Works by John Cooper
121 found
Order:
1 filter applied
DisambiguationsDisambiguations:
| John M. Cooper [93] | John Cooper [17] | John W. Cooper [8] | John Charles Cooper [3] |
| John C. Cooper [3] | John Gilbert Cooper [2] | John A. Cooper [2] | John Madison Cooper [2] |
Not all matches are shown. Search with initial or firstname to single out others.
- Pursuits of Wisdom: Six Ways of Life in Ancient Philosophy From Socrates to Plotinus.John Madison Cooper -2012 - Princeton University Press.In "Pursuits of Wisdom," John Cooper brings this crucial question back to life. This marvelous book will shape the way we think about and engage with ancient philosophical traditions.
- Reason and human good in Aristotle.John Cooper -1975 - Cambridge: Harvard University Press.I Deliberation, Practical Syllogisms , and Intuition. Introduction Aristotle's views on moral reasoning are a difficult and much disputed subject. ...
- The Fragility of Goodness: Luck and Ethics in Greek Tragedy and Philosophy.John M. Cooper -1988 -Philosophical Review 97 (4):543.No categories
- Reason and Emotion: Essays on Ancient Moral Psychology and Ethical Theory.John M. Cooper -1998 - Princeton University Press.This book brings together twenty-three distinctive and influential essays on ancient moral philosophy--including several published here for the first time--by the distinguished philosopher and classical scholar John Cooper.
- Aristotle on the Forms of Friendship.John M. Cooper -1977 -Review of Metaphysics 30 (4):619 - 648.NEITHER in the scholarly nor in the philosophical literature on Aristotle does his account of friendship occupy a very prominent place. I suppose this is partly, though certainly not wholly, to be explained by the fact that the modern ethical theories with which Aristotle’s might demand comparison hardly make room for the discussion of any parallel phenomenon. Whatever else friendship is, it is, at least typically, a personal relationship freely, even spontaneously, entered into, and ethics, as modern theorists tend to (...) conceive it, deals rather with the ways in which people are required to regard, and behave toward, one another, than with the organization of their private affairs. To the extent, then, that one shares this modern outlook one will tend to neglect, or treat merely as an historical curiosity, Aristotle’s efforts to define friendship and to place it within the framework of human eudaimonia, the theory of which is central to moral philosophy as he understands it. Yet in the Nicomachean Ethics the two books on φιλία make up nearly a fifth of the whole, and this seems to me a fair measure of the importance of this subject to the complete understanding both of Aristotle’s overall moral theory and even of many of the more circumscribed topics to which so much scholarly and philosophical attention has been devoted. If, as I suggest, the failure of commentators to appreciate its importance is partly the effect of distortions produced by the moral outlook that has predominated in modern moral philosophy, the careful study of these books may help to free us from constricting prejudices and perhaps even make it possible to discover in Aristotle a plausible and suggestive alternative to the theories constructed on the narrower base characteristic of recent times. (shrink)
- Aristotle on natural teleology.John M. Cooper -1981 - In M. Nussbaum & M. Schofield,Language and Logos: Studies in Ancient Greek Philosophy Presented to G. E. L. Owen. New York: Cambridge University Press. pp. 197--222.
- (1 other version)Reason and Human Good in Aristotle.John M. Cooper -1977 -Canadian Journal of Philosophy 7 (3):623-636.No categories
- Friendship and the good in Aristotle.John M. Cooper -1977 -Philosophical Review 86 (3):290-315.
- The Psychology of Justice in Plato.John M. Cooper -1977 -American Philosophical Quarterly 14 (2):151 - 157.
