Persons and Bodies: A Constitution View

An Introduction to Plato's Laws

Aristotle's First Principles

A materialist metaphysics of the human person

The Greeks on Pleasure.

Contemporary metaphysicians have agreed on very little when it comes to the nature of persons. Perhaps closest to a philosophical consensus is the claim ‘I exist’ for each person who considers it. Thus, a piece of the Cartesian legacy remains. However, Descartes’ attempt at spelling out an answer to the ‘What sort of thing am I?’ question has received almost the opposite reception as defenders of substance dualism have become scarce. So, there are some (or at least one) persons and these are closely linked with the physical. This link is explicated in a variety of ways, e.g., emergence, supervenience, constitution, animalism, etc. The nonreductive materialist views are most popular as they are the only ones that pay proper homage to the Cartesian insight (I exist.) without being laden with the burden of dualism. Fortunately, philosophers have not rested content with the Cartesian argument (thanks, in part, to those like Hume, Russell, and Unger who reject the view) and have sought to explain why there is something where I am. Or, to put it a bit more descriptively, if there were a bunch of Lego bricks put together in the shape of a human, we would not think there was anything of ontological signifi cance over and above the individual Lego bricks, but the thing that is where my parts are arranged like a person is something over and above the parts (this is where the ‘non’ in ‘non-reductive materialism’ does its work), so, how does the one human-shaped thing differ from

Aristotelian Hylomorphism and Non-Reductive Materialism

There is a dominant scholarly view that Plato believes hedonistic considerations to be incompatible with the virtuous life, such that anyone who is virtuous must be motivated to do what is right independent of the resulting pleasure or pain. In the sequel, I argue, against this dominant view, that Plato accepts psychological hedonism (the view that all humans are motivated by what we consider most pleasant) and its compatibility with virtue in the Laws. The Athenian seems to plainly endorse this view when he claims, 'So the account that does not separate the pleasant from the just and fine and good, persuades someone, if nothing else, to wish to live a pious and just life (πιθανός γ', ει μηδέν έτερον, προς το τίνα έθέλειν ζην τον δσιον και δίκαιον βίον).' And even more decisively he states,

https://www.degruyter.com/view/j/apeiron.2005.38.1/apeiron.2005.38.1.73/apeiron.2005.38.1.73.pdf

Virtue and pleasure in Plato's Laws

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Aristotelian Hylomorphism and Non-Reductive Materialism

Virtue and pleasure in Plato's Laws