Epoché: A Journal for the History of Philosophy

This paper explores the moments of overlap between Augustine’s pedagogical approach in De magistro and feminist theories of care. I argue that Augustine not only offers a useful model for those who wish to reclaim the centrality of students within education. He also encourages us to critique the narrative that women are more ‘naturally’ suited for caring relationships. I conclude by outlining the benefits of such critique. What do we gain when we allow a diversity of gendered experiences to inform the practice of care in the classroom?

This paper argues that Cassirer’s development of ‘the critique of reason into a critique of culture’ was prompted by two motives that ultimately seem to collide. On the one hand, Cassirer attempts to overcome the Kantian dichotomy between the faculties of sensibility and the understanding. To this end, he turns to the schemata of the Critique of Judgment. On the other hand, Cassirer expands the scope of transcendental philosophy to include cultural domains such as myth, language, and the human sciences. His desire to maintain both the differences between these domains and the unity of reason however leads to a new dualism between the material modalities of the symbols and their ideal, recurring, forms. Yet, by adopting both a constitutive and a regulative conception of objectivity, Cassirer renders this duality legitimate, and his motives for a philosophy of culture on a Kantian foundation compatible.

In his 1802 article for the Critical Journal of Philosophy, “Relationship of Skepticism to Philosophy,” Hegel attempts to articulate a form of skepticism that is “at one with every true philosophy.” Focusing on the priority that Hegel gives to ancient skepticism over its modern counterpart, Michael Forster and other commentators suggest that it is Pyrrhonism that Hegel views as one with philosophy. Since Hegel calls attention to the persistence of dogmatism even in the work of Sextus Empiricus, however, I argue that it is only a sublated form of Pyrrhonism, what in the Phenomenology of Spirit he calls “self-completing skepticism,” that Hegel takes to be part of genuine philosophical cognition. In this way, I hope to show that the insight that motivates Hegel’s engagement with skepticism in the 1802 essay comes to inform the philosophical itinerary of the Phenomenology of Spirit.

Dance is intimately connected to both Kierkegaard’s personal life and his life in writing, as exemplified in his famous nightly attendance at the dance-filled theater, and his invitation to the readers of “A First and Last Explanation” to (in his words) “dance with” his pseudonyms. The present article’s acceptance of that dance invitation proceeds as follows: the first section surveys the limited secondary literature on dance in Kierkegaard, focusing on the work of M. Ferreira and Edward Mooney. The second section explores the hidden dancing dimensions of Kierkegaard’s “leap” and “shadow-dance” (Schattenspiel). And the third section reinterprets the pseudonymous works richest in dance, Repetition and Postscript, concluding that the religious for him is the lighthearted dance of a comic actor through the everyday theater of the world.

This paper examines Hannah Arendt’s contribution to a conception of political life that remains vigilant of the foreignness that confronts us in our efforts to inhabit a shared world. To this end, I interpret Arendt’s less appreciated discourse on caritas, or love of the neighbor in Love and Saint Augustine, as a critical appropriation of Heidegger’s notion of care. In turning to caritas, I maintain that Arendt captures, perhaps more fully than Heidegger, the foreignness that care is destined to confront in its native desire to belong to something outside of itself. This, I argue, leads Arendt to insist that the responsibility to care is not foremost a matter of individual existence, but rather of politics, grasped precisely as an openness to the foreign in communal life.

Dialogue, as a philosophical form, enables the exploration of the conditions, limits, and consequences of understanding arguments. Two philosophers who undertook to write dialogues—Plato and Heidegger—feature moments in philosophical conversation in which understanding, on its own, fails to convince an interlocutor of an argument. In this article, I examine the philosophical stakes of the collisions which unfold in Plato’s Gorgias, between Socrates and Callicles, and in Heidegger’s “Triadic Conversation,” between the Guide and the Scientist. Plato’s Socrates is ostensibly unsuccessful in persuading Callicles to adopt his position while Heidegger’s Guide is able to support the Scientist in learning a new way of thinking. I argue that it is Heidegger’s attention to feeling as a philosophically significant phenomenon which can overcome trans-rational resistance which may persist even after truth has been determined.

This paper will set out in plain language the basic ontology of “Deleuze’s Spinoza”; it will then critically examine whether such a Spinoza has, or indeed could have, ever truly existed. In this, it will be shown that Deleuze’s reading of Spinoza involves the imposition of three interlocking, formal principles. These are (1) Necessitarianism, (2) Immanence, and (3) Univocity. The uncovering of Deleuze’s use of these three principles, how they relate to one another, and what they jointly imply in terms of ontology, will occupy Part 1 of this paper. The critique of these principles from a Spinozist perspective, i.e. that their use by Deleuze is incompatible with Spinoza’s own metaphysics, will occupy Part 2 of this paper.

