Works by Richard Kraut
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- What is Good and Why: The Ethics of Well-Being.Richard Kraut -2007 - Cambridge, Mass.: Harvard University Press.What is good, how do we know, and how important is it? In this book, one of our most respected analytical philosophers reorients these questions around the notion of what causes human beings to flourish. Observing that we can sensibly address what is good for plants and animals no less than what is good for people, Kraut applies a general principle to the entire living world: what is good for complex organisms consists in the exercise of their natural powers.
- Aristotle on the Human Good.Richard Kraut -1989 - Princeton University Press.Aristotle's Nicomachean Ethics, which equates the ultimate end of human life with happiness, is thought by many readers to argue that this highest goal consists in the largest possible aggregate of intrinsic goods. Richard Kraut proposes instead that Aristotle identifies happiness with only one type of good: excellent activity of the rational soul. In defense of this reading, Kraut discusses Aristotle's attempt to organize all human goods into a single structure, so that each subordinate end is desirable for the sake (...) of some higher goal. This book also emphasizes the philosopher's hierarchy of natural kinds, in which every type of creature achieves its good by imitating divine life. As Kraut argues, Aristotle's belief that thinking is the sole activity of the gods leads him to an intellectualist conception of the ethical virtues. Aristotle values these traits because, by subordinating emotion to reason, they enhance our ability to lead a life devoted to philosophy or politics. (shrink)No categories
- Against Absolute Goodness.Richard Kraut -2011 - New York, US: Oup Usa.Are there things we should value because they are, quite simply, good? Richard Kraut argues that there are not. Goodness, he holds, is not a reason-giving property - in fact, there may be no such thing. It is an illusory and insidious category of practical thought.
- Socrates and the State.Richard Kraut -1984 - Princeton University Press.This fresh outlook on Socrates' political philosophy in Plato's early dialogues argues that it is both more subtle and less authoritarian than has been supposed. Focusing on the Crito, Richard Kraut shows that Plato explains Socrates' refusal to escape from jail and his acceptance of the death penalty as arising not from a philosophy that requires blind obedience to every legal command but from a highly balanced compromise between the state and the citizen. In addition, Professor Kraut contends that our (...) contemporary notions of civil disobedience and generalization arguments are not present in this dialogue. (shrink)
- Two conceptions of happiness.Richard Kraut -1979 -Philosophical Review 88 (2):167-197.I argue that the many similarities between what aristotle says about "eudaimonia" and what we say about happiness justify the traditional translation of "eudaimonia" as "happiness." it is not widely realized that "eudaimonia" involves a psychological state much like the one we call "happiness." nor is it generally recognized that both "eudaimonia" and "happiness" involve a standard for evaluating lives. For aristotle, The standard is objective and inflexible; for us, It is subjective and flexible. Thus, When we call someone happy (...) and aristotle says he is not "eudaimon", We are not using two different concepts, But rather two different ways of evaluating lives. (shrink)
- (1 other version)The Cambridge Companion to Plato.Richard Kraut (ed.) -1992 - New York, NY, USA: Cambridge University Press.Plato stands as the fount of our philosophical tradition, being the first Western thinker to produce a body of writing that touches upon a wide range of topics still discussed by philosophers today. In a sense he invented philosophy as a distinct subject, for although many of these topics were discussed by his intellectual predecessors and contemporaries, he was the first to bring them together by giving them a unitary treatment. This volume contains fourteen essays discussing Plato's views about knowledge, (...) reality, mathematics, politics, ethics, love, poetry, and religion. There are also analyses of the intellectual and social background of his thought, the development of his philosophy throughout his career, the range of alternative approaches to his work, and the stylometry of his writing. (shrink)
- (2 other versions)Aristotle on the Human Good.Richard KRAUT -1989 -Ethics 101 (2):382-391.No categories
