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1
Motoh, Helena. "“The Master Said:”––Confucius as a Quote." Asian Studies 7, no. 2 (June 28, 2019): 287–300. http://dx.doi.org/10.4312/as.2019.7.2.287-300.
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The paper focuses on the phenomenon of quoting Confucius, the classical Chinese thinker of the Western Zhou Dynasty. Firstly, it approaches the core issue of quotes and historicity of the “master said” narrative which marked the tradition of quoting Confucius and understanding his heritage through the form of quotes. In the core part of the paper, a selection of ten quotes that most commonly circulate on the Internet are analysed and traced to their most probable sources, while the paper then concludes by approaching the problem of misquoting from a historical and philosophical point of view.
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POLLONI, Nicola. "Gundissalinus and the Application of al-Fārābī’s Metaphysical Programme. A Case of Philosophical Transfer." Mediterranea. International Journal on the Transfer of Knowledge, no. 1 (March 1, 2016): 70. http://dx.doi.org/10.21071/mijtk.v0i1.5174.
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This study deals with Dominicus Gundissalinus’s discussion on metaphysics as philosophical discipline. Gundissalinus’s translation and re-elaboration of al-Fārābī’s Iḥṣā’ al-ʿulūm furnish him, in the De scientiis, a specific and detailed procedure for metaphysical analysis articulated in two different stages, an ascending and a descending one. This very same procedure is presented by Gundissalinus also in his De divisione philosophiae, where the increased number of sources –in particular, Avicenna– does not prevent Gundissalinus to quote the entire passage on the methods of metaphysical science from the Iḥṣā’ al-ʿulūm, with some slight changes in his Latin translation. The analytical procedure herein proposed becomes an effective ‘metaphysical programme’ with regards to Gundissalinus’s onto-cosmological writing, the De processione mundi. The comparative analysis of this treatise with the procedure received by al-Fārābī shows Gundissalinus’s effort to follow and apply this metaphysical programme to his own reflection, in a whole different context from al-Fārābī’s and presenting doctrines quite opposed to the theoretical ground on which al-Fārābī’s epistemology is based, like ibn Gabirol’s universal hylomorphism. Nevertheless, thanks to the application of the ‘metaphysical programme’, one can effectively claim that Gundissalinus’s metaphysics is, at least in the author’s intentions, a well-defined metaphysical system. In appendix to this article the three Latin versions of al-Fārābī’s discussion on metaphysics are reported, e.g., Gundissalinus’s quotations in De scientiis and De divisione philosophiae, and Gerard of Cremona’s translation in his De scientiis.
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Wood, Allen. "Thom Brooks and the ‘Systematic’ Reading of Hegel." Hegel Bulletin 33, no. 02 (2012): 16–22. http://dx.doi.org/10.1017/s0263523200000471.
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Hegel was a systematic philosopher, who grounded his system on a speculative logic. But his greatest philosophical contributions lie in his reflections on human culture: ethics, social and political philosophy, aesthetics, religion and the philosophy of history. This fact poses a problem for anyone who accepts it and then attempts to provide a philosophical discussion of Hegel's thought with the aim of making it available to a later age.There can be no doubt that any authentic treatment of Hegel's social and political philosophy must take account of Hegel's explicit intention to ground it in his logical system of thought-determinations. But if we simply take that intention at face value, we make our appropriation of Hegel hostage to his philosophical system and speculative logic, which now are at best outdated and, though they may themselves contain some insights of lasting philosophical value, are not of nearly as much philosophical interest as Hegel's thoughts about human culture, society and history. A Hegel whose ethical, social, historical and cultural insights could be appropriated only by those who accept his speculative logical system would be a Hegel few would ever read or learn from.The other horn of the same dilemma is that those interpreters who are honest enough that they don't accept uncritically Hegel's own account of the structure of his philosophical accomplishments will inevitably be charged with doing violence to Hegel's thought, ignoring its true structure and unity. To quote a passage from Fred Beiser, which Thom Brooks uses to pillory all such Hegel scholarship: ‘We make Hegel alive and relevant, a useful contributor to our concerns; but that is only because we put our own views into his mouth.
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Knapp, Éva. "Palingenius Zodiacus vitae-je a magyarországi Album Amicorumokban." Antikvitás & Reneszánsz, no. 2 (January 1, 2018): 115–36. http://dx.doi.org/10.14232/antikren.2018.2.115-136.
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The reception history of the Zodiacus vitae is an independent research topic long ago outside Hungary, researchers have been analyzing the various levels and forms of reception for decades. However, the peculiarities of the Palingenius-reception in Hungary have not been systematically studied. Although full edition of the entire Zodiacus vitae printed in Hungary is not known, several copies of different printed editions arrived to Hungary. The popularity of this epic philosophical poem is indicated by several entries in the autograph albums of peregrine students. These Hungarianrelated entries mostly accurately quote the details of the work in gnomes. The conscious, customized combination and re-functioning of quotations follows the international practice of the era.
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CENTRONE, BRUNO. "Articoli: ALHΘEIA LOGICA, ALHΘEIA ONTOLOGICA IN PLATONE." Méthexis 27, no. 1 (March 30, 2014): 7–23. http://dx.doi.org/10.1163/24680974-90000630.
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My paper aims to analyse the Platonic conception of ontological ὰλήθεια and verify whether or not this conception depends on the etymological origin of the Greek word as a derivative noun from λανθάνειν. I shall start my inquiry by referring to Heidegger’s philosophical characterisation of ὰλήθεια as Unverborgenheit, and move on to quote relevant passages from the Homeric poems. I shall try to demonstrate – through the evidence from some key-passages of the Republic, the Phaedo, the Phaedrus and the Philebus – that, even if we can find an ontological conception of the truth in Plato, this does not depend on the Greek etymology of ὰλήθεια, but rather on the archaic correspondance between being and thought.
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Hall, Joshua M. "Double Characters: James and Stevens on Poetry-Philosophy." Research in Phenomenology 44, no. 3 (October 9, 2014): 405–20. http://dx.doi.org/10.1163/15691640-12341295.
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In this paper, I will explore how the work of Wallace Stevens constitutes a phenomenology that resonates strongly with that of William James. I will, first, explore two explicit references to James in the essays of Stevens that constitute a misrepresentation of a rather duplicitous quote from James’ personal letters. Second, I will consider Stevens’ little known lecture-turned-essay, “A Collect of Philosophy,” and the (conventional) poem, “Large Red Man Reading,” as texts that are both about a conception of poetryphilosophy as well as being performances of poetry-philosophy. Finally, I will compare James’ and Stevens’ thought on the imagination, highlighting both form and content and the poetic-philosophical union or blend that makes possible (or virtual) those similarities.
