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  1.  3
    The Resistant Interlocutor.Katherine Davies - 2018 - Epoché: A Journal for the History of Philosophy 23 (1):165-190.
    Dialogue, as a philosophical form, enables the exploration of the conditions, limits, and consequences of understanding arguments. Two philosophers who undertook to write dialogues—Plato and Heidegger—feature moments in philosophical conversation in which understanding, on its own, fails to convince an interlocutor of an argument. In this article, I examine the philosophical stakes of the collisions which unfold in Plato’s Gorgias, between Socrates and Callicles, and in Heidegger’s “Triadic Conversation,” between the Guide and the Scientist. Plato’s Socrates is ostensibly unsuccessful in (...)
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  2. Substance Abuse.Landon Frim & Harrison Fluss - 2018 - Epoché: A Journal for the History of Philosophy 23 (1):191-217.
    This paper will set out in plain language the basic ontology of “Deleuze’s Spinoza”; it will then critically examine whether such a Spinoza has, or indeed could have, ever truly existed. In this, it will be shown that Deleuze’s reading of Spinoza involves the imposition of three interlocking, formal principles. These are Necessitarianism, Immanence, and Univocity. The uncovering of Deleuze’s use of these three principles, how they relate to one another, and what they jointly imply in terms of ontology, will (...)
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  3.  1
    At Home with the Foreign.Jennifer Gaffney - 2018 - Epoché: A Journal for the History of Philosophy 23 (1):145-163.
    This paper examines Hannah Arendt’s contribution to a conception of political life that remains vigilant of the foreignness that confronts us in our efforts to inhabit a shared world. To this end, I interpret Arendt’s less appreciated discourse on caritas, or love of the neighbor in Love and Saint Augustine, as a critical appropriation of Heidegger’s notion of care. In turning to caritas, I maintain that Arendt captures, perhaps more fully than Heidegger, the foreignness that care is destined to confront (...)
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  4.  4
    Religious Lightness in Infinite Vortex.Joshua M. Hall - 2018 - Epoché: A Journal for the History of Philosophy 23 (1):125-144.
    Dance is intimately connected to both Kierkegaard’s personal life and his life in writing, as exemplified in his famous nightly attendance at the dance-filled theater, and his invitation to the readers of “A First and Last Explanation” to “dance with” his pseudonyms. The present article’s acceptance of that dance invitation proceeds as follows: the first section surveys the limited secondary literature on dance in Kierkegaard, focusing on the work of M. Ferreira and Edward Mooney. The second section explores the hidden (...)
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  5.  6
    Self-Completing Skepticism: On Hegel's Sublation of Pyrrhonism.Miles Hentrup - 2018 - Epoché: A Journal for the History of Philosophy 23 (1):105-123.
    In his 1802 article for the Critical Journal, “Relationship of Skepticism to Philosophy,” Hegel attempts to articulate a form of skepticism that is “at one with every true philosophy.” Focusing on the priority that Hegel gives to ancient skepticism over its modern counterpart, Michael Forster and other commentators suggest that it is Pyrrhonism that Hegel views as one with philosophy. Since Hegel calls attention to the persistence of dogmatism even in the work of Sextus Empiricus, however, I argue that it (...)
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  6.  3
    Care and Critique.Maggie Ann Labinski - 2018 - Epoché: A Journal for the History of Philosophy 23 (1):59-84.
    This paper explores the moments of overlap between Augustine’s pedagogical approach in De magistro and feminist theories of care. I argue that Augustine not only offers a useful model for those who wish to reclaim the centrality of students within education. He also encourages us to critique the narrative that women are more ‘naturally’ suited for caring relationships. I conclude by outlining the benefits of such critique. What do we gain when we allow a diversity of gendered experiences to inform (...)
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  7.  1
    Mapping Transformations.Rebecca A. Longtin - 2018 - Epoché: A Journal for the History of Philosophy 23 (1):219-238.