Scholars have thoroughly discussed the visual aspects of Foucault’s archaeological and genealogical methods, as well as his own emphasis on how sight functions and what contexts and conditions shape how we see and what we can see. Yet while some of the images and visual devices he uses are frequently discussed, like Las Meninas and the panopticon, his diagrams in The Order of Things have received little attention. Why does Foucault diagram historical ways of thinking? What are we supposed to see and understand through these diagrams? To examine the role of the diagram in Foucault’s archaeological method, this paper provides a close reading of how the classical quadrilateral visualizes the structure, function, content, principles, and underlying assumptions of language and thought. In analyzing the diagram as a way for visualizing history, this paper demonstrates how Foucault enacts a new visual language that emphasizes the contingency of thought.

Among the most controversial aspects of Aristotle’s philosophy is his endorsement of slavery. Natural slaves are excluded from political citizenship on ontological grounds and are thus constitutively unable to achieve the good life, identified with the collective cultivation of logos in the polis. Aristotle explicitly acknowledges their humanity, yet frequently emphasizes their proximity to animals. It is the latter that makes them purportedly unfit for the polis. I propose to use Agamben’s theory of the anthropological machine to make sense of this enigmatic exclusion and suggest a new conception of the good life and community detached from political rule. Aristotle’s distinction between humans and animals condemns slaves to bare life, but also reveals an opportunity for an inoperative form-of-life.

In this paper, the author argues that the revelatory form Parmenides gives his poem poses considerable problems for the account of being contained therein. The poem moves through a series of problems, each building on the last: the problem of particularity, the cause of human wandering that the goddess would have us ascend beyond (B1); the problem of speech, whose heterogeneity evinces its tie to experience’s particularity (B2-B7); the problem of justice, which motivates man’s ascent from his “insecure” place in being, only ultimately to undermine it (B8.1-49); and finally the question of the good, the necessary consequence of man’s place in being as being out-of-place in being (B8.50-B19). What emerges is a Socratic reading of Parmenides’s poem, a view that Plato appears to have shared by using Parmenides and his Eleatic stranger to frame the bulk of Socrates’s philosophic activity.

In this paper, I begin with an account of the initial distinction between likenesses and appearances, a distinction which may resemble the difference between sophists and philosophers. That distinction first arises immediately after the puzzling appearance of the noble sophist, who seems to occupy an odd space in between sophist and philosopher. In the second section, I look more closely at the noble sophist, and on what that figure might tell us about images and the use of images. I also attempt to use the insights provided by the noble sophist in an investigation of the kind of images that Plato the author produces. This raises the question of the general notion of image as it appears in the Sophist, and especially of the dual nature of all images, which in turn invites reflection on certain features of the examination of being and non-being late in the dialogue. Finally, I return to the deception inherent in images, and I argue that this dialogue does not present the possibility of completely honest images. Nevertheless, I hope to show that some uses of deceptions and images are better than others.

At 252e1 to 253c9 in Plato’s Sophist, the Eleatic Visitor explains why philosophy is a science. Like the art of grammar, philosophical knowledge corresponds to a generic structure of discrete kinds and is acquired by systematic analysis of how these kinds intermingle. In the literature, the Visitor’s science is either understood as an expression of a mature and authentic platonic metaphysics, or as a sophisticated illusion staged to illustrate the seductive lure of sophistic deception. By showing how the Visitor’s account of the science of philosophy is just as comprehensive, phantasmatic and self-concealing as the art of sophistry identified at the dialogue’s outset, this paper argues in favor of the latter view.

The belief that Aristotle opposes potency (dunamis) to actuality (energeia or entelecheia) has gone untested. This essay defines and distinguishes forms of the Opposition Hypothesis—the Actualization, Privation, and Modal—examining the texts and arguments adduced to support them. Using Aristotle’s own account of opposition, the texts appear instead to show that potency and actuality are compatible, while arguments for their opposition produce intractable problems. Notably, Aristotle’s refutation of the Megarian Identity Hypothesis applies with equal or greater force to the Opposition Hypothesis. For Aristotle, then, potency and actuality are compatible.

The essay studies Aristotle’s critique of Parmenides (Physics 1.3) in the light of the Heideggerian account of Platonic-Aristotelian metaphysics as an approach to being (Sein) in terms of beings (das Seiende). Aristotle’s critique focuses on the presuppositions of the Parmenidean thesis of the unity of being. It is argued that a close study of the presuppositions of Aristotle’s own critique reveals an important difference between the Aristotelian metaphysical framework and the Parmenidean “protometaphysical” approach. The Parmenides fragments indicate being as such in the sense of the pure, undifferentiated “is there” (τὸ ἐόν)—as the intelligible accessibility of meaningful reality to thinking, prior to its articulation into determinate beings. For Aristotle, by contrast, “being itself” (αὐτὸ τὸ ὄν) has no other plausible meaning than “being-something-determinate as such” (τὸ ὅπερ ὄν τι), which itself remains equivocal. In this sense, Aristotle can indeed be said to conceive being in terms of beings, as the being-ness of determinate beings.