- What is Good and Why: The Ethics of Well-being.Richard Kraut -2009 -Analysis 69 (3):576-578.Anyone familiar with Richard Kraut's work in ancient philosophy will be excited to see him putting aside the dusty tomes of the ancients and delving into ethics first-hand. He does not disappoint. His book is a lucid and wide-ranging discussion that provides at least the core of an ethical theory and an appealing set of answers to a range of ethical questions.Kraut aims to provide an alternative to utilitarianism that preserves the good-centred nature of that theory. He claims that all (...) justification ‘proceeds by way of good and bad’ and that the only way for something to be good or bad is for it to be good or bad for some living thing. He is adamant that this does not commit him to utilitarianism, nor to downplaying considerations such as promise-keeping or special relationships. On Kraut's view, such factors can make it the case that I have more reason to perform one action than another but it is a condition of my having any reason to perform an action that it does some good or impedes some harm. Kraut once seems to dissent from this, claiming that: ‘the strength of a practical reason varies according to …. (shrink)No categories
- (1 other version)Desire and the Human Good.Richard Kraut -1994 -Proceedings and Addresses of the American Philosophical Association 68 (2):315.When we compare contemporary moral philosophy with the well-known moral systems of earlier centuries, we should be struck by the fact that a certain assumption about human well being that is now widely taken for granted was universally rejected in the past. The contemporary moral climate predisposes us to be pluralistic about the human good, whereas earlier systems of ethics embraced a conception of well being that we would now call narrow and restrictive. One way to convey the sort of (...) contrast I have in mind is to note that according to Plato and Aristotle, there is one kind of life, that of the philosopher, that represents the summit of human flourishing, and all other lives are worth leading to the extent that they approximate this ideal. Certain other ethical theories of the past were in a way more narrow than this, for whereas Plato and Aristotle maintained that many things are in themselves worthwhile, others argued that there is only one intrinsic good—pleasure according to the Epicureans, virtue according to the Stoics. By contrast, it is now widely assumed that all such approaches are too exclusive, that not only are there many types of intrinsic goods but there is no one specific kind of life—whether it is that of a philosopher or a poet or anyone else—that is the single human ideal. Even hedonism, a conception of the good that had a powerful influence in the modern period, has few contemporary proponents. A consensus has arisen in our time that there is no single ultimate good that provides the measure by which the worth of all other goods must be assessed. (shrink)
- The Quality of Life: Aristotle Revised.Richard Kraut -2018 - Oxford, United Kingdom: Oxford University Press.Richard Kraut presents a new theory of human well-being. Kraut's principal idea, Aristotelian in spirit, is that 'external goods' have at most an indirect bearing on the quality of our lives. A good internal life - one with quality emotional, intellectual, social, and perceptual experiences - is what well-being consists in.
- Aristotle: political philosophy.Richard Kraut -2002 - New York: Oxford University Press.This book offers a systematic overview of Aristotle's conception of well-being, virtue and justice in the Nicomachean Ethics, and then explores the major themes of Politics: civic-mindedness, slavery, family, property, the common good, class conflict, the limited wisdom of the multitude, and the radically egalitarian institutions of the ideal society.
- Aristotle's ethics.Richard Kraut -2008 -Stanford Encyclopedia of Philosophy.Aristotle conceives of ethical theory as a field distinct from the theoretical sciences. Its methodology must match its subject matter—good action—and must respect the fact that in this field many generalizations hold only for the most part. We study ethics in order to improve our lives, and therefore its principal concern is the nature of human well-being. Aristotle follows Socrates and Plato in taking the virtues to be central to a well-lived life. Like Plato, he regards the ethical virtues (justice, (...) courage, temperance and so on) as complex rational, emotional and social skills. But he rejects Plato's idea that a training in the sciences and metaphysics is a necessary prerequisite for a full understanding of our good. What we need, in order to live well, is a proper appreciation of the way in which such goods as friendship, pleasure, virtue, honor and wealth fit together as a whole. In order to apply that general understanding to particular cases, we must acquire, through proper upbringing and habits, the ability to see, on each occasion, which course of action is best supported by reasons. Therefore practical wisdom, as he conceives it, cannot be acquired solely by learning general rules. We must also acquire, through practice, those deliberative, emotional, and social skills that enable us to put our general understanding of well-being into practice in ways that are suitable to each occasion. (shrink)
- The Quality of Life: Aristotle Revised.Richard Kraut -2023 -Analysis 83 (1):121-122.No categories
- Aristotle: The Desire to Understand.Richard Kraut &Jonathan Lear -1991 -Philosophical Review 100 (3):522.No categories
- Aristotle: Political Philosophy.Richard Kraut -2004 -Philosophical Quarterly 54 (216):468-469.No categories
- Altruism.Richard Kraut -2020 -Stanford Encyclopedia of Philosophy.
