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Edward C. Halper [25]Edward Charles Halper [1]
  1. Hegel's Criticism of Newton'.Edward C. Halper - 2008 - In Frederick C. Beiser (ed.), The Cambridge Companion to Hegel and Nineteenth-Century Philosophy. New York: Cambridge University Press.
     
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  2. The Idealism of Hegel’s System.Edward C. Halper - 2002 - The Owl of Minerva 34 (1):19-58.
    This paper aims to show Hegel’s system to be a self-generating and conceptually closed system and, therefore, an idealism. Many readers have agreed that Hegel intends his logic to be a self-generating, closed system, but they assume that the two branches of Realphilosophie, Nature and Spirit, must involve the application of logical categories to some non-conceptual reality external to them. This paper argues that Nature emerges from logic by the reapplication of the opening logical categories to the final category of (...)
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  3.  14
    (1 other version)One and many in Aristotle's Metaphysics.Edward C. Halper - 1989 - [Las Vegas, Nev.]: Parmenides.
    This book is part of a larger study of the problem of the one and the many in Aristotle's Metaphysics. Although this portion can be read and understood on its own, some remarks about the contents of the two sister volumes will be helpful.
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  4.  81
    Hegel’s Family Values.Edward C. Halper - 2001 - Review of Metaphysics 54 (4):815 - 858.
    FEW PHILOSOPHERS, NONE APPROACHING HIS STATURE, would agree with Hegel’s claim that we have an ethical duty to marry. More commonly, philosophers sanction marriage as ethically permissible, as Kant does, or even, at least in recent years, reject marriage as ethically illegitimate. Hegel’s view reflects his understanding of the family as a moral institution, that is, an institution in which mere participation is a moral act and, therefore, obligatory. The notion that the family is or, at least, is supposed to (...)
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  5.  66
    Colloquium 2 The Metaphysics of the Syllogism.Edward C. Halper - 2018 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 33 (1):31-60.
    This paper addresses a central metaphysical issue that has not been recognized: what kind of entity is a syllogism? I argue that the syllogism cannot be merely a mental entity. Some counterpart must exist in nature. A careful examination of the Posterior Analytics’s distinction between the syllogism of the fact and the syllogism of the reasoned fact shows that we must set aside contemporary logic to appreciate Aristotle’s logic, enables us to understand the validity of the scientific syllogism through its (...)
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  6. Jacob Klein on the Dispute Between Plato and Aristotle Regarding Number.Edward C. Halper - 2011 - New Yearbook for Phenomenology and Phenomenological Philosophy 11:249-270.
    By examining Klein’s discussion of the difference between Plato and Aristotle regarding the ontology of number, this article aims to spells out the significanceof that debate both in itself and for the development of the later mathematical sciences. This is accomplished by explicating and expanding Klein’s account of the differences that exist in the understanding of number presented by these two thinkers. It is ultimately argued that Klein’s analysis can be used to show that the transition from the ancient to (...)
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  7.  27
    (1 other version)A Tale of Two Metaphysics: Alison Stone's Environmental Hegel.Edward C. Halper - 2005 - Hegel Bulletin 26 (1-2):1-12.
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  8.  24
    Daniel Davies , Method and Metaphysics in Maimonides' Guide of the Perplexed . Reviewed by.Edward C. Halper - 2012 - Philosophy in Review 32 (6):450-453.
  9.  40
    How Aristotle Gets by in Metaphysics Zeta.Edward C. Halper - 2015 - Ancient Philosophy 35 (2):472-477.
  10.  39
    Heraclitus and the Possibility of Metaphysics.Edward C. Halper - 2017 - Review of Metaphysics 70 (3).
    Heraclitus is famous for affirming contradictions, though most readers do not regard the content of his fragments as contradictory. Examining fragments 1 and 50, this article argues that Heraclitus aims to assert a special class of contradictions, the intrinsic conflict between the content of any universal metaphysical claim and the assertion or reception of that claim. Such contradictions undermine the possibility of metaphysics as a science that knows all things. Second, the article argues that Heraclitus himself embraces this sort of (...)
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  11. Humor, Dialectic, and Human Nature in Plato.Edward C. Halper - 2011 - Epoché: A Journal for the History of Philosophy 15 (2):319-330.
