Results for 'J. Gentzler'

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  1. RM Dancy, Plato's Introduction of Forms.J. Gentzler - 2007 - Philosophy in Review 27 (5):327.
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  2.  59
    Method in Ancient Greek Philosophy.J. Gentzler (ed.) - 1998 - Clarendon Press.
    Method in Ancient Philosophy brings together fifteen new, specially written essays by leading scholars on a broad subject of central importance. The ancient Greeks recognized that different forms of human activity are guided by different methods of reasoning; examination of how they reasoned, and how they thought about their own reasoning, helps us to see how they came to hold the views they did, and how our own methods of enquiry have developed under their influence. Contributors include Terence Irwin, Patricia (...)
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  3.  12
    Brill Online Books and Journals.Patricia Kenig Curd, Jyl Gentzler, Christopher J. Martin, C. J. F. Williams, Nicholas Denyer & Christopher Kirwan - 1991 - Phronesis 36 (3):319-327.
  4.  15
    A Brief History of Chinese and Japanese Civilizations.J. Mason Gentzler & Conrad Schirokauer - 1981 - Journal of the American Oriental Society 101 (3):391.
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  5.  16
    A Syllabus of Chinese Civilization.Robert L. Backus & J. Mason Gentzler - 1969 - Journal of the American Oriental Society 89 (3):675.
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  6. Book Review. [REVIEW]J. Gentzler - 1981 - Journal of the American Oriental Society 101 (3):391-392.
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  7. The Sophistic Cross-Examination of Callicles in the Gorgias.Jyl Gentzler - 1995 - Ancient Philosophy 15 (1):17-43.
    Socrates' cross-examination of Callicles in the 'Gorgias' has traditionally been viewed as a paradigm of the Socratic method. I argue that, when he cross examines Callicles, Socrates behaves out of character. In fact, he acts like a Sophist and violates the very principles of persuasion that he advocates in the 'Gorgias'. I offer an explanation of Socrates' temporary transformation into a Sophist, and suggest that his role-reversal reinforces Plato's representation of Socrates as the model of the virtuous philosopher.
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  8. Plato and His Predecessors: The Dramatisation of Reason.Jyl Gentzler - 2003 - Mind 112 (445):156-162.
  9. The Attractions and Delights of Goodness.Jyl Gentzler - 2004 - Philosophical Quarterly 54 (216):353-367.
    What makes something good for me? Most contemporary philosophers argue that something cannot count as good for me unless I am in some way attracted to it, or take delight in it. However, subjectivist theories of prudential value face difficulties, and there is no consensus about how these difficulties should be resolved. Whether one opts for a hedonist or a desire-satisfaction account of prudential value, certain fundamental assumptions about human well-being must be abandoned. I argue that we should reconsider Plato's (...)
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  10. How to Discriminate between Experts and Frauds: Some Problems for Socratic Peirastic.Jyl Gentzler - 1995 - History of Philosophy Quarterly 12 (3):227 - 246.
    It has often been noted that Socratic cross-examination is problematic as a method of inquiry, i.e., as a method for 'acquiring' knowledge. Rarely has it been noticed that there are problems with cross-examination when used for the purposes of 'testing' for knowledge. In the 'Charmides', Socrates commits himself to the following principle: In order to discriminate between the person who knows and the person who does not know the subject matter covered by a particular discipline (technê), one must have mastered (...)
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  11. Recollection and the Problem of the Socratic Elenchus.Jyl Gentzler - 1994 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 10:257-95.
    We simply cannot make sense of Socrates' procedure for cross-examining his interlocutors in the early dialogues if we insist that Socrates uses cross-examination only for the purpose of testing his interlocutor's claim to knowledge. This view of Socratic cross-examination cannot explain the fact that Socrates examines theses that he himself proposes and that neither he nor his interlocutor explicitly endorses. In contrast,the supposition that Socrates is inquiring on these occasions provides a good explanation for his procedure. When one is attempting (...)
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  12.  56
    Philosopher-Kings: The Argument of Plato's Republic.Jyl Gentzler & C. D. C. Reeve - 1992 - Philosophical Review 101 (2):362.
  13. Publicity and Common Commitment to Believe.J. R. G. Williams - 2021 - Erkenntnis 88 (3):1059-1080.
    Information can be public among a group. Whether or not information is public matters, for example, for accounts of interdependent rational choice, of communication, and of joint intention. A standard analysis of public information identifies it with (some variant of) common belief. The latter notion is stipulatively defined as an infinite conjunction: for p to be commonly believed is for it to believed by all members of a group, for all members to believe that all members believe it, and so (...)
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  14. What is a death with dignity?Jyl Gentzler - 2003 - Journal of Medicine and Philosophy 28 (4):461 – 487.
    Proponents of the legalization of assisted suicide often appeal to our supposed right to "die with dignity" to defend their case. I examine and assess different notions of "dignity" that are operating in many arguments for the legalization of assisted suicide, and I find them all to be deficient. I then consider an alternative conception of dignity that is based on Aristotle's conception of the conditions on the best life. I conclude that, while such a conception of dignity fits best (...)
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  15. Objectual understanding, factivity and belief.J. Adam Carter & Emma C. Gordon - 2016 - In Martin Grajner & Pedro Schmechtig (eds.), Epistemic Reasons, Norms and Goals. Boston: De Gruyter. pp. 423-442.
    Should we regard Jennifer Lackey’s ‘Creationist Teacher’ as understanding evolution, even though she does not, given her religious convictions, believe its central claims? We think this question raises a range of important and unexplored questions about the relationship between understanding, factivity and belief. Our aim will be to diagnose this case in a principled way, and in doing so, to make some progress toward appreciating what objectual understanding—i.e., understanding a subject matter or body of information—demands of us. Here is the (...)
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  16. Recollection and the Problem of the Elenchus.Jyl Gentzler - 1994 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 10 (1):257-295.
    We simply cannot make sense of Socrates' procedure for cross-examining his interlocutors in the early dialogues if we insist that Socrates uses cross-examination only for the purpose of testing his interlocutor's claim to knowledge. This view of Socratic cross-examination cannot explain the fact that Socrates examines theses that he himself proposes and that neither he nor his interlocutor explicitly endorses. In contrast,the supposition that Socrates is inquiring on these occasions provides a good explanation for his procedure. When one is attempting (...)
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  17. How to Know the Good: The Moral Epistemology of Plato's Republic.Jyl Gentzler - 2005 - Philosophical Review 114 (4):469-496.
    John Mackie famously dismissed the rational tenability of moral objectivism with two quick arguments. The second, the so-called “argument from queerness,” proceeds as follows. A commitment to moral objectivism brings with it a commitment to the existence of moral properties as “queer” as Platonic Forms that are apprehended only through occult faculties like so-called “moral intuition” (Mackie 1977, 38). Since we have no reason to believe that there is any faculty such as moral intuition that serves as a reliable Form (...)
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  18. Method in ancient philosophy.Jyl Gentzler (ed.) - 1998 - New York: Oxford University Press.
    Method in Ancient Philosophy brings together fifteen new, specially written essays by leading scholars on a broad subject of central importance. The ancient Greeks recognized that different forms of human activity are guided by different methods of reasoning; examination of how they reasoned, and how they thought about their own reasoning, helps us to see how they came to hold the views they did, and how our own methods of enquiry have developed under their influence. Contributors include Terence Irwin, Patricia (...)
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  19. The attractions and delights of goodness.By Jyl Gentzler - 2004 - Philosophical Quarterly 54 (216):353–367.
