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Edward Halper [47]Edward C. HALPER [27]Edward Charles Halper [1]
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Edward Halper
University of Georgia
  1.  21
    Kritik über Jedan (2000): Willensfreiheit bei Aristoteles?Edward C. Halper - 2002 - Bochumer Philosophisches Jahrbuch Fur Antike Und Mittelalter 7 (1):243-249.
  2.  24
    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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  3.  71
    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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  4. Freshman Seminar Film Courses.Edward Halper - 2005 - Teaching Philosophy 28 (4):351-365.
    The aim of this paper is to explain how to design and teach a course that meets the special requirements of Freshman Seminar programs by using feature films to examine philosophical themes. Two such courses are discussed. By organizing each course around a theme, the teacher can use the films to illustrate and, sometimes, critique philosophical positions that she elaborates. Discussing the films, the students develop analytical and interpretive skills important for more rigorous philosophy courses as well as for work (...)
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  5. From Puzzles to Principles?: Essays on Aristotle's Dialectic.Allan Bäck, Robert Bolton, J. D. G. Evans, Michael Ferejohn, Eugene Garver, Lenn E. Goodman, Edward Halper, Martha Husain, Gareth Matthews & Robin Smith - 1999 - Lexington Books.
    Scholars of classical philosophy have long disputed whether Aristotle was a dialectical thinker. Most agree that Aristotle contrasts dialectical reasoning with demonstrative reasoning, where the former reasons from generally accepted opinions and the latter reasons from the true and primary. Starting with a grasp on truth, demonstration never relinquishes it. Starting with opinion, how could dialectical reasoning ever reach truth, much less the truth about first principles? Is dialectic then an exercise that reiterates the prejudices of one's times and at (...)
     
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  6.  44
    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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  7. The Unity of the Virtues in Aristotle.Edward Halper - 1999 - Oxford Studies in Ancient Philosophy 17:115-43.
  8. The Logic of Hegel's Philosophy of Nature: Nature, Space and Time.Edward Halper - 1998 - In Stephen Houlgate (ed.), Hegel and the Philosophy of Nature. Suny Press. pp. 33.
     
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  9.  8
    Form and Reason: Essays in Metaphysics.Edward Halper - 1993 - State University of New York Press.
    Many of the essays have been presented, in early or shorter versions, at various conferences. Annotation copyright by Book News, Inc., Portland, OR.
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  10. Hegel's Criticism of Newton'.Edward C. Halper - 2008 - In Frederick C. Beiser (ed.), The Cambridge Companion to Hegel and Nineteenth-Century Philosophy. Cambridge University Press.
     
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  11.  51
    The Foundation of Aristotle’s Categorial Scheme. [REVIEW]Edward C. Halper - 2010 - Ancient Philosophy 30 (2):452-455.
  12.  49
    "Education and Culture in the Political Thought of Aristotle", by Carnes Lord. [REVIEW]Edward C. Halper - 1985 - Ancient Philosophy 5 (1):109.
  13.  63
    Spinoza on the Political Value of Freedom of Religion.Edward Halper - 2004 - History of Philosophy Quarterly 21 (2):167-182.
    The last chapter of Spinoza's Theological-Political Treatise (TTP) is a brief for freedom of religion. In our enthusiasm for Spinoza's conclusion it is easy to overlook the blatant contradiction between this thesis and the central claim of the immediately preceding chapter that "right over matters of religion is vested entirely in the sovereign." There Spinoza emphasizes the necessity that there be but one sovereign in the state and the threat that autonomous religious authorities would pose to the authority of this (...)
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  14.  47
    Aristotle's Solution to the Problem of Sensible Substance.Edward Halper - 1987 - Journal of Philosophy 84 (11):666-672.
  15.  37
    Mary Louise Gill, "Aristotle on Substance: The Paradox of Unity". [REVIEW]Edward C. Halper - 1992 - Journal of the History of Philosophy 30 (3):444.
  16.  27
    Aristotle on the Extension of Non-Contradiction.Edward Halper - 1984 - History of Philosophy Quarterly 1 (4):369 - 380.
  17.  65
    Aristotle on Knowledge of Nature.Edward Halper - 1984 - Review of Metaphysics 37 (4):811 - 835.
    IT IS well-known that Plato and Aristotle disagree on the possibility of knowledge of nature. Plato maintains that knowledge, in contrast with belief, is never mistaken, that the objects of knowledge are always the same and never becoming, and that what we sense is always becoming. He concludes that knowledge is possible only of objects that are unchanging and separate from sensibles, i.e., the forms. Aristotle rejects this conclusion and recognizes knowledge of sensibles. Surprisingly, though, he accepts Plato's assumptions. He (...)
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  18.  12
    Spinoza on the Political Value of Freedom of Religion.Edward C. Halper - 2006 - The Proceedings of the Twenty-First World Congress of Philosophy 2:37-44.
    The last chapter of Spinoza's Theological-Political Treatise is a brief for freedom of religion. In our enthusiasm for Spinoza's conclusion it is easy to overlook the blatant contradiction between this thesis and the central claim of the immediately preceding chapter that "right over matters of religion is vested entirely in the sovereign." There Spinoza emphasizes the necessity that there be but one sovereign in the state and the threat that autonomous religious authorities would pose to the authority of this sovereign. (...)
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  19. One and Many in Aristotle's Metaphysics: The Central Books.Edward C. HALPER - 1989 - Parmenides.
     
