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  1.  7
    The Predicative Role of ‘Being Good’ in Aristotle.Francesca Alesse - 2022 - Ancient Philosophy 42 (1):171-189.
    The article proposes a renewed analysis of the texts in which Aristotle claims that the term ‘good’ is spoken of in many ways and more precisely in as many ways as there are categories. After a revision of the traditional interpretations, a new reading of the texts is advanced in the light of the theory of predication described in Top. 103 b20-38 and Metaph. 1017 a7-30. The conclusion is that in the Aristotelian passages on the multivocity of ‘good’, the word (...)
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  2.  9
    Xenophon and Plato’s Meno.William H. F. Altman - 2022 - Ancient Philosophy 42 (1):33-47.
    Not only was it a reference to Ismenias the Theban that allowed nineteenth-century scholars to establish a date of composition for Plato’s Meno on the basis of Xenophon’s Hellenica but beginning with “Meno the Thessalian” himself, immortalized as a scoundrel in Xenophon’s Anabasis, each of the four characters in Plato’s dialogue is shown to have a Xenophontic resonance, thus revealing Meno to be Plato’s tombeau de Xénophon.
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  3.  5
    The Genealogy of Justice and Laws in Epicureanism.Javier Aoiz & Marcelo D. Boeri - 2022 - Ancient Philosophy 42 (1):251-271.
    In this paper, we argue that the Epicurean genealogy of justice and laws presuppose an analysis of the just as a modality of the useful, an approach that denies the conventional character of justice. This genealogical pattern differentiates the origin of justice from that of the law and refers to friendship as a relevant explanatory factor of the origin of justice. We maintain that the interpretations that underline the incoherence of this reference to friendship, in the framework of a hedonistic (...)
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  4.  10
    Review of Plato’s Epistemology: Being & Seeming, by Jessica Moss. [REVIEW]Nicholas R. Baima - 2022 - Ancient Philosophy 42 (1):312-317.
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  5.  6
    The Mathematical Anti-Atomism of Plato’s Timaeus.Luc Brisson & Salomon Ofman - 2022 - Ancient Philosophy 42 (1):121-145.
    In Plato’s eponymous dialogue, Timaeus, the main character presents the universe as an perfect sphere filled by tiny, invisible particles having the form of four regular polyhedrons. At first glance, such a construction may seem close to an atomistic theory. However, one does not find any text in Antiquity that links Timaeus’ cosmology to the atomists, while Aristotle opposes clearly Plato to the latter. Nevertheless, Plato is commonly presented in contemporary literature as some sort of atomist, sometimes as supporting a (...)
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  6.  5
    Mind and Necessity in Timaeus’ Hepatology.Evan Coulter - 2022 - Ancient Philosophy 42 (1):105-119.
    Analogies between the human and the cosmos run throughout Plato’s Timaeus. Timaeus claims that the cosmos came to be as mind’s “persuasion of necessity.” This paper argues that an anthropological equivalent to this “persuasion” can be found in Timaeus’ suggestive account of the human liver. Mediating between intellect and desire, the organ shows the problem of mind and necessity reflected in the human soul.
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  7.  4
    Aristotle on Personal Enmity.Javier Echeñique Sosa & Jose Antonio Errazuriz Besa - 2022 - Ancient Philosophy 42 (1):215-231.
    In this paper we develop Aristotle’s remarks about personal enmity into a systematic account, with a view to determining whether personal enmity has a role to play in the good life. We argue that such an account can be obtained by examining Aristotle’s claims about hatred, and that this examination reveals that there is a significant place for enmity in Aristotle’s conception of the good life.
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  8.  9
    Aristotle on Riddle.Mariana Gardella - 2022 - Ancient Philosophy 42 (1):233-249.
    Aristotle presents two different approaches to riddle in the Poetics and the Rhetoric. In this paper, I intend to argue that, despite meaningful differences, these two views on riddle are not contradictory, but rather complementary. Taken together, they provide a valuable explanation of the structure, as well as the cognitive function, of riddle.
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  9.  1
    Progressus Ad Infinitum?Andy German - 2022 - Ancient Philosophy 42 (1):49-65.
    In this paper, I argue that in the “Great Speech” of the Protagoras, Plato investigates the consequences of a view of history as progress away from nature, as expressed in Protagoras’ account of humanity’s origin and development. Socrates’ hedonistic calculus, in the dialogue’s second half, confronts Protagoras with the full implications of his view - showing how, absent a doctrine of natural human perfections, progress necessarily devours its own tail.
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  10.  28
    Review of Plato’s Sun-Like Good: Dialectic in the Republic, by Sarah Broadie. [REVIEW]Lloyd P. Gerson - 2022 - Ancient Philosophy 42 (1):307-311.
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  11. Review of Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries, by Max J. Lee. [REVIEW]Najeeb T. Haddad - 2022 - Ancient Philosophy 42 (1):322-325.
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  12.  1
    Anchoring Innovation in the Platonic Axiochus.Albert Joosse - 2022 - Ancient Philosophy 42 (1):147-169.
