Results for 'George Hilding Rudebusch'

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George Hilding Rudebusch
Northern Arizona University
  1.  60
    Socrates, Pleasure, and Value.George Rudebusch - 1999 - Oxford University Press.
    In this study, George Rudebusch addresses whether Socrates was a hedonist--whether he believed pleasure to be the good. In attempting to locate Socrates' position on hedonism, Rudebusch examines the passages in Plato's early dialogues that are the most disputed on the topic. He maintains that Socrates identifies pleasant activity with virtuous activity, describing Socrates' hedonism as one of activity, not sensation. This analysis allows for Socrates to find both virtue and pleasure to be the good, thus solving (...)
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  2.  10
    Beaney on Mistakes.George Rudebusch - 1987 - Mind 96 (384):545-547.
    In 'Plato on Sense and Reference' (Mind,1985, pp. 526-37), I argued that Plato 'understood and rejected' a general strategy for explaining false belief, and that Frege's explanation of false belief was an instance of that general strategy. Michael Beaney ('Mistakes and Mismatches: A Reply to Rudebusch', Mind, 1987, pp. 95-8) replied that there is a feature of Frege's explanation that enables it to escape the argument. In this rejoinder I argue that Beaney's escape is not Fregean and that it (...)
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  3.  54
    Review of Hugh Benson, Clitophon's Challenge: Dialectic in Plato's “Meno,” “Phaedo,” and “Republic”. [REVIEW]George Rudebusch - 2018 - Philosophical Review 127 (2):229-232.
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  4.  66
    Review of Le Philèbe de Platon: Introduction À L’Agathologie Platonicienne. [REVIEW]George Rudebusch - 2009 - Ancient Philosophy 29 (1):212-216.
  5.  37
    The Unity of Virtue, Ambiguity, and Socrates’ Higher Purpose.George Rudebusch - 2017 - Ancient Philosophy 37 (2):333-346.
    In the Protagoras, Socrates argues that all the virtues are the very same knowledge of human wellbeing so that virtue is all one. But elsewhere Socrates appears to endorse that the virtues-such as courage, temperance, and reverence-are different parts of a single whole. Ambiguity interpretations harmonize the conflicting texts by taking the virtue words to be equivocal, such as between theoretical and applied expertise, or between a power and its deeds. I argue that such interpretations have failed in their specifics (...)
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  6.  5
    Socrates.George Rudebusch - 2009 - Wiley-Blackwell.
    _Socrates_ presents a compelling case for some life-changing conclusions that follow from a close reading of Socrates' arguments. Offers a highly original study of Socrates and his thought, accessible to contemporary readers Argues that through studying Socrates we can learn practical wisdom to apply to our lives Lovingly crafted with humour, thought-experiments and literary references, and with close reading sof key Socratic arguments Aids readers with diagrams to make clear complex arguments.
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  7.  30
    Socrates, Piety, and Nominalism.George Rudebusch - 2009 - Skepsis: A Journal for Philosophy and Interdisciplinary Research 20:216-221.
    The argument used by Socrates to refute the thesis that piety is what all the gods love is one of the most well known in the history of philosophy. Yet some fundamental points of interpretation have gone unnoticed. I will show that (i) the strategy of Socrates' argument refutes not only Euthyphro's theory of piety and such neighboring doctrines as cultural relativism and subjectivism, but nominalism in general; moreover, that (ii) the argument needs to assume much less than is generally (...)
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  8.  40
    Plato's Aporetic Style.George Rudebusch - 1989 - Southern Journal of Philosophy 27 (4):539-547.
    I describe an aporetic structure found in certain dialogues and explain the structure by showing how it serves, better than expository writing, the pedagogical goal of avoiding giving readers a false sense of knowledge in producing understanding of a philosophical account.
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  9.  18
    Reconsidering Ren as Virtue and Benevolence.George Rudebusch - 2013 - Journal of Chinese Philosophy 40 (3-4):456-472.
    One reason why Confucius is preeminent among Chinese philosophers is his teaching about ren 仁. Interpreters have said many different things about ren, yet two basic assumptions are pervasive: that ren is a virtue and that ren is benevolence. I argue that it is more respectful to the text of the Analects to discard both assumptions. Instead of virtue, ren is a priority in one's motives. Instead of benevolence, ren is humane courtesy.