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  20. Being Qua Being in Metaphysics G.Edward Halper - 1987 - Elenchos 8.
     
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  21.  30
    Aristotle’s Gradations of Being in Metaphysics E–Z. [REVIEW]Edward C. Halper - 2009 - American Catholic Philosophical Quarterly 83 (4):625-630.
  22.  61
    Aristotle’s Rethinking of Philosophy.Edward Halper - 2008 - Proceedings of the Xxii World Congress of Philosophy 2:107-114.
    For Aristotle and other Greek thinkers, philosophy is itself a rethinking. There are other branches of knowledge, like medicine and mathematics, that each grasp some particular subject matter. Since philosophy or, as it has come to be called, metaphysics is the highest science, its job is to grasp somehow all the other sciences and all their subjects. If the science of a subject requires a type of thinking proper to the subject, then the science of that science requires a rethinking (...)
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  23.  60
    Sachs, Joe. Aristotle's Physics: A Guided Study.Edward Halper - 1997 - Review of Metaphysics 50 (3):687-689.
  24.  52
    Ackrill, Aristotle and Analytic Philosophy.Edward Halper - 1982 - Ancient Philosophy 2 (2):142-151.
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  25.  60
    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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  26.  3
    Aristotle's Political Virtues.Edward Halper - 1998 - The Paideia Archive: Twentieth World Congress of Philosophy 3:154-161.
    This paper argues that Aristotle conceives happiness not primarily as an exercise of virtue in private or with friends, but as the exercise of virtue in governing an ideal state. The best states are knit together so tightly that the interests of one person are the same as the interests of all. Hence, a person who acts for his or her own good must also act for the good of all fellow citizens. It follows that discussions of Aristotle’s altruism and (...)
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  27.  47
    Klein on Aristotle on Number.Edward C. Halper - 2011 - New Yearbook for Phenomenology and Phenomenological Philosophy 11:271-281.
    Jacob Klein raises two important questions about Aristotle’s account of number: (1) How does the intellect come to grasp a sensible as an intelligible unit? (2) What makes a collection of these intelligible units into one number? His answer to both questions is “abstraction.” First, we abstract (or, better, disregard) a thing’s sensible characteristics to grasp it as a noetic unit. Second, after counting like things, we again disregard their other characteristics and grasp the group as a noetic entity composed (...)
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  28.  9
    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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  29.  13
    Aristotle on the Convertibility of One and Being.Edward Halper - 1988 - Philosophie Et Culture: Actes du XVIIe Congrès Mondial de Philosophie 3:259-264.
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  30.  39
    Metaphysics.Edward Halper - 2003 - Review of Metaphysics 57 (2):383-385.
  31.  18
    The Origin of Aristotle's Metaphysical "Aporiai" [Greek].Edward Halper - 1988 - Apeiron 21 (1):1.
  32. Sheldon M. Cohen, Aristotle on Nature and Incomplete Substance. [REVIEW]Edward Halper - 1997 - Philosophy in Review 17:314-316.
     
