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  1.  1
    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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  2.  2
    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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  3.  2
    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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  4.  1
    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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  5.  4
    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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  6.  10
    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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  7.  5
    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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  8.  1
    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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  9. 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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  10.  2
    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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  11. 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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