    What makes something good for me? Most contemporary philosophers argue that something cannot count as good for me unless I am in some way attracted to it, or take delight in it. However, subjectivist theories of prudential value face difficulties, and there is no consensus about how these difficulties should be resolved. Whether one opts for a hedonist or a desire-satisfaction account of..
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  20. “συμφωνειν” in Plato's Phaedo.Jyl Gentzler - 1991 - Phronesis 36 (3):265-276.
    In Socrates' account of his earlier investigations into the nature of causation in the "Phaedo", he describes a method that uses hypotheses. He posited as true those propositions that appeared to harmonize ("sumphonein") with his hypothesis and as false those propositions that failed to harmonize with his hypothesis. Earlier commentators on this passage have maintained that it is impossible to give a univocal reading of the occurrences of "sumphonein"' such that the method that Socrates describes is at all reasonable. It (...)
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  21.  43
    Functions of Thought and the Synthesis of Intuitions.J. Michael Young - 1992 - In Paul Guyer (ed.), The Cambridge companion to Kant. New York: Cambridge University Press. pp. 3--101.
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  22.  80
    "Recollection and the Problem of the Elenchus".Jyl Gentzler - 1994 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 10 (1):257-295.
    Socratic cross-examination is used for a number of purposes in Plato's early dialogues; among the most important is inquiry. However, it is difficult to see how a method for rendering one's belief-set coherent is likely to move one closer to knowledge of a mind-independent reality. The Theory of Recollection is introduced in the 'Meno' to explain why successful moral inquiry by means of Socratic cross-examination is probable at least in the long run.
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  23. “συμφωνειν” in Plato's Phaedo.Jyl Gentzler - 1991 - Phronesis 36 (3):265 - 276.
    In Socrates' account of his earlier investigations into the nature of causation in the "Phaedo", he describes a method that uses hypotheses. He posited as true those propositions that appeared to harmonize ("sumphonein") with his hypothesis and as false those propositions that failed to harmonize with his hypothesis. Earlier commentators on this passage have maintained that it is impossible to give a univocal reading of the occurrences of "sumphonein"' such that the method that Socrates describes is at all reasonable. It (...)
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  24.  49
    The Place of Protagoras in Athenian Public Life (460–415 B.C.).J. S. Morrison - 1941 - Classical Quarterly 35 (1-2):1-.
    Protagoras, of all the ancient philosophers, has perhaps attracted the most interest in modern times. His saying ‘Man is the measure of all things’ caused Schiller to adopt him as the patron of the Oxford pragmatists, and has generally earned him the title of the first humanist. Yet the exact delineation of his philosophcal position remains a baffling task. Neumann, writing on Die Problematik des ‘Homo-mensura’ Satzes in 1938,2 concludes that no certainty whatever can be reached on the meaning of (...)
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  25.  13
    Adult attachment and memory of emotional reactions to negative and positive events.Amy Gentzler & Kathryn Kerns - 2006 - Cognition and Emotion 20 (1):20-42.
  26. Commentary on Bobonich.Jyl Gentzler - 1995 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 11 (1):140-153.
    Bobonich argues that, in the Laws, Plato is committed to the view that the goodness of all goods entirely distinct from virtue is dependent on the virtue of their possessor. He suggests further that Plato's commitment to this dependency thesis is best explained by Plato's commitment to two other theses: (1) that knowledge is sufficient for all virtue, and (2) that the goodness of goods entirely distinct from virtue depends on their possessor's knowledge of the nature of their goodness. While (...)
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  27.  73
    How Should I Be? A Defense of Platonic Rational Egoism.Jyl Gentzler - 2015 - European Journal of Philosophy 23 (1):39-67.
    There has been a long tradition of interpreting Plato as a rational egoist. Over the past few decades, however, some scholars have challenged this reading. While Rational Egoism appeals to many ordinary folk, in sophisticated philosophical circles it has fallen out of favor as a general and complete account of the nature of reasons for action. I argue that while the theory of practical rationality that is often equated with rational egoism—a view that I call ‘Simple-Minded Rational Egoism'—is neither plausible (...)
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  28. How Should I Be? A Defense of Platonic Rational Egoism.Jyl Gentzler - 2012 - European Journal of Philosophy 20 (4):39-67.
    There has been a long tradition of interpreting Plato as a rational egoist. Over the past few decades, however, some scholars have challenged this reading. While Rational Egoism appeals to many ordinary folk, in sophisticated philosophical circles it has fallen out of favor as a general and complete account of the nature of reasons for action. I argue that while the theory of practical rationality that is often equated with rational egoism—a view that I call ‘Simple-Minded Rational Egoism'—is neither plausible (...)
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  29.  27
    Children's responses to cognitive challenge and links to self-reported rumination.Amy L. Gentzler, Amanda L. Wheat, Cara A. Palmer & Rebecca A. Burwell - 2013 - Cognition and Emotion 27 (2):305-317.
  30.  36
    Forms, Individuals, and Individuation: Mary Margaret McCabe's "Plato's Individuals".Jyl Gentzler - 1996 - Apeiron 29 (2):163-182.
  31. Cross-Examining Socrates. [REVIEW]Jyl Gentzler - 2001 - Philosophical Review 110 (4):587-590.
  32.  4
    Soft-Finished Textiles In Roman Britain.J. P. Wild - 1967 - Classical Quarterly 17 (1):133-135.
    The achievements of the textile industry in Roman Britain are often underestimated as a result of the meagreness of our available evidence. The Edict on maximum prices issued by Diocletian in A.D. 301 shows that British capes commanded high prices on the markets of the Empire, and that in the late third century A.D. British rugs were the best in the world. In view of the competition from the traditional centres of rug manufacture in the East, this is an astonishing (...)
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  33.  2
    The Textile Term Scutulatus.J. P. Wild - 1964 - Classical Quarterly 14 (2):263-266.
    The received translation and interpretation of many of the technical terms current in the textile industry of the Roman Empire are inaccurate, because lexicographers have either fought shy of being precise, or have thought that they recognized in the ancient world technical processes which originated at a much later date. The evidence is often equivocal or insufficient, but may still yield details that have been overlooked. The textile expression scutulatus, to take an example, deserves more attention than Blümner has devoted (...)
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  34. A Theory of Metaphysical Indeterminacy.Elizabeth Barnes & J. Robert G. Williams - 2011 - In Karen Bennett & Dean W. Zimmerman (eds.), Oxford Studies in Metaphysics Volume 6. Oxford University Press UK. pp. 103-148.
    If the world itself is metaphysically indeterminate in a specified respect, what follows? In this paper, we develop a theory of metaphysical indeterminacy answering this question.
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  35.  10
    9. From “I” to “We”: Acts of Agency in Simone de Beauvoir’s Philosophical Autobiography.J. Lenore Wright - 2015 - In Christopher Cowley (ed.), The Philosophy of Autobiography. University of Chicago Press. pp. 193-216.
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  36. Detection of self: The perfect algorithm.J. S. Watson - 1994 - In S. T. Parker, R. Mitchell & M. L. Boccia (eds.), Self-Awareness in Animals and Humans: Developmental Perspectives. Cambridge University Press.
  37. Indian logic.J. N. Mohanty S. R. Saha, Amita Chatterjee Tushar Kanti Sarkar & Bhattacharyya Sibajiban - 2011 - In Leila Haaparanta (ed.), The development of modern logic. New York: Oxford University Press.
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  38. Free will, praise and blame.J. J. C. Smart - 1961 - Mind 70 (279):291-306.
    In this article I try to refute the so-called "libertarian" theory of free will, and to examine how our conclusion ought to modify our common attitudes of praise and blame. In attacking the libertarian view, I shall try to show that it cannot be consistently stated. That is, my dscussion will be an "analytic-philosophic" one. I shall neglect what I think is in practice an equally powerful method of attack on the libertarian: a challenge to state his theory in such (...)
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  39. SL (6p) and Multicomponent Momenta.J. Wess - 1965 - In Karl W. Linsenmann (ed.), Proceedings. St. Louis, Lutheran Academy for Scholarship. pp. 216.
     
