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Profile: John Cooper
  1. Plato, John M. Cooper & D. S. Hutchinson (eds.) (1997). Plato: Complete Works. Hackett Publishing Co..
  2.  17
    John M. Cooper (2012). Pursuits of Wisdom: Six Ways of Life in Ancient Philosophy From Socrates to Plotinus. Princeton University Press.
    In "Pursuits of Wisdom," John Cooper brings this crucial question back to life. This marvelous book will shape the way we think about and engage with ancient philosophical traditions.
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  3.  5
    John M. Cooper (2004). Knowledge, Nature, and the Good: Essays on Ancient Philosophy. Princeton University Press.
    Knowledge, Nature, and the Good brings together some of John Cooper's most important works on ancient philosophy. In thirteen chapters that represent an ideal companion to the author's influential Reason and Emotion, Cooper addresses a wide range of topics and periods--from Hippocratic medical theory and Plato's epistemology and moral philosophy, to Aristotle's physics and metaphysics, academic scepticism, and the cosmology, moral psychology, and ethical theory of the ancient Stoics.Almost half of the pieces appear here for the first time or are (...)
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  4. John M. Cooper (1982). Aristotle on Natural Teleology. In M. Schofield & M. C. Nussbaum (eds.), Language and Logos. Cambridge University Press 197--222.
     
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  5.  28
    John M. Cooper (1998). Reason and Emotion: Essays on Ancient Moral Psychology and Ethical Theory. Princeton University Press.
    This book brings together twenty-three distinctive and influential essays on ancient moral philosophy--including several published here for the first time--by the distinguished philosopher and classical scholar John Cooper.
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  6.  60
    John M. Cooper (1975). Reason and Human Good in Aristotle. Harvard University Press.
    I Deliberation, Practical Syllogisms , and Intuition. Introduction Aristotle's views on moral reasoning are a difficult and much disputed subject. ...
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  7. John M. Cooper & D. S. Hutchinson (eds.) (1997). Plato Complete Works. Hackett Publishing Company.
     
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  8.  11
    J. L. Ackrill, Julia Annas, M. F. Burnyeat, John M. Cooper, Marcia L. Homiak, Rosalind Hursthouse, T. H. Irwin, L. A. Kosman, Richard Kraut, John McDowell, Alfred R. Mele & Martha C. Nussbaum (1998). Aristotle's Ethics: Critical Essays. Rowman & Littlefield Publishers.
    The ethics of Aristotle , and virtue ethics in general, have enjoyed a resurgence of interest over the past few decades. Aristotelian themes, with such issues as the importance of friendship and emotions in a good life, the role of moral perception in wise choice, the nature of happiness and its constitution, moral education and habituation, are finding an important place in contemporary moral debates. Taken together, the essays in this volume provide a close analysis of central arguments in Aristotle's (...)
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  9. John M. Cooper (1977). Friendship and the Good in Aristotle. Philosophical Review 86 (3):290-315.
  10. John M. Cooper (1984). Plato's Theory of Human Motivation. History of Philosophy Quarterly 1 (1):3 - 21.
    I discuss the division of the soul in plato's "republic". i concentrate on the arguments and illustrative examples given in book iv, but i treat the descriptions of different types of person in viii-ix and elsewhere as further constituents of a single, coherent theory. on my interpretation plato distinguishes three basic kinds of motivation which he claims all human beings regularly experience in some degree. reason is itself the immediate source of certain desires. in addition, there are appetitive and also--quite (...)
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  11.  74
    John W. Cooper (2013). Created for Everlasting Life: Can Theistic Evolution Provide an Adequate Christian Account of Human Nature? Zygon 48 (2):478-495.
    Christians who affirm standard science and the biblical doctrine of creation often endorse theistic evolution as the best approach to human origins. But theistic evolution is ambiguous. Some versions are naturalistic (NTE)—God created humans entirely by evolution—and some are supernaturalistic (STE)—God supernaturally augmented evolution. This article claims that NTE is inadequate as an account of human origins because its theological naturalism and emergent physicalist ontology of the soul or person conflict with the Christian doctrine that God created humans for everlasting (...)
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  12. John M. Cooper (2012). Index. In Pursuits of Wisdom: Six Ways of Life in Ancient Philosophy From Socrates to Plotinus. Princeton University Press 431-442.
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  13. John M. Cooper (1977). Aristotle on the Forms of Friendship. Review of Metaphysics 30 (4):619 - 648.
  14.  89
    John M. Cooper (1977). The Psychology of Justice in Plato. American Philosophical Quarterly 14 (2):151 - 157.
  15.  67
    John M. Cooper (1998). The Unity of Virtue. Social Philosophy and Policy 15 (1):233-274.
    Philosophers have recently revived the study of the ancient Greek topics of virtue and the virtues—justice, honesty, temperance, friendship, courage, and so on as qualities of mind and character belonging to individual people. But one issue at the center of Greek moral theory seems to have dropped out of consideration. This is the question of the unity of virtue, the unity of the virtues. Must anyone who has one of these qualities have others of them as well, indeed all of (...)
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  16. John Cooper (2009). Exaggerated Rumors of Dualism’s Demise: A Review Essay on Body, Soul, and Human Life. Philosophia Christi 11 (2):453-464.
     