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Hammond, Helena. "‘So you see, the story was not quite as you were told’:Maleficent, Dance, Disney, and Cynicism as the Choreo-philosophical Critique of Neoliberal Precarity." Dance Research 35, no. 1 (May 2017): 3–48. http://dx.doi.org/10.3366/drs.2017.0181.
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Dance bequeaths a conflicted legacy for resisting neoliberalism: the same portfolio careers; pick-up companies; and freelance working practices through which the artist-entrepreneur negotiates and survives the exigencies of the neoliberal market have themselves been co-opted by neoliberal economics as blueprints for labour practices in ways unimagined and never intended by arts practitioners. ‘The freelancer’ to quote Lauren Berlant (76) ‘is one of the sovereign figures of neoliberalism’.1Looking beyond dance's unwitting complicity in the neoliberal contracting of the body, this paper focuses on dance as an emergent critical aesthetics that calls attention to the incorporation of the geopolitical by the post-statist neoliberal project.Its case study is Maleficent ( 2014 ), the Angelina Jolie popular cinema radical retelling, as prequel, of the back story of Sleeping Beauty's slighted fairy Carabosse. Maleficent's status as dance intertext is many-faceted: its titular character's conjunction of malevolence and magnificence and the sourcing of her predicament to an originating act of socio-economic disenfranchisement are familiar from the characterisation of Carabosse in Marius Petipa's choreography for the ballet The Sleeping Beauty (1890). Unspecified in the ballet, this act is elaborated in the film: ‘the winged creature who rose to be protector of The Moors, a kingdom which needed neither king nor queen’ to quote the film's narration, Maleficent is shorn of her wings in an act of land-grab motivated premeditated human interspecies violence. This act, betokening rape for Jolie, renders Maleficent's aerial choreographic spectacle pedestrianised; everyday and earthbound, just as Carabosse, denied vertiginous danse d’école vocabularies, must substitute more mundane mime in their place.This paper begins by establishing the strong bonds which bind Disney to dance; the extent to which, to quote Soviet avant-garde filmmaker Sergei Eisenstein, ‘the art of animation…has its forerunner in ballet…At least in Fokine's ballets for Diaghilev…’.2Drawing on analyses of neoliberalism, those of David Harvey in particular, this paper then moves to consider Maleficent as the articulation of a critique of neoliberalism, one which – it will be suggested – relies heavily on Cynic philosophy for its formulation. Cynic philosophy, especially in the extended consideration of the Cynic life presented by Michel Foucault's final series of Collège de France lectures3will be critically important here. Arguing for Maleficent as the choreography of Feminist ethics in response to neoliberal policies that render human relations to the land ever more ethno-biologically precarious, this paper will point up the strong parallels that exist between the film and Cynic thinking. In Foucault's account, Cynicism especially prioritises the vie autre (other life). This makes Cynicism particularly effective as a vehicle for questioning neoliberal values and proposing others in their place.Maleficent's critique will be shown to be choreo-philosophical in the sense that it mobilises, and is highly reliant upon, a range of dance histories – those to do with The Sleeping Beauty especially – and dance practices, particularly those bound up, ultimately, with pantomime dance in Hellenistic ancient Greece. This article will suggest that pantomime dance as a close, cognate ally of Cynic philosophy, was already imbued, in some significant sense, with philosophical intent. It is pantomime dance's philosophical intent – this paper argues – that endures and is mobilised to such effect in the roles of Carabosse and Maleficent. Attention then turns to Alain Badiou's concept of cinema as philosophy. This article will suggest both that Badiou's concept is more indebted to dance than is generally acknowledged, and that it arguably strengthens the sorts of claims that can be made for Maleficent as choreo-philosophical critique. This paper also proposes, in a similar vein, that on the basis of his reading of Cynicism as actually highly motile, the late Foucault is more phenomenological in orientation and – so it would follow – less antithetical to dance and its study, than has hitherto been suggested.
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LAURIA, ALFREDO. "Ancestral Veda Concepts and Quantum Mechanic as a background of Ayurveda and Modern Medicine." Dev Sanskriti Interdisciplinary International Journal 1 (July 17, 2019): 79–83. http://dx.doi.org/10.36018/dsiij.v1i.13.
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Ayurveda deals with the relationship between communications and forces to be present either in the human beings or in their environment, including the influence either from their family or social and cultural processes. The exchange between man and nature or environment is a whole and dynamic balance. The outcome of this single or unique dialogue can be more or less harmonious; so that the consequence will determine health status: balanced or imbalanced. This relationship of Communication and Integrated Intelligence plays its role in the microcosm, by the way, in the person itself. In Addition it is being inserted into the world or macrocosm, and it isnamed awareness. I want to quote some examples of this reality that is, actually, unavoidable. In fact, it can not be excluded from the philosophical and practical principles of medicine.
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Freschi, Elisa, and Cathy Cantwell. "Introduction." Buddhist Studies Review 33, no. 1-2 (January 20, 2017): 1–7. http://dx.doi.org/10.1558/bsrv.31638.
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The bulk of the present volume focuses on the reuse of Buddhist texts. The Introduction gives some background to the topic of textual reuse in general and discusses the reasons for undertaking the analysis of textual reuse within Buddhist texts. It then elaborates on the extent of its pervasiveness within Buddhist literature through the example of Tibetan ritual texts. Lastly, it takes stock of the articles on text-reuse and discusses some general lines of interpretation of the phenomenon of textual reuse in Buddhism, highlighting the importance of the genre over that of the time and language of composition. Thus, philosophical or technical texts tend to quote explicitly, whereas ritual texts see the predominance of the conveyed message over the transparency of the transmission so that reuse is mostly silent. Religious texts of various forms come in between these two extremes.
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Gombay, André. "Some Paradoxes of Counterprivacy." Philosophy 63, no. 244 (April 1988): 191–210. http://dx.doi.org/10.1017/s0031819100043369.