    Scholars have thoroughly discussed the visual aspects of Foucault’s archaeological and genealogical methods, as well as his own emphasis on how sight functions and what contexts and conditions shape how we see and what we can see. Yet while some of the images and visual devices he uses are frequently discussed, like Las Meninas and the panopticon, his diagrams in The Order of Things have received little attention. Why does Foucault diagram historical ways of thinking? What are we supposed to (...)
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  8.  3
    Truth, Touch, and the Order of Inquiry in Aristotle’s Metaphysics.James Oldfield - 2018 - Epoché: A Journal for the History of Philosophy 23 (1):47-57.
    A surprising feature of Aristotle’s thought is the fact that he does not offer a single, extended account of truth. He makes passing references to the meaning of truth in various texts, and his comments at times seem hard to reconcile. A preponderance of these comments occur in the Metaphysics, where he seems to adopt two quite different models for thinking about truth: truth is on the one hand a kind of touching or contact, and on the other a matter (...)
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  9.  2
    Approaching the Parmenidean Sublime.Lucio Angelo Privitello - 2018 - Epoché: A Journal for the History of Philosophy 23 (1):1-18.
    To engage with the fragments of Parmenides requires a dutiful apprenticeship. The work of translation/resequencing are of equal weight in an interpretative commentary that carry one towards the possible world pictured by the Eleatic master. As far as the translation and resequencing, presented here in its entirety, I have held fast to Eco’s recommendation for translations, that “goodwill... prods us to negotiate the best solution for every line. Among the synonyms for "faithfulness," the word "exactitude" does not exist. Instead there (...)
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  10.  5
    Aristotle and the Constitution of the Political Community.Esben Korsgaard Rasmussen - 2018 - Epoché: A Journal for the History of Philosophy 23 (1):19-46.
    In this paper I will argue that the distinction between biological life and political life as found in Hannah Arendt’s reading of Aristotle and later repeated and elaborated by Giorgio Agamben under the headings of and, is in fact a fertile point of entry to, and the only viable option in order the grasp what constitutes the political as such for Aristotle. By hashing out the conceptual steps necessary for the establishment of what can be called a “political community”, I (...)
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  11.  1
    From the Critique of Reason to a Critique of Culture.Simon Truwant - 2018 - Epoché: A Journal for the History of Philosophy 23 (1):85-104.
    This paper argues that Cassirer’s development of ‘the critique of reason into a critique of culture’ was prompted by two motives that ultimately seem to collide. On the one hand, Cassirer attempts to overcome the Kantian dichotomy between the faculties of sensibility and the understanding. To this end, he turns to the schemata of the Critique of Judgment. On the other hand, Cassirer expands the scope of transcendental philosophy to include cultural domains such as myth, language, and the human sciences. (...)
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  12. Being Itself and the Being of Being Reading Aristotle's Critique of Parmenides (Physics 1.3) After Metaphysics.Jussi Backman - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):271-291.
    The essay studies Aristotle’s critique of Parmenides in the light of the Heideggerian account of Platonic-Aristotelian metaphysics as an approach to being in terms of beings. Aristotle’s critique focuses on the presuppositions of the Parmenidean thesis of the unity of being. It is argued that a close study of the presuppositions of Aristotle’s own critique reveals an important difference between the Aristotelian metaphysical framework and the Parmenidean “protometaphysical” approach. The Parmenides fragments indicate being as such in the sense of the (...)
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  13.  1
    A Holy Aesthetic.Pamela Carralero - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):505-522.
    Despite Emmanuel Levinas’s famous denigration of art in “Reality and Its Shadow” as an egregious evasion of ethical responsibility, discussions of poetic art in his later writings court the ethical rhetoric that lies at the heart of his philosophy. Refuting claims that a more mature Levinas simply changed his attitude towards art, this article argues the existence of a poetic art that equates to a Jewish understanding of Temimut, or holiness, and describes the written word as a “holy aesthetic” born (...)
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  14.  16
    Kant’s Physical Geography and the Critical Philosophy.Robert R. Clewis - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):411-427.