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  10. Plato on Knowing a Tradition.George Rudebusch - 1988 - Philosophy East and West 38 (3):324-333.
    The success of relativism as a solution to skeptical problems depends upon the relativist's object of knowledge being invulnerable to the same skeptical doubts which we might have about the undiscovered world. Naturally, therefore, a traditional Platonic response is to argue that the relativist's selected object of knowledge cannot be known apart from knowledge of the undiscovered world. This indeed is the Platonic thesis of this article, as it applies to tradition. I begin by giving a philosophical analysis of tradition.
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  11.  41
    Christopher Rowe's Plato and the Art of Philosophical Writing.George Rudebusch - 2009 - Philosophical Books 50 (1):55-62.
    The review argues that Plato makes a valid distinction between inferior hypothetical and superior unhypothetical methods. Given the distinction, the book confuses the hypothetical for unhypothetical dialectic.
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  12. Plato on Sense and Reference.George Rudebusch - 1985 - Mind 94 (376):526-537.
    Plato's "theaetetus" (187-200) raises puzzles about false belief. Frege's explanation of how an identity statement can be informative is often seen as a solution to socrates' puzzles. The strategy of frege's solution is to explain a "mistake" as a "mismatch". But it turns out that socrates' argument, In fact, Is aware of and rejects this strategy.
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  13.  9
    Clitophon's Challenge: Dialectic in Plato's “Meno,” “Phaedo,” and “Republic”.George Rudebusch - 2018 - Philosophical Review 127 (2):229-232.
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  14.  4
    Dividing Plato’s Kinds.Fernando Muniz & George Rudebusch - 2018 - Phronesis 63 (4):392-407.
    _ Source: _Volume 63, Issue 4, pp 392 - 407 A dilemma has stymied interpretations of the Stranger’s method of dividing kinds into subkinds in Plato’s _Sophist_ and _Statesman_. The dilemma assumes that the kinds are either extensions or intensions. Now kinds divide like extensions, not intensions. But extensions cannot explain the distinct identities of kinds that possess the very same members. We propose understanding a kind as like an animal body—the Stranger’s simile for division—possessing both an extension and an (...)
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  15.  63
    Callicles' Hedonism.George Rudebusch - 1992 - Ancient Philosophy 12 (1):53-71.
  16.  37
    Socrates, Wisdom and Pedagogy.George Rudebusch - 2009 - Philosophical Inquiry 31 (1-2):153-173.
    Intellectualism about human virtue is the thesis that virtue is knowledge. Virtue intellectualists may be eliminative or reductive. If eliminative, they will eliminate our conventional vocabulary of virtue words-'virtue', 'piety', 'courage', etc.-and speak only of knowledge or wisdom. If reductive, they will continue to use the conventional virtue words but understand each of them as denoting nothing but a kind of knowledge (as opposed to, say, a capacity of some other part of the soul than the intellect, such as the (...)
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  17.  8
    Review of Myth and Metaphysics in Plato's Phaedo by David A. White. [REVIEW]George Rudebusch - 1992 - The Thomist 56 (4):726-732.
    I review White's account of the swan song, of Socrates' last words, and of the importance of myth in Plato. Against any account of myth as a remedy in the nature of rational argument, I defend Hegel's account that myth addresses a less-than-fully-rational part of the soul.
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  18.  30
    Death is One of Two Things.George Rudebusch - 1991 - Ancient Philosophy 11 (1):35-45.
  19.  69
    True Love is Requited: The Argument of Lysis 221d-222a.George Rudebusch - 2004 - Ancient Philosophy 24 (1):67-80.
    I defend the argument in Plato's Lysis that true love is requited. I state the argument, the main objections, and my replies. I begin with a synopsis of the dialogue.
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  20.  30
    Does Plato Think False Speech is Speech?George Rudebusch - 1990 - Noûs 24 (4):599-609.
