This book combines the mainstream liberal arguments for religious tolerance with arguments from religious traditions in India to offer insights into appropriate attitudes toward religious 'others' from the perspective of the devout. The respective chapters address the relationship between religions from a comparative perspective, helping readers understand the meaning of religion and the opportunities for interreligious dialogue in the works of contemporary Indian philosophers such as Gandhi and Ramakrishna Paramhansa. It also examines various religious traditions from a philosophical viewpoint in order to reassess religious discussions on how to respond to differing and different religious others. Given its comprehensive coverage, the book is of interest to scholars working in the areas of anthropology, philosophy, cultural and religious diversity, and history of religion.

St. Augustine is not only the bridge that links ancient philosophy and early Christian theology with the thought of the Middle Ages, but one who, in his philosophy and especially in his epistemology, anticipated some of the most important ideas of Descartes and Malbranche, Berkeley and Kant. In this study of the central aspect of St. Augustine's thought, the author analyzes the various facets of his theory of knowledge and offers a new interpretation of his idea of divine illumination. St. Augustine's views on skepticism and truth, on faith and reason, and on sense perception and cogitation are first examined in order to show their relation to this theory of divine illumination as the ultimate source of truth for man. The proper understanding of the theory of illumination, of how man apprehends the divine ideas, is the most difficult problem in St. Augustine's epistemology, for he did not formulate any systematic theory of knowledge. Any account of the Augustinian epistemology, Mr. Nash believes, must resolve three paradoxes: how the intellect is both passive and active; how the forms are distinct from - and not distinct from - the human mind; and how man's mind is and is not the light that makes knowledge possible. In explaining the nature of divine illumination, Nash discusses four interpretations that have been advanced; the Thomist (which he rejects as not faithful to St. Augustine's general philosophy), the Franciscan, the Formalist, and the Ontologist. He argues here for a modified Ontologist view. In his synthesis of Christian theology and Neoplatonic philosophy, St. Augustine held that all creation partakes of truth in varying degrees, that man as the highest part of creation, created in God's image and thus sharing to some degree the divine nature, is able to know truth through the divine light and the light of his own mind. In attempting to find an answer to the perennial problem of knowledge, St. Augustine, Nash suggests, was struggling to find a theory that would combine the benefits of conceptualism and realism, and his answer was more modern than many have given him credit for. Ronald Nash is widely regarded as one of the premier evangelical philosophers in the world. He is professor of philosophy at Southern Baptist Theological Seminary in Louisville, Kentucky. He has taught at a number of other colleges and seminaries, including Western Kentucky University and Reformed Theological Seminary. The author of more than 35 books on philosophy, theology and economics, Dr. Nash is in constant demand as a speaker throughout the world.

Aristotle initiated the systematic investigation of perception, the emotions, memory, desire and action, developing his own account of these phenomena and their interconnection. The aim of this book is to gain a philosophical understanding of his views and to examine how far they withstand critical scrutiny. Aristotle's account, it is argued, constitutes a philosophically live alternative to conventional post-Cartesian thinking about psychological phenomena and their place in a material world. It offers a way to dissolve, rather than solve, the mind-body problem we have inherited.

Edwin Hartman offers an account of his intellectual journey from Aristotle to organization theory to business ethics to an Aristotelian approach to business ethics. Aristotle's work in metaphysics and psychology offers some insights into the explanation of behavior. Central to this sort of explanation is characteristically human rationality. Central to successful organizations is characteristically human sociability. That human beings are by nature rational and sociable is the basis of Aristotle's ethics. Though a modern organization is not a polis in Aristotle's sense, it has good reason to treat people as rational and sociable on the whole, and thereby to preserve the organization as a commons of people linked by something much like Aristotle's account of strong friendship. Organizations that are successful in this respect, particularly those that deal with a nationally diverse workforce, may offer a far-reaching and attractive model.

