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Kenneth Seeskin [53]Kenneth R. Seeskin [9]KennethR Seeskin [1]
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Profile: Kenneth Seeskin (Northwestern University)
  1.  17
    Dialogue and Discovery: A Study in Socratic Method.Kenneth Seeskin - 1987 - State University of New York Press.
    This book examines the Socratic method of elenchus, or refutation.
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  2.  11
    The Cambridge Companion to Maimonides.Kenneth Seeskin (ed.) - 2005 - Cambridge University Press.
    One aim of this series is to dispel the intimidation readers feel when faced with the work of difficult and challenging thinkers. Moses ben Maimon, also known as Maimonides (1138-1204), represents the high point of Jewish rationalism in the middle ages. He played a pivotal role in the transition of philosophy from the Islamic East to the Christian West. His greatest philosophical work, The Guide of the Perplexed, had a decisive impact on all subsequent Jewish thought and is still the (...)
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  3.  47
    Maimonides' Appropriation of Aristotle's Ethics.Kenneth Seeskin - 2013 - In Jon Miller (ed.), The Reception of Aristotle's Ethics. Cambridge University Press.
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  4.  21
    The Philosopher in Plato's Statesman.Kenneth Seeskin - 1984 - Ancient Philosophy 4 (2):234-237.
  5. Arguing From Ignorance: Maimonides and Spinoza on Contingency.Kenneth Seeskin - 2006 - Yearbook of the Irish Philosophical Society:182-201.
     
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  6.  32
    Platonism, Mysticism, and Madness.Kenneth R. Seeskin - 1976 - The Monist 59 (4):574-586.
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  7.  16
    Is Existence a Perfection?—A Case Study In the Philosophy of Leibniz.Kenneth R. Seeskin - 1978 - Idealistic Studies 8 (2):124-135.
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  8. Jewish Philosophy in a Secular Age.Kenneth Seeskin - 1990
     
