A philosophy still relevant in the modern world, Pigliucci, one of the top philosophers on Twitter and a regular contributor to the New York Times, Newsweek, Washington and Huffington Posts, shows how you can apply stoicism to your everyday life and make it more meaningful. With practical tips and exercises, meditations and mindfulness, this is perfect for fans of Jules Evans' Philosophy of Life - or anyone wanting to imbue their life with new meaning. 'Pigliucci makes a good case for Stoicism and living stoically' -- Daily Telegraph 'A good case for the enduring relevance of 2,000-year-old precepts' -- TIMES HIGHER EDUCATION SUPPLEMENT 'Enjoyed reading this - enough information to be enlightening and clear and simple enough for a novice in the field to access easily' -- ***** Reader review 'Enlightening' -- ***** Reader review 'Loved this book so much' -- ***** Reader review 'Easy to understand with just the right twist of Philosophy' -- ***** Reader review 'Very thought provoking' -- ***** Reader review 'A great book full of great wisdom' -- ***** Reader review 'I am loving this book. Have been reading it non-stop since I got it' -- ***** Reader review ********************************************************************************************** 'In this thought-provoking book, Massimo Pigliucci shares his journey of discovering the power of Stoic practices in a philosophical dialogue with one of Stoicism's greatest teachers.' RYAN HOLIDAY, BESTSELLING AUTHOR OF THE OBSTACLE IS THE WAY AND THE DAILY STOIC Who am I? What am I doing? How ought I to live my life? Stoicism teaches us to acknowledge our emotions, reflect on what causes them and redirect them for our own good. Whenever we worry about how to be happy, we are worrying about how to lead a good life. No goal seems more elusive. Massimo Pigliucci explores this remarkable philosophy and how its wisdom can be applied to our everyday lives in the quest for meaning. He shows how stoicism teaches us the importance of a person's character, integrity and compassion. Whoever we are, we can take something away from stoicism and, in How to be a Stoic, with its practical tips and exercises, meditations and mindfulness, he also explains how relevant it is to every part of our modern lives.

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THIS BOOK WILL HELP YOU
- to appreciate the revolution in thinking brought about by the Ancient Greek philosophers, who sought to make sense of the world through analysis, reasoning and argument
- to recognize the key ideas of the most significant philosophers and their contribution to Western thought
- to learn about the philosophers' lives, and their impact on society
- to appreciate the value of questioning received wisdom and submitting it to rigorous analysis

To live in the modern world is to owe a debt of gratitude to the Ancient Greeks. Ancient Greece was one of the wellsprings of European civilization, and the Greeks were both the pioneers of rigorous analytical thought and the creators of prose and poetry that speak to us over the centuries.
Materialism and idealism form the two major strands of Greek philosophy: thinking about the universe, nature and matter; and thinking about humanity, politics, justice, good and evil, and our relationship with the divine. The Greeks were the first to distinguish between myth and philosophy, and to develop a scientific method of enquiry. In ancient Greece 'natural philosophers' studied mathematics, physics, logic, cosmology, medicine, Politics, ethics and aesthetics. Democracy, atoms, copycat killings -- the Greeks had opinions on these and many more, and their conclusions have often proved prescient. Cynicism and Stoicism are Greek philosophical schools whose names have passed into common parlance.
This lucid introduction to Greek philosophy links important ideas to key personalities and places. It shows the development and movement of people and ideas around the Mediterranean world, from the time of the earliest pre Socratic philosophers, through Pythagoras, Heraclitus, and the Sophists to Socrates, Plato, Aristotle, the Cynics and the Stoics. Written in a clear and engaging style, it is a fascinating account of the major source of Western culture and today's knowledge-based society.

ACCESS THE WORLD'S PHILOSOPHIES
"Simple Guides: Philosophy" is a series of concise introductions to the major philosophies of the world. Written by experts in the field, these accessible guides offer a fascinating account of the rich variety of arguments ideas and systems of thought articulated by different cultures in the attempt to explore and define the nature of reality, and the meaning, purpose and proper conduct of life.
The "Simple Guides" will appeal to analytical thinkers and spiritual seekers alike. Taken together, they provide a basic introduction to the evolution of human thought, and a point of reference for further exploration and discovery. By offering essential insights into the world views of different societies, they also enable travellers to behave in a way that fosters mutual respect and understanding.