    I look at (I) the problem of false speech which Plato faces, (II) the solution he gives in the Sophist, and (III) how that very solution is undermined by the argument of the Theaetetus. I conclude that we ought to see the account of the Theaetetus as overruling the account of the Sophist. On this alternative, Plato holds that false speech and thought really is impossible.
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  21.  39
    Ancient Concepts of Philosophy.George Rudebusch - 1993 - Ancient Philosophy 13 (2):467-470.
  22. Aristotelian Predication, Augustine and the Trinity.George Rudebusch - 1989 - The Thomist 53 (4):587 - 597.
    AUGUSTINE WISHED TO DEFEND AND MAKE AS INTELLIGIBLE AS POSSIBLE THE CHRISTIAN DOCTRINE OF THE TRINITY. I SHOW HOW AUGUSTINE WORKS WITH AN ARISTOTELIAN MODEL OF PREDICATION, DERIVES AN INCOMPLETENESS RESULT WITHIN THE STANDARD FORMS OF PREDICATION, AND ACCEPTS, WITH SOME QUALIFICATION, A NONSTANDARD FORM OF PREDICATION USED BY ARISTOTLE FOR PREDICATING PRIMARY SUBSTANCE OF MATTER.
     
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  23.  27
    Yu, Confucius, and Ren.George Rudebusch - 2011 - Dao: A Journal of Comparative Philosophy 10 (3):341-348.
  24.  20
    Las Ambigüedades Del Placer. Ensayo Sobre El Placer En la Filosofía de Platón.George Rudebusch - 2006 - Ancient Philosophy 26 (1):192-196.
  25.  6
    Review of Ancient Concepts of Philosophy, by William Jordan. [REVIEW]George Rudebusch - 1993 - Ancient Philosophy 13 (2):467.
  26.  6
    Sophist 237-239.George Rudebusch - 1991 - Southern Journal of Philosophy 29 (4):521-531.
    The text of Sophist 237-9 is aporetic and shares with many other dialogues this structure: A question is asked and an answer, given in a single sentence, is reached and accepted by the interlocutor. The the interlocutor is examined further and his assent undermined. I argue that the Stranger does not share Theaetetus' perplexity and holds the rejected answer. I explain the Stranger's behavior by appealing to his pedagogy.
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  27.  13
    The Duty to Heal.George Rudebusch - 2007 - Philosophical Inquiry 29 (5):38-50.
  28.  19
    Hoffman on Kripke's Wittgenstein.George Rudebusch - 1986 - Philosophical Research Archives 12:177-182.
    Paul Hoffman (in “Kripke on Private Language”, Philosophical Studies 47, 1985, 23-28) argues that Kripke’s Wittgenstein fails in his solution to his own sceptical paradox. I argue that Hoffman fails to see the importance for Kripke’s Wittgenstein of the distinction between agreement in fact and judged agreement. Hoffman is right that no solution to the sceptical paradox can be based on agreement in fact, but the solution of Kripke’s Wittgenstein depends upon judged agreement. An interpretation is given: by ‘judged agreement’ (...)
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  29.  20
    Dramatic Prefiguration in Plato's Republic.George Rudebusch - 2002 - Philosophy and Literature 26 (1):75-83.
    After defining dramatic prefiguration, I show how (1) the initial meeting between Polemarchus's party and the smaller group of Socrates and Glaucon prefigures the Republic's theme of how to install the philosophical element in its proper place as ruler in the soul; (2) the relay race of torches carried on horseback prefigures the theory of the soul as tripartite, containing reason, spirit, and appetite; and (3) the opening image of Socrates descending to the Piraeus prefigures the descent of the reasoning (...)
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  30.  21
    Sophist237-239.George Rudebusch - 1991 - Southern Journal of Philosophy 29 (4):521-531.
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  31.  17
    Christopher Rowe'splato and the Art of Philosophical Writing.George Rudebusch - 2009 - Philosophical Books 50 (1):55-62.
  32.  17
    Review of David N. McNeill, An Image of the Soul in Speech: Plato and the Problem of Socrates[REVIEW]George Rudebusch - 2010 - Notre Dame Philosophical Reviews 2010 (6).