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  9.  13
    Kenneth Seeskin Replies.Kenneth Seeskin - 1985 - Philosophy and Literature 9 (2):201-202.
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  10.  8
    Plato. [REVIEW]Kenneth Seeskin & R. E. Allen - 1975 - Journal of Philosophy 72 (8):221-224.
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  11.  12
    The Art of Plato: Ten Essays in Platonic Interpretation.Kenneth Seeskin - 1997 - Journal of the History of Philosophy 35 (3):457-458.
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  12.  19
    Musings on the Meno, A New Translation with Commentary.Kenneth Seeskin - 1983 - Ancient Philosophy 3 (2):216-219.
  13.  25
    Of Dialogues and Seeds. [REVIEW]Kenneth Seeskin - 1997 - Philosophy and Literature 21 (1):167-177.
  14.  9
    VIastos on Elenchus and Mathematics.Kenneth Seeskin - 1993 - Ancient Philosophy 13 (1):37-53.
  15.  3
    Socratic Philosophy and the Dialogue Form.Kenneth Seeskin - 1984 - Philosophy and Literature 8 (2):181-194.
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  16.  5
    Formalization in Platonic Scholarship.KennethR Seeskin - 1978 - Metaphilosophy 9 (3-4):242-251.
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  17.  15
    Moral Necessity.Kenneth R. Seeskin - 1977 - New Scholasticism 51 (1):90-101.
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  18.  13
    Socratic Education in Plato's Early Dialogues.Kenneth Seeskin - 1988 - Review of Metaphysics 41 (4):859-860.
  19.  13
    Courage and Knowledge: A Perspective on the Socratic Paradox.Kenneth R. Seeskin - 1976 - Southern Journal of Philosophy 14 (4):511-521.
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  20.  7
    Maimonides: Life and Thought.Kenneth Seeskin - 2014 - British Journal for the History of Philosophy 22 (4):843-845.
  21.  10
    Plato's_ Parmenides_: The Conversion of the Soul (Review).Kenneth Seeskin - 1990 - Philosophy and Literature 14 (1):180-181.
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  22.  11
    Sanctity and Silence.Kenneth Seeskin - 2002 - American Catholic Philosophical Quarterly 76 (1):7-24.
    Maimonides’ negative theology has generated controversy ever since it was advanced in The Guide of the Perplexed. Unlike Aquinas,Maimonides does not allow predication by analogy or anything else that compromises the radical separation between God and creatures. The standard objection to Maimonides is that his view is so extreme that it undermines important features of religious life, most pointedly the institution of prayer. I argue that Maimonides was well aware of the problems caused by negative theology and provides us with (...)
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  23.  6
    Metaphysics and its Transcendence.Kenneth Seeskin - 2005 - In The Cambridge Companion to Maimonides. Cambridge University Press. pp. 82.
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  24.  6
    Strolling with Maimonides on the Via Negativa.Kenneth Seeskin - 2013 - In Jeanine Diller & Asa Kasher (eds.), Models of God and Alternative Ultimate Realities. Springer. pp. 793--799.
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  25.  6
    The Comedy of the Gods in the Iliad.Kenneth R. Seeskin - 1977 - Philosophy and Literature 1 (3):295-306.
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  26.  12
    Plato and Heidegger: In Search of Selfhood.Kenneth Seeskin - 1983 - Journal of the History of Philosophy 21 (4):556-557.
  27.  8
    Job and the Problem of Evil.Kenneth Seeskin - 1987 - Philosophy and Literature 11 (2):226-241.
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  28.  3
    Philosophical Religions From Plato to Spinoza: Reason, Religion, and Autonomy by Carlos Fraenkel.Kenneth Seeskin - 2014 - Journal of the History of Philosophy 52 (1):171-172.
  29.  3
    Poverty and Sincerity in the Apology: A Reply to Lewis.Kenneth Seeskin - 1992 - Philosophy and Literature 16 (1):128-133.
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  30.  1
    Courage and Knowledge: A Perspective on the Socratic Paradox.Kenneth R. Seeskin - 1976 - Southern Journal of Philosophy 14 (4):511-521.
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  31.  1
    Sanctity and Silence: The Religious Significance of Maimonides’ Negative Theology.Kenneth Seeskin - 2002 - American Catholic Philosophical Quarterly 76 (1):7-24.
    Maimonides’ negative theology has generated controversy ever since it was advanced in The Guide of the Perplexed. Unlike Aquinas,Maimonides does not allow predication by analogy or anything else that compromises the radical separation between God and creatures. The standard objection to Maimonides is that his view is so extreme that it undermines important features of religious life, most pointedly the institution of prayer. I argue that Maimonides was well aware of the problems caused by negative theology and provides us with (...)
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  32.  11
    Maimonides.Kenneth Seeskin - 2008 - Stanford Encyclopedia of Philosophy.
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  33.  8
    Genuine Appeals to Conscience.Kenneth R. Seeskin - 1978 - Journal of Value Inquiry 12 (4):296-300.
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  34.  5
    Is the Apology of Socrates a Parody?Kenneth Seeskin - 1982 - Philosophy and Literature 6 (1-2):94-105.
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  35. Ralph Lerner, Maimonides' Empire of Light: Popular Enlightenment in an Age of Belief. Chicago and London: University of Chicago Press, 2000. Pp. Xvi, 221. $35. [REVIEW]Kenneth Seeskin - 2002 - Speculum 77 (3):943-944.
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  36.  5
    Book Review:The Virtue of Faith and Other Essays in Philosophical Theology. Robert Merrihew Adams. [REVIEW]Kenneth Seeskin - 1988 - Ethics 99 (1):184-.
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  37.  2
    I4 Miracles in Jewish Philosophy.Kenneth Seeskin - 2011 - In Graham H. Twelftree (ed.), The Cambridge Companion to Miracles. Cambridge University Press. pp. 254.
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  38.  3
    Holiness as an Ethical Ideal.Kenneth Seeskin - 1996 - Journal of Jewish Thought and Philosophy 5 (2):191-203.
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  39.  1
    Leibniz and Transcendental Idealism.Kenneth R. Seeskin - 1978 - Man and World 11 (1-2):96-106.
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  40.  1
    Turning Toward Philosophy: Literary Device and Dramatic Structure in Plato's Dialogues (Review).Kenneth Seeskin - 2000 - Philosophy and Literature 24 (2):500-502.
  41. Brill Online Books and Journals.Norbert M. le GoodmanSamuelson, Kenneth Seeskin, David Novak, Ehud Z. Benor, Menachem Kellner, Eric Lawee, Michael Zank, Michael L. Morgan & Avihu Zakai - 1996 - Journal of Jewish Thought and Philosophy 5 (2).
     
