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  1.  2
    On the Style of Philosophizing.María del Rosario Acosta López - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):91-103.
    In this article I address the question of writing and philosophical style as it is reflected on, and staged, by Dennis Schmidt’s work. I emphasize the relationship between Schmidt’s insistence on preserving a conception of beauty as productive for our current philosophical insights, and the way in which this is related to the call for, and implementation of, a “beautiful” style of philosophizing. In order to exemplify what I mean by this, I support some of my arguments with Friedrich Schiller’s (...)
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  2. The Predicament of Life.Benjamin Andrew - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):67-78.
    Of the many elements within Schmidt’s work that warrant discussion the attempt to differentiate the ethical from the conceptual is one of the most significant. That it is in part grounded in a reading of Kant makes it even more important. The aim of this essay is to question the way this differentiation is established and then justified. Part of the argument is to show the limits within Schmidt’s way of addressing what is central to any philosophical anthropology namely a (...)
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  3.  1
    Dennis Schmidt and the Origin of the Ethical Life.Peg Birmingham - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):53-66.
    This essay explores Dennis Schmidt’s notion of an “original ethics,” asking how language, freedom and history are at work in this original ethics. The essay first examines Schmidt’s claim that philosophy has traditionally understood ethical and political life as rooted in a subject ruled entirely by what he calls “the law of the common.” The essay specifically looks at how Plato and Hobbes embrace the law of the common, expelling thereby the law of the idiom from their respective ethical and (...)
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  4.  1
    Greek Tragedy and the Ethopoietic Event.Walter Brogan - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):29-38.
    In this essay, I attempt to explore Dennis Schmidt’s pervasive claim throughout his work of a deep affinity between aesthetic experience and ethical life. In a discussion of what Schmidt calls the intensification of life, the essay shows how for Schmidt birth and death are moments that have a peculiar capacity to reveal what he calls the idiom of the ethical. At the end of the essay, I turn to Schmidt’s discussion of Greek tragedy as an exemplary site for his (...)
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  5. In a World Fraught and Tender.George Theodore - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):39-52.
    In this essay, the author argues that Dennis Schmidt’s considerations of ethical life, when taken together, comprise a prescient and distinctive response to Heidegger’s call to pursue an ‘original ethics.’ In this, Schmidt disavows discourses within the discipline of ethics that seek to establish an ethical theory or position, arguing instead that the demands of ethical life require us to focus on the incalculable singularity of the factical situations in which we find ourselves. The author suggests that Schmidt’s contributions to (...)
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  6. Death and Sacrifice in Hegel’s Philosophy of Nature.Shannon M. Mussett - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):119-134.
    This paper explores a dimension of the contemporary western understanding of nature as it has been shaped by the thought of Hegel. Emblematic of a tradition that struggles to think nature on its own terms but which, more often than not, formulates it as the ground upon which human progress is built, Hegel’s philosophy sacrifices nature to spiritual progress. Orienting this study through Dennis J. Schmidt’s work on death and sacrifice in the dialectic, I trace Hegel’s formulation of the natural (...)
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  7.  1
    Hermeneutics Without Meaning.Jeffrey T. Nealon - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):105-118.
    This essay traces an astonishing shift in Denny Schmidt’s work, from his emphasis on tragedy and death in 2005’s Lyrical and Ethical Subjects, to an emphasis on the comic possibilities of life in Between Word and Image. Simply put, his earlier book pivots most decisively on language and, as he writes, the ways that language “bears witness to finitude”. Between Word and Image, on the other hand, pivots decisively on the image and reveals for us the possibility that “painting is (...)
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  8. Ethical Hermeneutics, or How the Ubiquity of the Finite Casts the Human in the Shadow of the Dark Side of the Moon.James Risser - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):79-89.
    This paper attempts to define Dennis J. Schmidt’s distinctive contribution to philosophy and to contemporary hermeneutics in particular under the heading of an ethical hermeneutics. The idea of an ethical hermeneutics is considered in relation to four aspects: 1) the element of practice as the constitutive element of ethical hermeneutics; 2) the force of practice: finitude; 3) the idiom as the place of finitude; 4) ethical hermeneutics and the domain of the common. The fourth aspect constitutes the critical engagement with (...)
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  9. From Abode to Dissemination.John Sallis - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):19-28.