Contradicting the long-held belief that Aristotle was the first to discuss individuation systematically, Mary Margaret McCabe argues that Plato was concerned with what makes something "a something" and that he solved the problem in a radically different way than did Aristotle. McCabe explores the centrality of individuation to Plato's thinking, from the "Parmenides" to the "Politicus," illuminating Plato's later metaphysics in an exciting new way.

Tradition associates Plato with the contrast between the particulars of the sensible world and transcendent forms, and supposes that therein lies the center of Plato's metaphysical universe. McCabe rebuts this view, arguing that Plato's thinking about individuals--which informs all his thought--comes to focus on the tension between "generous" or complex individuals and "austere" or simple individuals. In dialogues such as the "Theaetetus" and the "Timaeus" Plato repeatedly poses the question of individuation but cannot provide an answer. Later, in the "Sophist," the "Philebus," and the "Politicus," Plato devises what McCabe calls the "mesh of identity," an account of how individuals may be identified relative to each other. The mesh of identity, however, fails to explain satisfactorily how individuals are unified or made coherent. McCabe asserts that individuation may be absolute--and she questions philosophy's longtime reliance on Aristotle's solution.

In Visible and Invisible in Greek Philosophy, Professor Yamakawa has collected a number of groundbreaking essays covering the entire history of Greek philosophy from the Presocratics to the Postaristotelians. He explores in a systematic and methodical manner "the dynamic correlation between the visible and the invisible aspects of Greek philosophers' particularly thoughts."--Christos Evangeliou, Honorary President, The International Association for Greek Philosophy, Professor of Philosophy, Towson University

This is the first English translation of Proclus' commentary on Plato's Parmenides. Glenn Morrow's death occurred while he was less than halfway through the translation, which was completed by John Dillon. A major work of the great Neoplatonist philosopher, the commentary is an intellectual tour de force that greatly influenced later medieval and Renaissance thought. As the notes and introductory summaries explain, it comprises a full account of Proclus' own metaphysical system, disguised, as is so much Neoplatonic philosophy, in the form of a commentary.

Amazons and giants, snakes and gorgons, centaurs and gryphons: monsters abounded in the ancient world. They raise enduring philosophical questions: about chaos and order; about divinity and perversion; about meaning and purpose; about the hierarchy of nature or its absence. Del Lucchese grapples with the concept of monstrosity, showing how ancient philosophers explored metaphysics, ontology, theology and politics to respond to the challenge of radical otherness in nature and in thought.

Selections seeks to provide an accurate and readable translation that will allow the reader to follow Aristotle's use of crucial technical terms and to grasp the details of his argument. Unlike anthologies that combine translations by many hands, this volume includes a fully integrated set of translations by a two-person team. The glossary--the most detailed in any edition--explains Aristotle's vocabulary and indicates the correspondences between Greek and English words. Brief notes supply alternative translations and elucidate difficult passages.

"Moore and Raymond's Charmides is very impressive. The translation is excellent, and the Introduction and notes guide the reader into thorny problems in a way that renders them understandable: e.g., how to translate sophrosune , why we should care about self-knowledge, or how to seek to clarify important ethico-political concepts. The result provides almost all of what an instructor will need to introduce this unjustly neglected dialogue into a syllabus. Moreover, the volume is a wide-ranging resource for specialists. Students of the 'Socratic Dialogues' will profit greatly from this admirable contribution." -- David J Murphy is co-editor of Antiphontis et Andocidis Orationes (Oxford) and author of "The Basis of the Text of Plato's Charmides " ( Mnemosyne ) and many other contributions on the Charmides. He lives in New York City.

There is a growing recognition that philosophy isn't unique to the West, that it didn't begin only with the classical Greeks, and that Greek philosophy was influenced by Near Eastern traditions. Yet even today there is a widespread assumption that what came before the Greeks was "before philosophy." In Philosophy before the Greeks, Marc Van De Mieroop, an acclaimed historian of the ancient Near East, presents a groundbreaking argument that, for three millennia before the Greeks, one Near Eastern people had a rich and sophisticated tradition of philosophy fully worthy of the name. In the first century BC, the Greek historian Diodorus of Sicily praised the Babylonians for their devotion to philosophy. Showing the justice of Diodorus's comment, this is the first book to argue that there were Babylonian philosophers and that they studied knowledge systematically using a coherent system of logic rooted in the practices of cuneiform script. Van De Mieroop uncovers Babylonian approaches to knowledge in three areas: the study of language, which in its analysis of the written word formed the basis of all logic; the art of divination, which interpreted communications between gods and humans; and the rules of law, which confirmed that royal justice was founded on truth. The result is an innovative intellectual history of the ancient Near Eastern world during the many centuries in which Babylonian philosophers inspired scholars throughout the region--until the first millennium BC, when the breakdown of this cosmopolitan system enabled others, including the Greeks, to develop alternative methods of philosophical reasoning.

