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Samuel H. Baker [9]Samuel Baker [3]Samuel E. Baker [1]
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Samuel H. Baker
University of South Alabama
  1. The Metaphysics of Goodness in the Ethics of Aristotle.Samuel H. Baker - 2017 - Philosophical Studies 174 (7):1839-1856.
    Kraut and other neo-Aristotelians have argued that there is no such thing as absolute goodness. They admit only good in a kind, e.g. a good sculptor, and good for something, e.g. good for fish. What is the view of Aristotle? Mostly limiting myself to the Nicomachean Ethics, I argue that Aristotle is committed to things being absolutely good and also to a metaphysics of absolute goodness where there is a maximally best good that is the cause of the goodness of (...)
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  2. The Concept of Ergon: Towards An Achievement Interpretation of Aristotle's 'Function Argument'.Samuel H. Baker - 2015 - Oxford Studies in Ancient Philosophy 48:227-266.
    In Nicomachean Ethics 1. 7, Aristotle gives a definition of the human good, and he does so by means of the “ ergon argument.” I clear the way for a new interpretation of this argument by arguing that Aristotle does not think that the ergon of something is always the proper activity of that thing. Though he has a single concept of an ergon, Aristotle identifies the ergon of an X as an activity in some cases but a product in (...)
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  3.  33
    A Monistic Conclusion to Aristotle’s Ergon Argument: The Human Good as the Best Achievement of a Human.Samuel H. Baker - 2021 - Archiv für Geschichte der Philosophie 103 (3):373-403.
    Scholars have often thought that a monistic reading of Aristotle’s definition of the human good – in particular, one on which “best and most teleios virtue” refers to theoretical wisdom – cannot follow from the premises of the ergon argument. I explain how a monistic reading can follow from the premises, and I argue that this interpretation gives the correct rationale for Aristotle’s definition. I then explain that even though the best and most teleios virtue must be a single virtue, (...)
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  4. Aristotle on the Nature and Politics of Medicine.Samuel H. Baker - forthcoming - Apeiron (4).
    According to Aristotle, the medical art aims at health, which is a virtue of the body, and does so in an unlimited way. Consequently, medicine does not determine the extent to which health should be pursued, and “mental health” falls under medicine only via pros hen predication. Because medicine is inherently oriented to its end, it produces health in accordance with its nature and disease contrary to its nature—even when disease is good for the patient. Aristotle’s politician understands that this (...)
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  5. Review of C.D.C. Reeve, Aristotle on Practical Wisdom: Nicomachean Ethics VI. [REVIEW]Samuel H. Baker - 2015 - Philosophy in Review 35 (2):106-108.
  6.  26
    Evil in Aristotle by Pavlos Kontos. [REVIEW]Samuel Baker - 2019 - Journal of the History of Philosophy 57 (2):342-343.
    This is the first volume devoted to Aristotle's thoughts on evil or badness. The work calls attention to several relatively neglected areas of scholarship, and the contributions give any reader grounds for thinking that Aristotle has thoughts about to kakon that are sophisticated and worthy of deep philosophical engagement.The volume is divided into three parts: metaphysics and biology in the first, practical philosophy in the second, and the "presence of Aristotle in post-Aristotelian philosophy" in the third. The topics vary widely—deformed (...)
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  7.  19
    Erratum To: The Metaphysics of Goodness in the Ethics of Aristotle.Samuel Baker - 2017 - Philosophical Studies 174 (11):2901-2901.
  8.  48
    Notes From Narnia (on the Human Body).Samuel H. Baker - 2019 - Think 18 (52):81-86.
    What is a human body? Some reasons are given for thinking that, in the primary case, it is a body that is both of and suitable to a rational animal.
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  9. Practicing the Patience of God: A Response to Technologically Induced Impatience by Way of Ancient Holy Habit.Samuel E. Baker - 2019 - Journal of Spiritual Formation and Soul Care 12 (2):177-197.
    This article addresses three interrelated concerns: the pervasive nature of technologically induced impatience, a theological understanding of divine patience, and, finally, a suitable response to techno-impatience by way of engagement with the art and practice of holy habit. As we have experienced faster flows of information, and larger amounts of information through which we must sort, we have become less patient people. This loss of patience continues to produce a new kind of personal and communal disquiet on an impressive scale. (...)
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  10. Review of C.D.C. Reeve, Action, Contemplation and Happiness: An Essay on Aristotle. Cambridge MA: Harvard University Press, 2012. [REVIEW]Samuel Baker & Samuel H. Baker - 2013 - Journal of Hellenic Studies 133:291-292.
  11.  90
    What is ‘the Best and Most Perfect Virtue’?Samuel H. Baker - 2019 - Analysis 79 (3):387-393.
    We can clarify a certain difficulty with regard to the phrase ‘the best and most perfect virtue’ in Aristotle’s definition of the human good in Nicomachean Ethics I 7 if we make use of two related distinctions: Donnellan’s attributive–referential distinction and Kripke’s distinction between speaker’s reference and semantic reference. I suggest that Aristotle is using the phrase ‘the best and most perfect virtue’ attributively, not referentially, and further that even though the phrase may refer to a specific virtue (semantic reference), (...)
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  12.  43
    Review of D. Scott, Levels of Argument: A Comparative Study of Plato's Republic and Aristotle's Nicomachean Ethics (Oxford, 2015). [REVIEW]Samuel H. Baker - 2015 - Notre Dame Philosophical Reviews:online.