Socrates is one the most important thinkers in western philosophy, yet he remains enigmatic, having left behind no works of his own. Instead, his thought is understood primarily through the work of his followers, particularly Plato. Yet Plato's dialogues can offer conflicting portraits of Socrates. On the one hand, he is portrayed as "barren of wisdom" he has questions but no answers. On the other, he appears to be "fertile" he has important things to say about those questions. Can he be both? Although Plato's works focus on Socrates' questions, not his answers, a careful reading can reveal many of Socrates' likely views. In this accessible introduction, William Prior assesses Socrates the man, his famous trial, and the nature of his philosophy. He explores Socrates' intellectualism, conception of the good life, his religious views and his thoughts concerning justice. All the way through, Prior reflects on Socrates' distinctive method of asking questions, and the enormous influence he has had on philosophy to this day.

An argument for why Plato's Laws can be considered his most important political dialogue In Plato's Second Republic, Andre Laks argues that the Laws, Plato's last and longest dialogue, is also his most important political work, surpassing the Republic in historical relevance. Laks offers a thorough reappraisal of this less renowned text, and examines how it provides a critical foundation for the principles of lawmaking. In doing so, he makes clear the tremendous impact the Laws had not only on political philosophy, but also on modern political history. Laks shows how the four central ideas in the Laws-the corruptibility of unchecked power, the rule of law, a "middle" constitution, and the political necessity of legislative preambles-are articulated within an intricate and masterful literary architecture. He reveals how the work develops a theological conception of law anchored in political ideas about a god, divine reason, that is the measure of political order. Laks's reading opens a complex analysis of the relationships between rulers and citizens; their roles in a political system; the power of reason and persuasion, as opposed to force, in commanding obedience; and the place of freedom. Plato's Second Republic presents a sophisticated reevaluation of a philosophical work that has exerted an enormous if often hidden influence even into the present day.

This enlightening study examines the relationship between being and God in Aristotle and Heidegger. Focusing on the methodology of each thinker, Catriona Hanley contrasts their beliefs on the infinite or finite nature of being, and on GodOs role therein. The author also offers some indication of how modern thinkers might rethink the relation of the finite to the infinite, based on the work of these two philosophers. Being and God in Aristotle and Heidegger is a valuable book for philosophers of religion.

This book promotes the research of present-day women working in ancient and medieval philosophy, with more than 60 women having contributed in some way to the volume in a fruitful collaboration. It contains 22 papers organized into ten distinct parts spanning the sixth century BCE to the fifteenth century CE. Each part has the same structure: it features, first, a paper which sets up the discussion, and then, one or two responses that open new perspectives and engage in further reflections. Our authors' contributions address pivotal moments and players in the history of philosophy: women philosophers in antiquity, Cleobulina of Rhodes, Plato, Lucretius, Bardaisan of Edessa, Alexander of Aphrodisias, Plotinus, Porphyry, Peter Abelard, Robert Kilwardby, William Ockham, John Buridan, and Isotta Nogarola. The result is a thought-provoking collection of papers that will be of interest to historians of philosophy from all horizons. Far from being an isolated effort, this book is a contribution to the ever-growing number of initiatives which endeavour to showcase the work of women in philosophy.

In this philosophy classic, which was first published in 1951, E.R. Dodds takes on the traditional view of Greek culture as a triumph of rationalism. Using the analytical tools of modern anthropology and psychology, Dodds asks, 'Why should we attribute to the ancient Greeks an immunity from 'primitive' modes of thought which we do not find in any society open to our direct observation?'. Praised by reviewers as "an event in modern Greek scholarship" and "a book which it would be difficult to over-praise", "The Greeks and the Irrational" was Volume 25 of the "Sather Classical Lectures" series.