- The Therapy of Desire: Theory and Practice in Hellenistic Ethics.Richard Kraut -1994 - Edited by Bernard Williams.The Epicureans, Skeptics, and Stoics practiced philosophy not as a detached intellectual discipline, but as a worldly art of grappling with issues of daily and urgent human significance: the fear of death, love and sexuality, anger and aggression. Like medicine, philosophy to them was a rigorous science aimed both at understanding and at producing the flourishing of human life. In this engagingly written book, Martha Nussbaum maintains that these Hellenistic schools have been unjustly neglected in recent philosophic accounts of what (...) the classical "tradition" has to offer. By examining texts of philosophers committed to a therapeutic paradigm - including Epicurus, Lucretius, Sextus Empiricus, Chrysippus, and Seneca - she recovers a valuable source for current moral and political thought and encourages us to reconsider philosophical argument as a technique through which to improve lives. In describing the contributions of Hellenistic ethics, Nussbaum focuses on each thinker's treatment of the question of emotion. All argued that many harmful emotions are based on false beliefs that are socially taught, and that good philosophical argument can transform emotions, and, with them, both private and public life. Written for general readers and specialists, this book addresses compelling issues ranging from the psychology of human passion through rhetoric to the role of philosophy in public and private life. (shrink)
- The defense of justice in Plato's Republic.Richard Kraut -1992 - InThe Cambridge Companion to Plato. New York, NY, USA: Cambridge University Press. pp. 311--337.
- Introduction to the Study of Plato.David Ebrey &Richard Kraut -2022 - In David Ebrey & Richard Kraut,The Cambridge Companion to Plato, 2nd ed. Cambridge: Cambridge University Press. pp. 1-38.This chapter offers a guide to reading Plato’s dialogues, including an overview of his corpus. We recommend first considering each dialogue as its own unified work, before considering how it relates to the others. In general, the dialogues explore ideas and arguments, rather than presenting parts of a comprehensive philosophical system that settles on final answers. The arc of a dialogue frequently depends on who the individual interlocutors are. We argue that the traditional division of the corpus (into Socratic, middle, (...) late stages) is useful, regardless of whether it is a chronological division. Our overview of the corpus gives special attention to the Republic, since it interweaves so many of his key ideas, even if nearly all of them receive longer treatments in other dialogues. Although Plato recognized the limits inherent in written (as opposed to spoken) philosophy, he devoted his life to producing these works, which are clearly meant to help us seek the deepest truths. Little can be learned from reports of Plato’s oral teaching or the letters attributed to him. Understanding the dialogues on their own terms is what offers the greatest reward. (shrink)
- The Blackwell Guide to Aristotle’s Nicomachean Ethics.Richard Kraut (ed.) -2006 - Oxford: Wiley-Blackwell._The Blackwell Guide to Aristotle’s Nicomachean Ethics_ illuminates Aristotle’s ethics for both academics and students new to the work, with sixteen newly commissioned essays by distinguished international scholars. The structure of the book mirrors the organization of the Nichomachean Ethics itself. Discusses the human good, the general nature of virtue, the distinctive characteristics of particular virtues, voluntariness, self-control, and pleasure.
- Plato.Richard Kraut -1981 -Stanford Encyclopedia of Philosophy.
- Return to the Cave: Republic 519-521.Richard Kraut -1999 - In Gail Fine,Plato, Volume 2: Ethics, Politics, Religious and the Soul. Oxford University Press. pp. 43-62.
- Egoism, love, and political office in Plato.Richard Kraut -1973 -Philosophical Review 82 (3):330-344.
- In Defense of the Grand End:Ethics with Aristotle. Sarah Broadie.Richard Kraut -1993 -Ethics 103 (2):361-.
- Introduction to the Study of Plato.Richard Kraut -1992 - InThe Cambridge Companion to Plato. New York, NY, USA: Cambridge University Press. pp. 1--10.
- Aristotle on Becoming Good: Habituation, Reflection, and Perception.Richard Kraut -2012 - In Christopher Shields,The Oxford Handbook of Aristotle. Oxford University Press USA.The Greek noun for which “virtue” and “excellence” are often used as translations—aretê —is cognate to the name of the god of war, Ares and, centuries prior to Aristotle, designated the manliness or valor of a warrior. But by the fifth and fourth centuries BC, it had acquired a much wider connotation and extension. Aristotle insists that there is one virtue of thought—the one he calls phronêsis —which is intimately tied to the virtues of character: One cannot have any of (...) those ethical virtues without having phronêsis; and one cannot have phronêsis unless one also has those ethical virtues. This article discusses Aristotle's views on becoming good, focusing on habituation, reflection, and perception, and also examines virtues of character and virtues of thought, Socratic intellectualism, cleverness, the stages of ethical development, and mid-level goals. (shrink)No categories
- On Ideas: Aristotle's Criticism of Plato's Theory of Forms.Richard Kraut -1995 -Philosophical Review 104 (1):114.