    Drawing principally on the Symposium, this paper argues that humor in Plato’s dialogues serves two serious purposes. First, Plato uses puns and other devices to disarm the reader’s defenses and thereby allow her to consider philosophical ideas that she would otherwise dismiss. Second, insofar as human beings can only be understood through unchanging forms that we fail to attain, our lives are discontinuous and only partly intelligible. Since, though, the discontinuity between expectation and actual occurrence is the basis for humor, (...)
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  12.  45
    Kritik über Jedan (2000): Willensfreiheit bei Aristoteles?Edward C. Halper - 2002 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):243-249.
  13.  20
    Metaphysics by Aristotle.Edward C. Halper - 2019 - Review of Metaphysics 73 (1):131-132.
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  14.  51
    Maimonides on the Scope of Divine and Human Self-Knowledge.Edward C. Halper - 2015 - Quaestio 15:299-308.
    Maimonides’ claim, in Guide of the Perplexed I.68, that our intellect, like God’s, becomes one with the object it knows would seem to be at odds with his injunction to his readers to set their “thought to work on the first intelligible” and to “rejoice in what [it] apprehends”. The former passage supposes that we grasp individual essences by themselves, whereas the latter supposes that such essences are known only through their first cause. Since we cannot grasp the first cause, (...)
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  15.  24
    One and Many in Aristotle's Metaphysics: The Central Books: The Central Books.Edward C. Halper - 2005 - [Las Vegas, Nev.]: Parmenides Publishing.
    Uses the problem of the one and the many as a lens through which to examine the Central Books of Aristotle's Metaphysics.
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  16.  1
    One and Many in Aristotle's Metaphysics: Books Alpha–Delta: Books Alpha–Delta.Edward C. Halper - 2009 - Las Vegas: Parmenides Publishing.
    Halper's work develops a new approach to one of the most extensively studied philosophical classics. He removes Aristotle's Metaphysics from the medieval and contemporary lenses through which it is typically viewed and places it squarely within the context of Greek metaphysical speculation. As a result many passages become intelligible philosophical arguments.
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  17.  17
    Torah as political philosophy : Maimonides and Spinoza on religious law.Edward C. Halper - 2011 - In Jonathan Jacobs (ed.), Judaic Sources and Western Thought: Jerusalem's Enduring Presence. Oxford University Press. pp. 190.
  18.  43
    The Rationality of Being.Edward C. Halper - 2015 - Review of Metaphysics 68 (3):487-520.
    This paper explores two issues: (1) how our thought about nature could reflect natural processes, and (2) how our thoughts about nature are connected with each other. It argues, first, that the standard ways philosophers try to make sense of the notion that thought is separate from nature cannot be made intelligible and, second, that the conceptual schemes used to grasp nature fall broadly into two groups each of which presupposes the other, even though the two are incompatible. Although these (...)
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  19.  57
    Aristotle’s Gradations of Being in Metaphysics E–Z. [REVIEW]Edward C. Halper - 2009 - American Catholic Philosophical Quarterly 83 (4):625-630.
  20.  74
    Education and Culture in the Political Thought of Aristotle. [REVIEW]Edward C. Halper - 1985 - Ancient Philosophy 5 (1):109-113.
  21.  56
    Mary Louise Gill, "Aristotle on Substance: The Paradox of Unity". [REVIEW]Edward C. Halper - 1992 - Journal of the History of Philosophy 30 (3):444.
  22.  49
    Primary Ousia. [REVIEW]Edward C. Halper - 1993 - Review of Metaphysics 46 (3):625-627.
    Loux sets the stage with a discussion of ousia in the Categories. There, he claims, Aristotle maintained that "basic subjects" are ontologically fundamental, and the essence of each such subject is its species. Loux thinks that Aristotle was tacitly committed to the "intersection" of these two, which he terms the "unanalyzability principle": An ousia's falling under its species is a "primitive... fact about it... not susceptible of further ontological analysis".
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  23.  72
    The Foundation of Aristotle’s Categorial Scheme. [REVIEW]Edward C. Halper - 2010 - Ancient Philosophy 30 (2):452-455.