    Kant’s geographical theory, which was informed by contemporary travel reports, diaries, and journals, developed before his so-called “critical turn.” There are several reasons to study Kant’s lectures and material on geography. The geography provided Kant with terms, concepts, and metaphors which he employed in order to present or elucidate the critical philosophy. Some of the germs of what would become Kant’s critical philosophy can already be detected in the geography course. Finally, Kant’s geography is also one source of some of (...)
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  15.  3
    Hegel’s Non-Revolutionary Account of the French Revolution in the Phenomenology of Spirit.Karin De Boer - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):453-466.
    Focusing on the section ‘Absolute Freedom and Terror’ of the Phenomenology of Spirit, this article argues that the method Hegel employs in this work does not capture the full significance of the French Revolution. I claim that Hegel’s method is reformist rather than revolutionary: Hegel deliberately restricts his analyses to transformations that occur within the element of thought and presents the changes that occur within this element as logically ensuing from one another. This approach, I argue, is at odds with (...)
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  16.  5
    The Image of the Noble Sophist.Yancy Hughes Dominick - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):203-220.
    In this paper, I begin with an account of the initial distinction between likenesses and appearances, a distinction which may resemble the difference between sophists and philosophers. That distinction first arises immediately after the puzzling appearance of the noble sophist, who seems to occupy an odd space in between sophist and philosopher. In the second section, I look more closely at the noble sophist, and on what that figure might tell us about images and the use of images. I also (...)
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  17.  8
    Between Necessity and Contingency.Dilek Huseyinzadegan - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):467-486.
    In this essay, I argue for a revival of Adorno and Horkheimer’s critical philosophy of history on account of the fact that their construction articulates both the necessity of various aspects of our current socio-political conditions given the past tendencies of rationality and domination, and the contingency of the present miseries by problematizing the continuous historical narratives that justify a certain version of the present. After demonstrating that the accomplishment of critical philosophy of history has to be located in the (...)
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  18.  11
    The Unity of the Knower and the Known.James S. Kintz - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):293-313.
    Aristotle famously asserted that the mind is identical with its object in an act of cognition. This “identity doctrine” has caused much confusion and controversy, with many seeking to avoid a literal interpretation in favor of one that suggests that “identity” refers to a formal isomorphism between the mind and its object. However, in this paper I suggest that Aristotle’s identity doctrine is not an epistemological claim about an isomorphism between a representation of an object and the object itself, but (...)
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  19.  7
    The Problem of Ontotheology in Eckhart’s Latin Writings.Ian Alexander Moore - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):315-342.
    This article examines the extent to which two of Meister Eckhart’s Latin writings fall prey to Heidegger’s charge of ontotheology. It argues that the intellectualist, ‘meontological’ approach to God in Eckhart’s First Parisian Question and the analogical, ontological approach in his Opus tripartitum are not as different as may initially appear. Not only do both rest on Eckhart’s peculiar doctrine of analogy; both serve to dismantle the ontotheological architecture. Indeed, rather than an intellectualist alternative to ontotheology, Eckhart’s First Parisian Question (...)
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  20.  12
    Pure Reason’s Autonomy.Laura J. Mueller - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):389-409.
    This article investigates the relation between freedom, the public use of reason, and sensus communis, as discussed throughout Kant’s political writings and critical works. Kant’s discussion of the public use of reason, as put forth in "What Is Enlightenment?" is closely tied to his views on autonomy, most notably in the political sphere. However, Kant’s distinction between the public and private uses of reason relies upon sensus communis as discussed in the Critique of Judgment. The communicability achieved by sensus communis (...)
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  21.  5
    Hermeneutics and the Meaning of Life.Mirela Oliva - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):523-539.
    Hermeneutics approaches the meaning of life quite uniquely: it grasps the intrinsic intelligibility of life by employing a universal concept of meaning, applicable to all phenomena. While other conceptions identify the meaning of life with values or scopes, hermeneutics starts from a grass-roots work on the meanings that are embedded at every level of reality. In this paper, I analyze this approach, especially focusing on Husserl, Heidegger, and Gadamer. First, I outline Husserl’s philosophy of meaning as developed in response to (...)