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For many years G. E. Moore asked himself what was wrong with sentences like ‘I went to the pictures last Tuesday, but I don't believe that I did’, or ‘I believe that he has gone out, but he has not’. He discussed the problem in 1912 in his Ethics, and was still discussing it in 1944 in a paper to the Moral Sciences Club at Cambridge—an event we know about from a letter of Wittgenstein that I shall quote in a moment. Throughout these years of pondering, Moore retained a remarkably stable vocabulary for setting out his solution. Briefly, he held this: saying ‘I went to the pictures last Tuesday, but I don't believe that I did’ is absurd, but not self-contradictory. Not self-contradictory, because ‘it may quite well be true’; yet absurd, because the speaker expressly repudiates, in the second part of the sentence, a belief which he implies by uttering the first part. The panoply of distinctions which subtends this doctrine—sentence v. utterance of sentence, saying v. implying, contradiction v. absurdity—was subjected to keen scrutiny a generation or so ago, and much of it has now passed into philosophical lore as a discussion of ‘Moore's Paradox’.
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Anderson, Kim B. "What I Learned from 35 Years of Mistakes." Journal of Agricultural and Applied Economics 46, no. 3 (August 2014): 323–26. http://dx.doi.org/10.1017/s1074070800030054.
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There is no success without errors. Three keys to success are to learn from your errors, to learn from successful people, and to have mentors or role models whose advice and counsel you may follow to minimize errors. It takes more than knowledge and skill to develop a successful Cooperative Extension program. Programs need to be research-based, part of a team effort, and may involve using research and extension programs conducted and developed by others.The best advice given to me on my first real job was, “The only way you’re not going to make mistakes is if you’re not doing your job” (Laubhan, 1972). Another quote from Henry Ford, “Theonly real mistake is the one from which we learn nothing,” added tomy philosophical base (Ford and Crowther, 1922). Without the wisdom conveyedby Laubhan and Ford, plus Oklahoma State University colleague Phil Kenkel’s (1990) famous quote, “How hard can it be?,” mine could have been just another mediocre career.As a dairy and farm boy from Muskogee County, Oklahoma, with a new Ph.D. in agricultural economics, I set out to educate producers in the area of marketing and risk management. I noticed that attendance at meetings and workshops was good. Participants were interested and listened. They even triedsome of my ideas. Nearly all of them, if not all, reverted back to decisions and techniques they had used before my meetings or workshops.Observant and inquisitive soul that I was, I conducted research to determine who was right. The results indicated that the producers were mostly right! If research-based information and education were to be transferred, and management practices were to be changed, either the subject matter and/or the method of delivery had to change.
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Safina, Natalia A. "The Doctrine of Śrī (Lakṣmī) and its Origins in Viśiṣṭādvaita-Vedānta." Voprosy Filosofii, no. 7 (2021): 183–90. http://dx.doi.org/10.21146/0042-8744-2021-7-183-190.
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The doctrine of Śrī-tattva (ontology of the goddess Lakṣmī) in the philosophy of viśiṣṭādvaita-vedānta is one of the most disputable. It raises a number of questions within the tradition and from other philosophical schools. The Supreme Reality (Brahman) has its personified form, represented as Viṣṇu with his spouse Śrī. However, it is not always clear whether the goddess acts autonomously, or she is completely subordinate to God. Whether it is the potency of God, the metaphysical principle, or she is the Supreme deity along with Viṣṇu. This doctrine became one of the most disputable between the Tengalai and Vadagalai śrīvaiṣṇava schools of the South India in the 13th – 14th centuries. The ācāryas criticized various theories about Lakṣmī in the debates and in their works, as to her being the means of liberation (mokṣa), as to her being Paramātmā or just a part of Brahman, as to her being infinite etc. Viśiṣṭādvaita’s philosophers quote the Vedic texts and Pāñcarātra samhitas as the most authoritative sources of knowledge when they explain this doctrine. This article discusses references in these texts to Śrī-Lakṣmī, its nature, attributes and functions, as well as its status in relation to Nārāyaṇa and the Universe.
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Revel, Jean-Paul. "Evolution and Revolution in Microscopy - I." Microscopy Today 00, no. 9 (December 1992): 2. http://dx.doi.org/10.1017/s1551929500070899.
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Disney, Hill and Baker in their 1928 booh on the Origin and Development of the Microscope, quote the 1829 article on Optics of the London Encyclopedia as saying; “Microscopes, though but toys compared with telescopes, nevertheless deserve to be rendered as perfect as possible; for they yield not to them in the quantity and variety of rational amusement which they are capable of introducing to us (though not of the sublime description of the wonders of the heavens). Compound microscopes, though not so much to be depended upon for the purposes of discovery and philosophical investigation as single lenses, are still the best adapted for recreation”. It is hard to imagine that this was written at about the time when Robert Brown of motion fame, was discovering the celt nucleus (1831), the repository of the genetic code and thus arguably laying the foundations for all of modern biology. The sentence quoted might be taken to suggest that there was no evolutionary connection between hand lenses and compound microscopes, since as late as the 1830s the two still competed.In trying to follow the evolution of microscopes it is trite to state that lenses had to come first. It was known for a long time that objects seen through a glass bulb full of water appeared enlarged, but the water was thought the important factor and it was not until the time of Alhazen (962-1038) that the action of a lens was understood. Roger Bacon (1242-1292) wrote “if one looks at letters and other minute things though the medium of a crystal or glass or other lens put over the letters... he will see the letters much better and they will appear much larger to him... and therefore this instrument is useful to old men and to those having feeble sight” Spectacles seem to have been invented by Salvano d'Aramento degli Arrtati of Florence who died in 1317, the secret process of how to make them being revealed by a contemporary, Alessandro della Spina of Pisa. The use of lenses in visualizing small objects made slow progress at first but eventually led to “macroscopy”, in the form of spectacles and then to microscopy.
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Cowan, Robert. "Reich And Wittgenstein: Notes towards a synthesis." Tempo, no. 157 (June 1986): 2–7. http://dx.doi.org/10.1017/s0040298200022270.
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To try to establish a relationship between the terse linguistic philosophy of Ludwig Wittgenstein and the deceptively simple minimalist music of Steve Reich might at first seem a little ambitious, if not downright misguided. Yet a synoptic survey of the two men's work reveals a series of formal and conceptual correlations that is often quite striking. I hasten to add that my comparisons apply mostly to those of Reich's compositions where melodic and harmonic ideas are ‘phased’ and developed over the ground of a constant pulse, rather than to works such as The Desert Music where poetic texts substantially influence the form and design of Reich's music. I tend to draw more on Wittgenstein's later thought – especially the Philosophical Investigations than on his Tractatus Logico-Philosophicus, although Reich himself has quoted from the latter in discussing his own artistic style.
