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William J. Prior [31]William James Prior [1]
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Profile: William Prior (Santa Clara University)
  1.  71
    William J. Prior (1983). Timaeus 48e-52d and the Third Man Argument. Canadian Journal of Philosophy 9:123-147.
    In this article I argue that "Timaeus" 48e-52d, the passage in which Plato introduces the receptacle into his ontology, Contains the material for a satisfactory response to the third man argument. Plato's use of "this" and "such" to distinguish the receptacle, Becoming, And the forms clarifies the nature of his ontology and indicates that the forms are not, In general, self-predicative. This result removes one argument against regarding the "Timaeus" as a late dialogue.
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  2. William J. Prior (1991). Virtue and Knowledge: An Introduction to Ancient Greek Ethics. Routledge.
    INTRODUCTION: VIRTUE, KNOWLEDGE, AND HAPPINESS When we think about ethics, we are apt to think about right and wrong, morality and immorality, and universal ...
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  3.  31
    William J. Prior (2001). Eudaimonism and Virtue. Journal of Value Inquiry 35 (3):325-342.
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  4.  41
    William J. Prior (1979). Parmenides 132c-133a and the Development of Plato's Thought. Phronesis 24 (3):230-240.
    In this paper I argue against the view of G.E.L. Owen that the second version of the Third Man Argument is a sound objection to Plato's conception of Forms as paradigms and that Plato knew it. The argument can be formulated so as to be valid, but Plato need not be committed to one of its premises. Forms are self-predicative, but the ground of self-predication is not the same as that of ordinary predication.
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  5.  12
    William J. Prior (1987). Compassion. Philosophy and Theology 2 (2):173-191.
    I argue that the sentiment of compassion is a factor of the first importance in moral theory. This sentiment, which causes us to act well toward persons in need, is an essential element in the psychology of the morally well-developed person. Moral rationalists such as Epictetus and Kant, who contend that the source of moral value is reason rather than compassion, produce a distorted picture of our moral lives. Hume’s moral psychology gives compassion the place it deserves as a motivating (...)
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  6.  22
    William J. Prior (2011). The Oxford Handbook to Plato. Ancient Philosophy 31 (1):213-217.
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  7.  19
    William J. Prior (1983). The Concept of Παράδειγμα in Plato's Theory of Forms. Apeiron 17 (1):33 - 42.
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  8.  18
    William J. Prior (2001). Virtues of Authenticity. Ancient Philosophy 21 (1):182-188.
  9.  19
    William J. Prior (1980). Relations Between Forms and “Pauline Predication” in Euthyphro 11e4-12d4. Ancient Philosophy 1 (1):61-67.
  10.  6
    William J. Prior (1978). Zeno's First Argument Concerning Plurality. Archiv für Geschichte der Philosophie 60 (3):247-256.
  11.  14
    William J. Prior (1997). Why Did Plato Write Socratic Dialogues? Apeiron 30 (4):109 - 123.
    I argue that it was not Plato's intention in his Socratic dialogues to provide a biography of Socrates. Rather, his intention was to describe and defend the philosophical life against its critics. The Socratic dialogues are "unhappy encounters" between Socrates, defender of the life of philosophy, and those who do not comprehend or who reject that life.
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  12.  5
    William J. Prior (1998). A New Apology. Apeiron 31 (4):399-406.
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  13.  13
    William A. Parent & William J. Prior (1996). Thomson on the Moral Specification of Rights. Philosophy and Phenomenological Research 56 (4):837-845.
  14.  5
    William J. Prior (2006). The Portrait of Socrates in Plato's Symposium. In David Sedley (ed.), Oxford Studies in Ancient Philosophy Xxxi: Winter 2006. OUP Oxford 137-166.
    I argue that, when Alcibiades' encomium to Socrates is interpreted in light of Socrates' presentation of Diotima's speech, which immediately proceeds it, it shows Socrates to be at the top level of Diotima's "ladder of ascent" to Beauty. If Alcibiades is correct, Socrates' pretense of ignorance is an ironic sham. Socrates, as Plato's mystagogos, must have experiential knowledge of the Form of Beauty.
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  15.  13
    William J. Prior (1980). Plato's Analysis of Being and Not-Being in the Sophist. Southern Journal of Philosophy 18 (2):199-211.
  16.  15
    William J. Prior (1987). The Platonic Cosmology. Journal of the History of Philosophy 25 (4):585-586.
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  17.  14
    William J. Prior (1980). Platonica: The Anecdotes Concerning the Life and Writings of Plato. Journal of the History of Philosophy 18 (1):80-81.
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  18.  4
    William J. Prior (1979). Plato. Journal of the History of Philosophy 17 (4):460-460.
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  19.  4
    William J. Prior (1990). Platonic Writings, Platonic Readings. Teaching Philosophy 13 (2):173-175.
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  20.  7
    William J. Prior (1995). Ancient Concepts of Philosophy. Teaching Philosophy 18 (1):78-80.
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  21.  9
    William J. Prior, Ed L. Miller, Malcolm Jack & Rolf George (1979). Book Notes. [REVIEW] Journal of the History of Philosophy 17 (3):369-370.
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  22.  4
    William J. Prior (2004). The Dialectic of Essence: A Study of Plato's Metaphysics (Review). Journal of the History of Philosophy 42 (1):97-98.
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  23. William J. Prior (1998). Brill Online Books and Journals. Phronesis 43 (2).
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  24. William J. Prior (1979). J. B. Skemp, "Plato". [REVIEW] Journal of the History of Philosophy 17 (4):460.
     
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  25. William J. Prior (ed.) (1989). Reason and Moral Judgment, Logos, Vol. 10. Santa Clara University.
  26. William J. Prior (1996). Socrates Critical Assessments.
     
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  27. William J. Prior (2013). Socratic Metaphysics. In John Bussanich & Nicholas D. Smith (eds.), The Bloomsbury Companion to Socrates. Continuum 68-93.
    In this article I argue (against the views of Russell Dancy and Gregory Vlastos, but in support of the views of R. E. Allen, Gail Fine, and Francesco Fronterotta) that Euthyphro 5c-d and 6d-e show that Socrates had a metaphysics, early version of the theory of forms. I disagree with Fronterotta only on the separation of the forms in the Euthyphro.
     
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  28. William J. Prior (1995). Techne. In Audi Robert (ed.), The Cambridge Dictionary of Philosophy. Cambridge University Press 789.
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  29. William J. Prior (1983). The Concept of "Paradeigma" [Greek] in Plato's Theory of Forms. Apeiron 17 (1):33-42.
    Scholars often assume that when Plato said that Forms are paradeigmata he meant that they were exemplars of the property they represent. I argue that "paradeigma" is better read as "pattern" than "exemplar." This reading is compatible with Plato's use of the term in all passages except Parm. 132d, where Parmenides misinterprets the term to make the theory of Forms susceptible to the Third Man Argument.
     
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  30. William J. Prior (1983). The Concept of Παπάδειγμα in Plato's Theory of Forms. Apeiron 17 (1).
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  31. William J. Prior (2016). Virtue and Knowledge: An Introduction to Ancient Greek Ethics. Routledge.
    Originally published in 1991, this book focuses on the concept of virtue, and in particular on the virtue of wisdom or knowledge, as it is found in the epic poems of Homer, some tragedies of Sophocles, selected writings of Plato, Aristotle, and the Stoic and Epicurean philosophers. The key questions discussed are the nature of the virtues, their relation to each other, and the relation between the virtues and happiness or well-being. This book provides the background and interpretative framework to (...)
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