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  22. The Science of Philosophy: Discourse and Deception in Plato’s Sophist.Pettersson Olof - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):221-237.
    At 252e1 to 253c9 in Plato’s Sophist, the Eleatic Visitor explains why philosophy is a science. Like the art of grammar, philosophical knowledge corresponds to a generic structure of discrete kinds and is acquired by systematic analysis of how these kinds intermingle. In the literature, the Visitor’s science is either understood as an expression of a mature and authentic platonic metaphysics, or as a sophisticated illusion staged to illustrate the seductive lure of sophistic deception. By showing how the Visitor’s account (...)
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  23.  4
    Parmenides on Reason and Revelation.Alex Priou - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):177-202.
    In this paper, the author argues that the revelatory form Parmenides gives his poem poses considerable problems for the account of being contained therein. The poem moves through a series of problems, each building on the last: the problem of particularity, the cause of human wandering that the goddess would have us ascend beyond ; the problem of speech, whose heterogeneity evinces its tie to experience’s particularity ; the problem of justice, which motivates man’s ascent from his “insecure” place in (...)
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  24.  1
    Heidegger and the Ambivalent Status of Human Interpretation.Karen Robertson - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):487-504.
    Drawing on Heidegger’s essay “The Origin on the Work of Art,” I argue that works of art reveal human experience to be simultaneously finite and ecstatic and that art is part of the way our experience unfolds. Secondly, I argue that the dynamic of experience that art enables and in which it is implicated is precisely what historical experience is; this historical character of our experience is also always intersubjective and relational. Next, I turn to “Why Poets?” to analyse Heidegger’s (...)
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  25.  1
    From Complex Bodies to a Theory of Art.Christopher Thomas - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):367-387.
    Spinoza’s limited words on the subject of art has led many to claim that his philosophy is incompatible and even hostile to a theory of art. Such a critique begins by confusing modern aesthetic standards with Spinoza’s actual words on art and its objects. Beginning with this confusion, this paper will argue that Spinoza’s philosophy naturalises the work of art and conceives of things such as paintings and temples through his theory of complex bodies.Turning to the two places that Spinoza (...)
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  26.  4
    How Speak of Eternity?Daniel Whistler - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):343-365.
    The aim of this essay is to investigate the stylistic idiosyncrasies of Part V of Spinoza’s Ethics by focusing on the experience of the reader encountering this text: what is missed in most accounts, I argue, is the rhetorical effect of Spinoza’s language on a reader approaching the end of the book. The reader experiences hermeneutic anxiety upon encountering a God who loves, rejoices and glories in a relatively traditional manner after the iconoclastic dismantling of the traditional attributes of God (...)
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  27.  21
    Kant and the Medical Faculty.John H. Zammito - 2018 - Epoché: A Journal for the History of Philosophy 22 (2):429-451.
    The conflict between Kant and the medical faculty was far more complex and substantial than is indicated in the section of his famous Conflict of the Faculties addressing this matter. In this essay I will consider not only what Kant, as a philoso­pher, thought of medicine as a faculty, but what medicine as a faculty thought of Kant as a philosopher.
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  28. Are Potency and Actuality Compatible in Aristotle?Mark Sentesy - 2018 - Epoché: A Journal for the History of Philosophy:239-270.
    The belief that Aristotle opposes potency (dunamis) to actuality (energeia or entelecheia) has gone untested. This essay defines and distinguishes forms of the Opposition Hypothesis—the Actualization, Privation, and Modal—examining the texts and arguments adduced to support them. Using Aristotle’s own account of opposition, the texts appear instead to show that potency and actuality are compatible, while arguments for their opposition produce intractable problems. Notably, Aristotle’s refutation of the Megarian Identity Hypothesis applies with equal or greater force to the Opposition Hypothesis. (...)
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