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  17.  89
    John M. Cooper (2005). The Emotional Life of the Wise. Southern Journal of Philosophy 43 (S1):176-218.
    The ancient Stoics notoriously argued, with thoroughness and force, that all ordinary “emotions” (passions, mental affections: in Greek, pãyh) are thoroughly bad states of mind, not to be indulged in by anyone, under any circumstances: anger, resentment, gloating; pity, sympathy, grief; delight, glee, pleasure; impassioned love (i.e. ¶rvw), agitated desires of any kind, fear; disappointment, regret, all sorts of sorrow; hatred, contempt, schadenfreude. Early on in the history of Stoicism, however, apparently in order to avoid the objection that human nature (...)
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  18. John Cooper (1996). Reason, Moral Virtue, and Moral Value'. In Michael Frede & Gisela Striker (eds.), Rationality in Greek Thought. Oxford University Press 81--114.
     
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  19. Jonathan Barnes, John M. Cooper, Dorothea Frede, Stephen Taylor Holmes, David Keyt, Fred D. Miller, Josiah Ober, Stephen G. Salkever, Malcolm Schofield & Jeremy Waldron (2005). Aristotle's Politics: Critical Essays. Rowman & Littlefield Publishers.
    Aristotle's Politics is widely recognized as one of the classics of the history of political philosophy, and like every other such masterpiece, it is a work about which there is deep division.
     
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  20. John Cooper (1980). Aristode on Friendship. In Amélie Oksenberg Rorty (ed.), Essays on Aristotle's Ethics. University of California Press 301--340.
     
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  21. John M. Cooper (1970). Plato on Sense-Perception and Knowled Ge (Theaetetus 184-186). Phronesis 15 (1):123-146.
  22.  31
    John M. Cooper (1935). Magic and Science. Thought: A Journal of Philosophy 10 (3):357-373.
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  23. John W. Cooper (1994). Body, Soul, and Life Everlasting. International Journal for Philosophy of Religion 35 (1):57-59.
     
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  24. John M. Cooper (1987). Contemplation and Happiness: A Reconsideration. Synthese 72 (2):187 - 216.
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  25. John Cooper (2007). The Bible and Dualism Once Again: A Reply to Joel B. Green and Nancey Murphy. Philosophia Christi 9 (2):459-472.
     
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  26. John M. Cooper (1985). Aristotle on the Goods of Fortune. Philosophical Review 94 (2):173-196.
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  27. Richard Kraut, Julia Annas, John M. Cooper, Jonathan Lear, Iris Murdoch, C. D. C. Reeve, David Sachs, Arlene W. Saxonhouse, C. C. W. Taylor, James O. Urmson, Gregory Vlastos & Bernard Williams (1997). Plato's Republic: Critical Essays. Rowman & Littlefield Publishers.
    Bringing between two covers the most influential and accessible articles on Plato's Republic, this collection illuminates what is widely held to be the most important work of Western philosophy and political theory. It will be valuable not only to philosophers, but to political theorists, historians, classicists, literary scholars, and interested general readers.
     
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  28.  48
    John M. Cooper (1989). Some Remarks on Aristotle's Moral Psychology. Southern Journal of Philosophy 27 (S1):25-42.
  29. Richard Bett, Christopher Bobonich, David Bostock, Eric A. Brown, John M. Cooper, Dorothea Frede, David Gallop, Jonathan Lear, Nicholas D. Smith, Thomas M. Robinson, Christopher Shields, C. C. W. Taylor, Cass Weller & Bernard Williams (2001). Essays on Plato's Psychology. Lexington Books.
    The last several decades have witnessed an explosion of research in Platonic philosophy. A central focus of his philosophical effort, Plato's psychology is of interest both in its own right and as fundamental to his metaphysical and moral theories. This anthology offers, for the first time, a collection of the best classic and recent essays on cenral topics of Plato's psychological theory, including essays on the nature of the soul, studies of the tripartite soul for which Plato argues in the (...)
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  30. John M. Cooper (2007). Socrates and Philosophy as a Way of Life. In Dominic Scott (ed.), Maieusis: Essays in Ancient Philosophy in Honour of Myles Burnyeat. OUP Oxford
     