- (1 other version)Plato's Theory of Human Motivation.John M. Cooper -1984 -History of Philosophy Quarterly 1 (1):3 - 21.I discuss the division of the soul in plato's "republic". i concentrate on the arguments and illustrative examples given in book iv, but i treat the descriptions of different types of person in viii-ix and elsewhere as further constituents of a single, coherent theory. on my interpretation plato distinguishes three basic kinds of motivation which he claims all human beings regularly experience in some degree. reason is itself the immediate source of certain desires. in addition, there are appetitive and also--quite (...) distinct from either of the other two--competitive motivations. (shrink)
- Knowledge, Nature, and the Good: Essays on Ancient Philosophy.John M. Cooper -2004 - Princeton University Press.Knowledge, Nature, and the Good brings together some of John Cooper's most important works on ancient philosophy. In thirteen chapters that represent an ideal companion to the author's influential Reason and Emotion, Cooper addresses a wide range of topics and periods--from Hippocratic medical theory and Plato's epistemology and moral philosophy, to Aristotle's physics and metaphysics, academic scepticism, and the cosmology, moral psychology, and ethical theory of the ancient Stoics.Almost half of the pieces appear here for the first time or are (...) presented in newly expanded, extensively revised versions. Many stand at the cutting edge of research into ancient ethics and moral psychology. Other chapters, dating from as far back as 1970, are classics of philosophical scholarship on antiquity that continue to play a prominent role in current teaching and scholarship in the field. All of the chapters are distinctive for the way that, whatever the particular topic being pursued, they attempt to understand the ancient philosophers' views in philosophical terms drawn from the ancient philosophical tradition itself.Through engaging creatively and philosophically with the ancient texts, these essays aim to make ancient philosophical perspectives freshly available to contemporary philosophers and philosophy students, in all their fascinating inventiveness, originality, and deep philosophical merit. This book will be treasured by philosophers, classicists, students of philosophy and classics, those in other disciplines with an interest in ancient philosophy, and anyone who seeks to understand philosophy in philosophical terms. (shrink)
- Aristode on Friendship.John Cooper -1980 - In Amélie Rorty,Essays on Aristotle's Ethics. University of California Press. pp. 301--340.
- (1 other version)Plato on Sense-Perception and Knowled ge (Theaetetus 184-186).John M. Cooper -1970 -Phronesis 15:123.
- The Unity of Virtue.John M. Cooper -1998 -Social Philosophy and Policy 15 (1):233-274.Philosophers have recently revived the study of the ancient Greek topics of virtue and the virtues—justice, honesty, temperance, friendship, courage, and so on as qualities of mind and character belonging to individual people. But one issue at the center of Greek moral theory seems to have dropped out of consideration. This is the question of the unity of virtue, the unity of the virtues. Must anyone who has one of these qualities have others of them as well, indeed all of (...) them—all the ones that really do deserve to be counted as virtues? Even further, is there really no set of distinct and separate virtuous qualities at all, but at bottom only a single one—so that the person who has this single condition of “virtue” is entitled also to the further descriptions “honest” and “well-controlled” and “just” and “friendly” and “courageous” and “fostering” and “supportive,” and so on, as distinguishable aspects or immediate effects of his unitary “virtue”? (shrink)
- Contemplation and happiness: A reconsideration.John M. Cooper -1987 -Synthese 72 (2):187 - 216.
- Aristotle on the goods of fortune.John M. Cooper -1985 -Philosophical Review 94 (2):173-196.
- Aristotelian responsibility.John M. Cooper -2013 -Oxford Studies in Ancient Philosophy 45:265.
- Reason, moral virtue, and moral value'.John Cooper -1996 - In Michael Frede & Gisela Striker,Rationality in Greek thought. New York: Oxford University Press. pp. 81--114.
- 17. Aristotle on Friendship.John M. Cooper -1980 - In Amélie Rorty,Essays on Aristotle's Ethics. University of California Press. pp. 301-340.
- Aristotelian Infinites.John M. Cooper -2016 -Oxford Studies in Ancient Philosophy 51:161-206.
- 2. The Socratic Way of Life.John M. Cooper -2012 - In John Madison Cooper,Pursuits of Wisdom: Six Ways of Life in Ancient Philosophy From Socrates to Plotinus. Princeton University Press. pp. 24-69.
- Nicomachean ethics VII. 1-2 : introduction, method, puzzles.John M. Cooper -2009 - In Carlo Natali,Aristotle: Nicomachean ethics. New York: Oxford University Press.
- Chrysippus on physical elements.John M. Cooper -2009 - In Ricardo Salles,God and cosmos in stoicism. New York: Oxford University Press.
- Stoic autonomy.John M. Cooper -2003 -Social Philosophy and Policy 20 (2):1-29.As it is currently understood, the notion of autonomy, both as something that belongs to human beings and human nature, as such, and also as the source or basis of morality , is bound up inextricably with the philosophy of Kant. The term “autonomy” itself derives from classical Greek, where it was applied primarily or even exclusively in a political context, to civic communities possessing independent legislative and self-governing authority. The term was taken up again in Renaissance and early modern (...) times with similar political applications, but was applied also in ecclesiastical disputes about the independence of reformed churches from the former authority in religious matters of the church of the Roman popes. Kant's innovation consisted in conceiving of individual rational persons, as such, as lawgivers or legislators to themselves, and to all rational beings , for their individual modes of behavior. For Kant, rational beings possess a power of legislating for themselves individually, according to which they each set their own personal ends and subject that selection, and their pursuit of the ends in question, to a universal principle, which is expressed in Kant's categorical imperative. The categorical imperative requires that one set one's own ends only within a framework that would warrant acceptance by all other such beings. (shrink)
- Index.John M. Cooper -2012 - In John Madison Cooper,Pursuits of Wisdom: Six Ways of Life in Ancient Philosophy From Socrates to Plotinus. Princeton University Press. pp. 431-442.No categories
- Body, Soul, and Life Everlasting.John W. Cooper -1994 -International Journal for Philosophy of Religion 35 (1):57-59.