Aristotle of Stagirus (384 322 BCE), the great Greek philosopher, researcher, logician, and scholar, studied with Plato at Athens and taught in the Academy (367 347). Subsequently he spent three years in Asia Minor at the court of his former pupil Hermeias, where he married Pythias, one of Hermeias' relations. After some time at Mitylene, he was appointed in 343/2 by King Philip of Macedon to be tutor of his teen-aged son Alexander. After Philip's death in 336, Aristotle became head of his own school (of Peripatetics ), the Lyceum at Athens. Because of anti-Macedonian feeling there after Alexander's death in 323, he withdrew to Chalcis in Euboea, where he died the following year.

"Problems," the third-longest work in the Aristotelian corpus, contains thirty-eight books covering more than 900 problems about living things, meteorology, ethical and intellectual virtues, parts of the human body, and miscellaneous questions. Although "Problems" is an accretion of multiple authorship over several centuries, it offers a fascinating technical view of Peripatetic method and thought. "Rhetoric to Alexander," which provides practical advice to orators, was likely composed during the period of Aristotle s tutorship of Alexander, perhaps by Anaximenes, another of Alexander s tutors. Both "Problems" and "Rhetoric to Alexander" replace the earlier Loeb edition by Hett and Rackham, with texts and translations incorporating the latest scholarship.

Chapters 1, 2, and 5 of this book is freely available as a downloadable Open Access PDF under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license available at http://www.taylorfrancis.com/books/e/9781138820388 Lacan's Return to Antiquity is the first book devoted to the role of classical antiquity in Lacan's work. Oliver Harris poses a question familiar from studies of Freud: what are Ancient Greece and Rome doing in a twentieth-century theory of psychology? In Lacan's case, the issue has an additional edge, for he employs antiquity to demonstrate what is radically new about psychoanalysis. It is a tool with which to convey the revolutionary power of Freud's ideas by digging down to the philosophical questions beneath them. It is through these questions that Lacan allies psychoanalysis with the pioneering intellectual developments of his time in anthropology, philosophy, art and literature. Harris begins by considering the role of Plato and Socrates in Lacan's conflicted thoughts on teaching, writing and the process of becoming an intellectual icon. In doing so, he provides a way into considering the uniquely challenging nature of the Lacanian texts themselves, and the live performances behind them. Two central chapters explore when and why myth is drawn upon in psychoanalysis, its threat to the discipline's scientific aspirations, and Lacan's embrace of its expressive potential. The final chapters explore Lacan's defence of tragedy and his return to Ovidian themes. These include the unwitting voyeurism of Actaeon, and the fate of Narcissus, a figure of tragic metamorphosis that Freud places at the heart of infantile development. Lacan's Return to Antiquity brings to Lacan studies the close reading and cross-disciplinary research that has proved fruitful in understanding Freud's invention of psychoanalysis. It will appeal to psychoanalysts and advanced students studying in the field, being of particular value to those interested in the roots of Lacanian concepts, the evolution of his thought, and the cultural context of his work. What emerges is a more nuanced, self-critical figure, a corrective to the reputation for dogmatism and obscurity that Lacan has attracted. In the process, new light is thrown on enduring controversies, from Lacan's pronouncements on feminine sexuality to the opaque drama of the seminars themselves.

The Parmenides is often described as one of the most complex and problematic of the Platonic dialogues. In it a group of characters, including Parmenides, an eccentric teacher and poet from Elea, Zeno, the student and lover of Plato, and the young Socrates and Aristotle, engage in a series of conversations on some of the most abstract philosophical concepts: the nature of Forms, and the meaning of the One. Forms are the principles or sources of explanation of all the parts of the Whole in the world: earth, fire, man and even mortal qualities such as justice and prudence. The One, is the source of our knowledge of the Whole itself - the underlying principles of experience. Despite its structural complexity, the Parmenides gives us the clearest insight into the working of the mind of Socrates. It is the only surviving example of a conversation between Socrates and another philosopher. By studying this dialogue, the reader can gain some insight to the source of Socratic philosophy, and about the development of early Greek philosophy in general.

