At the "meno's" end, virtue comes through divine dispensation apart from understanding, but there are indications in the closing pages that plato does not seriously intend this conclusion. Moreover, dramatic relationships and logical arguments in the dialogue reinforce the irony of the ending. I argue that plato employs dramatic irony to show that meno goes wrong in believing that only knowledge can be taught and in thinking that virtue's not being "didakton" entails that it cannot in principle be taught. By (...) giving his reader more insight that meno, plato positions us to appreciate that meno still lacks the truth about virtue's origin as well as its nature. (shrink)

Moral philosophers have frequently criticized theological ethics for its dependence upon divine authority and its consequent lack of autonomy. To test their perception of religious ethics and mentality, this paper examines the ways in which Paul justifies his ethical advice in I Corinthians 7. Analysis of his reasoning reveals that Paul invokes his own authority as well as the Lord's rulings and the commands of God. These are, however, related in ways which encourage freedom of interpretation and application. In this (...) text at least, theological ethics cannot be reduced to simple obedience to religious authority. (shrink)

Course Correction engages in deliberation about what the twenty-first-century university needs to do in order to re-find its focus as a protected place for unfettered commitment to knowledge, not just as a space for creating employment or economic prosperity. The university's business, Paul W. Gooch writes, is to generate and critique knowledge claims, and to transmit and certify the acquisition of knowledge. In order to achieve this, a university must have a reputation for integrity and trustworthiness, and this, in turn, (...) requires a diligent and respectful level of autonomy from state, religion, and other powerful influences. It also requires embracing the challenges of academic freedom and the effective governance of an academic community. Course Correction raises three important questions about the twenty-first-century university. In discussing the dominant attention to student experience, the book asks, "Is it now all about students?" Secondly, in questioning "What knowledge should undergraduates gain?" it provides a critique of undergraduate experience, advocating a Socratic approach to education as interrogative conversation. Finally, by asking "What and where are well-placed universities?" the book makes the case against placeless education offered in the digital world, in favour of education that takes account of its place in time and space. (shrink)

Paul and Religion demonstrates the continuing and contemporary relevance of the most important, and most controversial, figure of early Christianity. Paul Gooch interrogates the Pauline writings for their meaning as well as implications for religion as an entire form of life, a stance on the world expressed in distinctive practices. Bringing a philosophical approach to this topic, he connects Paul's ideas to lived experience. In a conversational style, Gooch explores Paul's experience of grace and his dismissal of distinctive markers of (...) religious identity in favour of love as binding together a community. Contrary to common expectations, he finds within Paul's letters material for conversations about issues in our day, such as gender and sexuality. From his close reading of the Letters, Gooch argues that the Pauline religious form of life is not identical with institutional Christianity. Indeed, his conclusions may be welcome to those who belong to other faiths. (shrink)

For Plato, one mark of the difference between sophistry and philosophy is that the sophist takes fees for service. His Socrates does not. However, this paper points out that Socrates' attitude to money reflects his unique indifference to things bodily, and a more satisfactory understanding of Plato on money needs to turn to his discussion of the love of money or avarice, especially in the Republic. Plato locates money-loving in appetitive soul along with physical cravings like hunger and lust; why (...) he should do so is explained if avarice is seen as a primary instance of a more pervasive possessiveness that is ultimately somatic in nature. I argue that though his remedies are too severe, Plato is right to warn against avarice and its possible effects upon the practice of philosophy. And following Plato I conclude that philosophy is best understood as enquiry unconstrained by the interests of the market and carried out in the context of academic freedom. (shrink)

Living more than four centuries apart in very different cultures, Jesus and Socrates wrote nothing themselves, but they inspired their followers to set down words that continue to shape Western consciousness. In this deeply personal and provocative meditation, Paul Gooch reflects on enduring themes that arise from the lives of these two pivotal figures: death and witness, silence as the limit of language, prayer, obedience, and love. Focusing on the Jesus of the Gospels and the Socrates of Plato's dialogues, Gooch (...) does not debate the historical realities of either figure, but seeks to understand their fundamental commitments to philosophy and to God, drawing parallels and contrasts that invite deeper reflection upon our own lives and experiences. Throughout this book, Gooch tells and retells the stories of Socrates and Jesus as he examines perennial human issues: why would anyone willingly die? To what do these two martyrlike deaths bear witness? What are the limits of words in explanation and defense? Why was Jesus silent during his trial? Why did Socrates' most powerful apologia fail? What words, if any, work in prayer? Do words work against the fear of death? Out of this philosophical and religious questioning, Reflections on Jesus and Socrates throws new light on these two compelling figures and on the continuing meanings of their stories for us today. (shrink)