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Searle, Callisto. "The Hermeneutics of Contentious Imagery: What Exactly the Zhuangzi Has to Say about the Straw Dogs in the Laozi." Religions 10, no. 6 (May 31, 2019): 359. http://dx.doi.org/10.3390/rel10060359.
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The image of “straw dogs” (chugou 刍狗) is a simile used in chapter five of the Laozi (老子), in a passage generally understood as an explicit Daoist rejection of kind acts (or benevolence as ren 仁 was translated for a long time), well known as the basis of Confucian teachings. Further along the Daoist lineage of philosophical texts, the same image of sacrificial straw dogs also makes an appearance in the Zhuangzi (庄子), and this passage will become a welcome source of hermeneutic evidence for translators faced with the stark appearance of the image in the Laozi, that offers little elaboration on its meaning. James Legge adopted this hermeneutic approach in his early translation, offering a quote wherein the straw dogs seem to be treated somewhat cruelly, and reference to the Zhuangzi to interpret the Laozi for this particular image is a method that persists to the present day. English translations of this chapter see “not being ren” translated as emotively as “unkind”, “inhumane” or “cruel”. Although we cannot say that early forays in interpretation are responsible for later translation choices, we can assess the original interpretation against the broader context of the Zhuangzi as a whole. If we read further on in the original passage alone, we find a more developed context to consider, while searching the whole of the Zhuangzi for comparable passages offers an interesting foil for comparison. Beginning with a simple analysis of the term as it appears in the Laozi and its commentaries, this essay goes on to make a case for more thorough contextualization of challenging terms. We suggest seeking internal evidence and cross-reference between sympathetic texts, along with historical evidence, and consideration of authorial intent may be effective ways to offer a contextualized interpretation of “straw dogs” that may be more faithful to the concerns of authors employing the image.
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Gonzalez, Francisco. "Dialectic as "Philosophical Embarrassment": Heidegger's Critique of Plato's Method." Journal of the History of Philosophy 40, no. 3 (2002): 361–89. http://dx.doi.org/10.1353/hph.2002.0051.
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Eryomina, Anastasiy. "" Horrible ": philosophical-aesthetic and cultural-historical analysis. Antique time." nauka.me, no. 3 (2020): 0. http://dx.doi.org/10.18254/s241328880012173-4.
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Landy, Joshua. ""Les Moi en Moi": The Proustian Self in Philosophical Perspective." New Literary History 32, no. 1 (2001): 91–132. http://dx.doi.org/10.1353/nlh.2001.0006.
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Wright, Daniel William Mackenzie. "Sport hunting and tourism in the twenty-second century: humans as the ultimate trophy." foresight 21, no. 3 (May 30, 2019): 419–42. http://dx.doi.org/10.1108/fs-11-2018-0092.
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Purpose This paper aims to address the potential of hunting humans as sport tourism activity in the twenty-second century. The paper explores past and current trends related to sport hunting, animal extinction, human violence and the normalisation of violence via fictional media. This paper paints a provocative picture of society with the aim of encouraging dialogue across the wider community regarding the challenges facing society in relation to practices related to sport hunting and tourism. Design/methodology/approach This paper takes a scenario narrative approach in presenting potential discussion on the future of sport hunting as a tourism activity. The importance of narrative writing as a method to research is its ability in telling a story to the reader. By embracing diverse philosophical methods, this research draws on past and current trends via secondary data sources to justify the future scenario narrative. Findings This paper presents interesting insights into the future of sport hunting and its potential relationship to tourism. However, considering the following quote, “Yet another uncertainty is that predictions themselves can alter the future – which, of course, is part of the motivation behind futurism” (Larson, 2002, p. 5), this paper concludes with a sobering message, if previous research as well as the ideas presented here are to become a future reality, one where humans hunt each other for sport, are we content to allow this to happen? Or do we want to encourage debate to ensure we create better futures? Originality/value This paper offers original and novel research within the sport-tourism literature by taking a futures perspective and applying a scenario narrative approach. The paper offers original insight into attitudes towards sport hunting and its future potential, moving away from its traditions of hunting animals to hunting humans. This paper encourages debate around a taboo-subject, by drawing on a popular past-time, sport. Death is also universal, and by aligning the topic with sport and as a hunting activity, this paper is offering original approaches to addressing difficult questions that need to be asked.
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Jeannot, Thomas M. "A Propaedeutic to the Philosophical Hermeneutics of John Dewey: "Art as Experience" and "Truth and Method"." Journal of Speculative Philosophy 15, no. 1 (2001): 1–13. http://dx.doi.org/10.1353/jsp.2001.0003.
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Farquhar, Sue W. "Vera Philosophia and Law in Montaigne's "De la cruaute"." L'Esprit Créateur 46, no. 1 (2006): 39–50. http://dx.doi.org/10.1353/esp.2006.0001.
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Schuler, Nico. "Response to Anthony J. Palmer, "A Philosophical View of the General Education Core"." Philosophy of Music Education Review 12, no. 2 (2004): 198–201. http://dx.doi.org/10.1353/pme.2005.0012.
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Serghi, Lenia. "A Response to Tony Palmer, "Music Education and Spirituality: A Philosophical Exploration II"." Philosophy of Music Education Review 14, no. 2 (2006): 216–20. http://dx.doi.org/10.1353/pme.2007.0009.
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Blecki, Catherine L. (Catherine Lacourreye), and Lorett Treese. "Susanna Wright's "The Grove": A Philosophic Exchange with James Logan." Early American Literature 38, no. 2 (2003): 239–55. http://dx.doi.org/10.1353/eal.2003.0023.
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Ball, Martin W. ""People Speaking Silently to Themselves": An Examination of Keith Basso's Philosophical Speculations on "Sense of Place" in Apache Cultures." American Indian Quarterly 26, no. 3 (2002): 460–78. http://dx.doi.org/10.1353/aiq.2003.0031.
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Freer, Patrick K. "A Response to Krista Riggs, "Foundations for Flow: A Philosophical Model for Studio Instruction"." Philosophy of Music Education Review 14, no. 2 (2006): 225–30. http://dx.doi.org/10.1353/pme.2007.0002.
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Stokes, W. Ann. "Response to Estelle R. Jorgensen, "Four Philosophical Models of the Relationship Between Theory and Practice"." Philosophy of Music Education Review 13, no. 1 (2005): 102–4. http://dx.doi.org/10.1353/pme.2005.0026.
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Baz, Avner. "Geach's ‘Refutation’ of Austin Revisited." Canadian Journal of Philosophy 40, no. 1 (March 2010): 41–62. http://dx.doi.org/10.1353/cjp.0.0080.
