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Robert Heinaman [38]R. Heinaman [8]R. E. Heinaman [2]Robert Earl Heinaman [1]
  1. Compulsion and Voluntary Action in the Eudemian Ethics.Robert Heinaman - 1988 - Noûs 22 (2):253-281.
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  2.  44
    Actuality, Potentiality and "De Anima II.5".Robert Heinaman - 2007 - Phronesis 52 (2):139 - 187.
    Myles Burnyeat has argued that in De Anima II.5 Aristotle marks out a refined kind of alteration which is to be distinguished from ordinary alteration, change of quality as defined in Physics III.1-3. Aristotle's aim, he says, is to make it clear that perception is an alteration of this refined sort and not an ordinary alteration. Thus, it both supports his own interpretation of Aristotle's view of perception, and refutes the Sorabji interpretation according to which perception is a composite of (...)
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  3.  79
    Is Aristotle's Definition of Change Circular?Robert Heinaman - 1994 - Apeiron 27 (1):25 - 37.
  4.  56
    Incompatibilism Without the Principle of Alternative Possibilities.Robert Heinaman - 1986 - Australasian Journal of Philosophy 64 (September):266-76.
  5.  58
    Actuality, Potentiality and De Anima II.5.Robert Heinaman - 2007 - Phronesis 52 (2):139-187.
    Myles Burnyeat has argued that in De Anima II.5 Aristotle marks out a refined kind of alteration which is to be distinguished from ordinary alteration, change of quality as defined in Physics III.1-3. Aristotle's aim, he says, is to make it clear that perception is an alteration of this refined sort and not an ordinary alteration. Thus, it both supports his own interpretation of Aristotle's view of perception, and refutes the Sorabji interpretation according to which perception is a composite of (...)
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  6.  76
    Plato's Division of Goods in the Republic.Robert Heinaman - 2002 - Phronesis 47 (4):309-335.
    In the "Republic" Plato draws a distinction among goods between (1) those that are good in themselves but not good for their consequences, (2) those that are good both in themselves and for their consequences, and (3) those that are not good in themselves but are good for their consequences. This paper presents an interpretation of this classification, in particular its application to the case of justice. It is argued that certain causal consequences of justice as well as factors that (...)
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  7. Rationality, Eudaimonia and Kakodaimonia in Aristotle.Robert Heinaman - 1993 - Phronesis 38 (1):31-56.
    I argue that Aristotle does not believe all rational action aims at securing eudaimonia (happiness) for the agent. Intrinsic goods are worth having independently of their promotion of any further ends, including eudaimonia. Aiming for such a good or avoiding evil may be rational even when eudaimonia is impossible and not the agent's goal. "Politics" 1332a7f suggests that even the happy agent may act rationally without aiming for eudaimonia. The final section argues that, given that an immoral agent secures the (...)
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  8.  70
    Eudaimonia and Self-Sufficiency in the Nicomachean Ethics.Robert Heinaman - 1988 - Phronesis 33 (1):31-53.
  9.  43
    Aristotle and the Mind-Body Problem.Robert Heinaman - 1990 - Phronesis 35 (1):83-102.
  10.  19
    Being in the Sophist.Robert Heinaman - 1983 - Archiv für Geschichte der Philosophie 65 (1):1-17.
  11.  76
    The Improvability of Eudaimonia in the Nicomachean Ethics.R. Heinaman - unknown
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  12. Plato and Aristotle's Ethics.Robert Heinaman - 2003
     
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  13.  18
    Why Justice Does Not Pay in Plato's Republic.R. Heinaman - 2004 - Classical Quarterly 54 (2):379-393.
  14.  3
    Brill Online Books and Journals.Mario Mignucci & Robert Heinaman - 2007 - Phronesis 52 (2).
  15.  67
    Eudaimonia as an Activity in Nicomachean Ethics I. 8-12.R. Heinaman - 2007 - Oxford Studies in Ancient Philosophy 33:247-279.
  16.  33
    Non-Substantial Individuals in the Categories.Robert Heinaman - 1981 - Phronesis 26 (3):295-307.
    There is a dispute as to what sort of entity non-substantial individuals are in Aristotle's Categories. The traditional interpretation holds that non-substantial individuals are individual qualities, quantities, etc. For example, Socrates' white is an individual quality belonging to him alone, numerically distinct from (though possibly specifically identical with) other individual colors. I will refer to these sorts of entities as 'individual instances.' The new interpretation1 suggests instead that non-substantial individuals are atomic species such as a specific shade of white that (...)
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  17.  24
    Social Justice in Plato's Republic.R. Heinaman - 1998 - Polis 15 (1-2):23-43.
  18.  22
    Aristotle on Accidents.Robert Heinaman - 1985 - Journal of the History of Philosophy 23 (3):311-324.
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  19.  15
    Aristotle on Housebuilding.Robert Heinaman - 1985 - History of Philosophy Quarterly 2 (2):145 - 162.
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  20. Cooper on Ancient Ethics.R. Heinaman - 2000 - Polis 17 (1-2):161-185.
    This review of John Cooper's fine collection of essays Reason and Emotion focuses mainly on his paper ‘Contemplation and Happiness: A Reconsideration.’ In this article, Cooper alters his view -- found in his book Reason and Human Good in Aristotle - on the relation between the accounts of happiness in Books I and X of the Nicomachean Ethics. He now aims for an interpretation which avoids inconsistency between the accounts of happiness in Books I and X, an interpretation which does (...)