- The Emotional Life of the Wise.John M. Cooper -2005 -Southern Journal of Philosophy 43 (S1):176-218.The ancient Stoics notoriously argued, with thoroughness and force, that all ordinary “emotions” (passions, mental affections: in Greek, pãyh) are thoroughly bad states of mind, not to be indulged in by anyone, under any circumstances: anger, resentment, gloating; pity, sympathy, grief; delight, glee, pleasure; impassioned love (i.e. ¶rvw), agitated desires of any kind, fear; disappointment, regret, all sorts of sorrow; hatred, contempt, schadenfreude. Early on in the history of Stoicism, however, apparently in order to avoid the objection that human nature (...) itself demands and indeed justifies—under certain circumstances at any rate—emotional attachments to or aversions from, and reactions to, some persons, things, and happenings, they introduced a theory of what came to be called eÈpãyeiai, good and acceptable ways of feeling or being affected. For short I will render these in English by “good feelings.”1 They divided these into three generic kinds, which they dubbed “joy” (xarã), “wish” (boÊlhsiw) and “caution” (eÈlãbeia). They ranged these alongside, and set them in sharp contrast to, three of the four highest genera into which they divided the normal human emotions: “pleasure” (≤donÆ), i.e., being pleased about something,2 “appetitive desire” (§piyuµ€a), and “fear” (fÒbow), respectively. The Stoics maintained that, though ordinary, familiar human emotions such as these last-named ones were always bad, the three sorts of “good feeling,” and their more specific variations (since these three are only the basic genera into which lots of other good ways of feeling will fall), were not merely free from the grounds of criticism on which ordinary emotions were rejected, and so were perfectly acceptable. The fully perfected human being (the “wise person”) would indeed regularly be subject to them.3 Their theory of the perfect human life did not, then, they could claim, require any outrageously unnatural demand, presumably unrealizable in any case, for a life completely without all feelings of involvement in the sweep and flow of life.. (shrink)
- Some Remarks on Aristotle’s Moral Psychology.John M. Cooper -1989 -Southern Journal of Philosophy 27 (S1):25-42.
- Two Theories of Justice.John M. Cooper -2000 -Proceedings and Addresses of the American Philosophical Association 74 (2):3 - 27.
- Plato's Republic: Critical Essays.Richard Kraut,Julia Annas,John M. Cooper,Jonathan Lear,Iris Murdoch,C. D. C. Reeve,David Sachs,Arlene W. Saxonhouse,C. C. W. Taylor,James O. Urmson,Gregory Vlastos &Bernard Williams -1997 - Rowman & Littlefield Publishers.Bringing between two covers the most influential and accessible articles on Plato's Republic, this collection illuminates what is widely held to be the most important work of Western philosophy and political theory. It will be valuable not only to philosophers, but to political theorists, historians, classicists, literary scholars, and interested general readers.
- Pleasure and Desire in Epicurus.John Cooper -1998 - In John M. Cooper,Reason and Emotion: Essays on Ancient Moral Psychology and Ethical Theory. Princeton University Press. pp. 485–514.
- Hellenistic Philosophy of Mind.John M. Cooper &Julia Annas -1994 -Philosophical Review 103 (1):182.