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  33.  38
    Metaphysics Z 12 and H 6.Edward Halper - 1984 - Ancient Philosophy 4 (2):146-159.
  34.  29
    Aristotle on the Convertibility of One and Being.Edward Halper - 1985 - New Scholasticism 59 (2):213-227.
  35.  12
    Metaphysics Z 12 and H 6: The Unity of Form and Composite.Edward Halper - 1984 - Ancient Philosophy 4 (2):146.
  36.  42
    Metaphysics Z 4-5.Edward Halper - 1986 - Ancient Philosophy 6:91-122.
  37.  29
    Der Unbewegte Beweger Des Aristoteles.Edward Halper - 1991 - Ancient Philosophy 11 (2):439-444.
  38.  8
    Hegel and the Problem of the Differentia.Edward Halper - 1990 - Proceedings of the Hegel Society of America 10:191-202.
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  39.  25
    Is Creativity Good?Edward Halper - 1989 - British Journal of Aesthetics 29 (1):47-56.
  40.  23
    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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  41.  41
    Primary Ousia: An Essay on Aristotle's Metaphysics Z and H.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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  42.  17
    Self-Relation in Hegel’s Science of Logic.Edward Halper - 1981 - Philosophy Research Archives 7:89-133.
    This paper uses self-relation to reconstruct Hegel's reasoning in the Logic. In the sphere of "being," selfrelation is self-predication, and the predicate is the active, participial form of the category. Examining the first three and the last category in this sphere, I explain how Hegel argues that each category is itself engaged in the activity that it signifies. However, this self-predication adds new content to the category transforming it into a new category. Ultimately, this process leads to the collapse of (...)
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  43.  20
    How Aristotle Gets by in Metaphysics Zeta.Edward C. Halper - 2015 - Ancient Philosophy 35 (2):472-477.
  44.  21
    The Rationality of Being.Edward C. Halper - 2015 - Review of Metaphysics 68 (3):487-520.
    This paper explores two issues: how our thought about nature could reflect natural processes, and 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 conclusions pose (...)
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  45.  23
    Aristotle and the Philosophy of Friendship.Edward Halper - 2003 - Review of Metaphysics 57 (2):430-432.
    Pangle’s thesis is that Aristotle’s account of friendship in Nicomachean Ethics 8 and 9 addresses multiple audiences. For his ostensible audience, statesmen and other men of action, Aristotle paints an enticing picture of friendship that is based on moral virtue and issues in acts of benevolence. However, he embeds within this analysis subtle “tensions” designed to signal to thoughtful readers the limits of moral virtue and so to provoke them to pursue a philosophical life as well as to provide them (...)
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  46.  21
    The Origin of Aristotle's Metaphysical Άπορίαι.Edward Halper - 1988 - Apeiron 21 (1):1 - 27.
  47.  11
    "Der Unbewegte Beweger des Aristoteles", by Klaus Oehler. [REVIEW]Edward Halper - 1991 - Ancient Philosophy 11 (2):439.
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  48.  10
    Klein on Aristotle on Number.Edward C. Halper - 2011 - New Yearbook for Phenomenology and Phenomenological Philosophy 11:271-281.
    Jacob Klein raises two important questions about Aristotle’s account of number: How does the intellect come to grasp a sensible as an intelligible unit? What makes a collection of these intelligible units into one number? His answer to both questions is “abstraction.” First, we abstract a thing’s sensible characteristics to grasp it as a noetic unit. Second, after counting like things, we again disregard their other characteristics and grasp the group as a noetic entity composed of “pure” units. As Klein (...)
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  49.  6
    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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  50.  13
    Klein and Cassirer.Edward Halper - 2015 - Journal of Speculative Philosophy 29 (2):194-217.
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