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  1.  11
    The Natural Part of Political Justice in Aristotle’s Nicomachean Ethics.Matthew Berry - 2020 - Epoché: A Journal for the History of Philosophy 25 (1):1-20.
    Scholars have advanced many different interpretations of Aristotle’s discussion of “the naturally just” in the Nicomachean Ethics. Most of these interpretations, however, pay insufficient attention to the context into which Aristotle introduces the concept, and in particular to Aristotle’s discussion of political justice, of which “the naturally just” is only a part. This paper seeks to recover that context and to offer a new interpretation of “the naturally just” as the part of political justice that is derived from the nature (...)
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  2.  8
    Hermeneutical Justice in Fricker, Dotson, and Arendt.Magnus Ferguson - 2020 - Epoché: A Journal for the History of Philosophy 25 (1):21-34.
    I propose that Hannah Arendt’s hermeneutical philosophy can make important contributions to ongoing debates in the study of epistemic injustice. Building on Kristie Dotson’s concern that Miranda Fricker’s formulation of hermeneutical injustice is needlessly restrictive, I argue that Arendt’s concept of ‘thinking’ challenges us to imagine a form of hermeneutical virtue that is rigorously self-critical. The self-destructive tendency of Arendtian thinking may help to guard against the specific danger that Dotson identifies - namely, that an overly rigid approach to hermeneutical (...)
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  3.  9
    The “Almost Necessary” Link Between Selfhood And Evil In Schelling’s Freiheitsschrift.Christopher Iacovetti - 2020 - Epoché: A Journal for the History of Philosophy 25 (1):35-55.
    This article attempts to draw out and to clarify a tension at the core of Schelling’s Freiheitsschrift. This tension can be put as follows. On the one hand, Schelling insists quite strongly throughout this text upon the inherent goodness of creaturely selfhood—not simply in the negative sense that selfhood is not intrinsically evil, but in the positive sense that each created self is loved by God and destined to play a singular part in God’s self-revelation. On the other hand, Schelling (...)
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  4.  6
    Nietzsche’s Rhetoric: Dissonance and Reception.Simon Lambek - 2020 - Epoché: A Journal for the History of Philosophy 25 (1):57-80.
    This article presents a reading of Nietzsche’s use of rhetoric as inseparable from his philosophical project. I provide an exegesis of Nietzsche’s own reflections on rhetoric and consider its actual deployment, arguing that Nietzsche’s rhetoric is often deliberately dissonant and oriented toward facilitating receptive effects. The aim, I suggest, is to shift politics of possibility—to alter what can and cannot be done and said politically. Dissonant rhetoric, rhetoric that marries aesthetic attunement with affective turbulence, helps to accomplish this end by (...)
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  5.  11
    Seeing Darkness, Hearing Silence.Pascal Massie - 2020 - Epoché: A Journal for the History of Philosophy 25 (1):81-99.
    This essay addresses the following questions: How does the meta-sensory function of koine aisthesis relate to its other functions? How can a meta-level arise from the immanence of sensation? Can we give an account of meta-sensation that doesn’t assume a transcendental plane? My contention is that the representationalist model doesn’t apply to Aristotle and that Aristotle offers an alternative that is worth exploring. I propose to interpret the meta-sensory power of the koine aisthesis in terms of the sensing of the (...)
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  6.  3
    Approaching the Parmenidean Sublime—Part II.Lucio Angelo Privitello - 2020 - Epoché: A Journal for the History of Philosophy 25 (1):101-134.
    This paper is Part II of my study entitled “Approaching the Parmenidean Sublime: A New Translation and Resequencing of the Fragments of Parmenides.” What I seek to accomplish here is to elaborate on my resequencing/translation decisions, and take up the more thorny philosophical/juridical aspects of my position previously mentioned, yet condensed, in “Notes to Translator’s Introduction,” and “Notes on the Fragments.” I believe that this continued engagement with the fragments of Parmenides makes up the “dutiful apprenticeship” intrinsically represented in the (...)
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  7.  11
    Hegel and the Politics of Tragedy, Comedy and Terror.Jeffrey Reid - 2020 - Epoché: A Journal for the History of Philosophy 25 (1):135-153.
