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Profile: Timothy Roche (University of Memphis)
  1. Tim Roche (2005). Editor's Introduction. Southern Journal of Philosophy 43 (S1):3-3.
    In the summer of 1997 one could scarcely enter a bookstore in Beijing without encountering Wang Xiaobo's pensive and defiant look on the cover of dozens of books displayed at the entrance. Wang had suddenly died in the spring of that year at the age of forty-five. Born in Beijing in 1952 to a family of intellectuals, he remained attached to China's capital despite periods of separation, such as during the Cultural Revolution, when he was sent to Yunnan to "learn (...)
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  2. Deborah Achtenberg, Ronna Burger, John J. Cleary, C. Wesley Demarco, Ed Halper, Susanne Hill, Richard Kraut, Michael Loux, Helen Lang, Deborah Modrak, Julius Moravcsik & Timothy Roche (1995). The Crossroads of Norm and Nature: Essays on Aristotle's Ethics and Metaphysics. Rowman & Littlefield Publishers.
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  3. Timothy D. Roche (1994). Book Reviews. [REVIEW] Mind 103 (410):202-208.
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  4. Timothy Roche (1992). In Defense of an Alternative View of the Foundation of Aristotle's Moral Theory. Phronesis 37 (1):46-84.
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  5. Timothy D. Roche (1992). In Defense of an Alternative View of the Foundation of Aristotle's Moral Theory. Phronesis 37 (1):46 - 84.
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  6. Timothy D. Roche (1989). The Perfect Happiness. Southern Journal of Philosophy 27 (S1):103-125.
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  7. Timothy Dean Roche (1989). Spindel Conference 1988 Aristotle's Ethics. Dept. Of Philosophy, Memphis State University.
     
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  8. Timothy D. Roche (1988). On the Alleged Metaphysical Foundation of Aristotle's Ethics. Ancient Philosophy 8 (1):49-62.
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  9. Timothy Dean Roche (1988). Ergon and Eudaimonia in Nicomachean Ethics I: Reconsidering the Intellectualist Interpretation. Journal of the History of Philosophy 26 (2):175-194.
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  10. Timothy Dean Roche (1984). Aristotle on the Good for Man. Dissertation, University of California, Davis
    It is commonly believed that Aristotle's Nicomachean Ethics argues for a "dominant end" intellectualist theory of the human good. This theory specifies contemplative activity as the sole element in the best life for man, and it implies that all other goods, including moral and political activities, have value only as means to contemplative activity. It is conceded that Aristotle sometimes appears to regard the highest good as an "inclusive end," an end composed of several independently valued things, but this is (...)
     
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  11. Timothy D. Roche (1982). Utilitarianism Versus Rawls. Social Theory and Practice 8 (2):189-212.
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