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Adriel M. Trott [17]Adriel Trott [3]
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Adriel M. Trott
Wabash College
  1. “The Truth of Politics in Alain Badiou: ‘There is Only One World.Adriel Trott - 2011 - Parrhesia 12:82-93.
    In recent years, the growing number of persons to whom basic human rights have been explicitly denied—stateless persons, refugees, undocumented workers, sans papiers and unlawful combatants—has evidenced the logic of contemporary nation-state politics. According to this logic, the state defines itself by virtue of what it excludes while what is excluded is given no other recourse than the state for its protection. Hannah Arendt elucidates this logic when she observes that the stateless and the refugee can only be recognized as (...)
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  2.  14
    Aristotle on the Nature of Community.Adriel M. Trott - 2014 - Cambridge University Press.
    This reading of Aristotle's Politics builds on the insight that the history of political philosophy is a series of configurations of nature and reason. Aristotle's conceptualization of nature is unique because it is not opposed to or subordinated to reason. Adriel M. Trott uses Aristotle's definition of nature as an internal source of movement to argue that he viewed community as something that arises from the activity that forms it rather than being a form imposed on individuals. Using these definitions, (...)
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  3.  18
    Badiou and Hegel: Infinity, Dialectics, Subjectivity.A. J. Bartlett, Justin Clemens, Norman Madarasz, Adriel M. Trott, Gabriel Riera, Frank Ruda, Tzuchien Tho & Alberto Toscano - 2015 - Lexington Books.
    This book collects the work of leading scholars on Alain Badiou and G.W.F. Hegel, creating a dialogue between, and a critical appraisal of, these two central figures in European philosophy.
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  4.  14
    Aristotle on the Matter of Form: A Feminist Metaphysics of Generation.Adriel M. Trott - 2019 - Edinburgh, Scotland: Edinburgh University Press.
  5.  13
    Aristotle, Politics: A New Translation, Translated by C.D.C. Reeve.Adriel M. Trott - 2019 - Polis 36 (1):170-176.
  6.  9
    Fanny Söderbäck. Feminist Readings of Antigone. [REVIEW]Adriel M. Trott - 2012 - philoSOPHIA: A Journal of Continental Feminism 2 (2):234-237.
  7. Book Review "Gender: Antiquity and Its Legacy, by Brooke Holmes". [REVIEW]Adriel M. Trott - 2014 - Hypatia Reviews Online 192.
  8. “Logos and the Political Nature of Anthrôpos in Aristotle’s Politics.Adriel M. Trott - 2010 - Polis 27 (2):292-307.
    Departing from Aristotle's two-fold definition of anthropos as having logos and being political, the argument of this article is that human beings are always fundamentally political for Aristotle. This position challenges the view that ethical life is prior to or beyond the scope of political life. Aristotle's conception of the political nature of the human is developed through a reading of the linguistic argument at Politics I.2; a careful treatment of autos, or self, in Aristotle; and an examination of the (...)
     
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  9.  14
    Logos and the Political Nature of Anthrōpos in Aristotle’s Politics.Adriel M. Trott - 2010 - Polis: The Journal for Ancient Greek Political Thought 27 (2):292-307.
    Departing from Aristotle's two-fold definition of anthrōpos (human) as having logos and being political, the argument of this article is that human beings are always fundamentally political for Aristotle. This position challenges the view that ethical life is prior to or beyond the scope of political life. Aristotle's conception of the political nature of the human is developed through a reading of the linguistic argument at Politics 1.2; a careful treatment of autos, or self, in Aristotle; and an examination of (...)
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  10.  22
    Nature, Action, and Politics.Adriel M. Trott - 2017 - Ancient Philosophy 37 (1):113-128.
  11.  20
    'Not Slavery, But Salvation': Aristotle on Constitution and Government.Adriel M. Trott - 2017 - Polis 34 (1):115-135.
