Articles are available here

Frederic Will — Can We Get Inside the Aesthetic Sensibility of the Archaic Past?
Maryvonne Saison — “The People Are Missing”
Thomas Leddy — The Aesthetics of Junkyards and Roadside Clutter
Emmanouil Aretoulakis — Aesthetic Appreciation, Ethics, and 9/11
Dan Disney — Toward a Poeticognosis: Re-reading Plato’s The Republic via Wallace Stevens’ “An Ordinary Evening in New Haven”
Jonathan Davis — Questioning “The Work of Art in the Age of Mechanical Reproduction”: A Stroll around the Louvre after Reading Benjamin
Grant Tavinor — Definition of Videogames
SYMPOSIUM: Danto’s The Transfiguration of the Commonplace Twenty-Five Years Later
Ivan Gaskell — The Riddle of a Riddle
Thomas E. Wartenberg — Not Just Mere Things
Cynthia Freeland — Danto and Art Criticism
Arthur C. Danto — Ontology, Criticism, and the Riddle of Art Versus Non-Art in The Transfiguration of the Commonplace

Cabinet: Issue 24 Winter 2006/07 Shadows

A Short History of the Shadow: An Interview With Victor I. Stoichita

Victor I. Stoichita, Professor of the History of Modern and Contemporary Art at the University of Fribourg, Switzerland, is the author of A Short History of the Shadow (Reaktion, 1997). In exploring the writings of Plato, Pliny, Leonardo, and Piaget, Stoichita explains how the shadow has always been integral to theories of art and knowledge, and investigates the complex psychological meanings we project into shadows. Christopher Turner spoke to him by phone.

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A review of Socratic Virtue: Making the Best of the Neither-Good-Nor-Bad

Naomi Reshotko'sSocratic Virtueexamines the ethical theory espoused by the character Socrates in Plato's early dialogues. The book argues (9-14) that this ethical theory is attributable to the historical Socrates. (I suspect that no one who is skeptical of this conclusion will be convinced of the contrary on the basis of the evidence presented here.) In any event, Reshotko's overarching aim is to demystify Socrates' ethical theory by transcending the tendency "of contemporary readers to place an unwarranted overlay of post-Kantian morality back onto Plato's text." (6) She maintains that the early dialogues don't advance a moral and prescriptive theory, but merely a descriptive theory. "Human happiness is an objective goal. It can be approached using one's appreciation of what the world is like and how one can work within the constraints that nature places upon us . . . in order to change it." (14)

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A review of Jacob Howland's Kierkegaard and Socrates: A Study in Philosophy and Faith

Jacob Howland's study is an essentially modest and exegetical work that, in large part, delivers what it sets out to do. It does so in a clear and unabashedly enthusiastic manner, mostly making good its claim not to presuppose that the reader has 'more than a general knowledge of the vocabulary of philosophy' (p. 2). Howland opens his Introduction by telling us how he first came to read Kierkegaard's Philosophical Fragments and of the impact its 'brilliance', 'ardor', and 'mystery' made on him. He acknowledges that this present book was conceived in that first passionate response, however much it may also have been subsequently informed by and be addressed to the discourse of contemporary academic philosophy — all of which is very much in line with the role that Kierkegaard and Kierkegaard's Socrates gives to passion in the quest for truth, philosophical or religious. For it is central to Howland's argument that passion — or, to use the Socratic-Platonic term, eros — is, as he puts it, capable of becoming 'a ladder by which one could climb up to an understanding of faith' (p. 137).

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A review of Devin Stauffer's The Unity of Plato's 'Gorgias': Rhetoric, Justice, and the Philosophic Life

This book calls for "a close, painstaking, and open-minded reading of each of Plato's dialogues" (182), and offers just such a reading of the Gorgias. It also presents, as the title promises, a unifying account of the dialogue: on Stauffer's view, the central theme is Socrates' subtle, indirect appeal to Gorgias to join him in the construction of "true rhetoric," a new and noble form of rhetoric that will aid Socrates' own practice of philosophy by protecting philosophy from its hostile critics.

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TOC 

Jacques Taminiaux: The Platonic Roots of Heidegger's Political Thought

Franco Volpi: In Whose Name?: Heidegger and ‘Practical Philosophy’
 
Ontological Difference and the Question of Politics: A Dialogue between Fabio Ciaramelli and David Webb

Douglas Burnham : Heidegger, Kant and ‘Dirty’ Politics

Miguel de Beistegui: Questioning Politics, or Beyond Power

Eliane Escoubas: L'ombre de cette pensée: Heidegger et la question politique/ The Shadow of That Thought

Niall Keane: Heidegger's Roots: Nietzsche, National Socialism and the Greeks

Niall Keane: Heidegger: Decisionism and Quietism

A new entry from Stanford Encyclopedia of Philosophy on Plato's Cratylus:

The formal topic of the Cratylus is ‘correctness of names’, a hot topic in the late fifth century BC when the dialogue has its dramatic setting. Sophists like Prodicus offered training courses in this subject, sometimes perhaps meaning by it little more than lessons in correct diction. But that practical issue spawned the theoretical question, what criteria determine the correct choice of name for any given object? And in the Cratylus Socrates' two primary interlocutors, Hermogenes and Cratylus (the latter of whom is reported by Aristotle to have been an early philosophical influence on Plato), represent two diametrically opposed answers to that question.