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A characteristic move of what is known as ‘ordinary language philosophy’ (OLP), as exemplified by J.L. Austin's discussion of knowledge in ‘Other Minds,’ is to appeal to the ordinary and normal use(s) of some philosophically troublesome word(s), with the professed aim of alleviating this or that philosophical difficulty or dispelling this or that philosophical confusion. This characteristic move has been criticized widely on the grounds that it rests on a conflation of ‘meaning’ and ‘use’; and that criticism has been quite successful in its effect: OLP is widely held nowadays within the mainstream of analytic philosophy to have somehow been refuted or otherwise seriously discredited. However, that the words in question do indeed have something referable to as ‘their meaning,’ which is not only conceptually distinguishable from their ordinary and normal uses, but also theoretically separable from these uses, in a way that renders misguided the ordinary language philosopher's characteristic appeal and validates the traditional concerns OLP set itself out to dispel, has for the most part merely been presupposed and insisted on, as opposed to argued for, by detractors of OLP.
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Allsup, Randall Everett. "A Response to Estelle R. Jorgensen, "Four Philosophical Models of the Relationship Between Theory and Practice"." Philosophy of Music Education Review 13, no. 1 (2005): 104–8. http://dx.doi.org/10.1353/pme.2005.0017.
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Terezis, Christos Ath. "Leontius of Byzantium." Politeia 1, no. 2 (2019): 80–100. http://dx.doi.org/10.5840/politeia20191213.
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In this article, which considering the history of philosophy is an example of how Christianity meets Hellenism, we drew the following conclusions, relying on Leontius of Byzantium’s treatise entitled Contra Nestorianos et Eutychianos:A) Throughout the entire approach, the Christian thinker uses both the philosophical concepts –such as “hypostasis”, “nature”, “universal”, “atom”, “form”, “subject”– and the arguments derived from the theoretical field of Logic in order to explain Christian questions, mostly related with Metaphysics. He is actually quite an eclecticist and that is why we may not allege that he follows a particular philosopher or that he expresses and applies an authentic philosophical theory with internal terms of justification.B) He attempts to implicitly show how necessary is both the syllogisms and the arguments to rely on particular methodological principles. There is a tendency in his work to define in clear terms his issues, mainly as regards how Logic is distinguished from Ontology, as well as how they combine one another. His theological direction, however, does not allow him to be completely consistent with the philosophical material that he uses. Either way, the goal of his research is not strictly philosophical.C) Although he applies analytical elaboration and explanation of the philosophical concepts that he uses with great accuracy, he does not actually insist on them. This is probably because either he has already elaborated them in other works of his or because his readers were familiar with them. Nevertheless, he constitutes a clear example to understand what could be defined as Byzantine Logic, which is influenced by Aristotle, Porphyry and Proclus, although they are not mentioned in his texts.
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Agassi, Joseph. "Humor in Philosophical Contexts: Socratic Irony." Philosophy of Humor Yearbook 1, no. 1 (September 1, 2020): 183–90. http://dx.doi.org/10.1515/phhumyb-2020-0013.
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Abstract It is hard to say what the focus of the difficulty here is: the very idea of a sense of proportion or the idea that a sense of humor is an ideal vehicle for it. Both are puzzling. As having the one without the other is quite possible, this is only a feel that the two go well together.
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Plakhtii, Sergei Valer'evich. "Elucidation of the term “energy” in the “Philosophy of the name” of A. F. Losev." Философская мысль, no. 1 (January 2021): 24–39. http://dx.doi.org/10.25136/2409-8728.2021.1.34864.
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The subject of this research is the interpretation of the term “energy” in the “Philosophy of the Name” of A. F. Losev. An attempt of philosophical comprehension of the nature of the name and word is one of the primary topics in the works of the prominent Russian philosopher. Particular interest to this topic is substantiated by Loves’s commitment to philosophically explain such perspective on the nature of the Name of God, which was introduced by the adherers of imyaslavie (onomatodoxy) during the imyaslavic disputes of the first quarter of the XX century. Using the philosophical methods, A. F. Losev attempted to reveal the exceptional and precise sense the Orthodox doctrine on the Name of God, one of paramount components of which is the Palamite theology about the energies of God. The task is set to determine the extent to which Losev's philosophical concept of onomatodoxy, and namey the understanding of the term “energy”, corresponds to the teaching of the Holy Fathers on the energy of God. The scientific novelty of this research lies in contribution to the comprehensive analysis of Losev's interpretation of the term “energy” in the context of patristic theology. This is especially relevant due to the fact that the appeal to Palamism (teaching on the energies of God) is one of the key arguments in the apologia of imyaslavie. The conclusion is drawn that proposed by Losev scheme of the Name of God, and his understanding of the term “energy” in particular, not just formally, but essentially is based on the philosophical provisions of Neo-Platonism. This is why the such system is not quite accurate interpretation of the patristic teaching on the energies of God and the Name of God.
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Bhattacharya, Ramkrishna. "Darśana, Philosophy and Religion in Pre-modern India." Revista Guillermo de Ockham 14, no. 1 (April 15, 2016): 25. http://dx.doi.org/10.21500/22563202.2308.
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<p>The Sanskrit word, <em>darśana</em>, is generally translated into English as philosophy, but it is admittedly inadequate. The so-called six (<em>āstika, </em>affirmativist or orthodox) systems of philosophy have been described by Louis Renou as ‘philosophico-religious,’ since religion and philosophy cannot be separated in their tradition. On the other hand, Maurice Winternitz brands some of the six (such as Mīmāṃsā and Vedānta) as religion and some others (such as, Nyāya and Vaiśeṣika) as philosophy. A.K. Warder claims that, despite everything, religion and philosophy can be separated quite adequately, and the <em>darśana</em>s are all philosophies. All this however leaves the so-called six (<em>n</em><em>āstika</em>, negativist or heterodox) systems, particularly the materialist systems out of consideration. While the Jain and the Buddhist systems do have religious associations, the pre-Cārvāka and the Cārvāka materialist systems remained thoroughly philosophical, untouched by any religion. The orthodox systems, mostly in their syncretic forms, became religio-philosophical (although some of them might have originated as philosophy) while the materialist systems retained their original secular character. </p>
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Harman, C., and P. A. Troch. "What makes Darwinian hydrology "Darwinian"? Asking a different kind of question about landscapes." Hydrology and Earth System Sciences 18, no. 2 (February 4, 2014): 417–33. http://dx.doi.org/10.5194/hess-18-417-2014.
