Episteme and Logos in Plato\u27s Later Thought

What is knowledge? Plato does try to answer this question, asked at the beginning of the Theaetetus, but the answer is not in the dialogue itself, either negatively (as Cornford argued) or positively (as Fine suggested). His answer is partially given in the Sophist and Statesman: the project of definition has been shown to involve the mastery of the whole field to which the object of definition belongs, and hence a science of the field in question. The dramatic sequels to the Theaetetus are also its doctrinal complements. By making knowledge the object of knowledge, Plato was able to exhibit both the correct method and the content of dialectic, which he took as the very essence of knowledge itself

Rorty and Literature

This chapter addresses the relationship between Rorty's pragmatist philosophy and his view of literature and literary writing. It begins by examining the relationship between philosophy and literature, construed by Rorty in terms of the opposition between “normal,” professionalized, argument‐centered philosophical discourse and the kind of cultural criticism which emphasizes human finitude and contingency, seeking through the use of irony and literary inventiveness to transform our prevalent visions of what it means to be human. This humanist side of Rorty's argument is further developed through the discussion of the role that literature plays in intellectual self‐formation and moral edification, by educating moral sensibility and providing transformational shifts of conceptual perspective. These dynamics of literary innovation are then shown to dovetail nicely with Rorty's naturalistic, evolutionary conception of cultural development as well as his views regarding the indispensable role of the personal, the private, and the unshared in producing genuine cultural innovation

Silly Questions and Arguments for the Implicit, Cinematic Narrator

My chapter aims to advance the debate on a problem often raised by philosophers who are skeptical of implied narrators in movies. This is the concern that positing such elusive narrators gives rise to absurd imaginings (Gaut 2004: 242; Carroll 2006: 179-180). Friends of the implied cinematic narrator reply that the questions critics raise about the workings of the implied cinematic narrator are "silly ones" to ask. I examine how the "absurd imaginings" problem arises for all the central arguments for the elusive cinematic narrator and discuss why the questions critics pose about this narrator are legitimate ones to ask

The twilight of the Liberal Social Contract? On the Reception of Rawlsian Political Liberalism

This chapter discusses the Rawlsian project of public reason, or public justification-based 'political' liberalism, and its reception. After a brief philosophical rather than philological reconstruction of the project, the chapter revolves around a distinction between idealist and realist responses to it. Focusing on political liberalism’s critical reception illuminates an overarching question: was Rawls’s revival of a contractualist approach to liberal legitimacy a fruitful move for liberalism and/or the social contract tradition? The last section contains a largely negative answer to that question. Nonetheless the chapter's conclusion shows that the research programme of political liberalism provided and continues to provide illuminating insights into the limitations of liberal contractualism, especially under conditions of persistent and radical diversity. The programme is, however, less receptive to challenges to do with the relative decline of the power of modern states

Constitutivism

A brief explanation and overview of constitutivism

Nietzsche’s Pragmatic Genealogy of Justice

This paper analyses the connection between Nietzsche’s early employment of the genealogical method and contemporary neo-pragmatism. The paper has two goals. On the one hand, by viewing Nietzsche’s writings in the light of neo-pragmatist ideas and reconstructing his approach to justice as a pragmatic genealogy, it seeks to bring out an under-appreciated aspect of his genealogical method which illustrates how genealogy can be used to vindicate rather than to subvert and accounts for Nietzsche’s lack of historical references. On the other hand, by highlighting what Nietzsche has to offer neo-pragmatism, it seeks to contribute to neo-pragmatism’s conception of genealogy. The paper argues that Nietzsche and the neo-pragmatists share a naturalistic concern and a pragmatist strategy in responding to it. The paper then shows that Nietzsche avoids a reductive form of functionalism by introducing a temporal axis, but that this axis should be understood as a developmental model rather than as historical time. This explains Nietzsche’s failure to engage with history. The paper concludes that pragmatic genealogy can claim a genuinely Nietzschean pedigree