    This paper argues that Aristotle challenges the view of Athenian democrats that all rule is master rule – the imposition of the will of the powerful on the powerless – by arguing that the politeuma, or government, should be identical with the politeia, understood both as the constitution and the collectivity of citizens. I examine Aristotle’s analysis and response to democrats’ skepticism of the law that the constitution embodies. Aristotle argues that democrats think law limits license even when the source (...)
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  12.  25
    Not Slavery, but Salvation.Adriel M. Trott - 2017 - Polis: The Journal for Ancient Greek Political Thought 34 (1):115-135.
    This paper argues that Aristotle challenges the view of Athenian democrats that all rule is master rule – the imposition of the will of the powerful on the powerless – by arguing that the politeuma, or government, should be identical with the politeia, understood both as the constitution and the collectivity of citizens. I examine Aristotle’s analysis and response to democrats’ skepticism of the law that the constitution embodies. Aristotle argues that democrats think law limits license even when the source (...)
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  13.  17
    Plato’s Republic by Alain Badiou; Susan Spitzer Trans. [REVIEW]Adriel M. Trott - 2015 - Ancient Philosophy 35 (1):216-220.
  14. Rancière and Aristotle: Parapolitics, Part-y Politics and the Institution of Perpetual Politics.Adriel Trott - 2012 - Journal for Speculative Philosophy 26 (4):627-646.
    This article addresses Rancière’s critique of Aristotle’s political theory as parapolitics in order to show that Aristotle is a resource for developing an inclusionary notion of political community. Rancière argues that Aristotle attempts to cut off politics and merely police (maintain) the community by eliminating the political claim of the poor by including it. I respond to three critiques that Rancière makes of Aristotle: that he ends the political dispute by including the demos in the government; that he includes the (...)
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  15. Rule in Turn: Political Rule Against Mastery in Aristotle's Politics.Adriel M. Trott - 2013 - Epoché: A Journal for the History of Philosophy 17 (2):301-311.
    Aristotle’s political theory is often dismissed as undemocratic due to his treatment of natural slavery and women and to his conception of political rule as rule by turns. The second reason presents no less serious challenges than the first for finding democracy in Aristotle’s political theory. This article argues that Aristotle’s account of ruling in turns hinges on a critique of master rule and an affirmation of political rule, which involves both the rulers and the ruled in the project of (...)
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  16.  6
    Rule in Turn: Political Rule Against Mastery in Aristotle's Politics.Adriel M. Trott - 2013 - Epoché: A Journal for the History of Philosophy 17 (2):301-311.
    Aristotle’s political theory is often dismissed as undemocratic due to his treatment of natural slavery and women and to his conception of political rule as rule by turns. The second reason presents no less serious challenges than the first for finding democracy in Aristotle’s political theory. This article argues that Aristotle’s account of ruling in turns hinges on a critique of master rule and an affirmation of political rule, which involves both the rulers and the ruled in the project of (...)
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  17.  23
    Toward a Feminist Ontology: A New Logic of Truth in Irigaray’s Reading of Plato’s Cave.Adriel M. Trott - 2006 - Philosophy Today 50 (Supplement):22-30.
  18.  31
    Toward a Feminist Ontology: A New Logic of Truth in Irigaray’s Reading of Plato’s Cave.Adriel M. Trott - 2006 - Philosophy Today 50 (Supplement):22-30.
  19. Toward a New Metaphysics: Difference in Irigaray’s Reading of Plato’s Cave.Adriel M. Trott - 2006 - Philosophy Today 50 (Supplement):22-30.
  20. The Human Animal: The Natural and the Rational in Aristotle’s Anthropology.Adriel Trott - 2012 - Epoché: A Journal for the History of Philosophy 16 (2):269-285.
    I argue that the human being fits squarely within the natural world in Aristotle’s anthropology. Like other natural beings, we strive to fulfill our end from the potential within us to achieve that end. Logos does not make human beings unnatural but makes us responsible for our actualization. As rational, the human can never be reduced to mere living animal but is always already concerned with living well; yet, as natural, she is not separated from the animal world, a dangerous (...)
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