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Abstract. There have been repeated calls for a Darwinian approach to hydrologic science, or for a synthesis of Darwinian and Newtonian approaches, to deepen understanding of the hydrologic system in the larger landscape context, and so develop a better basis for predictions now and in an uncertain future. But what exactly makes a Darwinian approach to hydrology "Darwinian"? While there have now been a number of discussions of Darwinian approaches, many referencing Harte (2002), the term is potentially a source of confusion because its connections to Darwin remain allusive rather than explicit. Here we suggest that the Darwinian approach to hydrology follows the example of Charles Darwin by focusing attention on the patterns of variation in populations and seeking hypotheses that explain these patterns in terms of the mechanisms and conditions that determine their historical development. These hypotheses do not simply catalog patterns or predict them statistically – they connect the present structure with processes operating in the past. Nor are they explanations presented without independent evidence or critical analysis – Darwin's hypotheses about the mechanisms underlying present-day variation could be independently tested and validated. With a Darwinian framework in mind, it is easy to see that a great deal of hydrologic research has already been done that contributes to a Darwinian hydrology – whether deliberately or not. We discuss some practical and philosophical issues with this approach to hydrologic science: how are explanatory hypotheses generated? What constitutes a good hypothesis? How are hypotheses tested? "Historical" sciences – including paleohydrology – have long grappled with these questions, as must a Darwinian hydrologic science. We can draw on Darwin's own example for some answers, though there are ongoing debates about the philosophical nature of his methods and reasoning. Darwin used a range of methods of historical reasoning to develop explanatory hypotheses: extrapolating mechanisms, space for time substitution, and looking for signatures of history. Some of these are already in use, while others are not and could be used to develop new insights. He sought explanatory hypotheses that intelligibly unified disparate facts, were testable against evidence, and had fertile implications for further research. He provided evidence to support his hypotheses by deducing corollary conditions ("if explanation A is true, then B will also be true") and comparing these to observations. While a synthesis of the Darwinian and Newtonian approaches remains a goal, the Darwinian approach to hydrologic science has significant value of its own. The Darwinian hydrology that has been conducted already has not been coordinated or linked into a general body of theory and knowledge, but the time is coming when this will be possible.
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Manni, Franco. "Herbert Mac Cabe’s Philosophical Anthropology." Politeia 1, no. 4 (2019): 238–60. http://dx.doi.org/10.5840/politeia20191441.
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From the ideas of Aristotle, De Saussure and Wittgenstein, philosopher Herbert McCabe elaborated an original anthropology. 'Meaning' means: the role played by a part towards the whole. Senses are bodily organs and sensations allow an animal to get fragments of the external world which become 'meaningful' for the behaviour of the whole animal Besides sensations, humans are ‘linguistic animals’ because through words they are able to 'communicate', that is, to share a peculiar kind of meanings: concepts. Whereas, sense-images are stored physically in our brain and cannot be shared, even though we can relate to sense-images by words (speech coincides with thought). However, concepts do not belong to the individual human being qua individual, but to an interpersonal entity: the language system. Therefore, on the one hand, to store images is a sense-power and an operation of the brain, whereas the brain (quite paradoxically!) is not in itself the organ of thought. On the other hand, concepts do not exist on their own.
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Alexander, Irene. "Redefining Direct and Indirect Abortions through “The Perspective of the Acting Person”: A Misreading of Veritatis Splendor." Linacre Quarterly 86, no. 1 (February 2019): 28–46. http://dx.doi.org/10.1177/0024363919838852.
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Despite sincere attempts to interpret Evangelium vitae and the United States Conference of Catholic Bishops’ (USCCB) Ethical and Religious Directives (ERDs) of Catholic Health Care on direct versus indirect abortion, Catholic moral theologians docile to the magisterium and to Pope John Paul II’s teaching remain divided on how the ERDs should be interpreted based on the meaning of the word “direct.” The traditional natural law theory holds that the moral object in an indirect abortion involves not only that the abortion is unintended by the subject but also indirectly caused. The second and more novel interpretation referred to as the New Natural Law (NNL) theory is that an indirect abortion refers only to abortions which the acting person does not intend, whether or not he immediately causes them. Because the novel view bases its entire revision of the moral object by considering only “the perspective of the acting person”, a key text in Veritatis splendor no. 78, they argue that they are being faithful to Pope John Paul II’s teaching in Veritatis splendor ( VS) no. 78. In this article I argue that their reasoning is based on a fundamental misreading of Veritatis splendor and that the Pope himself would reject their view, even though they quote him, because their interpretation contradicts the fundamental moral principles that Pope John Paul II himself lays out within the very same chapter of Veritatis splendor. Furthermore, when the foundations of the broader NNL theory are brought to light, it becomes clear that the fundamental mistake at the root of this disputed question is that the NNL theory interprets the magisterial documents of Pope John Paul II through their own philosophical method—a method of moral analysis not shared by Pope John Paul II or the magisterium. When this interpretive error is brought to light, and Pope John Paul II is read on his own terms, it is clear that a direct abortion involves any attack on the unborn child that the acting person immediately and physically causes. Summary: The disputed question in Catholic health care concerning what constitutes a direct and indirect abortion can be resolved by examining the foundational differences of both the New Natural Law theory with the traditional natural law theory. Once these differences are brought to light, it is clear that the NNL has reinterpreted the meaning of the word “direct” based on a meaning that the magisterium has never accepted as a licit one for defining intrinsically evil acts. Furthermore, NNL thinkers misread Pope John Paul in Veritatis splendor 78 by applying their own novel methodology to the text. When this interpretive error is brought to light, it is clear that a direct abortion involves any attack on the unborn child that the acting person immediately and physically causes.
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Decker, Jason, and Charles Taliaferro. "When Should Philosophers Be Silent?" Philosophy 87, no. 2 (March 14, 2012): 163–87. http://dx.doi.org/10.1017/s0031819112000034.
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AbstractAre there general precepts governing when philosophers should not conduct inquiry on a given topic? When, if ever, should a philosopher just be silent? In this paper we look at a number of practical, epistemic, and moral arguments for philosophical silence. Some are quite general, and suggest that it is best never to engage in philosophical inquiry, while others are more domain – or context – specific. We argue that these arguments fail to establish their conclusions. We do, however, try to identify and defend several substantive constraints on philosophical dialogue and inquiry. In practice, though, respecting these constraints needn't lead to much philosophical silence.