    This essay is a response to Dennis Schmidt’s call for a reanimating of the philosophical imagination and for the inception of an original ethics. In this connection it undertakes an extended examination of the various meanings that the word ἦèïò has in a number of ancient texts. Passages are cited at length from Homer’s Odyssey, Hesiod’s Works and Days, a fragment by Empedocles, a tragic drama by Aeschylus, Xenophon’s Symposium, and Plato’s Republic, Symposium, Phaedrus, and Laws. Each passage is discussed (...)
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  10. Letter of Thanks.Dennis J. Schmidt - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):3-4.
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  11. Where Ethics Begins..Dennis J. Schmidt - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):159-175.
    The purpose of this essay is to take up the question of how an ethical con­sciousness emerges, that is where ethics might begin, and to ask about some of the consequences one might draw from this beginning. The essay argues that one site for thinking through such a beginning is the consciousness of mortality. To unpack such a claim, the essay takes up Heidegger’s discussion of this point in Being and Time as well as Derrida’s discussion of this consciousness in (...)
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  12. Lives of Idioms.Charles Scott - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):5-18.
    Dennis Schmidt is developing a way of thinking that has at its core his understanding of "idiom," especially in what he calls "original ethics" and "idiomatic truth." This paper engages that understanding, distinguishes linguistic idioms and "event idioms," shows the transformative effects in both his thought and his life that his focus on idioms has had and is having in the present direction of his constructive philosophy, and further shows that this direction has the potential to change considerably major aspects (...)
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  13. Guest Editors' Introduction.Nancy Tuana & Charles Scott - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):1-2.
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  14. Earth Art.David Wood - 2017 - Epoché: A Journal for the History of Philosophy 22 (1):135-157.
    This presentation is something of a performative response to the thrust and promise of Dennis Schmidt’s work in Between Word and Image, especially his reference to art as an ethopoetic event. My own art practice has led me to ask when art happens, about the event of art. Rilke was right: “you must change your life.” This means a break with the dominance of representation, calculation and Machenschaft. The idea that this means a renewal of dwelling, and that art can (...)
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  15.  2
    Essentialism and Pluralism in Aristotle’s “Function Argument”.Abolafia Jacob - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):391-400.
    Aristotle is often thought of as one of the fathers of essentialism in Western philosophy. Aristotle’s argument for the essence of human beings is, however, much more flexible than this prejudice might suggest. In the passage about the “human function” at Nichomachean Ethics 1.7, Aristotle gives an account of the particular “function” of human beings that does not ask very much of the modern reader—only that she be prepared to analyze human beings as a logical category according to certain rules. (...)
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  16.  2
    The Role and Limits of Dialectical Method in Aristotelian Natural Science.Ömer Aygün - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):427-451.
    In this paper, we offer an overview of Aristotle’s account for his belief that honeybees reproduce without copulation. Following this, we draw the three following implications: First, that Aristotle’s position on this question is quite unconventional, and undercuts many traditional and “Aristotelian” hierarchies; secondly, that the method that requires him to hold this unconventional position is largely dialectical; and finally, that the lineage behind this method is Socratic. In this sense, Aristotle’s biological work may be seen as taking up where (...)
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  17. Mortals Lay Down Trusting to Be True.Rose Cherubin - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):251-271.
    The goddess’s speech in Parmenides’s fragments is framed by the opinions of mortals in at least two ways. First, the journey of the proem starts in the world described by mortals’ opinions, and the second part of the goddess’s speech explores those opinions. Second, throughout her speech, the goddess invokes features of the world according to mortals’ opinions—negation, coming-to-be, destruction—even when she is arguing for a road of inquiry that excludes those features. Further, we study the fragments by means of (...)
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  18.  3
    Friendship and the Divine Wish.Christopher Cohoon - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):371-390.
    According to Aristotle’s reply to what I call the divine wish aporia, perfect friendship entails wishing many great goods for one’s friend, but precludes wishing that one’s friend become a god—“the greatest of goods”—for the realization of this wish would destroy the friendship. Counter both to this reply and to the slim body of existing commentary, which appeals to the external criterion of equalizable reciprocation, I demonstrate how the perspective internal to the virtuous activity of perfect friendship affords properly Aristotelian (...)
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  19.  3
    Substance and Relation in Aristotle’s Political Philosophy.Eli Diamond - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):421-426.
    This paper explores Sean Kirkland’s thesis that relation is the fundamental concept in Aristotelian political philosophy. While substance is prior to relation in Aristotle’s metaphysics, Kirkland argues that since the human exists only in the context of a city which is defined by the essential diversity of views on the human good, relation precedes substantial unity in politics. I argue that the priority of the substantial unity of the city should not be seen to threaten the importance of political relations. (...)