- The Peculiar Function of Human Beings.Richard Kraut -1979 -Canadian Journal of Philosophy 9 (3):467 - 478.The passage I will discuss in this paper, one of the best known in the Aristotelian corpus, occurs in Book I chapter 7 of the Nicomachean Ethics, and concerns the ergon, i.e. the function, of human beings. Aristotle argues that we have a function, that our happiness consists in fulfilling it, and that this function must be idion, i.e. it must be peculiar to us. On this basis, he asserts that our function cannot consist in being alive, nourishment, growth, or (...) perception, for these activities are common to other species. Aristotle then arrives at his familiar conclusion that our function consists in the excellent use of reason. (shrink)
- Are there Natural Rights in Aristotle?Richard Kraut -1996 -Review of Metaphysics 49 (4):755-774.Before going any further, something should be said about the word "natural" that appears in my title. Miller distinguishes two ways in which rights can be called natural, and holds that Aristotle recognizes natural rights in one sense but not the other. First, "natural" can be contrasted with "conventional," "legal," and "customary." This is the familiar distinction the Greeks made between physis and nomos. Aristotle makes use of the distinction when he contrasts natural and legal justice. According to Miller, Aristotle (...) has a theory of natural rights in the sense that he has a theory of natural justice that serves as the basis for his recognition of rights. It is naturally and not merely legally just that certain people be treated in certain ways; they have a valid claim, based on natural justice, to such treatment, and this claim is valid whether or not it is recognized by a legal system. On the other hand, the term "natural right" can also be used in a second way, to designate a right that is possessed in a state of nature, that is, at a time prior to the existence of political communities. Miller holds that Aristotle does not recognize natural rights of this sort, but as he points out, this would not prevent Aristotle from recognizing natural rights in the first sense. The natural rights Miller finds in Aristotle are not possessed by all people at all times; rather, his thesis is that when the polis does come into existence, Aristotelian natural justice requires that political systems be structured in ways that recognize the rights of certain human beings. More specifically, when the polis arises, certain people have a natural right to hold various political offices and to own property. (shrink)
- Happiness.Richard Kraut &Elizabeth Telfer -1983 -Philosophical Review 92 (1):131.
- 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.
- How to justify ethical propositions : Aristotle's method.Richard Kraut -2006 - InThe Blackwell Guide to Aristotle’s Nicomachean Ethics. Oxford: Wiley-Blackwell. pp. 76--95.The prelims comprise: The Nature of Aristotelian Justification The Endoxa Finding and Explaining Errors Can there be Proof in Ethics? Foundationalism The Test of Experience Is Aristotle's Method too Conservative? “Brought up Well” Notes References Further reading.
- Aristotle on Method and Moral Education.Richard Kraut -1998 - In Jyl Gentzler,Method in ancient philosophy. New York: Oxford University Press. pp. 271--90.
- Plato against democracy : a defense.Richard Kraut -2018 - In David Owen Brink, Susan Sauvé Meyer & Christopher John Shields,Virtue, happiness, knowledge: themes from the work of Gail Fine and Terence Irwin. Oxford, United Kingdom: Oxford University Press.
- Introduction.Richard Kraut -2006 - InThe Blackwell Guide to Aristotle’s Nicomachean Ethics. Oxford: Wiley-Blackwell. pp. 1–11.
- Aristotle on Choosing Virtue for Itself.Richard Kraut -1976 -Archiv für Geschichte der Philosophie 58 (3):223-239.
- Soul Doctors:The Therapy of Desire: Theory and Practice in Hellenistic Ethics. Martha C. Nussbaum.Richard Kraut -1995 -Ethics 105 (3):613-.
- Aristotle’s ethics.Richard Kraut -2012 - In Ed Zalta,Stanford Encyclopedia of Philosophy. Stanford, CA: Stanford Encyclopedia of Philosophy.No categories
- Politics, Neutrality, and the Good.Richard Kraut -1999 -Social Philosophy and Policy 16 (1):315.A large number of prominent philosophers have in recent years advocated the thesis that the modern nation-state should adopt a stance of neutrality toward questions about the nature of the human good. The government, according to this way of thinking, has two proper goals, neither of which require it to make assumptions about what the constituents of a flourishing life are. First, the state must protect people against the invasion of their rights and uphold those principles of justice without which (...) there can be no stable and lasting social order. This goal is accomplished through a guarantee of basic civil liberties and the enforcement of a criminal code that prohibits murder, theft, fraud, and other widely recognized harms. Second, the state should promote the general welfare of the citizens by providing them with or helping them acquire the resources they need in order to lead lives of their own choosing. There are certain all-purpose means that people need in order to accomplish their goals—money, health, opportunities for employment—and it is legitimate for the state to pursue policies that enable citizens to acquire these goods. It may build roads, raise an army, regulate the economy, insure standards of safety, and supervise any other projects that give people the basic wherewithal they need to pursue their own ends. (shrink)
- Comments on Gregory Vlastos,'The Socratic elenchus,'.Richard Kraut -1983 -Oxford Studies in Ancient Philosophy 1:59-70.
