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Maynooth Philosophical Papers Issue 6 (2011) MAYNOOTH PHILOSOPHICAL PAPERS ISSUE 6 (2011) An Anthology of Current Research Published by the Department of Philosophy, NUI Maynooth Issue Editor: Amos Edelheit General Editor: Michael Dunne ISBN 978-0-9563267-4-4 © 2012 The Department of Philosophy, National University of Ireland Maynooth, and the Individual Authors CONTENTS Foreword by Michael Dunne i Issue Editor’s Introduction Philosophy, not Ignorance! iii by Amos Edelheit John Glucker Α Ι Τ Ι Ο Σ and Cognates: the Cart and the Horse 1 Ivor Ludlam Thrasymachus in Plato’s Politeia I 18 Yosef Z. Liebersohn Rejecting Socrates’ Rejection of Retaliation 44 Gregory Vlastos, Socrates’ Morality, Plato’s Dialogues and Related Issues Michael Dunne FitzRalph on Mind: A Trinity of Memory, 57 Understanding and Will Gregorio Piaia What Point is there in Studying the History of 67 Philosophy Today? Cyril McDonnell Husserl’s Critique of Brentano’s Doctrine of Inner 74 Perception and its Significance for Understanding Husserl’s Method in Phenomenology List of Contributors 112 Foreword It is, once again, my great pleasure as General Editor of Maynooth Philosophical Papers to write the foreword to this year’s edition of our journal which is the sixth volume in the series. I would like to thank my colleague, Dr Edelheit, for his great care and attention in editing the articles which make up this fine collection. In his Introduction, Dr Edelheit makes a personal statement in which he argues for the essential role of historical scholarship in philosophy and, while his views will not perhaps be accepted by all, his contribution in this regard will be found to be thought-provoking at least. My heartfelt thanks also to all of the contributors who each embody in their own way the finest of philosophical scholarship. Maynooth Philosophical Papers remains the showcase of a vital aspect of the Department, namely its research activity, and also of its interaction with the wider academic community. Exactly one year ago we learnt of the death of Prof James McEvoy who was for many years Professor of Philosophy at Maynooth and Dean of the Faculty of Philosophy as it then was. James McEvoy was one of the most outstanding scholars of medieval thought of his generation. His international reputation was established with the publication of his masterly The Philosophy of Robert Grosseteste (Oxford: Clarendon Press, 1982) which became the standard reference work to the thought of this thirteenth-century scholar- bishop of Lincoln. This book was in many ways the culmination of studies which began at Queen’s University Belfast under Rev. Theodore Crowley, whom he was to succeed as Prof of Scholastic Philosophy in 1975. He maintained a life-long interest in studying and promoting the study of Robert Grosseteste, the first Chancellor of the University of Oxford, and was President of the International Grosseteste Society. Prof McEvoy always acknowledged his debt to his alma mater, Queen’s University Belfast, where he was a student from 1960-64 and studied Latin and Greek to second-year level and Scholastic Philosophy to Honours. Equally he acknowledged the importance of the Butler Act which allowed Catholics in Northern Ireland to have greater access to third-level education than had been enjoyed before. He studied theology at St Patrick’s College Maynooth between 1964 and 1968. In 1968 he was ordained priest for the diocese of Down and Connor and then went to study philosophy in Belgium at the Catholic University of Louvain where he defended his PhD thesis in 1974. The theme and practice of friendship also featured in James McEvoy’s curriculum and he published many articles and a number of books on this topic. This was not just a matter of scholarly interest to him since he was surrounded by close friends all of his life and was a loyal friend in turn. His career took him back from Belfast to Louvain in 1988 where he was appointed Professor and was Directeur scientifique of the Centre De Wulf-Mansion until 1995. In October 1995 he was appointed to the chair of philosophy at Maynooth where he founded the prestigious Annual Aquinas Lecture Series. Prof McEvoy’s wide-ranging and detailed knowledge of all aspects of philosophy, be it ancient, medieval, modern or contemporary never ceased to amaze colleagues as well as his equally profound knowledge of the Fathers of the Church, Church History, ancient and contemporary languages and, of course, his knowledge and love of music. In August 2000, he was elected President of the Society for the Promotion of Eriugenian Studies. In September 2004, he was appointed to the Chair of Scholastic Philosophy at Queen’s where he organised a conference in 2008 to commemorate the 100th anniversary of the establishment of the subject of Scholastic Philosophy at Queen’s. Throughout a long and busy career, as a priest he took every opportunity to exercise his ministry to colleagues and students, as an inspiring teacher and educator. In September 