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  20.  1
    Chronos, Psuchē, and Logos in Plato’s Euthydemus.Andy German - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):289-305.
    Can the Euthydemus illuminate the philosophical significance of sophistry? In answering this question, I ask why the most direct and sustained confrontations between Socrates and the two brothers should all center on time and the soul. The Euthydemus, I argue, is a not primarily a polemic against eristic manipulation of language, but a diagnosis of the soul’s ambiguous unity. It shows that sophistic speech emerges from the soul’s way of relating to its own temporal character and to logos. Stated differently, (...)
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  21.  2
    How to Perform a Democracy.Travis Holloway - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):351-370.
    This paper explores a type of poetry, music, and theater that is said to be responsible for the birth of participatory democracy. While Aristotle and Nietzsche briefly mention a similar genealogy of democracy in their work, Book III of Plato’s Laws archives a remarkable history of how participatory democracy emerged in Athens’s theater. After connecting Plato's account to a participatory style of music and poetry that is associated initially with the term polyphōnia, I consider a line of philosophical commentary on (...)
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  22. Plato’s Sophist on the Goodness of Truth.Jeng I. -Kai - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):335-349.
    “Late” Platonic dialogues are usually characterized as proposing a “scientific” understanding of philosophy, where “neutrality” is seen favorably, and being concerned with the honor of things and/or their utility for humans is considered an attitude that should be overcome through dialectical training. One dialogue that speaks strongly in favor of this reading is the Sophist, in which the stance of neutrality is explicitly endorsed in 227b-c. This paper will propose a reading of the Sophist showing that this common view of (...)
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  23.  2
    On the Ontological Primacy of Relationality in Aristotle’s Politics and the “Birth” of the Political Animal.Sean D. Kirkland - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):401-420.
    In this paper, I begin with the most basic tenet in Aristotelian metaphysics, namely that ousia or ‘substance’ is ontologically prior to the nine other categories of being, including the pros ti, the condition of being literally ‘toward something’ or what is sometimes called 'relation' or ‘relationality.’ Aristotle repeats this frequently throughout his works and it is, I take it, manifest. However, in the Politics, so I argue here, Aristotle’s dialectical study of common appearances leads him to describe ‘human being’ (...)
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  24.  5
    What’s Next in Plato’s Clitophon?Brian Marrin - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):307-319.
    The Clitophon has posed a riddle to its readers: Why does Socrates not respond to the criticisms levelled against him? A careful reading of the dialogue shows that Clitophon’s criticism of Socrates already contains its own rebuttal. It is not, as many have suggested, certain beliefs of Clitophon’s that make a Socratic response impossible. Rather, Socrates’s silence is itself the response, intended to force Clitophon to turn back to what has already been said. It is Clitophon’ lack of self-knowledge, or (...)
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  25.  1
    The Span of Memory.John Sallis - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):321-333.
    This interpretation directed at certain passages in Plato’s Theaetetus explicates the close relation that the dialogue establishes between memory, thought, and speech. It shows that all of these means contribute to the soul’s capacity to stretch beyond mere perceptions. The interpretation also shows that comedic elements play a major role in the dialogue, most notably, in the well-known passage that purportedly explains knowledge and memory by means of the image of birds flying about in an aviary. Through close examination of (...)
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  26.  1
    Parataxis in Anaxagoras.Michael M. Shaw - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):273-288.
    This paper examines parataxis and ring composition in Anaxagoras Fragment B4a, arguing that this ostensibly prose philosopher employs these poetic techniques to capture his thought. Comparing the fragment with Homeric similes and his description of Achilles’s Shield from Ililad XVIII reveals an immanent poetics within the Anaxagorean text. Lying between two instances of "πολλά τε καὶ παντοῖα" most of fragment constitutes a single sentence. Such ring composition advises that no part of the paratactic clause should be read independently from any (...)
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  27. Multus Homo Es.Aaron Shenkman - 2017 - Epoché: A Journal for the History of Philosophy 21 (2):453-461.
    Quietly nestled in Catullus’s early love poems, there are two grammatical ambiguities that, although provoking heated grammatical discussion in the commentary tradition, have been completely overlooked by more literary and theoretical writers. In these brief moments, the distinction between man and women, lover and loved, vir and irrumatus, becomes problematized, to say the least. Moving through and unpacking the form of Roman masculinity that is so prevalent in Catullus’s poetry, this paper looks to ultimately understand the place of these ambiguities (...)
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