- Eudaimonism and the Appeal to Nature in the Morality of Happiness.John M. Cooper -1995 -Philosophy and Phenomenological Research 55 (3):587-598.Recent scholarship has steadily been opening up for philosophical study an increasingly wide range of the philosophical literature of antiquity. We no longer think only of Socrates, Plato and Aristotle, and their pre-Socratic forebears, when someone refers to the views of the ancient philosophers. Julia Annas has been one of the philosophers most closely engaged in the renewed study of Hellenistic philosophy over the past fifteen years, enabling herself and other scholars to acquire the necessary ground-level knowledge of the widely-dispersed (...) texts and the problems of interpretation—both historical and philosophical—that they present. In her new book she takes the next step. She presents to the general philosophical public of today an extended reconstruction of the systems of moral philosophy that were developed and pitted in competition with one another during the period when refinement and professionalism were at their height in Greek philosophy—between the end of the 4th and the middle of the 1st centuries B.C. These include the moral philosophies of Epicurus and his followers, several generations of Stoics, sceptical philosophers both Academic and Pyrrhonian, and the “hybrid” theories put together by Antiochus of Ascalon and other Stoic-influenced philosophers as part of the modernizing revival of Aristotelian ethical thought that took place in the 1st century B.C. She finds significant commonalities among these otherwise very disparate theories, and much of the book is devoted to examining these and showing how the conception of ethics and morality that is common to the ancient theorists compares with and differs from what we are familiar with in modern and contemporary theory. She traces these commonalities back to Aristotle in his ethical treatises, and accordingly includes Aristotle’s theory as one among those to be examined—indeed, in a significant sense as the intellectual father or grandfather of the rest of them. She leaves Plato’s dialogues out of account, and she has nothing to say about ethics and moral philosophy in the revived Platonism that gradually came to dominate philosophical thought in later antiquity. Her book, then, is a book about the structure and content of ancient ethical theory during the Hellenistic period, the period when Greek philosophy was at its high-point in professionalism and sophistication. (shrink)
- Plato: Gorgias.John M. Cooper -1982 -Philosophical Review 91 (3):435.
- The Magna Moralia and Aristotle's Moral Philosophy.John M. Cooper -1973 -American Journal of Philology 94 (4):327.
- Socrates and philosophy as a way of life.John M. Cooper -2007 - In Dominic Scott,Maieusis: Essays in Ancient Philosophy. New York: Oxford University Press. pp. 20--44.
- The relevance of moral theory to moral improvement in Epictetus.John M. Cooper -2007 - In Theodore Scaltsas & Andrew S. Mason,The philosophy of Epictetus. New York: Oxford University Press.
- Arcesilaus: Socratic and sceptic.John M. Cooper -2005 - In Lindsay Judson & Vassilis Karasmanis,Remembering Socrates: philosophical essays. New York: Oxford University Press.
- (1 other version)Plato's theory of human good in the philebus.John M. Cooper -1977 -Journal of Philosophy 74 (11):714-730.
- The Psychology of Justice.John M. Cooper -forthcoming -American Philosophical Quarterly.
- Plato's Theaetetus.John Madison Cooper -1990 - New York: Routledge.Originally published in 1990. This book discusses in a philosophically responsible and illuminating way the progress of the dialogue and its separate sections to improve our understanding of Plato’s work on Theaetetus. An early coverage of this dialogue, this investigation predated a surge in study of Plato’s piece which examined Socratic and pre-Socratic thought. The author’s argument is that the _Theaetetus_ engages in re-evaluation of earlier doctrines of middle-period Platonism as well as reaffirming theories about knowledge. An important work in (...) Platonic studies and epistemology. (shrink)
- The Aristotelian Ethics.John M. Cooper -1981 -Noûs 15 (3):381-392.No categories
- Ethical-Political Theory in Aristotle's Rhetoric.John M. Cooper -2015 - In David J. Furley & Alexander Nehamas,Aristotle's Rhetoric: Philosophical Essays. Princeton University Press. pp. 193-210.
- Aristotle's Politics: Critical Essays.Jonathan Barnes,John M. Cooper,Dorothea Frede,Stephen Taylor Holmes,David Keyt,Fred D. Miller,Josiah Ober,Stephen G. Salkever,Malcolm Schofield &Jeremy Waldron -2005 - Rowman & Littlefield Publishers.Aristotle's Politics is widely recognized as one of the classics of the history of political philosophy, and like every other such masterpiece, it is a work about which there is deep division.
- Biblical Anthropology is Holistic and Dualistic.John W. Cooper -2018 - In Jonathan J. Loose, Angus John Louis Menuge & J. P. Moreland,The Blackwell Companion to Substance Dualism. Oxford, U.K.: Wiley-Blackwell. pp. 411–426.Biblical anthropology is demonstrably both holist and dualist. It is holist in teaching that God created, redeems, and will glorify humans as whole embodied persons. It is dualist in teaching that God created humans of two ingredients and that he sustains persons apart from their bodies between death and resurrection. This chapter shows that key arguments against dualism are compromised by problematic hermeneutics, conceptual confusions, and faulty reasoning. It also shows that monism cannot account for the texts which imply dualism, (...) and that dualism is compatible with holism. N. T. Wright corroborates the exegesis supporting these conclusions but defines and rejects dualism as incompatible with holism. Nevertheless, his understanding of holism is compatible with virtually all current Christian dualism. However, Joel Green's holistic exegesis, integral anthropology, and practical theology make valuable contributions that dualists can affirm. (shrink)No categories
- (1 other version)Rhetoric, Dialectic, and the Passions.John M. Cooper -1993 -Oxford Studies in Ancient Philosophy 11:175-98.