2009 he retired from Queen’s and at the same time became tutor at St. Malachy’s Seminary, Down and Connor Diocese. He died at Belfast on October 2nd, 2010. The Department of Philosophy at Maynooth i continues to honour his memory by awarding a prize in his name to the best student in Medieval Philosophy in the second year examination. It is entirely fitting that we should commemorate Prof McEvoy in a volume dedicated to scholarship. As we begin our academic year 2011-12, I wish all the best to our students, tutors, and to the lecturing and administrative staff. We look forward to a new year and to new challenges. Dr Michael Dunne, General Editor, Maynooth Philosophical Papers Head, Department of Philosophy National University of Ireland Maynooth October 2, 2011 ii Issue Editor’s Introduction Philosophy, not Ignorance! Amos Edelheit Once upon a time philosophers were divided into two main groups: theoretical philosophers on the one hand and historians of philosophy on the other. The former were regarded as creative philosophers, or else ‘philosophers’ in the full and demanding sense of this term. The latter were regarded as antiquarians of the philosophical tradition, yet an essential ingredient in any decent department of philosophy. Back in those happy days ‘philosophy’ was one coherent discipline. Unfortunatlly, this is not really the case today, where we find an essential split between ‘analytic’ and ‘continental’ philosophers, both producing very different terminology and methodology. What is still common to both these dominant trends in most of the departments of philosophy in the English-speaking world and beyond it today is their attitude to the history of the philosophical tradition. While most analytic philosophers simply restrict the importance of the history of philosophy (but they still mention from time to time in their courses and articles some “big names” like Plato, Aristotle, Descartes or Kant for instance, as if it is possible to fully understand those thinkers without a historical reconstruction), most continental philosophers do study some parts of the history of philosophy, but many of them do so without the proper historical methods such as learning the languages in which their sources were written and all the relevant historical contexts. Let us say something about the historian of philosophy and about the relation between scholarship and philosophy. Who is this creature we call ‘the historian’? He is someone who has a great passion for the past and very little scholarly interest in the present. This is what makes him or her a historian. Being passionate about the past means first of all an implicit and explicit rejection, when dealing with the past, of any scholarly preoccupation with most issues related to contemporary politics, society, economy, and culture. And it is precisely this aspect of the historian’s activity that puts him in direct conflict with the ‘men of the present’, that is, scholars whose focus as scholars is on present issues. We all, of course, are ‘men of the present’ in the sense that we share this contemporary present life, and we also share some common assumptions which prioritize our time; thus we are used to thinking that our time is somehow better in matters of technology, science, legal systems, and politics; that humanity is – generally speaking – progressing, and in one way or another we are now living in better times. But the first creature to doubt these assumptions is our historian, a strange creature who is living here and now, but from the intellectual point of view he is located somewhere in the past. Having developed a critical perspective on many different aspects of humanity throughout the ages, but living in the present and being conscious of it, the historian is the first to learn from real progress made in the past how to uncover false claims of progress in the present. These last remarks have a certain theoretical flavour, they seem a bit philosophical. It seems that the historian who is interested in theoretical questions with some philosophical flavour can find himself in a position of critically examining these assumptions regarding progress; the historian can distance himself from contemporary fashions and popular trends, avoiding the tendency to give preference to one scholarly ideology over the other by simply using historical facts and detailed analyses, where a proper scholarly apparatus is implemented. As we already mentioned it is no secret that the dominant trends in philosophy today are analytic philosophy on the one hand and continental philosophy on the other. This iii division has now become somewhat obsolete, since both fashions have become by now part of history. But representatives of both camps still have something in common: they lay a claim to something like philosophical truth, the one and only proper way of doing philosophy in issues of method and practice, and both are usually divorced from any scholarly approach to philosophical texts.
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