     
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  21. Pleasure as an Activity in the Nicomachean Ethics.Robert Heinaman - 2011 - In Michael Pakaluk & Giles Pearson (eds.), Moral Psychology and Human Action in Aristotle. Oxford University Press.
  22. Aristotle and Moral Realism.Robert Heinaman (ed.) - 1995 - Westview Press.
    The question of moral realism—whether our ethical beliefs rest on some objective foundation—is one that mattered as much to Aristotle as it does to us today, and his writings on this topic continue to provide inspiration for the contemporary debate. This volume of essays expands the fruitful conversation among scholars of ancient philosophy and contemporary ethical theorists on this question and related issues such as the virtues, justice, and Aristotle’s theory of tragedy.The distinguished contributors to this volume enrich and clarify (...)
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  23.  19
    House-Cleaning and the Time of a Killing.Robert Heinaman - 1983 - Philosophical Studies 44 (3):381 - 389.
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  24. Activity and Change in Aristotle.Robert Heinaman - 1995 - Oxford Studies in Ancient Philosophy 16:187-216.
  25.  18
    Eudaimonia as an Activity in Nicomachean Ethics 1. 8–12.Robert Heinaman - 2007 - Oxford Studies in Ancient Philosophy 33:221-253.
  26.  26
    Alteration and Aristotle's Activity - Change Distinction.R. Heinaman - unknown
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  27.  19
    Frede and Patzig on Definition in Metaphysics Z.10 and 11.Robert Heinaman - 1997 - Phronesis 42 (3):283-298.
  28.  23
    Emphasis, Causation and Extensionality.Robert Heinaman - 1984 - Philosophical Studies 46 (3):367 - 380.
  29.  9
    Knowledge of Substance in Aristotle.Robert Heinaman - 1981 - Journal of Hellenic Studies 101:63-77.
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  30.  18
    An Argument in Metaphysics Z 13.Robert Heinaman - 1980 - Classical Quarterly 30 (1):72.
    In Metaphysics Z 13 Aristotle argues that no universal can be substance. Prima facie, this appears to rule out the possibility that any universal can be substance, species as well as genera. Nevertheless, many commentators have denied that this chapter intends to rule out the possibility that any universal can be substantial. Aristotle, it is thought, cannot wish to deny that any universal can be substance because he believes that some universals are substances, viz. species.
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  31. Kosman on Activity and Change.Robert Heinaman - 1994 - Oxford Studies in Ancient Philosophy 15:207-218.
  32.  16
    Form and Universal in Aristotle A. C. Lloyd: Form and Universal in Aristotle. (Classical and Medieval Texts, Papers and Monographs.) Pp. Vi + 89. Liverpool: Francis Cairns, 1981. Paper, £5. [REVIEW]Robert Heinaman - 1982 - The Classical Review 32 (01):44-48.
  33.  7
    Activity and Praxis in Aristotle.Robert Heinaman - 1996 - Proceedings of the Boston Area Colloquium of Ancient Philosophy 12 (1):71-111.
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  34.  13
    The Eudemian Ethics on Knowledge and Voluntary Action.Robert Heinaman - 1986 - Phronesis 31 (1):128-147.
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  35.  7
    Communion of Forms.R. E. Heinaman - 1982 - Proceedings of the Aristotelian Society 83:175 - 190.
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  36.  12
    Self-Predication in Plato's Middle Dialogues.Robert Heinaman - 1989 - Phronesis 34 (1):56-79.
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  37.  11
    Aristotle and the Identity of Actions.Robert Heinaman - 1987 - History of Philosophy Quarterly 4 (3):307 - 328.
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  38.  9
    Once More: Being in the Sophist.Robert Heinaman - 1986 - Archiv für Geschichte der Philosophie 68 (2):121-125.
  39.  14
    Frede and Patzig on Definition in "Metaphysics" Z.10 and 11.R. Heinaman - 1997 - Phronesis 42 (3):283 - 298.
  40.  9
    Review of Terry Irwin 'Plato's Ethics'. [REVIEW]R. Heinaman - unknown
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  41.  7
    Aristotle's Tenth Aporia.Robert Heinaman - 1979 - Archiv für Geschichte der Philosophie 61 (3):249-270.
  42.  2
    On Ideas: Aristotle's Criticism of Plato's Theory of Forms by Gail Fine. [REVIEW]Robert Heinaman - 1995 - Journal of Philosophy 92 (12):658-661.
  43.  1
    XI—Communion of Forms.R. E. Heinaman - 1983 - Proceedings of the Aristotelian Society 83 (1):175-190.
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  44.  1
    Brill Online Books and Journals.T. D. J. Chappell, Robert Wardy, Robert Heinaman, Katerina Ierodiakonou, Richard Gaskin, Richard J. Ketchum, Justin Gosling, Bob Sharples & M. R. Wright - 1993 - Phronesis 38 (1).
  45.  1
    Parmenides.Robert Heinaman, Plato & R. E. Allen - 1985 - Journal of Hellenic Studies 105:186.
  46. Form and Universal in Aristotle. [REVIEW]Robert Heinaman - 1982 - The Classical Review 32 (1):44-48.
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  47. Why Justice Does Not Pay in Plato’s Republic.Robert Heinaman - 2004 - Classical Quarterly 54 (2):379-393.
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  48. Brill Online Books and Journals.Holger Thesleff, Darrel D. Colson, Robert Heinaman, Klaus J. Schmidt, David Sedley, Michael Haslam & D. K. W. Modrak - 1989 - Phronesis 34 (1-3).