"Plato on Rhetoric and Language" presents, for the first time in one volume, four key Platonic dialogues on rhetoric and language in complete, contemporary translations: the "Ion, " the "Protagoras, " the "Gorgias, " and the "Phaedrus." Previously, those interested in reading or teaching these dialogues had to acquire several books, typically having introductions that portrayed Plato's philosophy as strictly anti-rhetorical. The introduction to this volume treats Plato's discussions of the language arts as central to his philosophical practice. Reflecting current critical discussions about the significance of ambiguities and inconsistencies in the dialogues, the introduction approaches them as enacting the dialogical and rhetorical practice of philosophy rather than as expositions of doctrine. Readers are thus invited to participate in the dialogues as vital philosophical conversations about issues that animate contemporary rhetorical and literary thought today.
Specific features of this text include:
* four key dialogues on rhetoric and language presented in one volume in complete, contemporary translations;
* an introduction that discusses the complexities of Plato's dialogues and views on language, writing, dialogue, rhetoric, and poetics in a readable style;
* brief introductions to each dialogue that point out the major features of the dialogue as well as raise questions to stimulate thoughtful reading;
* an expanded bibliography for those interested in pursuing further critical discussion of the texts; and
* an index to key terms and concepts covered in the introduction and dialogues.

Roman Stoics of the imperial period developed a distinctive model of social ethics, one which adapted the ideal philosophical life to existing communities and everyday societal values. Gretchen Reydams-Schils's innovative book shows how these Romans--including such philosophers as Marcus Aurelius, Seneca, Hierocles, and Epictetus--applied their distinct brand of social ethics to daily relations and responsibilities, creating an effective model of involvement and ethical behavior in the classical world.
"The Roman Stoics" reexamines the philosophical basis that instructed social practice in friendship, marriage, parenting, and community life. From this analysis, Stoics emerge as neither cold nor detached, as the stereotype has it, but all too aware of their human weaknesses. In a valuable contribution to current discussions in the humanities on identity, autonomy, and altruism, Reydams-Schils ultimately conveys the wisdom of Stoics to the citizens of modern society.

Contents:
Preface. 'Plotinus, the Philosopher of our Time'. Life and Work. Philosophical Context. Plotinus' System of Thought. Historical Context. Religious Context. Plotinus in his Time. i. The One or Good, ii. Intellect, iii. Soul, iv. Matter and Evil, v. The Material Universe, vi. Man, vii. Purification and Virtue, viii. Beauty, ix. Intellectual Contemplation, x. Mystical Union. The Neoplatonists after Plotinus. i. Porphyry, ii. Iamblichus, iii.Proclus. The Neoplatonist Legacy. Bibliography.

‘I’ve realized how great and wonderful a god Love is, and how his power extends to all aspects of human and divine life’

In the course of a lively drinking party, a group of Athenian intellectuals exchange views on eros, or desire. From their conversation emerge a series of subtle reflections on gender roles, sex in society and the sublimation of basic human instincts. The discussion culminates in a radical challenge to conventional views by Plato’s mentor, Socrates, who advocates transcendence through spiritual love. The Symposium is a deft interweaving of different viewpoints and ideas about the nature of love – as a response to beauty, a cosmic force, a motive for social action and as a means of ethical education.

Christopher Gill’s translation retains all the drama and humour of the Greek, bringing the historical figures to life. His introduction discusses the aspects of Classical Athenian life shown in The Symposium and provides thoughtful examinations of the individual speeches.

In this unique and comprehensive book, George McCarthy examines the influence of Greek philosophy, literature, arts, and politics on the development of twentieth-century German social thought. McCarthy demonstrates that the classical spirit vitalized thinkers such as Weber, Heidegger, Freud, Marcuse, Arendt, Gadamer, and Habermas. With the romancing of antiquity, they transformed their understanding of the modern self, political community, and Enlightenment rationality. By viewing contemporary social theory from the framework of the classical world, McCarthy argues, we are capable of thinking beyond the limits of modernity to new possibilities of human reason, science, beauty, and social justice.