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Zijlstra, Arthur. "THE NEOLIBERAL DELUSION A RELIGIOUS-PHILOSOPHICAL CRITIQUE." Philosophia Reformata 78, no. 2 (November 17, 2013): 162–78. http://dx.doi.org/10.1163/22116117-90000550.
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Since the outburst of the financial-economic crisis in 2008, there has been quite some public discussion about the failure of neoliberal policies since the 1980s. Much less attention has been paid to its ideological character. Meanwhile, neoliberalism is still there, guiding the course of societies, organizations and individuals. We can observe the ‘strange non-death of neoliberalism’ (Crouch). In this article two questions are explored: (1) which key philosophical elements characterize neoliberalism, and (2) why has it got an ideological character? First, three statements on neoliberalism are formulated. Next, its anthropological and social-philosophical development is considered, taking advantage of Taylor’s grand narrative of modernity. Finally, the potential of a new architectonic critique of society is considered.
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Frega, Ana Lucia. "Response to Anthony J. Palmer, "Music Education for the Twenty-first Century: A Philosophical View of the General Education Core"." Philosophy of Music Education Review 12, no. 2 (2004): 194–98. http://dx.doi.org/10.1353/pme.2005.0003.
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Sulaeman, Mubaidi. "PEMIKIRAN TASAWUF FALSAFI AWAL: RABI’AH AL-‘ADAWIYYAH, AL-BUSTAMĪ, DAN AL-HALLAJ." Refleksi: Jurnal Filsafat dan Pemikiran Islam 20, no. 1 (September 6, 2020): 1. http://dx.doi.org/10.14421/ref.2020.2001-01.
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Many researchers believe that the philosophical Sufism tradition in Islam only emerged in the sixth century Hijriah. Is that right? If it is explored in more depth, it will soon be found that this is not quite right because long before that, in the Islamic tradition there were already some thoughts of Sufism that tended to lead to philosophical Sufism. Among the philosophical ideas of Sufism that were born in this early period were mahabbah, Ilahiyyah, fana', ittihad, and Hulul. Therefore, in this paper the author tries to describe the initial philosophical Sufism thought contained in the thoughts of three Sufi figures, namely Rabi'ah al-'Adawiyyah, alBustami, and al-Hallaj. By presenting the philosophical Sufism thought that exists in their works, this article shows that the philosophical Sufism tradition in Islam has emerged long before the sixth century Hijriah, as is often believed by many circles.
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Gordon, Lewis R. "Not Always Enslaved, Yet Not Quite Free: Philosophical Challenges from the Underside of the New World." Philosophia 36, no. 2 (November 21, 2007): 151–66. http://dx.doi.org/10.1007/s11406-007-9106-4.
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Boffa, Jody, Nancy Moules, Maria Mayan, and Robert L. Cowie. "More than Just Great Quotes: An Introduction to the Canadian Tri-Council’s Qualitative Requirements." Canadian Journal of Infectious Diseases and Medical Microbiology 24, no. 2 (2013): 103–8. http://dx.doi.org/10.1155/2013/253931.
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Although at times misunderstood by the general research community, qualitative research has developed out of diverse, rich and complex philosophical traditions and theoretical paradigms. In the most recent Canadian Tri-Council policy statement on the ethical conduct of research involving humans, a chapter was devoted to a summary of methods and methodological requirements that characterize robust qualitative research, despite the diversity of approaches. To dispel common misperceptions about qualitative research and introduce the unfamiliar reader to these requirements, the work of a qualitative study on isoniazid preventive therapy for prophylaxis of tuberculosis published inAIDSis critiqued alongside each of the Tri-Council’s nine requirements.
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Owens, Joseph. "Is There Any Ontology in Aristotle?" Dialogue 25, no. 4 (1986): 697–708. http://dx.doi.org/10.1017/s001221730004960x.
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The term “ontology”, as is well enough known, is of seventeenth-century vintage. According to current research, it first appears in the year 1613. By the end of the century it had waxed firm in common recognition. Through the influence of Christian Wolff in the following century, the eighteenth, it quickly became standard in the school tradition for the science of being in general, the science of being qua being. In its morphology the term showed clearly enough that it was meant to designate a science that bore upon being in the widest range of the notion. In that tenor it was described at the time as metaphysica de ente, philosophia de ente, doctrina de ente, or entis scientia, in the sense that “being” denoted its proper subject matter (objectum proprium) more correctly than did “metaphysics”.' Accordingly, it was intended to imply that “being”, tout court, was to be regarded as the object of a philosophical science quite as “soul”, for instance, played the role of object for psychology.
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Mawson, T. J. "Safety and Knowledge in God." European Journal for Philosophy of Religion 6, no. 2 (June 21, 2014): 81–100. http://dx.doi.org/10.24204/ejpr.v6i2.179.
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In recent ‘secular’ Epistemology, much attention has been paid to formulating an ‘anti-luck’ or ‘safety’ condition; it is now widely held that such a condition is an essential part of any satisfactory post-Gettier reflection on the nature of knowledge. In this paper, I explain the safety condition as it has emerged and then explore some implications of and for it arising from considering the God issue. It looks at the outset as if safety might be ‘good news’ for a view characteristic of Reformed Epistemology, viz. the view that if Theism is true, many philosophically unsophisticated believers probably know that it’s true. A (tentatively-drawn) sub-conclusion of my paper though suggests that as safety does not by itself turn true belief into knowledge, the recent focus on it is not quite such good news for Reformed Epistemologists as they may have hoped: it’s not that safety provides a new route by which they can reach this sort of conclusion. But safety is still good news for their view at least in the sense that there is no reason arising from considering it to count these philosophically unsophisticated believers as not knowing that there’s a God. I conclude by reflecting that good news for Reformed Epistemology is perhaps bad news for the discipline of Philosophy of Religion more generally, as there’s a possible ‘reflection destroys knowledge’-implication to be drawn. Those who have been led to their religious beliefs in at least some philosophically unsophisticated ways seem to enjoy much safer religious beliefs than those who have been led to their religious beliefs by philosophical reflection, so the discipline as a whole will be adversely affected if safety is eventually accorded the role of a necessary condition for knowledge.
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Laird, Andrew. "Ringing the changes on Gyges: philosophy and the formation of fiction in Plato's Republic." Journal of Hellenic Studies 121 (November 2001): 12–29. http://dx.doi.org/10.2307/631825.