- The Political Kakon.Richard Kraut -2018 - In Pavlos Kontos,Evil in Aristotle. Cambridge University Press. pp. 170-188.
- (1 other version)Comments on'Disunity in the Aristotelian virtues' by TH Irwin.Richard Kraut -forthcoming -Oxford Studies in Ancient Philosophy: Supplemantary Volume.
- (1 other version)Doing without morality: Reflections on the meaning of dein in Aristotle's nicomachean ethics.Richard Kraut -2006 -Oxford Studies in Ancient Philosophy 30:159-200.
- Colloquium 2.Richard Kraut -1991 -Proceedings of the Boston Area Colloquium of Ancient Philosophy 7 (1):43-62.
- Other goods must be assessed. 2.Richard Kraut -1994 -Proceedings and Addresses of the American Philosophical Association 68 (2):39-54.
- Plato's Euthyphro, Apology, and Crito: Critical Essays.Rachana Kamtekar,Mark McPherran,P. T. Geach,S. Marc Cohen,Gregory Vlastos,E. De Strycker,S. R. Slings,Donald Morrison,Terence Irwin,M. F. Burnyeat,Thomas C. Brickhouse,Nicholas D. Smith,Richard Kraut,David Bostock &Verity Harte -2004 - Rowman & Littlefield Publishers.Plato's Euthyrphro, Apology, andCrito portray Socrates' words and deeds during his trial for disbelieving in the Gods of Athens and corrupting the Athenian youth, and constitute a defense of the man Socrates and of his way of life, the philosophic life. The twelve essays in the volume, written by leading classical philosophers, investigate various aspects of these works of Plato, including the significance of Plato's characters, Socrates's revolutionary religious ideas, and the relationship between historical events and Plato's texts.
- Good, Conation, and Pleasure.Richard Kraut -2007 - InWhat is Good and Why: The Ethics of Well-Being. Cambridge, Mass.: Harvard University Press. pp. 66-130.
- (1 other version)Reason and Justice in Platos "Republic".Richard Kraut -1973 -Phronesis 18:207.
- The Examined Life.Richard Kraut -2006 - In Sara Ahbel-Rappe & Rachana Kamtekar,A Companion to Socrates. Malden, Mass.: Wiley-Blackwell. pp. 228–242.This chapter contains sections titled: The Examined Life Examined Not Worth Living The Socratic Dialogues A Survey of Unexamined Lives “Most People Are Other People” Virtue, Knowledge, and Good Will The Socratic Character of Ancient Ethics.No categories
- (1 other version)Nature in Aristotle's ethics and politics.Richard Kraut -2007 -Social Philosophy and Policy 24 (2):199-219.Aristotle's doctrine that human beings are political animals is, in part, an empirical thesis, and posits an inclination to enter into cooperative relationships, even apart from the instrumental benefits of doing so. Aristotle's insight is that human cooperation rests on a non-rational propensity to trust even strangers, when conditions are favorable. Turning to broader questions about the role of nature in human development, I situate Aristotle's attitude towards our natural propensities between two extremes: he rejects both the view that we (...) must bow to whatever nature dictates, and also the view that nature is generally or always to be suppressed or overcome. This middle position requires that Aristotle hold nature and goodness apart, so that the latter can serve as a standard for evaluating the former. He holds that nature does not treat all human beings alike: just as some are handicapped in their development by a deficiency in their natural abilities or propensities, others are extraordinarily fortunate and have so powerful a disposition to act well that they easily acquire good habits and skills of practical reasoning. Further, he recognizes that sociable inclinations and natural virtues have to compete in the human soul with other natural forces that make ethical life extraordinarily difficult. That is why things so often go so badly for us: we need not only to subdue the external environment, but to overcome certain inner natural obstacles as well. Even so, for Aristotle ethical life is not generally alienated from nature, as it is for other philosophers. Footnotesa I am grateful to David Keyt and Fred Miller, and to the other contributors to this volume, for their helpful comments on the previous draft of this paper. (shrink)
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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
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