By Jeffrey Siger
Whilst the physique of a boy from one in all Greece’s so much admired households turns up in a dumpster in a single of Athens’ worst neighborhoods, leader Inspector Andreas Kaldis of the Greek Police’s particular Crimes department is bound there’s a message within the homicide. yet who despatched it and why? Andreas’ politically flawed look for solutions takes him deep into the sordid, legal facet of Athens nightlife and directly to the glittering international of Athens society the place age-old frictions among previous funds and new breed jealousy, homicide, revenge, revolutionaries, and a few very harmful truths.
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Extra info for Assassins of Athens
Cross and Woozley, Philosophical, –, discuss and dismiss a similar objection. At – Socrates evinces his view that the addition of warmth to the desire for drink will produce the desire for cold drink. g. Penner, ‘Thought’, –, and Annas, Introduction, . Irwin, Ethics, –; Price, Conﬂict, –. This sort of approach is opposed by C. Bobonich, Plato’s Utopia Recast [Utopia] (Oxford, ), –, and Lorenz, Brute, –. T. Irwin, Plato’s Moral Theory: The Early and Middle Dialogues (Oxford, ), ; J.
However, if we were to insist that Socrates thinks working out the explanation plays a justiﬁcatory role, this would direct attention away from the most pressing and interesting question. Rather than asking why Socrates oﬀers this conception of epistēmē, we must ask why he oﬀers this conception of justiﬁcation (a conception which even Fine agrees would be highly restrictive). Claiming that Socrates thinks that working out the explanation plays a justiﬁcatory role, then, may not help to illuminate his position.
In other words, if Socrates does rule out epistēmē of perceptible objects (as he is often thought to do in the Republic, for example), this would not be a consequence solely of the conception of epistēmē he presents in the Meno. Rather, it would require the further metaphysical claim that facts about perceptible objects are not grounded in the appropriate way in facts about natures or essences. We have seen, then, that two central ways of acquiring knowledge, namely mere perception and testimony, are not ways in which one can acquire epistēmē.