Aristotle famously asserted that the mind is identical with its object in an act of cognition. This “identity doctrine” has caused much confusion and controversy, with many seeking to avoid a literal interpretation in favor of one that suggests that “identity” refers to a formal isomorphism between the mind and its object. However, in this paper I suggest that Aristotle’s identity doctrine is not an epistemological claim about an isomorphism between a representation of an object and the object itself, but is a phenomenological claim about the character of human cognition and intelligible being. Drawing on texts from Edmund Husserl and Aristotle, I offer a phenomenological interpretation of Aristotle’s identity doctrine. I ultimately argue that, for Aristotle, mind and being are essentially unified, for intelligible being is partially constitutive of the mind.

This article examines the extent to which two of Meister Eckhart’s Latin writings fall prey to Heidegger’s charge of ontotheology. It argues that the intellectualist, ‘meontological’ approach to God in Eckhart’s First Parisian Question and the analogical, ontological approach in his Opus tripartitum are not as different as may initially appear. Not only do both rest on Eckhart’s peculiar doctrine of analogy; both serve to dismantle the ontotheological architecture. Indeed, rather than an intellectualist alternative to ontotheology, Eckhart’s First Parisian Question presents a meticulously crafted dialectic designed to explode rational distinctions. Rather than a traditional account of God as the highest being, Eckhart’s Opus tripartitum obliterates hierarchies with its appeal to treat all being as God. Still, although both approaches contribute to an appreciation of Eckhart’s principal concern—the basic unity of the ground of the soul and the Godhead in releasement—neither suffices for unfolding its deepest implications. An ontotheological residue remains.

The aim of this essay is to investigate the stylistic idiosyncrasies of Part V of Spinoza’s Ethics by focusing on the experience of the reader encountering this text: what is missed in most accounts, I argue, is the rhetorical effect of Spinoza’s language on a reader approaching the end of the book. The reader experiences hermeneutic anxiety upon encountering a God who loves, rejoices and glories in a relatively traditional manner after the iconoclastic dismantling of the traditional attributes of God in Parts I to IV. I suggest that such anxiety is intentionally provoked, for it engenders a reflective attitude towards the text and its choice of language, and such reflection on language is a means of ‘rhetorical therapy’ that makes the communication of adequate ideas possible. The essay examines, first, the peculiar rhetorical devices at play in Part V, and, secondly, whether there are good philosophical reasons for such peculiarity. I then use such an analysis to think further about Spinoza’s attitude to language in general, concluding that thinking through the implications of the linguistic signs as affect allows one to posit the existence of a rhetorical therapy in Spinoza’s thinking.

Spinoza’s limited words on the subject of art has led many to claim that his philosophy is incompatible and even hostile to a theory of art. Such a critique begins by confusing modern aesthetic standards with Spinoza’s actual words on art and its objects. Beginning with this confusion, this paper will argue that Spinoza’s philosophy naturalises the work of art and conceives of things such as paintings and temples through his theory of complex bodies.Turning to the two places that Spinoza discuss art—IIIP2Schol and IVP45Schol—this paper will argue that Spinoza understood works of art to be particularly complex and hence powerful extended bodies with a use value relative to the striving of the human individual. Accordingly it will be argued that because Spinoza conceived works of art to be external bodies–artistic bodies–, we should therefore begin to study art and its objects through Spinoza’s relational theory of the individual.

This article investigates the relation between freedom, the public use of reason, and sensus communis, as discussed throughout Kant’s political writings and critical works. Kant’s discussion of the public use of reason, as put forth in "What Is Enlightenment?" is closely tied to his views on autonomy, most notably in the political sphere. However, Kant’s distinction between the public and private uses of reason relies upon sensus communis as discussed in the Critique of Judgment. The communicability achieved by sensus communis has a relevance not restricted only to Kant’s explicitly political writings; sensus communis is also what we might call “transcendentally significant.” In this article, I argue that the public use of reason—a use of reason achieved by sensus communis—is vital for reason itself to follow its own normative demands. I conclude that sensus communis itself grounds reason’s use for its own critique.

Kant’s geographical theory, which was informed by contemporary travel reports, diaries, and journals, developed before his so-called “critical turn.” There are several reasons to study Kant’s lectures and material on geography. The geography provided Kant with terms, concepts, and metaphors which he employed in order to present or elucidate the critical philosophy. Some of the germs of what would become Kant’s critical philosophy can already be detected in the geography course. Finally, Kant’s geography is also one (though not the only) source of some of the empirical claims in his philosophical works, including the Critique of the Power of Judgment. To give an example of this, I examine his account of the sublime.