    Greek tragedy, in Hegel’s Phenomenology of Spirit, represents the performative realization of binary political difference, for example, “private versus public,” “man versus woman” or “nation versus state.” On the other hand, Roman comedy and French Revolutionary Terror, in Hegel, can be taken as radical expressions of political in-difference, defined as a state where all mediating structures of association and governance have collapsed into a world of “bread and circuses.” In examining the dialectical interplay between binary, tragic difference and comedic, terrible (...)
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  8.  12
    Community with Nothing in Common? Plato's Subtler Response to Protagoras.Mark Sentesy - 2020 - Epoché: A Journal for the History of Philosophy 25 (1):155-183.
    The Protagoras examines how community can occur between people who have nothing in common. Community, Protagoras holds, has no natural basis. Seeking the good is therefore not a theoretical project, but a matter of agreement. This position follows from his claim that “man is the measure of all things.” For Socrates community is based on a natural good, which is sought through theoretical inquiry. They disagree about what community is, and what its bases and goals are. But Plato illustrates the (...)
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  9.  8
    Political Form in Paul Celan.Beau Shaw - 2020 - Epoché: A Journal for the History of Philosophy 25 (1):185-205.
    Paul Celan’s “Tenebrae” is a scandalous poem: it describes how “unity with the dying Jesus” is achieved by means of the Jewish experience of the concentration camps. In this paper, I provide a new interpretation of “Tenebrae” that breaks from the two traditional ways in which the poem has been viewed—on the one hand, as a Christian poem that suggests that Jesus, insofar as he suffers just like Jewish concentration camp victims do, can provide “hope and redemption for the faithful”, (...)
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  10.  4
    Moral Laws of the Heart.Peter Westmoreland - 2020 - Epoché: A Journal for the History of Philosophy 25 (1):207-234.
    Tensions between sentiments and reason are a well-known feature of Rousseau’s moral theory. To explain these tensions, this paper appeals to Rousseau’s moral foundationalism. In this foundationalism, I argue, feeling and reason operate jointly to establish the content and normativity of moral law. This joint operation is not always smooth, and additionally there is much leeway in this theory, which explains the theory’s ability to accommodate various interpretations and emphases as well as its struggle to delimit specific moral laws, choices, (...)
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  11.  2
    The Two Views of Renaissance Philosophy.Thora Ilin Bayer - 2020 - Epoché: A Journal for the History of Philosophy 24 (2):357-368.
    In the study of the history of philosophy, there is a long-standing question as to whether works produced between the mid-fourteenth century and the end of the sixteenth century, the Renaissance, can be rightly understood as philosophy or as primarily literary and rhetorical in character. The latter view is prominently held by Paul Oskar Kristeller but has precedent in Hegel’s treatment of this period in his History of Philosophy. That the works of major figures of this period are essentially philosophical (...)
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  12.  3
    The Invention of Singularity in School.Marc Crépon, D. J. S. Cross & Tyler M. Williams - 2020 - Epoché: A Journal for the History of Philosophy 24 (2):467-483.
    This essay situates “singularity” at the heart of the power dynamics operative in contemporary pedagogy and the system supporting it. More than merely academic learning, indeed, “school” here denotes not only the range of disciplinary authorities at work within the classroom and the educational system at large but also discursive obedience to knowledge. Supported by close readings of Arendt and Derrida, this paper thus argues that nothing less than the formation of identity is at stake in “school.” What are the (...)
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  13.  3
    Virtue as Empowerment.Matthew J. Dennis - 2020 - Epoché: A Journal for the History of Philosophy 24 (2):411-431.
    Virtue ethical interpretations of Nietzsche are increasingly viewed as a promising way to explain his moral philosophy, although current interpretations disagree on which character traits he regards as virtues. Of the first-, second-, and third-wave attempts addressing this question, only the latter can explain why Nietzsche denies that the same character traits are virtues for all individuals. Instead of positing the same set of character traits as Nietzschean virtues, third-wave theorists propose that Nietzsche only endorses criteria determining whether a specific (...)
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  14.  4
    Mixed Bodies, Agency and Narrative in Lucretius and Machiavelli.Sean Erwin - 2020 - Epoché: A Journal for the History of Philosophy 24 (2):337-355.
