M. M. McCabe presents a selection of her essays which explore the ways in which the Platonic method of conversation may inform how we understand both the Platonic dialogues and the work of his predecessors and his successors. The centrality of conversation to philosophical method is taken here to account both for how we should read the ancients and for the connections between argument, knowledge, and virtue in the texts in question. The book argues that we should attend, consequently, to the reflective dimension of reading and thought; and that this reflection explains both how we should think about the conditions for perception and knowledge, and how those conditions, in turn, inform the theories of value of both Plato and Aristotle.
Contradicting the long-held belief that Aristotle was the first to discuss individuation systematically, Mary Margaret McCabe argues that Plato was concerned with what makes something a something and that he solved the problem in a radically different way than did Aristotle. McCabe explores the centrality of individuation to Plato's thinking, from the Parmenides to the Politicus, illuminating Plato's later metaphysics in an exciting new way. Tradition associates Plato with the contrast between the particulars of the sensible world and transcendent forms, and supposes that therein lies the center of Plato's metaphysical universe. McCabe rebuts this view, arguing that Plato's thinking about individuals--which informs all his thought--comes to focus on the tension between "generous" or complex individuals and "austere" or simple individuals. In dialogues such as the Theaetetus and the Timaeus Plato repeatedly poses the question of individuation but cannot provide an answer. Later, in the Sophist, the Philebus, and the Politicus, Plato devises what McCabe calls the "mesh of identity," an account of how individuals may be identified relative to each other. The mesh of identity, however, fails to explain satisfactorily how individuals are unified or made coherent. McCabe asserts that individuation may be absolute--and she questions philosophy's longtime reliance on Aristotle's solution.
M. M. McCabe presents a selection of her essays which explore the ways in which the Platonic method of conversation may inform how we understand both the Platonic dialogues and the work of his predecessors and his successors. The centrality of conversation to philosophical method is taken here to account both for how we should read the ancients and for the connections between argument, knowledge, and virtue in the texts in question. The book argues that we should attend, consequently, to the reflective dimension of reading and thought; and that this reflection explains both how we should think about the conditions for perception and knowledge, and how those conditions, in turn, inform the theories of value of both Plato and Aristotle.
Contradicting the long-held belief that Aristotle was the first to discuss individuation systematically, Mary Margaret McCabe argues that Plato was concerned with what makes something a something and that he solved the problem in a radically different way than did Aristotle. McCabe explores the centrality of individuation to Plato's thinking, from the Parmenides to the Politicus, illuminating Plato's later metaphysics in an exciting new way. Tradition associates Plato with the contrast between the particulars of the sensible world and transcendent forms, and supposes that therein lies the center of Plato's metaphysical universe. McCabe rebuts this view, arguing that Plato's thinking about individuals--which informs all his thought--comes to focus on the tension between "generous" or complex individuals and "austere" or simple individuals. In dialogues such as the Theaetetus and the Timaeus Plato repeatedly poses the question of individuation but cannot provide an answer. Later, in the Sophist, the Philebus, and the Politicus, Plato devises what McCabe calls the "mesh of identity," an account of how individuals may be identified relative to each other. The mesh of identity, however, fails to explain satisfactorily how individuals are unified or made coherent. McCabe asserts that individuation may be absolute--and she questions philosophy's longtime reliance on Aristotle's solution.
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