In this book, Sara Monoson challenges the longstanding and widely held view that Plato is a virulent opponent of all things democratic. She does not, however, offer in its place the equally mistaken idea that he is somehow a partisan of democracy. Instead, she argues that we should attend more closely to Plato's suggestion that democracy is horrifying "and" exciting, and she seeks to explain why he found it morally and politically intriguing.

Monoson focuses on Plato's engagement with democracy as he knew it: a cluster of cultural practices that reach into private and public life, as well as a set of governing institutions. She proposes that while Plato charts tensions between the claims of democratic legitimacy and philosophical truth, he also exhibits a striking attraction to four practices central to Athenian democratic politics: intense antityrantism, frank speaking, public funeral oratory, and theater-going. By juxtaposing detailed examination of these aspects of Athenian democracy with analysis of the figurative language, dramatic structure, and arguments of the dialogues, she shows that Plato systematically links democratic ideals and activities to philosophic labor. Monoson finds that Plato's political thought exposes intimate connections between Athenian democratic politics and the practice of philosophy.

Situating Plato's political thought in the context of the Athenian democratic imaginary, Monoson develops a new, textured way of thinking of the relationship between Plato's thought and the politics of his city.

Sir Anthony Kenny here tells the fascinating story of the birth of philosophy and its remarkable flourishing in the ancient Mediterranean world. This is the initial volume of a four-book set in which Kenny will unfold a magisterial new history of Western philosophy, the first major single-author history of philosophy to appear in decades.
Ancient Philosophy spans over a thousand years and brings to life the great minds of the past, from Thales, Pythagoras, and Parmenides, to Socrates, Epictetus, Marcus Aurelius, and Augustine. The book's great virtue is that it is written by one of the world's leading authorities on the subject. Instead of an uncritical, straightforward recitation of known facts--Plato and his cave of shadows, Aristotle's ethics, Augustine's City of God--we see the major philosophers through the eyes of a man who has spent a lifetime contemplating their work. Thus we do not simply get an overview of Aristotle, for example, but a penetrating and insightful critique of his thought. Kenny offers an illuminating account of the various schools of thought, from the Pre-Socratics to the Epicureans. He examines the development of logic and reason, ancient ideas about physics ("how things happen"), metaphysics and ethics, and the earliest thinking about the soul and god.
Vividly written, but serious and deep enough to offer a genuine understanding of the great philosophers, Kenny's lucid and stimulating history will become the definitive work for anyone interested in the people and ideas that shaped the course of Western thought.

Are religions tissues of superstition and repression, or repositories of the highest hopes and aspirations of humanity, or perhaps both at the same time? For many of those thinkers who lived through the horrors and upheavals of the first half of the twentieth-century, this old question acquired a new urgency. This volume examines the ways in which the authors of the early Frankfurt School criticized, adopted and modified traditional forms of religious thought and practice. Focusing on the works of Theodor W. Adorno, Walter Benjamin, Erich Fromm, Max Horkheimer, Otto Kirchheimer and Franz Neumann, it analyzes the relevance of religious traditions and of the Enlightenment critique of religion for modern conceptions of emancipatory thought, art, law, and politics.

Aristotle, great Greek philosopher, researcher, reasoner, and writer, born at Stagirus in 384 BCE, was the son of Nicomachus, a physician, and Phaestis. He studied under Plato at Athens and taught there (367 47); subsequently he spent three years at the court of a former pupil, Hermeias, in Asia Minor and at this time married Pythias, one of Hermeias s relations. After some time at Mitylene, in 343 2 he was appointed 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 in 322. Nearly all the works Aristotle prepared for publication are lost; the priceless ones extant are lecture-materials, notes, and memoranda (some are spurious). They can be categorized as follows: I. Practical: "Nicomachean Ethics"; "Great Ethics" ("Magna Moralia"); "Eudemian Ethics"; "Politics"; "Oeconomica" (on the good of the family); "Virtues and Vices."