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  33.  19
    "Ethics, Practical Reasoning, and Political Philosophy in Antiquity and in Christian, Jewish, and Islamic Philosophy": A Joint Conference of the Society for the Study of Islamic Philosophy and Science (SSIPS); the Society for Ancient Greek Philosophy (SaGP); and the International Society for Neoplatonic Studies (ISNS): A Report.George Rudebusch - 1987 - Philosophy East and West 37 (4):429-433.
  34.  6
    Plato’s Anti-Hedonism and the Protagoras.George Rudebusch - 2015 - Ancient Philosophy 35 (2):435-438.
  35.  4
    Hoffman on Kripke’s Wittgenstein.George Rudebusch - 1986 - Philosophy Research Archives 12:177-182.
    Paul Hoffman argues that Kripke’s Wittgenstein fails in his solution to his own sceptical paradox. I argue that Hoffman fails to see the importance for Kripke’s Wittgenstein of the distinction between agreement in fact and judged agreement. Hoffman is right that no solution to the sceptical paradox can be based on agreement in fact, but the solution of Kripke’s Wittgenstein depends upon judged agreement. An interpretation is given: by ‘judged agreement’ Kripke’s Wittgenstein does not mean understanding oneself to judge agreement (...)
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  36.  3
    Callicles’ Hedonism.George Rudebusch - 1992 - Ancient Philosophy 12 (1):53-71.
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  37.  3
    Death Is One of Two Things.George Rudebusch - 1991 - Ancient Philosophy 11 (1):35-45.
    This paper defends Socrates' argument that death is one of two things against standard objections.
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  38.  11
    Harmony as Truth: A Greek View.George Rudebusch - 1989 - Journal of Chinese Philosophy 16 (2):159-175.
  39.  11
    Knowing Persons: A Study in Plato (Review). [REVIEW]George Rudebusch - 2005 - Journal of the History of Philosophy 43 (1):108-109.
  40.  3
    Platon: Werke, Übersetzung und Kommentar, vol. 4. [REVIEW]George Rudebusch - 2002 - Ancient Philosophy 22 (1):177-180.
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  41.  2
    Hoffman on Kripke’s Wittgenstein.George Rudebusch - 1986 - Philosophy Research Archives 12:177-182.
    Paul Hoffman argues that Kripke’s Wittgenstein fails in his solution to his own sceptical paradox. I argue that Hoffman fails to see the importance for Kripke’s Wittgenstein of the distinction between agreement in fact and judged agreement. Hoffman is right that no solution to the sceptical paradox can be based on agreement in fact, but the solution of Kripke’s Wittgenstein depends upon judged agreement. An interpretation is given: by ‘judged agreement’ Kripke’s Wittgenstein does not mean understanding oneself to judge agreement (...)
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  42.  1
    Ancient Concepts of Philosophy. [REVIEW]George Rudebusch - 1993 - Ancient Philosophy 13 (2):467-470.
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  43.  1
    True Love Is Requited: The Argument of Lysis 221d-222a.George Rudebusch - 2004 - Ancient Philosophy 24 (1):67-80.
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  44.  3
    The Righteous Are Happy.George Rudebusch - 1998 - History of Philosophy Quarterly 15 (2):143 - 160.
  45. Mary Margaret McCabe, Plato's Individuals Reviewed By.George Rudebusch - 2000 - Philosophy in Review 20 (4):274-275.
     
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  46. Mary Margaret McCabe, Plato's Individuals. [REVIEW]George Rudebusch - 2000 - Philosophy in Review 20:274-275.
     
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  47. O Hedonismo De Cálicles.George Rudebusch - 1999 - O Que Nos Faz Pensar:155-180.
  48.  28
    Interview: Bill George.Bill George & Sue McKibbon - 1993 - Business Ethics: The Magazine of Corporate Responsibility 7 (6):17-19.
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  49. Art and Identity Politics: Nation, Religion, Ethnicity, Elsewhere Kenneth M. George.Kenneth M. George - 2007 - In Kathryn May Robinson (ed.), Asian and Pacific Cosmopolitans: Self and Subject in Motion. Palgrave-Macmillan. pp. 37.
  50.  64
    Socrates, Pleasure, and Value. George Rudebusch.C. C. W. Taylor - 2001 - Mind 110 (439):824-827.
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