© The Author 2016. Published by Oxford University Press on behalf of The Scots Philosophical Association and the University of St Andrews. All rights reserved. For permissions, please e-mail: [email protected] richness and originality of Thomas Aquinas’ theory of self-knowledge has been underappreciated no less by his admirers than his critics. The former consider it secondary to his teaching on cognition in general, and the latter dismiss it as scholastic triviality. Cory wishes to restore Aquinas’ theory of self-knowledge to its rightful (...) place, and to do so she must provide both its historical context and the theoretical implications it has for Aquinas’ anthropology and epistemology.Cory's basic premise is that Aquinas needed to maintain both that the intellect can know itself only by cognizing something else and that it has no explicit awareness of anything outside itself without implicit awareness of itself. To elaborate this ‘fundamental duality’ of conscious thought,... (shrink)

_An assessment and reevaluation of nihilism’s ascendency over metaphysics._.

Grabowski, a self-described Platonic realist, argues against the "standard interpretation" of Plato's Forms as abstract universals in favor of the view that they are concrete particulars. He explains that the mistaken standard interpretation arises from a deeply ingrained habit of reading Plato's texts through the hermeneutical lens of the universals. Universals undoubtedly play a major role in the history of philosophy, though they were not Plato's primary concern in elaborating a theory of the Forms. "It is not that the problem (...) of universals gives rise to the Forms, but that the Forms give rise to the problem of universals" .According to Grabowski, if it can be shown that Plato never expunged the "model of acquaintance" from his theory of knowledge, then, strange as it seems, we can reasonably believe that Plato posited, or should have posited, the Forms as concrete particulars similar to those that exist in the sensible world, albeit bereft of any of the latter's "ontological deficiencies" .Grabowski begins the task by constructing an argument for the "standard interpretation," only to show that this interpretation proves unpersuasive, if for no other reason than the paucity of evidence supporting it in Plato's texts. In chapter 2, Grabowski summarizes. (shrink)