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  40.  3
    Living beyond the one and the many: silent-mind transcendence of all traditional and contemporary monism and dualism.J. Richard Wingerter - 2011 - Lanham, Maryland: Hamilton Books.
    Living out of silence, out of a fully functioning, lovingly attentive mind, and not just out of thought, out of a partially functioning mind, is requisite for depth or profundity in living or relating. A fully attentive, truly silent or meditative mind sees that there is real dualism of time and the timeless and that time and the timeless each has its own unique value. The timeless, or real silence, that which alone can make for depth in one's living and (...)
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  41. pt. 3. Practical application: Practical experience with deathbringers.J. Michael Wood - 2011 - In Livia Kohn (ed.), Living authentically: Daoist contributions to modern psychology. Dunedin, FL: Three Pines Press.
  42.  1
    Communicating with the dying.J. Michael Wilson - 1975 - Journal of Medical Ethics 1 (1):18-21.
    Telling a patient that the outcome of his illness is not good, or even hopeless, requires sensitivity and the ability to communicate with him in the setting of a hospital which is an unnatural environment divorced from family and friends. It is a task which must be taught and learned by doctors and nurses.
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  43. Granule-based models.J. Yen & L. Wang - 1998 - In Enrique H. Ruspini, Piero Patrone Bonissone & Witold Pedrycz (eds.), Handbook of fuzzy computation. Philadelphia: Institute of Physics.
     