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  42.  11
    Autonomy in Jewish Philosophy.Kenneth Seeskin - 2001 - Cambridge University Press.
    Autonomy in Jewish Philosophy examines an important theme in Jewish thought from the Book of Genesis to the present day. Although it is customary to view Judaism as a legalistic faith leaving little room for free thought or individual expression, Kenneth Seeskin argues that this view is wrong. Where some see the essence of the religion as strict obedience to divine commands, Seeskin claims that God does not just command but forms a partnership with humans requiring the consent of both (...)
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  43. Discutendo a proposito di ignoranza: Maimonide e Spinoza sulla contingenza.Kenneth Seeskin - 2006 - Teoria 26 (2):313-333.
    In Book I of the Ethics, Spinoza rejects any explanation that uses the will of God to explain natural phenomena. In his paper Spinoza’s argument is discussed by looking at a specific example of the view he was criticizing: Maimonides’ account of particularity. We will see that in some ways, Spinoza is right. But we will also see that Maimonides’ argument is not as naïve as a reader of Spinoza might think and that Spinoza’s own position is not immune from (...)
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  44. Ethics, Authority and Autonomy.Kenneth Seeskin - 2007 - In Michael L. Morgan & Peter Eli Gordon (eds.), The Cambridge Companion to Modern Jewish Philosophy. Cambrige University Press. pp. 192--208.
     
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  45. Hope as a Moral Ideal.Kenneth Seeskin - 2007 - Teoria 27 (1):99-111.
    This article discusses a respect in which modern thought differs from ancient: the role of hope. Although mentioned in ancient philosophy, hope is not a cardinal virtue, much less a presupposition of moral action. By contrast, hope takes center stage in the thought of Kant. Kant maintains that moral perfection is possible and always in the process of being realized but never actually comes to pass. No matter how much progress is made, there will always be something more to be (...)
     
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  46. Judaism and the Idea of the Future.Kenneth Seeskin - 2011 - In Jonathan A. Jacobs (ed.), Judaic Sources and Western Thought: Jerusalem's Enduring Presence. Oxford University Press. pp. 49.
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  47. James M. Edie 1927-1998.Kenneth Seeskin - 1998 - Proceedings and Addresses of the American Philosophical Association 72 (2):119 - 120.
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  48. Jewish Messianic Thoughts in an Age of Despair.Kenneth Seeskin - 2012 - Cambridge University Press.
    Belief in the coming of a Messiah poses a genuine dilemma. From a Jewish perspective, the historical record is overwhelmingly against it. If, despite all the tragedies that have befallen the Jewish people, no legitimate Messiah has come forward, has the belief not been shown to be groundless? Yet for all the problems associated with messianism, the historical record also shows it is an idea with enormous staying power. The prayer book mentions it on page after page. The great Jewish (...)
     
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  49. La speranza come ideale morale.Kenneth Seeskin - 2007 - Teoria 27 (1):83-97.
    This article discusses a respect in which modern thought differs from ancient: the role of hope. Although mentioned in ancient philosophy, hope is not a cardinal virtue, much less a presupposition of moral action. By contrast, hope takes center stage in the thought of Kant. Kant maintains that moral perfection is possible and always in the process of being realized but never actually comes to pass. No matter how much progress is made, there will always be something more to be (...)
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  50. Maimonides and Aquinas on Creation.Kenneth Seeskin - 1997 - Medioevo 23:453-474.
     
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1 — 50 / 63