401.
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George S. Pappas
Berkeley's Positive Epistemology
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402.
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Drakoulis Nikolinakos
Illusions and Hallucinations:
Some Philosophical and Scientific Considerations
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403.
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Christos Terezis, Despoina Potari
The Metaphysical Grounds of Anthropology and Morality in Neoplatonic Proclus
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404.
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Robert Theis
L'éthique de la Responsabilité chez Hans Jonas et son Fondement Métaphysico-Théologique
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405.
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Robin Attfield
Cultural Evolution, Sperber, Memes and Religion
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Cultural transmission in non-literate societies (including that of Homer) is first discussed, partly to test some theories of Dan Sperber, and partly to consider thetheory of memes, which is sometimes held applicable to Homeric formulae, and is considered next. After discussing Sperber's criticism of memeticism, I turn toSperber's susceptibility theory of culture, and his discussions of religion and of music. Further examples drawn from Homeric religion are found to be in tension with aspects of this theory. Two diverse interpretations of susceptibility present in Sperber's text are elicited and contrasted, of which one is criticised and the other welcomed as consistent with the role of reflection, artifice and rationality in the development of culture, activities that theories of culture cannot afford to disregard.
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406.
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Fotini Vaki
Marcuse on Marx:
A Left Heideggerian?
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407.
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Philosophical Inquiry:
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Alexiadou Anastasia-Sofia
"Locke on Language, Meaning and Communication"
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408.
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John P. Anton
Plato's Philosophy of Political Leadership
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409.
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D. Z. Andriopoulos
Epistemological Concepts and Problems in Plato's Dialogues
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410.
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Constantine Despotopoulos
Aristotle, an Architect of Modern Thought 2,300 years ago
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411.
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Bernard Murchland
Seeking the Good Life, Socrates Erotic Revolution
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412.
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Gerasimos Santas
Democracy Then and Now Plato, Mill, and Rawls on Wealth and Ruling
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413.
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Theodoros Christidis
Heraclitus and Parmenides, Philosophers of Becoming and Being
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414.
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Christos Kyriacou
Plato, Necessity and Cartesian Scepticism
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While contemporary epistemologists consider Cartesian scepticism as a menacing problematic, it seems that Plato scarcely had any Cartesian doubts about knowledge of the extemal world. In this paper I ask why Plato had this cavalier attitude towards Cartesian scepticism. A quick first explanation is that Plato never conceived the challenge of Cartesian scepticism or at least, if he did, he missed the potential threat to empirical knowledge that such a challenge poses. I argue against this explanation and offer an altemative, more plausible explanation.Very briefly, I claim that Plato grasped both the logical possibility of Cartesian scepticism and its potential threat but remained impervious because of his ontological epistemology. For Plato, the empirical world can hardly be an object of knowledge, just like a dream can hardly be an object of knowledge. But for Plato this is not really worrying because, necessarily, forms must exist and these constitute the truly real world and the tme object of knowledge. What is deeply worrying for Plato is that most people do not realize the 'dreaming' condition of the empirical world and need to be 'waken up' to the intelligible world of the forms by the philosophers-kings.
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415.
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Andreas Vakirtzis
Aristotle's Philia and Moral Development
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416.
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Philosophical Inquiry:
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Anna Marmodoro
Aristotle's hylomorphism without reconditioning
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417.
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R. Grasso
De Anima
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418.
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Deborah Modrak
Plato on Words, Parts of Words and Meaning
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419.
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Timothy Chappel
Deliberation and moral knowledge in the Protagoras
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420.
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D. Z. Andriopoulos
Did Aristotle assume a sense-data theory?"
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