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  44. Does shading affect size illusions in simple line drawings?J. M. Zanker & Aajk Abdullah - 2004 - In Robert Schwartz (ed.), Perception. Malden Ma: Blackwell. pp. 179-179.
     
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  45. Die Zeit als ein naturwissenschaftliches und heuristisches Problem.J. Zeman - 1987 - In Jiří Zeman (ed.), Philosophische Probleme der Zeit: Beiträge aus der Konferenz in Zwettl 1986. Praha: Institut für Philosophie und Soziologie der Tsch. Akademie der Wissenschaften.
     
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  46. Event-related fMRI during saccadic gap and overlap paradigms: Neural correlates of express saccades.J. Özyurt, R. M. Rutschmann, I. Vallines & M. W. Greenlee - 2004 - In Robert Schwartz (ed.), Perception. Malden Ma: Blackwell. pp. 4-4.
     
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  47. J. Guttmann: Jean Bodin in seinen Beziehungen zum Judentum. [REVIEW]J. Wild - 1907 - Freiburger Zeitschrift für Philosophie Und Theologie 21:383.
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  48. Value and Virtue in a Godless Universe.Erik J. Wielenberg - 2005 - International Journal for Philosophy of Religion 59 (3):179-182.
     
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  49. Husserl on Other Minds.Philip J. Walsh - 2021 - In Hanne Jacobs (ed.), The Husserlian Mind. New York: Routledge. pp. 257-268.
    Husserlian phenomenology, as the study of conscious experience, has often been accused of solipsism. Husserl’s method, it is argued, does not have the resources to provide an account of consciousness of other minds. This chapter will address this issue by providing a brief overview of the multiple angles from which Husserl approached the theme of intersubjectivity, with specific focus on the details of his account of the concrete interpersonal encounter – “empathy.” Husserl understood empathy as a direct, quasi-perceptual form of (...)
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  50.  49
    Passage of time judgements.J. H. Wearden - 2015 - Consciousness and Cognition 38 (C):165-171.
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