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AbstractGlaucon's story about the ring of invisibility in Republic 359d-60b is examined in order to assess the wider role of fictional fabrication in Plato's philosophical argument. The first part of the article (I) looks at the close connections this tale has to the account of Gyges in Herodotus (1.8-12). It is argued that Plato exhibits a specific dependence on Herodotus, which suggests Glaucon's story might be an original invention: the assumption that there must be a lost ‘original’ to inspire Plato's story of the ring has never accommodated the possibility of Plato drawing, perhaps quite directly, from Herodotus. The next section (II) considers the function of that fable within the larger philosophical and aesthetic structure of the Republic. Appreciation of the entire dialogue as an exercise in fiction, as well as philosophy, helps to reveal the ways in which philosophical argument and fictional invention are closely bound up in the formation of Glaucon's fabulous anecdote. Finally (III), a reading of Cicero's treatment of the story in De Officiis confirms the degree to which philosophical reasoning and fiction can be quite generally interdependent. Although the arguments in Sections II and III are consistent with the opening contention that the ring story was invented by Plato, they do not presuppose it.
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Cherepanov, Andrey Yu, and Andrey Yu Klekovkin. "The partisanism: the foundations social-philosophical analysis." Aspirantskiy Vestnik Povolzhiya 19, no. 7-8 (April 7, 2020): 37–42. http://dx.doi.org/10.17816/2072-2354.2019.19.7-8.37-42.
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Partisanism is a special social phenomenon that occurs in almost any protracted military conflict. Despite the fact that the term partisanism arose in the XVIII century, to this day quite conflicting meanings are invested in its concept, the meaning of which largely depends on the historical period of their use. The realities of the modern world order, which led to the loss of relevance of the classical wars, which in turn led to the destruction of the classical partisans, made even more confusion in the definition of partisanism and the formation of its image. The article is devoted to the socio-philosophical understanding of the image of classical partisanism based on the works of famous researchers of the partisan movement. As a result of the analysis, the main images of guerrilla warfare were revealed, depending on the belonging of the partisan movement participants to regular formations, as well as on the goals and objectives of the partisan war.
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Milosavljevic, Boris. "Basic philosophical texts in Medieval Serbia." Balcanica, no. 39 (2008): 79–102. http://dx.doi.org/10.2298/balc0839079m.
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Medieval Serbian philosophy took shape mostly through the process of translating Byzantine texts and revising the Slavic translations. Apart from the Aristotelian terminological tradition, introduced via the translation of Damascene?s Dialectic, there also was, under the influence of the Corpus Areopagiticum and ascetic literature, notably of John Climacus? Ladder, another strain of thought originating from Christian Platonism. Damascene?s philosophical chapters, or Dialectic, translated into medieval Serbian in the third quarter of the fourteenth century, not only shows the high standards of translation technique developed in Serbian monastic scriptoria, but testifies to a highly educated readership interested in such a complex theologico-philosophical text with its nuanced terminology. A new theological debate about the impossibility of knowing God led to Gregory Palamas? complex text, The Exposition of the Orthodox Faith. Philosophical texts were frequently copied and much worked on in medieval Serbia, but it is difficult to infer about the actual scope of their influence on the formation and articulation of the worldview of medieval society. As a result of their demanding theoretical complexity, the study of philosophy was restricted to quite narrow monastic, court and urban circles. However, the strongest aspect of the influence of Byzantine thought on medieval society was the liturgy as the central social event of the community. It was through the liturgy that the wording of the translated texts influenced the life of medieval Serbian society.
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Merrill, Thomas W. "Metaphysics or Theology? A Comment on Michael Gillespie's Theological Origins of Modernity." Review of Politics 72, no. 4 (2010): 687–95. http://dx.doi.org/10.1017/s0034670510000598.
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Michael Gillespie's Theological Origins of Modernity provides a historically grounded and philosophically ambitious, at times even provocative, account of the deep unity of the modern tradition. The book is more historical than most works of political theory, and exhibits a healthy freedom from received wisdom about who the important thinkers are and about what they might have to say. Yet it would be quite wrong to read this book as a simple history: it is also—perhaps even primarily—a philosophical diagnosis of the present. Gillespie's thesis, stated far too crudely, is that the familiar Enlightenment story of an age of reason preceded by an age of darkness, superstition, and religion is far too simplistic. We late moderns, too, have thoughts about first things and divinity; but we hide the enduring presence of those thoughts and questions from ourselves by the pride we take in having overcome the atavisms of theology. Gillespie argues that, so far from being wholly novel, those thoughts are in fact the descendants of the theology of late medieval nominalism. Where others speak of the secularization of Christianity, Gillespie prefers to speak of the transference of divine attributes from God to man or nature.
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Knight, Andrew. "PROFESSIONAL ETHICS AND A CALL FOR PHILOSOPHICAL LITERACY." Think 19, no. 54 (December 11, 2019): 37–47. http://dx.doi.org/10.1017/s1477175619000290.
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It could be argued that there is now a crisis of confidence in the professions. Although many professionals individually undertake their roles with care and diligence, there have been so many systematic failures involving professionals across a range of sectors, both in the UK and globally, that the special status enjoyed by the professions is being widely questioned. In this article, I argue that recent cases are symptomatic of a lack of ethical reasoning in professional practice, yet professions enjoy an elevated status based on claims that ethics, typically communicated in codes of conduct, are central to their purpose. I argue that to help solve this crisis, philosophical literacy needs to be promoted in school, initial professional education and continuing professional development. Passing tests to superficially demonstrate an understanding of a code is quite different from reasoning through practical dilemmas in the professional workplace with judgements informed by philosophical ideas.
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Keller, Simon. "An Interpretation of Plato's Cratylus." Phronesis 45, no. 4 (2000): 284–305. http://dx.doi.org/10.1163/156852800510234.
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AbstractPlato's main concern in the Cratylus, I claim, is to argue against the idea that we can learn about things by examining their names, and in favour of the claim that philosophers should, so far as possible, look to the things themselves. Other philosophical questions, such as that of whether we should accept a naturalist or a conventionalist theory of namng, arise in the dialogue, but are subordinate. This reading of the Cratylus, I say, explains certain puzzling facts about the dialogue's structure and dramatic emphasis, as well as making the dialogue look better on philosophical grounds. In support of my claim, I argue that Hermogenes' conventionalist theory of naming is quite sensible, and is not refuted by Socrates; that the main purpose of the etymological section is to undermine our con dence in etymology as a form of philosophical enquiry; and that the apparently tangential and inconclusive discussions in the nal section of the dialogue are best understood as illustrations of Plato's thesis about philosophical methodology.