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Amber D. Carpenter [17]Amber Danielle Carpenter [1]
  1.  92
    Persons Keeping Their Karma Together.Amber D. Carpenter - 2015 - In Koji Tanaka, Yasuo Deguchi, Jay L. Garfield & Graham Priest (eds.), The Moon Points Back. Oxford University Press USA.
    This chapter aims to reconstruct the philosophical motivation for the pudgalavāda or “Personalist” Buddhist view that the person is ultimately real. It argues that the ultraminimalism of the Abhidharma is too minimal to account for crucial features of personhood—especially its capacity to construct unities out of pluralities. The Buddhist Personalist insists that the individuation of person-constituting continua must be an ultimately real fact, not something we project onto or construct out of ultimate reality. That certain ultimate particulars really do belong (...)
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  2.  54
    I—Ethics of Substance.Amber D. Carpenter - 2014 - Aristotelian Society Supplementary Volume 88 (1):145-167.
    Aristotle bequeathed to us a powerful metaphysical picture, of substances in which properties inhere. The picture has turned out to be highly problematic in many ways; but it is nevertheless a picture not easy to dislodge. Less obvious are the normative tones implicit in the picture and the way these permeate our system of values, especially when thinking of ourselves and our ambitions, hopes and fears. These have proved, if anything, even harder to dislodge than the metaphysical picture which supports (...)
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  3. Pleasure as Genesis in Plato’s Philebus.Amber D. Carpenter - 2011 - Ancient Philosophy 31 (1):73-94.
    Socrates’ claim that pleasure is a γένεσις unifies the Philebus’ conception of pleasure. Close examination of the passage reveals an emphasis on metaphysical-normative dependency in γένεσις. Seeds for such an emphasis were sown in the dialogue’s earlier discussion of μεικτά, thus linking the γένεσις claim to Philebus’ description of pleasure as ἄπειρον. False pleasures illustrate the radical dependency of pleasure on outside determinants. I end tying together the Philebus’ three descriptions of pleasure: restoration, indefinite, and γένεσις.
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  4.  37
    Ranking Knowledge in the Philebus.Amber D. Carpenter - 2015 - Phronesis 60 (2):180-205.
  5.  83
    Embodied Intelligent Souls: Plants in Plato’s Timaeus.Amber D. Carpenter - 2010 - Phronesis 55 (4):281-303.
    In the Timaeus , plants are granted soul, and specifically the sort of soul capable of perception and desire. Also in the Timaeus , perception requires the involvement of to phronimon . It seems it must follow that plants are intelligent. I argue that we can neither avoid granting plants sensation in just this sense, nor can we suppose that ` to phronimon ' is something devoid of intelligence. Indeed, plants must be related to intelligence, if they are to be (...)
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  6.  51
    Embodied Intelligent Souls: Plants in Plato’s Timaeus.Amber D. Carpenter - 2010 - Phronesis 55 (4):281-303.
    In the Timaeus, plants are granted soul, and specifically the sort of soul capable of perception and desire. Also in the Timaeus, perception requires the involvement of to phronimon. It seems it must follow that plants are intelligent. I argue that we can neither avoid granting plants sensation in just this sense, nor can we suppose that `to phronimon' is something devoid of intelligence. Indeed, plants must be related to intelligence, if they are to be both orderly and good. Plants (...)
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  7. Faith Without God in Nagarjuna.Amber D. Carpenter - unknown
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  8.  2
    Embodied Intelligent Souls: Plants in Plato’s Timaeus.Amber D. Carpenter - 2021 - In Fabrizio Baldassarri & Andreas Blank (eds.), Vegetative Powers: The Roots of Life in Ancient, Medieval and Early Modern Natural Philosophy. Springer. pp. 35-53.
    In the Timaeus, plants are granted soul, and specifically the sort of soul capable of perception and desire. But perception, according to the Timaeus, requires the involvement of to phronimon. It seems to follow that plants must be intelligent. I argue that we can neither avoid granting plants sensation in just this sense, nor can we suppose that the phronimon is something devoid of intelligence. Indeed, plants must be related to intelligence, if they are to be both orderly and good (...)
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  9. Metaphysical Suffering, Metaphysics as Therapy.Amber D. Carpenter - unknown
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  10.  33
    Attention as a Means of Self‐Dissolution and Reformation.Amber D. Carpenter - 2018 - Ratio 31 (4):376-388.
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  11. Brill Online Books and Journals.Amber D. Carpenter - 2010 - Phronesis 55 (4).
  12. Questioning Krishna's Kantianism.Amber D. Carpenter - unknown
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  13.  70
    Hedonistic Persons. The Good Man Argument in Plato's Philebus.Amber Danielle Carpenter - 2006 - British Journal for the History of Philosophy 14 (1):5 – 26.
  14.  24
    Nicomachean Ethics 7 (C.) Natali (Ed.) Aristotle's Nicomachean Ethics, Book VII. Pp. Viii + 296. Oxford: Oxford University Press, 2009. Cased, £55, US$90. ISBN: 978-0-19-955844-5. [REVIEW]Amber D. Carpenter - 2011 - The Classical Review 61 (2):410-413.
  15. What is Peculiar in Aristotle's and Plato's Psychologies? What is Common to Them Both?Amber D. Carpenter - unknown
  16. Judging Strives to Be Knowing.Amber D. Carpenter - unknown
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  17. Eating One's Own : Exploring Conceptual Space for Moral Restraint.Amber D. Carpenter - unknown
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  18. On Plato's Lack of Consciousness.Amber D. Carpenter - unknown
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