Democracy was born in Athens. From its founding myths to its golden age and its chaotic downfall, it's rich with lessons for our own times. Why did vital civil engagement and fair debate descend into paralysis and populism? Can we compare Creon to Trump, Demokratia to the American Constitution or Demosthenes' On the Crown to the Brexit campaign? And how did a second referenda save the Athenians from a bloodthirsty decision? With verve and acuity, the heroics and the critics of Athenian democracy are brought to bear on today's politics, revealing in all its glories and its flaws the system that still survives to execute the power of the people.

Drawn from the translations and editorial aids of Irwin and Fine's Aristotle, Selections (Hackett Publishing Co., 1995), this anthology will be most useful to instructors who must try to do justice to Aristotle in a semester-long ancient-philosophy survey, but it will also be appropriate for a variety of introductory-level courses. Introductory Readings provides accurate, readable, and integrated translations that allow the reader to follow Aristotle's use of crucial technical terms and to grasp the details of his argument. Included are adaptations of the glossary and notes that helped make its parent volume a singularly useful aid to the study of Aristotle.

The understanding of the soul in the West has been profoundly shaped by Christianity, and its influence can be seen in certain assumptions often made about the soul: that, for example, if it does exist, it is separable from the body, free, immortal, and potentially pure. The ancient Greeks, however, conceived of the soul quite differently. In this ambitious new work, Michael Davis analyzes works by Homer, Herodotus, Euripides, Plato, and Aristotle to reveal how the ancient Greeks portrayed and understood what he calls "the fully human soul."

Beginning with Homer's "Iliad," Davis lays out the tension within the soul of Achilles between immortality and life. He then turns to Aristotle's "De Anima" and "Nicomachean Ethics" to explore the consequences of the problem of Achilles across the whole range of the soul's activity. Moving to Herodotus and Euripides, Davis considers the former's portrayal of the two extremes of culture--one rooted in stability and tradition, the other in freedom and motion--and explores how they mark the limits of character. Davis then shows how "Helen" and "Iphigeneia among the Taurians" serve to provide dramatic examples of Herodotus's extreme cultures and their consequences for the soul. The book returns to philosophy in the final part, plumbing several Platonic dialogues--the "Republic," "Cleitophon," "Hipparchus," "Phaedrus," "Euthyphro," and "Symposium"--to understand the soul's imperfection in relation to law, justice, tyranny, eros, the gods, and philosophy itself. Davis concludes with Plato's presentation of the soul of Socrates as self-aware and nontragic, even if it is necessarily alienated and divided against itself.

"The Soul of the Greeks" thus begins with the imperfect soul as it is manifested in Achilles' heroic, but tragic, longing and concludes with its nontragic and fuller philosophic expression in the soul of Socrates. But, far from being a historical survey, it is instead a brilliant meditation on what lies at the heart of being human.

"Clearly written and provides students, bewildered by a first confrontation with Aristotle, with a key that will open the door to many of the chief ideas of the philosopher. I would also recommend it as a refreshing read to the more advanced philosopher. . . . just what the professor ordered (or can order) as the supplement to reading the original text in a course, especially an undergraduate one." --Joseph A. Novak, University of Waterloo

This rich compendium on the lives and doctrines of philosophers ranges over three centuries, from Thales to Epicurus (to whom the whole tenth book is devoted); 45 important figures are portrayed. Diogenes Laertius carefully compiled his information from hundreds of sources and enriches his accounts with numerous quotations.

Diogenes Laertius lived probably in the earlier half of the 3rd century CE, his ancestry and birthplace being unknown. His history, in ten books, is divided unscientifically into two 'Successions' or sections: 'Ionian' from Anaximander to Theophrastus and Chrysippus, including the Socratic schools; 'Italian' from Pythagoras to Epicurus, including the Eleatics and sceptics. It is a very valuable collection of quotations and facts.