- 4. Stoicism as a Way of Life.John M. Cooper -2012 - In John Madison Cooper,Pursuits of Wisdom: Six Ways of Life in Ancient Philosophy From Socrates to Plotinus. Princeton University Press. pp. 144-225.
- A Note on Aristotle and Mixture.John M. Cooper -2004 - In Frans A. J. de Haas & Jaap Mansfeld,Aristotle On generation and corruption, book 1: Symposium Aristotelicum. New York: Clarendon Press.
- January 8, 2008 political community and the highest good.John Cooper -manuscriptThe Nicomachean Ethics announces itself as a treatise on the highest human good, the “end” (t°low) of human life—eÈdaiµon€a or happiness. In the last chapter of the work (X 9) Aristotle makes it clear that the study of the happy lives of contemplation and political leadership, the virtues, friendship, and pleasure that has by then been carried out in investigating that good—these are the leading themes of the Ethics that he mentions there (1179a33-35)— leaves the treatise’s objectives not yet completely (...) achieved. He began the work by saying (I 1- 2) that the study it contains is intended as a contribution to “political knowledge” (politikØ §pistƵh) or the political capacity or power (dÊnaµiw).1 Its work will not be complete, he now says, until a successful reader (or hearer) has been brought actually to possess that knowledge or power—political knowledge, that is, the fully accomplished capacity for expert political engagement in affairs of state. In effect, the reader of the Nicomachean Ethics needs now to learn, further, the subjects of study to which Aristotle’s own Politics is devoted. Before the aim announced at the beginning of the Ethics can be achieved—that is, before we can fully define and explain in the right sort of way the highest human good, or eÈdaiµon€a (I’ll say more in just a moment about what this right sort of way is)—we need, as he puts it in NE X 9 (1180a32 ff.), to become expert in the establishment of good laws (noµoyetikÆ) and good constitutions (polite›ai, cf. 1181b14, 19, 21). One might find this a surprising claim. As Aristotle himself is in no doubt, eÈdaiµon€a is a feature of the lives of individual persons. On his account it is an activity, or a unified set of ac-. (shrink)
- The Bible and Dualism Once Again.John W. Cooper -2007 -Philosophia Christi 9 (2):459-469.
| 1 — 50 / 121 |
Off-campus access
Using PhilPapers from home?
Create an account to enable off-campus access through your institution's proxy server or OpenAthens.
Monitor this page
Be alerted of all new items appearing on this page. Choose how you want to monitor it:
 Email |  RSS feed |
Editorial team
General Editors:
David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Area Editors:
David Bourget
Gwen Bradford
Berit Brogaard
Margaret Cameron
David Chalmers
James Chase
Rafael De Clercq
Ezio Di Nucci
Esa Diaz-Leon
Barry Hallen
Hans Halvorson
Jonathan Ichikawa
Monte Johnson
Michelle Kosch
Øystein Linnebo
Paul Livingston
Brandon Look
Manolo Martínez
Matthew McGrath
Michiru Nagatsu
Susana Nuccetelli
Giuseppe Primiero
Jack Alan Reynolds
Darrell P. Rowbottom
Aleksandra Samonek
Constantine Sandis
Howard Sankey
Jonathan Schaffer
Thomas Senor
Daniel Star
Jussi Suikkanen
Aness Kim Webster
Other editors
Contact us
Learn more about PhilPapers
David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Area Editors:
David Bourget
Gwen Bradford
Berit Brogaard
Margaret Cameron
David Chalmers
James Chase
Rafael De Clercq
Ezio Di Nucci
Esa Diaz-Leon
Barry Hallen
Hans Halvorson
Jonathan Ichikawa
Monte Johnson
Michelle Kosch
Øystein Linnebo
Paul Livingston
Brandon Look
Manolo Martínez
Matthew McGrath
Michiru Nagatsu
Susana Nuccetelli
Giuseppe Primiero
Jack Alan Reynolds
Darrell P. Rowbottom
Aleksandra Samonek
Constantine Sandis
Howard Sankey
Jonathan Schaffer
Thomas Senor
Daniel Star
Jussi Suikkanen
Aness Kim Webster
Other editors
Contact us
Learn more about PhilPapers
Home |New books and articles |Bibliographies |Philosophy journals |About PhilPapers |API |Contact us |Code of conduct
PhilPapers logo byAndrea Andrews andMeghan Driscoll.
This site uses cookies and Google Analytics (see ourterms & conditions for details regarding the privacy implications).Use of this site is subject toterms & conditions.
All rights reserved byThe PhilPapers Foundation
Server: philpapers-web-54b44b69b7-bbztg uwo