    As the youngest work in the Platonic corpus, the Axiochus interacts with other texts in the corpus as well as with its contemporary philosophical milieu. How it does so, however, and what the purpose of the work is, is still unclear. This paper proposes a new theoretical approach to this text, arguing that the Axiochus anchors a number of innovations. It discusses three innovations in particular: the introduction of philosophical therapy in Platonism, the use of Epicurean arguments in Academic philosophy, (...)
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  13. The Authorship of Philoponus’ Commentary On the Soul Iii.Antonia Kakavelaki - 2022 - Ancient Philosophy 42 (1):291-301.
    To this day no consensus has been reached concerning the authorship of the 3rd book of Philoponus’ on the Soul. I will begin this article by surveying the discussion of the authorship. In this first section I go into some detail concerning the arguments of scholars who attribute the DAC 3 to Philoponus, and those who do not believe that it is by Philoponus, including those who attribute it to Stephanus of Alexandria. The second section of the paper consists in (...)
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  14. The Function Argument in the Eudemian Ethics.Roy C. Lee - 2022 - Ancient Philosophy 42 (1):191-214.
    This paper reconstructs the function argument of Aristotle’s Eudemian Ethics 2.1. The argument seeks to define happiness through the method of division; shows that the highest good is better than all four of the goods of the soul, not only two, as commentators have thought; and unlike the Nicomachean argument, makes the highest good definitionally independent of the human function.
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  15.  2
    Τὰ Πολλὰ Ἥσσω Νοῦ.J. H. Lesher - 2022 - Ancient Philosophy 42 (1):1-9.
    Diogenes Laertius reports that Xenophanes of Colophon said that τὰ πολλὰ ἥσσω νοῦ εἶναι— on one defensible translation: that ‘many things are weaker than mind.’ The remark has been interpreted in various ways, none of them entirely convincing. However, a review of the relevant fragments and ancient testimonia will provide the basis for a credible interpretation. Ultimately, it will emerge that the remark reflects Xenophanes’ understanding of the relationship between the divine mind and the cosmos.
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  16.  1
    Review of Proclus and the Chaldean Oracles: A Study on Proclean Exegesis, with a Translation and Commentary of Proclus’ Treatise on Chaldean Philosophy, by Nicola Spanu. [REVIEW]Donka D. Markus - 2022 - Ancient Philosophy 42 (1):325-331.
  17.  2
    Transforming Ambition.Benjamin Rider - 2022 - Ancient Philosophy 42 (1):11-31.
    Plato’s Gorgias depicts Socratic psychotherapy, showing Socrates aiming at “what’s best” for those he talks to. The negative aspect of Socrates’ efforts—refuting claims, shaming people for misplaced values—has been well documented and discussed. Focusing on the conversations with Gorgias and Callicles, I highlight a neglected positive side to these interactions: How Socrates seeks to draw on what these characters deeply care about—here, leadership—to inspire philosophical reflection on how they live.
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  18.  6
    Review of Reading Plato’s Dialogues to Enhance Learning and Inquiry: Exploring Socrates’ Use of Protreptic for Student Engagement, by Mason Marshall. [REVIEW]Kristian Sheeley - 2022 - Ancient Philosophy 42 (1):303-307.
  19.  8
    Review of Pseudo-Aristotle: De Mundo (On the Cosmos): A Commentary, Ed. Pavel Gregoriæ and George Karamanolis. [REVIEW]Thomas Slabon - 2022 - Ancient Philosophy 42 (1):317-322.
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  20.  6
    Against the Existential Reading of Euthydemus 283e-284c, with Help From the Sophist.Colin C. Smith - 2022 - Ancient Philosophy 42 (1):67-81.
    I argue that the fallacy concerning false speech in Plato’s Euthydemus does not entail conflation of the alleged existential and veridical senses of ‘einai’, but instead confusion regarding predicative statements. I consider this passage by advancing interpretations of nonbeing and the structure of true and false speech in the Sophist. I aim to refute those who hold that this passage demands an ‘existential’ sense of ‘einai ’ by offering a more Platonic interpretation.
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  21.  75
    Epistemic Luck in Stoicism.Pavle Stojanović - 2022 - Ancient Philosophy 42 (1):273-289.
    The Stoics thought that knowledge depends on a special kind of appearances which they called ‘apprehensive’, which are by definition true. Interestingly, Sextus Empiricus reports in M 7.247 that they held that there are appearances that are true but that are not apprehensive because they are true merely by chance and thus cannot constitute knowledge. I believe that this suggests that the Stoics were aware of what is in modern literature known as the problem of epistemic luck. Unfortunately, Sextus’ report (...)
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  22. Review of Ars Vitae: The Fate of Inwardness and the Return of the Ancient Arts of Living, by Elisabeth Lasch-Quinn. [REVIEW]Peter Vernezze - 2022 - Ancient Philosophy 42 (1):331-334.
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  23.  1
    Good for Anything?Roslyn Weiss - 2022 - Ancient Philosophy 42 (1):83-103.
    This paper aims to show that in Republic ii Glaucon and Adeimantus contend that being just is not a good of any kind; it is the good consequences of seeming just that place it in Glaucon’s third and lowest class of goods. The brothers challenge Socrates to prove that being just has good consequences. They do not ask him to prove that being just is good for itself apart from its consequences, nor is this something he attempts to prove.
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