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Analytic anachronism in The world philosophy made

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Notes

  1. Soames (2019). Page references to this work are given in parentheses in the body of this article.

  2. Frodeman and Brigle (2016).

  3. Soames (2016).

  4. LeBar (2018).

  5. Hadot (1995, 2002), Nussbaum (1994), Nehamas (1998), Sellars (2003), Cooper (2012).

  6. See, for instance, Inwood (2004) and Kamtekar (2014).

  7. Sheridan (2016).

  8. Reuben (1996).

  9. Cooper (2012).

  10. See Kamtekar (2014).

  11. Some of these complexities are discussed by Cooper himself (2012, ch. 3), others by John Hare (2007, ch. 1).

  12. See Destrée (2005), cf. Cooper (1975).

  13. Soames mentions this interpretation on p. 14, n. 25, and again in his own discussion of morality and meaning in ch. 14 (376–77).

  14. See Pelikan (1971), Bradshaw (2004), Williams (2019), Murray and Rea (2021). And although it pertains to later medieval Christian thought, see VanDyke (2019) for an intriguing perspective on who should count as genuine philosophers.

  15. Soames seems unaware that there are illuminationist readings of Plato, Aristotle, and Aquinas. See Pasnau (2020).

  16. Although this does not fall within my official purview, it is notable that Soames pays little attention in later chapters to the persistence of certain forms of Christian philosophy into the twentieth century, and to the renaissance of philosophy of religion within the analytic tradition. For example, in the middle decades of the twentieth century, Christian versions of Personalism endorsed by Jacques Maritain and Martin Luther King, Jr. drove the movements for human rights in Europe and Civil rights in the United States, thus providing the kind of moral guidance that Frodeman, Briggle, and others expect from philosophy. (cf. Preston, 2019; Williams & Bengtsson, 2020) And the advent of analytic philosophy of religion led Quentin Smith (2001, 3–4) to declare that “God is not “dead” in academia; he returned to life in the late 1960s and is now alive and well in his last academic stronghold, philosophy departments.” Soames ignores all of this in discussing the contributions philosophy has made and might yet make vis-à-vis its traditional moral and existential tasks.

  17. Soames (2019, 1).

  18. Soames (2019, 1).

  19. Plato, Republic, 525a ff.

  20. Havelock (1963).

  21. Robb (1994).

  22. See Moravscik (1979), Burnyeat (1980), Lear (1988), Everson (1990), Fine (1990), and Benson (2000).

  23. For a good overview of the main positions, see Gordon (n.d.).

  24. See Greco (2014), Grimm (2011, 2012), Grimm (ed) (2019), Kavanvig (2003, 2009, 2017), Zagzebski (2001).

  25. Se Price (2011, Part C-2).

  26. Cf. Willard et al. (2018), Preston (2007, 105 ff., 2021 and 2022).

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Preston, A. Analytic anachronism in The world philosophy made. Philos Stud 179, 2109–2118 (2022). https://doi.org/10.1007/s11098-021-01753-7

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