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  1. Inquiry.Daniel Wolt - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    Despite his opposition to Schopenhauerian pessimism, Nietzsche repeatedly characterises himself as a pessimist of sorts. Here I attempt to take this assertion seriously and offer an interpretation of in what sense Nietzsche can be called a pessimist. I suggest that Nietzsche’s pessimism has to do not with life in general, but with life in its common form: such life is bad because it is characterised by meaningless suffering, and lacks aesthetic value. Against the Christian tradition, Nietzsche denies that there is (...)
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  2. Nietzsche's Greek Pessimism.Daniel Wolt - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy 68.
    Despite his opposition to Schopenhauerian pessimism, Nietzsche repeatedly characterises himself as a pessimist of sorts. Here I attempt to take this assertion seriously and offer an interpretation of in what sense Nietzsche can be called a pessimist. I suggest that Nietzsche’s pessimism has to do not with life in general, but with life in its common form: such life is bad because it is characterised by meaningless suffering, and lacks aesthetic value. Against the Christian tradition, Nietzsche denies that there is (...)
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  3.  39
    Phronêsis and Kalokagathia in Eudemian Ethics VIII.3.Daniel Wolt - 2022 - Journal of the History of Philosophy 60 (1):1-23.
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  4.  46
    The Aim of Eudemian Ethics ii 6-9.Daniel Wolt - 2019 - Ancient Philosophy 39 (1):137-149.
  5.  63
    The (In)Voluntary in the Timaeus and the Eudemian Ethics.Daniel Wolt - 2019 - Apeiron 52 (3):245-272.
    Plato’s Timaeus contains an argument that vice is involuntary. Here I present an interpretation of that argument and, upon doing so, relate the underlying conception of voluntariness to that found in Aristotle’s Eudemian Ethics. I argue that in the Timaeus, for something to be voluntary it must be caused by the agent’s intellect in a certain way. This idea, in turn, relies on an identification of the agent with her intellect: the reason that what is voluntary must be caused by (...)
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  6.  67
    Kant on Free Will and Theoretical Rationality.Daniel Wolt - 2018 - Ideas Y Valores 67 (166):181-198.
    The focus of this essay is Kant’s argument in the Groundwork for the Metaphysics of Morals (GMS) III that regarding oneself as rational implies regarding oneself as free. After setting out an interpretation of how the argument is meant to go (§§1-2), I argue that Kant fails to show that regarding oneself as free is incompatible with accepting universal causal determinism (§3). However, I argue that the argument succeeds in showing that regarding oneself as rational is inconsistent with accepting universal (...)
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  7.  7
    Nietzsche’s Greek pessimism.Daniel Wolt - forthcoming - Inquiry: An Interdisciplinary Journal of Philosophy.
    Despite his opposition to Schopenhauerian pessimism, Nietzsche repeatedly characterizes himself as a pessimist of sorts. Here I attempt to take this assertion seriously and offer an interpretation of in what sense Nietzsche can be called a pessimist. I suggest that Nietzsche’s pessimism has to do not with life in general, but with life in its common form: such life is bad because it is characterized by meaningless suffering, and lacks aesthetic value. Against the Christian tradition, Nietzsche denies that there is (...)
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  8.  52
    Ἀρχη πραξεων ιν Aristotle's Eudemian Ethics II 6, 1223a9–16.Daniel Wolt - 2018 - Classical Quarterly 68 (1):330-332.
    Eudemian Ethics II 6 is meant to introduce Aristotle's discussion of voluntary action in II 7–9. The majority of II 6, however, consists of a somewhat obscure discussion of the ways in which humans, alone among animals, are origins of action. It is not at all clear how that topic is meant to relate to the topic of voluntary action until the following passage, towards the end of the chapter, in which Aristotle relates being the cause and origin of action (...)
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  9.  35
    Philosophy and politics in Julian’s Letter to Themistius.Daniel Wolt - 2023 - British Journal for the History of Philosophy 31 (5):866-886.
    Julian’s Letter to Themistius is one of our most valuable sources for understanding Julian’s political thought. More specifically, it is perhaps our most valuable source for investigating the extent to which Julian’s approach to governance was or was not influenced by his philosophical commitments. Here I focus on this question and argue that, understood in its proper intellectual context, the Letter provides us with good reason for thinking that Julian’s political philosophy (and the programme that he implemented as emperor) was (...)
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  10.  28
    The Historiography of Philosophy. By Michael Frede.Daniel Wolt - 2023 - Ancient Philosophy 43 (1):282-288.
  11.  60
    Two conceptions of voluntary action in the Nicomachean Ethics.Daniel Wolt - 2020 - European Journal of Philosophy 28 (2):292-305.
    European Journal of Philosophy, EarlyView.
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  12.  39
    Energeia in the Magna Moralia.Daniel Wolt - 2021 - Mnemosyne 74:1-30.
    There is no clear consensus among scholars about the authenticity of the Magna Moralia. Here I present a new case for thinking that the work was composed by a later Peripatetic, and is not, either directly or indirectly, the work of Aristotle. My argument rests on an analysis of the author’s usage of ἐνέργεια, which is a fruitful way to investigate the date of the work: the term was apparently coined by Aristotle but in later antiquity came to be used (...)
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  13. Phronêsis and Kalokagathia in Eudemian Ethics VIII.1.Daniel Wolt - forthcoming - Journal of the History of Philosophy.
    In Eudemian Ethics 8.3, Aristotle treats a virtue that he calls kalokagathia, ‘nobility-and-goodness’. This virtue appears to be quite important, and he even identifies it with “perfect virtue” (1249a17). This makes it puzzling that the Nicomachean Ethics, a text that largely parallels the Eudemian Ethics, does not discuss kalokagathia at all. I argue that the reason for this difference has to do with the role that the intellectual virtue practical wisdom (phronêsis) plays in these treatises. The Nicomachean Ethics, I argue, (...)
     
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