II. Logical: "Categories"; "On Interpretation"; "Analytics" ("Prior" and "Posterior"); "On Sophistical Refutations"; "Topica."

III. Physical: Twenty-six works (some suspect) including astronomy, generation and destruction, the senses, memory, sleep, dreams, life, facts about animals, etc.

IV. "Metaphysics" on being as being.

V. On Art: "Art of Rhetoric" and "Poetics."

VI. Other works including the "Athenian Constitution"; more works also of doubtful authorship.

VII. Fragments of various works such as dialogues on philosophy and literature; and of treatises on rhetoric, politics and metaphysics. The Loeb Classical Library(r) edition of Aristotle is in twenty-three volumes.

A rigorous investigation of Socrates' early education, pinpointing the thought that led Socrates to turn from natural science to the study of morality, ethics, and politics Plato's Parmenides is regarded as a canonical work in ontology. Depicting a conversation between Parmenides of Elea and a young Socrates, the dialogue presents a rigorous examination of Socrates' theory of the forms, the most influential account of being in the philosophic tradition. In this commentary on the Parmenides, Alex Priou argues that the dialogue is, in actuality, a reflection on politics. Priou begins from the accepted view that the conversation consists of two discrete parts -- a critique of the forms, followed by Socrates' philosophical training -- but finds a unity to the dialogue yet to be acknowledged. By paying careful attention to what Parmenides calls the "greatest impasse" facing Socrates' ontology, Priou reveals a political context to the conversation. The need in society for order and good rule includes the need, at a more fundamental level, for an adequate andefficacious explanation of being. Recounting here how a young Socrates first learned of the primacy of political philosophy, which would become the hallmark of his life, Becoming Socrates shows that political philosophy, and not ontology, is "first philosophy." Alex Priou is an instructor in the Herbst Program in the Humanities in Engineering at the University of Colorado Boulder.

Mixtures is of central importance for Galen's views on the human body. It presents his influential typology of the human organism according to nine mixtures (or 'temperaments') of hot, cold, dry and wet. It also develops Galen's ideal of the 'well-tempered' person, whose perfect balance ensures excellent performance both physically and psychologically. Mixtures teaches the aspiring doctor how to assess the patient's mixture by training one's sense of touch and by a sophisticated use of diagnostic indicators. It presents a therapeutic regime based on the interaction between foods, drinks, drugs and the body's mixture. Mixtures is a work of natural philosophy as well as medicine. It acknowledges Aristotle's profound influence whilst engaging with Hippocratic ideas on health and nutrition, and with Stoic, Pneumatist and Peripatetic physics. It appears here in a new translation, with generous annotation, introduction and glossaries elucidating the argument and setting the work in its intellectual context.

Aristotle is a rarity in the history of philosophy and science - he is a towering figure in the history of both disciplines. Moreover, he devoted a great deal of philosophical attention to the nature of scientific knowledge. How then do his philosophical reflections on scientific knowledge impact his actual scientific inquiries? In this book James Lennox sets out to answer this question. He argues that Aristotle has a richly normative view of scientific inquiry, and that those norms are of two kinds: a general, question-guided framework applicable to all scientific inquiries, and domain-specific norms reflecting differences in the target of inquiry and in the means of observation available to researchers. To see these norms of inquiry in action, the second half of this book examines Aristotle's investigations of animals, the soul, material compounds, the motions of heavenly bodies, and respiration.

Human suffering, the fear of death, war, poverty, ecological destruction and social inequality: almost 2,000 ago Lucretius proposed an ethics of motion as simple and stunning solution to these ethical problems. Thomas Nail argues that Lucretius was the first to locate the core of all these ethical ills in our obsession with stasis, our fear of movement and our hatred of matter. Instead of trying to transcend nature with our minds, escape it with our immortal souls and dominate it with our technologies, Lucretius was perhaps the first in the Western tradition to forcefully argue for a completely materialist, immanent and naturalistic ethics based on moving well with and as nature. If we want to survive and live well on this planet, Lucretius taught us, our best chance is not to struggle against nature but to embrace it and facilitate its movement.Lucretius II is the second installment in Thomas Nail's transformative reading of Lucretius' didactic poem De Rerum Natura, which can be read individually or as a trilogy. Lucretius I covered books 1 and 2 of De Rerum Natura and looked at Lucretius' ontology; this volume covers books 3 and 4 and Lucretius' ethics. The third and final volume will cover books 5 and 6."