The Loeb Classical Library edition of Diogenes Laertius is in two volumes.

This modern interpretation of Aristotelian ethics is ideally suited for undergraduate philosophy courses. It is also an engaging work for the expert and the beginner alike, offering a middle ground between existential and analytic ethics. Veatch argues for the existence of ethical knowledge, and he reasons that this knowledge is grounded in human nature. Yet he contends that the moral life is not merely one of following rules or recipes, nor is human well being something simple. Rather, the moral life, which Veatch calls 'rational or intelligent living', is the life of practical wisdom where individual judgement of the particular and the contingent is paramount. Veatch's Rational Man offers a pluralistic understanding of human well being without lapsing into moral relativism. For those interested in morality and liberty, Rational Man offers fertile ground for developing an account of free and responsible persons. It has profoundly influenced the work of Den Uyl, Campbell, Machan, Miller, Mack, and many others.

An unparalleled exploration of magic in the Greco-Roman world What did magic mean to the people of ancient Greece and Rome? How did Greeks and Romans not only imagine what magic could do, but also use it to try to influence the world around them? In Drawing Down the Moon, Radcliffe Edmonds, one of the foremost experts on magic, religion, and the occult in the ancient world, provides the most comprehensive account of the varieties of phenomena labeled as magic in classical antiquity. Exploring why certain practices, images, and ideas were labeled as "magic" and set apart from "normal" kinds of practices, Edmonds gives insight into the shifting ideas of religion and the divine in the ancient past and later Western tradition. Using fresh approaches to the history of religions and the social contexts in which magic was exercised, Edmonds delves into the archaeological record and classical literary traditions to examine images of witches, ghosts, and demons as well as the fantastic powers of metamorphosis, erotic attraction, and reversals of nature, such as the famous trick of drawing down the moon. From prayer and divination to astrology and alchemy, Edmonds journeys through all manner of ancient magical rituals and paraphernalia-ancient tablets, spell books, bindings and curses, love charms and healing potions, and amulets and talismans. He considers the ways in which the Greco-Roman discourse of magic was formed amid the cultures of the ancient Mediterranean, including Egypt and the Near East. An investigation of the mystical and marvelous, Drawing Down the Moon offers an unparalleled record of the origins, nature, and functions of ancient magic.

People in the ancient world thought of vision as both an ethical tool and a tactile sense, akin to touch. Gazing upon someone--or oneself--was treated as a path to philosophical self-knowledge, but the question of tactility introduced an erotic element as well. In "The Mirror of the Self," Shadi Bartsch asserts that these links among vision, sexuality, and self-knowledge are key to the classical understanding of the self.
Weaving together literary theory, philosophy, and social history, Bartsch traces this complex notion of self from Plato's Greece to Seneca's Rome. She starts by showing how ancient authors envisioned the mirror as both a tool for ethical self-improvement and, paradoxically, a sign of erotic self-indulgence. Her reading of the "Phaedrus," for example, demonstrates that the mirroring gaze in Plato, because of its sexual possibilities, could not be adopted by Roman philosophers and their students. Bartsch goes on to examine the Roman treatment of the ethical and sexual gaze, and she traces how self-knowledge, the philosopher's body, and the performance of virtue all played a role in shaping the Roman understanding of the nature of selfhood. Culminating in a profoundly original reading of "Medea," "The Mirror of the Self" illustrates how Seneca, in his Stoic quest for self-knowledge, embodies the Roman view, marking a new point in human thought about self-perception.
Bartsch leads readers on a journey that unveils divided selves, moral hypocrisy, and lustful Stoics--and offers fresh insights about seminal works. At once sexy and philosophical, "The Mirror of the Self" will be required reading for classicists, philosophers, and anthropologists alike.