in providing the most informative and illuminating method of explaining the central natural phenomena of his universe. A different sort of motive is created by problems of free will and responsibility, of which readers may have been reminded by the reference to indeterminism. The thought that our free and responsible behaviour is caused by factors over which we have no control has often seemed impossible to accept (...) and impossible to reject. The challenge then is to refine the notion of cause either so that the thought becomes more acceptable or so that it becomes more rejectable. (shrink)

The Receptacle of the title is, of course, the ‘Receptacle of all becoming’ in Plato’s Timaeus. Plato likens it to a ‘nurse’, and even calls it a ‘mother’. He speaks of it as that in which its contents come to be, only in their turn to disappear from it. He compares it to a mass of gold which someone incessantly remoulds into different shape. He declares it completely unchanging: ‘it does not depart from its own character in any way'. What (...) is its character? It is the character of possessing and acquiring no character similar to that of any of the objects said to enter it and disappear from it. Plato says too that it is space; the receptacle is what makes it true that each of those objects is somewhere. And finally, as if he had not already given us far too much to digest of this very rich subject, Plato adds that the Receptacle shakes its contents with a sort of winnowing motion, and in fact was already doing this even before the craftsman god had formed this world of ours. The question of this paper is: what is the function of this multifariously conceived entity, or principle, the Receptacle? I shall approach by asking what its contents are. (shrink)

ISBN: 9780198795797, 9780198795803 Edited by Victor Caston.

An interpretation is offered of the Aristotelian concept of “practical truth” in the wake of Anscombe’s very interesting exegesis. Her own interpretation is considered and its merits noted, but a question is raised as to its plausibility as an account of what Aristotle himself intended in speaking of “truth that is practical”.

Though clearly fallacious, the inference from determinism to fatalism (the ``Lazy Argument'''') has appealed to such minds as Aristotle and his disciple, Alexander of Aphrodisias. It is argued here (1) that determinism does entail a rather similar position, dubbed ``futilism''''; and (2) that distinctively Aristotelian determinism entails fatalism for any event to which it applies. The concept of ``fate'''' is examined along the way.

This chapter continues the discussion of Cambiano's on A 1, since Aristotle's chapters A 1-2 are evidently a continuous introduction. The problem of what exactly it is an introduction to, i.e. the perennial question of the unity and diversity of Aristotle's metaphysical treatises, is considered here, although necessarily only in outline. It is also argued that, contrary to some scholarly opinions, this introduction should not be regarded as a protreptic to philosophy as such, i.e. as belonging to the genre of (...) Aristotle's Protrepticus. Whereas that genre aims to promote the pursuit of sophia as a way of life, hence as ultimately an ethical choice or determination of the highest human good, the present text is meant to establish the nature of the highest or most paradigmatic form of cognition as such, leaving aside the question of ranking this in relation to other possible candidates for the highest good overall. (shrink)