FSA is proud to present publications in our own dedicated series Foro di studi avanzati Series I, with Wipf and Stock Publishers (Pickwick imprint), as well as publications from FSA members in other venues.
The Foro di Studi Avanzati / Roma Series in Ancient, Medieval, Renaissance and Modern Texts and Contexts (FSA/AMRMTC) -- Series I -- publishes studies in philosophy, theology, religion, aesthetics, and politics. Each volume of this series contains works arising out of FSA research projects commissioned by FSA Fellows. The aim of the series is to offer diachronic and synchronic studies on concepts and problems shared by thinkers and their traditions.
FSA Editorial Committee:
Robert M. Berchman, FSA/Roma, Italia
Claudia D'Amico, Universidad de Buenos Aires, Argentina
Salvatore Lavecchia, Università degli Studi di Udine, Italia
José Maria Zamora, Universidad Autónoma de Madrid, España
The Odyssey of Eidos
Reflections on Aristotle's Response to Plato
ed. by Mark J. Nyvlt
Preface and Introduction, Mark J. Nyvlt
Understanding Eidos as Form in the Works of Aristotle as Plato’s Critical Student, Byron J. Stoyles
Aristotle on Plato’s Forms as Causes, Christopher Byrne
Notes on the Relationship between Plato’s Parmenides and Aristotle’s Metaphysics Alpha, Louise Rodrigue
“Separate” and “Inactive”? Aristotle’s Most Challenging Critique of Plato’s ‘Forms’, Francisco Gonzalez
Too Much Unity in a City is Destructive of the City: Aristotle against Plato’s Unification Project of the Polis, Jean-Marc Narbonne
Aristotle on the Soul as First Actuality, Thomas De Koninck
Delphic Piety in the De Anima of Alexander of Aphrodisias, Frederic M. Schroeder
Plotinus’ Reconfiguration of Aristotle’s Act and Potency into the Principle of Two Acts, Gary M. Gurtler S.J.
Al-Fārābī on Habit and Imagination, Daniel Regnier
Thinking on Thinking
Studies in Mind, Meaning, and Subjectivity
Aristotle and Plotinus set the horizon of inquiry--thinking is thinking on thinking. Discussion of mind, meaning, and subjectivity begins with the question, How is thinking on thinking different from the kind of thinking with which we are familiar? The answer is that 'thinking on thinking' is about the presuppositions, concepts, and problems that generate questions in ancient and modern metaphysics, epistemology, aesthetics, philosophy of mind, and philosophy of language. Topics examined include the nature of intentionality and meaning, identity and relation, mind and consciousness, self-identity and subjectivity--which lead into discussions concerning other minds, the limits of thought and language, and the emergence of aesthetics of the self. The effects of 'thinking on thinking' are mapped, particularly in parsing problems in ancient, modern analytic, and phenomenological thought, with advocacy of its importance in the present age.
Although wisdom and beauty are prized everywhere, in what exactly they consist is a matter of dispute that even has tragic political implications. As the traditional elites of fifth-century BCE Athens felt their social privileges being chipped away by democratic encroachments, they clung to their traditional belief that they--and they alone--were "beautiful and good" enough to rule. Plato's alternately comic and serious dialogue Charmides is set in this Athens and explores the nature of temperance (sōphrosunē: in eating, in drinking, in life in general). In this book,. Cohen-Taber uses the dramatic structure of this dialogue to show how Socrates challenges the elitist views of his two interlocutors, revealing Plato's critiques of aristocrats' smug complacency about their supposed exclusive natural beauty and intellectual capacities (kalokagathia) that grant them the natural right to rule. Plato decided to write the dialogue because he saw this claim of superiority as continuously threatening to destabilize his polis. This leads Plato, Cohen-Taber argues, to suggest alternative, and more egalitarian, accounts of wisdom and beauty as the drama about sōphrosunē unfolds. These accounts are thoroughly moral, and therefore open to people from any economic class.