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  31.  50
    John M. Cooper (1977). Plato's Theory of Human Good in the Philebus. Journal of Philosophy 74 (11):714-730.
  32.  37
    John M. Cooper (1936). An Introduction to Cultural Anthropology. Thought: A Journal of Philosophy 11 (1):131-134.
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  33.  63
    John M. Cooper (2003). Stoic Autonomy. Social Philosophy and Policy 20 (2):1-29.
    As it is currently understood, the notion of autonomy, both as something that belongs to human beings and human nature, as such, and also as the source or basis of morality , is bound up inextricably with the philosophy of Kant. The term “autonomy” itself derives from classical Greek, where it was applied primarily or even exclusively in a political context, to civic communities possessing independent legislative and self-governing authority. The term was taken up again in Renaissance and early modern (...)
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  34.  20
    John Cooper (1982). The "Gorgias" and Irwin's Socrates. Review of Metaphysics 35 (3):577 - 587.
  35.  18
    John M. Cooper (2013). Aristotelian Responsibility. Oxford Studies in Ancient Philosophy 45:265.
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  36.  8
    John M. Cooper (1975). The Anatomy of the Soul. [REVIEW] Journal of Philosophy 72 (20):765-769.
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  37.  33
    John M. Cooper (1996). Justice and Rights in Aristotle's Politics. Review of Metaphysics 49 (4):859 - 872.
  38. John M. Cooper (2009). Nicomachean Ethics VII. 1-2 : Introduction, Method, Puzzles. In Carlo Natali (ed.), Aristotle: Nicomachean Ethics. Oxford University Press
     
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  39. John Xiros Cooper (1995). Phillipe Lacoue-Labarthe, The Subject of Philosophy Reviewed By. Philosophy in Review 15 (4):262-264.
     
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  40.  14
    John Charles Cooper (1992). The Philosophy of John Scottus Eriugena. Idealistic Studies 22 (3):232-234.
  41.  6
    John M. Cooper (2015). Ethical-Political Theory in Aristotle's Rhetoric. In Alexander Nehamas & David J. Furley (eds.), Aristotle's "Rhetoric": Philosophical Essays. Princeton University Press 193-210.
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  42. John Cooper (1998). Pleasure and Desire in Epicurus. In Reason and Emotion: Essays on Ancient Moral Psychology and Ethical Theory. Princeton University Press 485–514.
  43.  28
    John M. Cooper (1995). Eudaimonism and the Appeal to Nature in the Morality of Happiness. Philosophy and Phenomenological Research 55 (3):587 - 598.
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  44.  38
    John M. Cooper (1931). Contraception and Altruistic Ethics. International Journal of Ethics 41 (4):443-460.
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  45.  7
    John M. Cooper (2009). CHAPTER 2. Plato on Sense-Perception and Knowledge. In Knowledge, Nature, and the Good: Essays on Ancient Philosophy. Princeton University Press 43-64.
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  46.  7
    John M. Cooper (2009). CHAPTER 13. Moral Theory and Moral Improvement: Marcus Aurelius. In Knowledge, Nature, and the Good: Essays on Ancient Philosophy. Princeton University Press 335-368.
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  47.  27
    John C. Cooper (1970). The Crisis of Authority in the Protestant Churches of the United States. Southern Journal of Philosophy 8 (2-3):117-120.
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  48.  23
    John M. Cooper (2000). Two Theories of Justice. Proceedings and Addresses of the American Philosophical Association 74 (2):3 - 27.
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  49.  10
    John M. Cooper (1936). Primitivism and Related Ideas in Antiquity. New Scholasticism 10 (3):280-281.
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  50.  9
    John W. Cooper (2000). Supplemental but Not Equal. Faith and Philosophy 17 (1):116-125.
    This paper addresses central issues in the debate about inclusive language for God by responding to Andrew Dell’Olio, who offered biblical, theological, linguistic, and ethical reasons for a “supplemental” use of feminine language for God. Since he leaves unclear whether “supplemental” means “secondary to” or “fully equal to” the masculine language of the biblical tradition, it is difficult to determine whether he makes his case. While a secondary role for feminine language for God is legitimate, I argue that giving feminine (...)
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