Kirjahaku

Aristotle holds that we desire things because they appear good to us--a view still dominant in philosophy now. But what is it for something to appear good? Why does pleasure in particular tend to appear good, as Aristotle holds? And how do appearances of goodness motivate desire and action? No sustained study of Aristotle has addressed these questions, or even recognized them as worth asking. Jessica Moss argues that the notion of the apparent good is crucial to understanding both Aristotle's psychological theory and his ethics, and the relation between them. Beginning from the parallels Aristotle draws between appearances of things as good and ordinary perceptual appearances such as those involved in optical illusion, Moss argues that on Aristotle's view things appear good to us, just as things appear round or small, in virtue of a psychological capacity responsible for quasi-perceptual phenomena like dreams and visualization: phantasia ('imagination'). Once we realize that the appearances of goodness which play so major a role in Aristotle's ethics are literal quasi-perceptual appearances, Moss suggests we can use his detailed accounts of phantasia and its relation to perception and thought to gain new insight into some of the most debated areas of Aristotle's philosophy: his accounts of emotions, akrasia, ethical habituation, character, deliberation, and desire. In Aristotle on the Apparent Good, Moss presents a new--and controversial--interpretation of Aristotle's moral psychology: one which greatly restricts the role of reason in ethical matters, and gives an absolutely central role to pleasure.

Plato's Epistemology: Being and Seeming presents an original interpretation of one of the central topics in Plato's work: epistemology. Jessica Moss argues that Plato's epistemology is radically different from our own. Going against the grain of recent scholarship, and drawing on ancient interpretations of Plato, Jessica Moss argues that Plato is not best understood as studying what we now call knowledge and belief. Instead, Moss proposes that the central players in his epistemology, epistêmê and doxa, are each essentially to be understood as cognition of a certain kind of object. Epistêmê is cognition of what Is - where this turns out to mean that it is a deep grasp of ultimate reality. Doxa is cognition of what seems - where this turns out to mean that it is atheoretical thought that mistakes images for reality. The book defends these characterizations by arguing that they explain important features of Plato's epistemology. In particular, it shows that they underlie and make sense of a view which was long attributed to Plato but has recently been deemed "outrageous": that there is no doxa of Forms, and no epistêmê of perceptibles. Finally, Moss contends that Plato's epistemology is so different from modern epistemology because it is motivated by his central ethical and metaphysical views. As the Cave allegory illustrates, he holds that the goal of life is to be in contact with genuine Being, and that the greatest obstacle to this goal is our tendency to rest content with appearances. Therefore, when Plato turns to epistemological investigations, the distinction he finds most salient is that between cognition of what Is and cognition of what seems.

Plato's Epistemology: Being and Seeming presents an original interpretation of one of the central topics in Plato's work: epistemology. Jessica Moss argues that Plato's epistemology is radically different from our own. Going against the grain of recent scholarship, and drawing on ancient interpretations of Plato, Jessica Moss argues that Plato is not best understood as studying what we now call knowledge and belief. Instead, Moss proposes that the central players in his epistemology, epistêmê and doxa, are each essentially to be understood as cognition of a certain kind of object. Epistêmê is cognition of what Is - where this turns out to mean that it is a deep grasp of ultimate reality. Doxa is cognition of what seems - where this turns out to mean that it is atheoretical thought that mistakes images for reality. The book defends these characterizations by arguing that they explain important features of Plato's epistemology. In particular, it shows that they underlie and make sense of a view which was long attributed to Plato but has recently been deemed "outrageous": that there is no doxa of Forms, and no epistêmê of perceptibles. Finally, Moss contends that Plato's epistemology is so different from modern epistemology because it is motivated by his central ethical and metaphysical views. As the Cave allegory illustrates, he holds that the goal of life is to be in contact with genuine Being, and that the greatest obstacle to this goal is our tendency to rest content with appearances. Therefore, when Plato turns to epistemological investigations, the distinction he finds most salient is that between cognition of what Is and cognition of what seems.

Aristotle holds that we desire things because they appear good to us--a view still dominant in philosophy now. But what is it for something to appear good? Why does pleasure in particular tend to appear good, as Aristotle holds? And how do appearances of goodness motivate desire and action? No sustained study of Aristotle has addressed these questions, or even recognized them as worth asking. Jessica Moss argues that the notion of the apparent good is crucial to understanding both Aristotle's psychological theory and his ethics, and the relation between them. Beginning from the parallels Aristotle draws between appearances of things as good and ordinary perceptual appearances such as those involved in optical illusion, Moss argues that on Aristotle's view things appear good to us, just as things appear round or small, in virtue of a psychological capacity responsible for quasi-perceptual phenomena like dreams and visualization: phantasia ('imagination'). Once we realize that the appearances of goodness which play so major a role in Aristotle's ethics are literal quasi-perceptual appearances, Moss suggests we can use his detailed accounts of phantasia and its relation to perception and thought to gain new insight into some of the most debated areas of Aristotle's philosophy: his accounts of emotions, akrasia, ethical habituation, character, deliberation, and desire. In Aristotle on the Apparent Good, Moss presents a new--and controversial--interpretation of Aristotle's moral psychology: one which greatly restricts the role of reason in ethical matters, and gives an absolutely central role to pleasure.

Uh, hi. Yeah.Welcome to... this play that we're doing. Our Town. We're gonna show you some... well, like, I'm just going to show you around our rehearsal. We go up in a month. We're not ready. But here we are.Stage Manager Becky breaks the fourth wall to show us her fellow students mounting a production of Thornton Wilder's Our Town. Using the classic's structure as a guide, she takes us through the drama department, giving us glimpses into the lives of the cast, on a regular rehearsal day, the opening night, and... something else. Our Play is a play for young people now.