    Scholars have cited the influence of Lucretius on Machiavelli as important to framing Machiavelli’s position on the freedom of political agents. Some scholars like Roecklin and Rahe argue that Machiavelli was a determinist based on Machiavelli’s rejection of the clinamen; others argue with Brown and Morfino that Machiavelli’s affirmation of Lucretian natural principles left room for the freedom of agents. However, this paper takes a different approach by arguing that Machiavelli successfully resists identification with either of these positions. I argue (...)
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  15.  5
    Creative Discovery.John V. Garner - 2020 - Epoché: A Journal for the History of Philosophy 24 (2):299-321.
    In his commentary on Euclid, Proclus develops what he takes to be an important Platonic critique of the epistemology of abstraction. As I argue, his argument closely reflects terminology and concepts from Plato’s Philebus. Both emphasize the priority—in reality and in our awareness—of the precise over the imprecise. Specifically, Proclus’s famous notion of the psychical “projection” of intermediate mathematical entities, while having no technically exact precedent in Plato, finds a conceptual neighbor in the Philebus’s suggestion that philosophical arithmeticians “posit” pure (...)
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  16.  17
    Descartes’s Turn to the Body.Razvan Ioan - 2020 - Epoché: A Journal for the History of Philosophy 24 (2):369-388.
    What are Descartes’s views on the body and how do they change? In this article, I try to make clearer the nature of the shift towards an increased focus on the body as ‘my’ body in Descartes’s Passions of the Soul. The interest in the nature of passions, considered from the point of view of the ‘natural scientist’, is indicative of a new approach to the study of the human. Moving beyond the infamous mind-body union, grounded in his dualist metaphysics, (...)
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  17.  14
    Aristotle on Wittiness.Rebekah Johnston - 2020 - Epoché: A Journal for the History of Philosophy 24 (2):323-336.
    Aristotle claims, in his Nicomachean Ethics, that in addition to being, for example, just and courageous, and temperate, the virtuous person will also be witty. Very little sustained attention, however, has been devoted to explicating what Aristotle means when he claims that virtuous persons are witty or to justifying the plausibility of the claim that wittiness is a virtue. It becomes especially difficult to see why Aristotle thinks that being witty is a virtue once it becomes clear that Aristotle’s witty (...)
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  18.  9
    Gadamer’s “Practice” of Theoria.William Konchak - 2020 - Epoché: A Journal for the History of Philosophy 24 (2):453-465.
    This paper explores the Greek conception of theoria, Gadamer’s interpretation of it, and how he applies it to his own hermeneutics. In particular, the transition that Gadamer makes from traditional metaphysical perspectives of theoria in ancient thought towards the activity of theoria within human life is explored, and the role that his aesthetics plays in this process. The importance of the intertwining of theory and practice for Gadamer is considered and what the practice of theoria may consist in. It is (...)
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  19.  3
    Toward a Two-Route Interpretation of Parmenidean Inquiry.Colin C. Smith - 2020 - Epoché: A Journal for the History of Philosophy 24 (2):279-297.
    In this paper I challenge the orthodox view regarding the number of routes of inquiry in Parmenides’s poem. The narrating goddess in Fragment 2 identifies ‘the only routes of inquiry there are for knowing,’ guided by the ‘[...] is [...]’ and guided by ‘what-is-not as such.’ In Fragment 6, the goddess considers taking ‘both to be and not to be’ to be ‘the same and not the same,’ and most modern commentators hold that this constitutes a third route. I argue (...)
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  20.  12
    Why Is Spinoza an Epicurean?Dimitris Vardoulakis - 2020 - Epoché: A Journal for the History of Philosophy 24 (2):389-409.
    The article argues that Spinoza’s political philosophy is best understood by tracing the influence of epicureanism in his thought.
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  21.  1
    Enlightenment Infinitesimals and Tolstoy’s War and Peace.Russell Winslow - 2020 - Epoché: A Journal for the History of Philosophy 24 (2):433-451.
    During the Enlightenment period the concept of the infinitesimal was developed as a means to solve the mathematical problem of the incommensurability between human reason and the movements of physical beings. In this essay, the author analyzes the metaphysical prejudices subtending Enlightenment Humanism through the lens of the infinitesimal calculus. One of the consequences of this analysis is the perception of a two-fold possibility occasioned by the infinitesimal. On the one hand, it occasions an extreme form of humanism, “transhumanism,” which (...)
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