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Abstract Despite the prominent argument for equal educational opportunity for women in Republic V, commentators frequently question Plato’s sincerity, the quality of the case made, or its significance. Undermining confidence in Plato’s advocacy of female equality are derogatory remarks about women in this and other dialogues. Since we take Plato to be sincere in the argument in Republic V, we reconcile his conclusions there about the equal educational opportunity for women with these seemingly problematic remarks by suggesting that the remarks reflect the interlocutors involved in the dialogue and conventional Athenian prejudices of that time rather than ideas that Plato held to be true. We take seriously the observation of Levin 1996, 14, “in none of those passages in which Plato makes derogatory remarks about women does he use phusis to explain why they behave in the ways of which he is critical.” Hence Plato never suggested that women were by nature limited to the position they occupied socially and politically in 5th or 4th century Athens; he understood the difference between the way they were by convention and the way that they could be, in accordance with their nature, were they to develop their natural capacities through education. We examine carefully Plato’s argument for the equal nature of women in Republic V to defend its viability. The provocation is our not finding in the extensive secondary literature a really detailed treatment of the actual argument and appreciation that it is intended as a sound philosophical argument. We then turn to the devolution schemes in Timaeus 41e–44d and 86b–92c, which again touch on the nature of women and appear to counter the position we attribute to Plato, to show that they are really supportive of our account. Both the Republic and Timaeus limit the natural differences between males and females to body-type. Therefore, even relative physical weakness of women’s bodies does not much problematize for Plato that their natural abilities are equal to those of men, where nature in these contexts means suitability to perform certain functions.

In Psychoanalysis and Repetition, Juan-David Nasio, one of the leading contemporary Lacanian psychoanalysts in France, argues that unconcious repetition represents the core of psychoanalysis as well as no less than the fundamental constitution of the human being--back cover.

This sabbatical leave was devoted to revising and editing material for a book project with the working title, Meditations on Heroic Individualism. The principle objective was to have a finished manuscript, ready for submission to publishers. Additionally, a proposal was developed to add Special Topics course, Ethical Individualism, as a permanent course.

"The purpose of this series is to provide an inclusive European forum for discussing the ethical and social issues associated with the development and application of Information and Communication Technology (ICT). The conferences are held every 18 months."--Introduction.

In this work, the author argues that the Oedipus complex represents the core of psychoanalysis as well as the fundamental constitution of the human being.--(Source of description unspecified.)

For nearly a century members of the Dildilian family practiced the art of photography in Ottoman Turkey, Greece and the United States. This book contains over 200 photographs, primarily from the Ottoman era, beginning with the creation of the family business by Tsolag Dildilian in Sivas in central Turkey in 1882 and concluding in 1922 in Samsun, when the family was forced into exile in Greece. The photographs and the stories that unfold around them capture a defining period in the nearly three thousand year history of the Armenians in Anatolia and the Armenian Highlands. The early-twentieth century witnessed the violent erasure of the Armenians from their historic homeland, with catastrophic effects for the Dildilian family and their community. Yet this was also a period of unprecedented educational, cultural and commercial development for the Armenians. The Dildilian family was intimately involved in the triumphs and tragedies of these years and this book, through its rich pictorial history, sheds unprecedented light on the real-life experiences of Armenians in the devastating years of the Armenian Genocide and beyond. It is an unusual and original contribution to the social history of the Near East.

Dominique Janicaud claimed that every French intellectual movement--from existentialism to psychoanalysis--was influenced by Martin Heidegger. This translation of Janicaud's landmark work, Heidegger en France, details Heidegger's reception in philosophy and other humanistic and social science disciplines. Interviews with key French thinkers such as Françoise Dastur, Jacques Derrida, Éliane Escoubas, Jean Greisch, Philippe Lacoue-Labarthe, Jean-Luc Marion, and Jean-Luc Nancy are included and provide further reflection on Heidegger's relationship to French philosophy. An intellectual undertaking of authoritative scope, this work furnishes a thorough history of the French reception of Heidegger's thought.--Publisher website.

It is an assumed view in Chinese philosophy that the grammatical differences between English or Indo-European languages and classical Chinese explain some of the differences between the Western and Chinese philosophical discourses. Although some philosophers have expressed doubts about the general link between classical Chinese philosophy and syntactic form of classical Chinese, I discuss a specific hypothesis, i. e., the mass-noun hypothesis, in this essay. The mass-noun hypothesis assumes that a linguistic distinction such as between the singular terms and the predicates is sufficient to justify or necessarily leads to a specific ontological distinction such as the distinction between the particular and the universal. I argue that one cannot read off semantic properties simply from syntactic ones and hence the syntactic differences do not automatically translate into the semantic differences between languages, that the syntactic features of Chinese nouns do not have explanatory significance in explaining why the particular-universal problem does not arise in the classical period of Chinese philosophy, and that the part-whole ontology allegedly informed by the mass-noun-like semantics does not provide a natural or intuitive picture of the language-world relation. © Springer Science+Business Media B.V.2011.

This article traces shifts in Heidegger's stance toward metaphysics after fundamental ontology and argues that these shifts reflect changes in his conceptions of ontological difference and temporality that pave the way for his mature thought. Copyright © 2012 The Pennsylvania State University.

An interview with Juan-David Nasio. In A Psychoanalyst on the Couch, we find the noted psychoanalyst and Lacan commentator Juan-David Nasio on the analyst's couch himself. In the interview that makes up this book, he provides insight into his forty-year career as a writer and practitioner, elaborating on Freudian and Lacanian concepts important to his work and reflecting on broad issues related to psychology and culture-as well as personal remembrances. The result is an intimate and wide-ranging look at the man and thinker, both an introduction to his work and a deeper look at his approach and outlook. © 2012 State University of New York. All rights reserved.

This article considers the second treatise of Schelling's Abhandlungen zur Erläuterung des Idealismus der Wissenschaftslehre (Treatises Explaining the Idealism of the Science of Knowledge, 1796/97), a lesser-known work from the early Schelling. Here, Schelling proposes to defend the critical position insofar as it purports to be a system based on human reason, but instead he issues a backhanded critique of the assumption on behalf of the critical philosophers to try and limit the bounds of pure reason by means of their own use of reason. Schelling then offers an alternative way to think about the relationship of mind (Geist) and matter in nature. This article argues that Schelling's actual explanation of the critical philosophy as a position founded by reasonable minds ultimately belies his promise to defend it, thus calling into question that Schelling's thought prior to 1800 was a mere reiteration of Kantian/Fichtean transcendentalism. Copyright © 2015 The Pennsylvania State University, University Park, PA.

In Aristotle's Physics iv 10-14, Aristotle argues for a time concept derived with, on a weak version, sense perception, and, on a strong version, from sense perception along with intellection (nous), from change in nature. On both accounts, actualized time for Aristotle requires cognitive faculties. Aristotle's time concept has thus been linked with Kant's treatment of time in the Transcendental Aesthetic of his First Critique. More importantly, the conclusion that time is "unreal" for Aristotle elicits charges of adulterating Aristotle's conclusions by reading Aristotle's Physics with a Kantian lens. In this paper, I examine the context of Kant's conclusions about time and, by way of a contrast between the Aristotelian and Kantian projects, argue for a fundamental dissimilarity of their accounts. And yet, I reserve the possibility that one both ascent to this fundamental dissimilarity and hold that Aristotle was not a temporal realist. © 2015. Idealistic Studies.