Scholarship on the political ramifications of Aristotle’s account of friendship has focused on “political friendship” and has lost sight of the importance of his account of “like-mindedness” or “concord” (ὁμόνοια). Such a focus is mistaken for a number of reasons, not least of which is that, whereas Aristotle has a determinate account of like-mindedness, he has almost nothing to say about political friendship. My paper examines the ethical and political aspects of like-mindedness in light of a disagreement between Richard Bodéüs and René Gauthier about the autonomy of Aristotle’s Nicomachean Ethics as a work of ethical theory.

In this paper, I engage with the works of Richard Bodéüs about Aristotle’s understanding of the relationship between law, virtue, and education. I argue that there is an important difference between the demands of the law and those of reason, especially in the defective, but more common, regimes. This difference is also found in the best regime possible for most cities, the mixed regime Aristotle calls ‘polity’ (or, in Greek, politeia), insofar as it represents a balance between oligarchy and democracy. To educate citizens in this regime requires what Aristotle calls “political philosophy.”

Novateur à plusieurs égards, l'ouvrage influent de Richard Bodéüs, Le philosophe et la cité, paru en 1982, propose notamment une réinterprétation de la notion complexe de phrónēsis. C'est dans cette foulée que se situe la présente contribution, dont l'objectif est d'analyser une de ses formes plus modeste, l’économie, dans sa partie qui implique le rapport avec les personnes non-libres. À la lumière des observations de Richard Bodéüs sur le commandement, les positions aristotéliciennes concernant la relation maître-esclave seront remises en perspective. Cette démarche conduira, en deuxième partie, à montrer l'extension de la notion servilité, plus large qu'on ne l'admet généralement, ce qui donnera à voir en quoi la nature humaine est esclave, selon le mot du Stagirite (Métaphysique A 2, 982b29-30).

The epistemology of disagreement has developed around a highly idealized notion of epistemic peers. The analysis of examples in the literature has somewhat entrenched this idealization, when using cases of extant philosophical disputes between named interlocutors. These examples make it hard to emphasize the ordinary ways in which discussants, as disciplinary colleagues, may be wrong. Overlooking these possibilities is probably made easier by widespread attitudes in philosophy about the importance of genius or raw intelligence in doing philosophy. The use of such internal examples needlessly limits consideration of the full range of epistemically relevant features of disagreements.

I argue that Thomas Aquinas maintains the view that (created) powers are accidental to their bearers not because powers pertain to bearers with limited essences, but because their bearers have limited actual being. Power tracks not only the essence of something but also its actual existence. Things have powers that are causally relevant when these things exist, that is, the nature of a power is determined by a thing’s essence, but the actual being of the thing of that essence accounts for the limitations of this power and for the extent to which a power can have causal effects.

Musical works are both multiple — they have a plurality of instances — and audible — they can be heard by listening to their instances. Two prominent approaches to musical ontology designed to explain these features of musical works are the type-token model and the continuant-stage model. Julian Dodd has argued that the type-token model has an advantage over the continuant-stage model because it can offer a direct explanation of the audibility of musical works in terms of their ontological category. In this paper, I defend the continuant-stage model against Dodd's argument by invoking a work-unifying continuity relation.

Cet article est une défense de la position exposée par Nelson Goodman dans Langages de l'art. Goodman affirme que les images fonctionnent dans des systèmes symboliques denses. La différence entre texte et image ne se situe pas là où nous l'aurions spontanément cherchée : dans l'expérience perceptuelle que nous avons des images. Une telle théorie de la dépiction peut sembler iconoclaste, voire complètement fausse, et ce, parce que nous y voyons à tort une explication de la représentation picturale. Elle offre cependant, rapportée à d'autres intuitions philosophiques qui essaiment ailleurs dans l’œuvre de Goodman, une meilleure compréhension du fonctionnement des images.

This paper defends the doctrine of Unrestricted Exportation (UE) against Saul Kripke’s attack on it. According to UE, the exportation step from the de dicto belief report, S believes that α is F, together with the premise that α exists, to the de re report, S believes of α that it is F, is valid. By presenting an alleged counterexample, Kripke tries to show that UE has much more implausible consequences than its advocates would accept. By going through the details of Kripke’s scenario, I argue that UE does not commit us to the consequences Kripke associates with it.