Emotions are the focus of intense debate both in contemporary philosophy and psychology and increasingly also in the history of ideas. Simo Knuuttila presents a comprehensive survey of philosophical theories of emotion from Plato to Renaissance times, combining rigorous philosophical analysis with careful historical reconstruction. The first part of the book covers the conceptions of Plato and Aristotle and later ancient views from Stoicism to Neoplatonism and, in addition, their reception and transformation by early Christian thinkers from Clement and Origen to Augustine and Cassian. Knuuttila then proceeds to a discussion of ancient themes in medieval thought, and of new medieval conceptions, codified in the so-called faculty psychology from Avicenna to Aquinas, in thirteenth century taxonomies, and in the voluntarist approach of Duns Scotus, William Ockham, and their followers. Philosophers, classicists, historians of philosophy, historians of psychology, and anyone interested in emotion will find much to stimulate them in this fascinating book.

This study is concerned with the different interpretations of Greek tragedy proposed by G.W.F. Hegel. While Hegel's philosophical interest in tragedy as an art form is well known, the motivation for his preoccupation with this art form needs to be further explored. Indeed, why would Hegel, a pivotal figure of German idealism, be inclined to concern himself with a form of poetry that reached its peak in the 5th century B.C.? Precisely this question forms the core of this book. It articulates what the primary stakes are and thereby develop and defend the thesis that Hegel's examination of Greece and tragedy is one that has a direct bearing on the "fate" of politics in the modern world.

Theophrastus was Aristotle's pupil and second head of the Peripatetic School. Apart from two botanical works, a collection of character sketches, and several scientific opuscula, his works survive only through quotations and reports in secondary sources. Recently these quotations and reports have been collected and published, thereby making the thought of Theophrastus accessible to a wide audience. The present volume contains seventeen responses to this material. There are chapters dealing with Theophrastus' views on logic, physics, biology, ethics, politics, rhetoric, and music, as well as the life of Theophrastus. Together these writings throw considerable light on fundamental questions concerning the development and importance of the Peripatos in the early Hellenistic period. The authors consider whether Theophrastus was a systematic thinker who imposed coherence and consistency on a growing body of knowledge, or a problem-oriented thinker who foreshadowed the dissolution of Peripatetic thought into various loosely connected disciplines. Of special interest are those essays which deal with Theophrastus' intellectual position in relation to the lively philosophic scene occupied by such contemporaries as Zeno, the founder of the Stoa, and Epicurus, the founder of the Garden, as well as Xenocrates and Polemon hi the Academy, and Theophrastus' fellow Peripatetics, Eudemus and Strato. The contributors to the volume are Suzanne Amigues, Antonio Battegazzore, Tiziano Dorandi, Woldemar Gorier, John Glucker, Hans Gottschalk, Frans de Haas, Andre Laks, Anthony Long, Jorgen Mejer, Mario Mignucci, Trevor Saunders, Dirk Schenkeveld, David Sedley, Robert Sharpies, C. M. J. Sicking and Richard Sorabji. The Rutgers University Studies in Classical Humanities series is a forum for seminal thinking in the field of philosophy, and this volume is no exception. Theophrastus is a landmark achievement in intellectual thought. Philosophers, historians, and classicists will all find this work to be enlightening.

This book engages in cross-tradition scholarship, investigating the processes associated with cultivating or nurturing the self in order to live good lives. Both Ancient Chinese and Greek philosophers provide accounts of the life lived well: a Confucian junzi, a Daoist sage and a Greek phronimos. By focusing on the processes rather than the aims of cultivating a good life, an international team of scholars investigate how a person develops and practices a way of life especially in these two traditions. They look at what is involved in developing practical wisdom, exercising reason, cultivating equanimity and fostering reliability. Drawing on the insights of thinkers including Plato, Confucius, Han Fei and Marcus Aurelius, they examine themes of harmony, balance and beauty, highlight the different concerns of scepticism across both traditions, and discuss action as an indispensable method of learning and, indeed, as constitutive of self. The result is a valuable collection opening up new lines of inquiry in ethics, demonstrating the importance of philosophical ideas from across cultural traditions.

The Encyclopedia of Classical Philosophy is a reference work on the philosophy of Greek and Roman antiquity. It includes subjects and figures from the dawn of philosophy in Ionia in the 6th century BC to the demise of the Academy in Athens in the 6th century AD. Scholarly study of the texts and philosophical thought of this period has been, during the last half of the 20th century, amazingly productive and has become increasingly sophisticated. The 269 articles in the encyclopedia reflect this development. While the majority of the articles are devoted to individual figures, many of the articles are thematic surveys of broad areas such as epistemology, ethics, and political thought. Some articles focus on particular concepts that evoked significant philosophical treatment by the ancients, and have proved central to later thought. Other articles treat fields that are no longer considered part of philosophy proper, such as mathematics and science. There are articles examining areas of intellectual or cultural endeavour, such as poetry or rhetoric, or genres of philosophical expression, such as dialogue and diatribe. Still others describe the historical developments of philosophical schools and traditions. The encyclopedia includes a chronology and guide to further reading. Best Reference Source

Contents:
Preface Abbreviations 1. Hellenistic Philosophy: Aims, Context, Personalities, Sources 2. How do we know anything? 3. What is reality? 4. What are we? 5. How can I be happy? 6. What about other people? 7. Epilogue Suggestions for further reading Index

Chapter 9 of Aristotle's "On Interpretation" deals with determinism, and here the two influential commentaries of Ammonius and Boethius have been published together. These are crucial works, for Ammonuis' commentary influenced the Islamic Middle Ages, while that of Boethius was of equal importance to medieval Latin-speaking philosophers. It was once argued that Boethius was influenced by Ammonius, and this work aims to show that this was clearly not the case. Ammonius draws on the fourth- and fifth-century Neoplatonists Iamblichus, Syrianus and Proclus. He arranges his argument around three major deterministic arguments and is our main source for one of them, the Reaper argument. Boethius, on the other hand, draws on controversies from 300 years earlier between Stoics and Aristotelians as recorded by Alexander of Aphrodisias and Porphyry.

In Platonic Legacies John Sallis addresses certain archaic or exorbitant moments in Platonism. His concern is to expose such moments as those expressed in the Platonic phrase "beyond being" and in the enigmatic word chora. Thus he ventures to renew chorology and to bring it to bear, most directly, on Platonic political discourse and Plotinian hyperontology. More broadly, he shows what profound significance these most archaic moments of Platonism, which remained largely unheeded in the history of philosophy, have for contemporary discussions of spacings, of utopian politics, of the nature of nature, and of the relation between philosophy and tragedy. Thus addressing Platonism in its bearing on contemporary philosophy, Platonic Legacies engages, in turn, a series of philosophers ranging from Nietzsche, Heidegger, and Arendt to certain contemporary American Continental philosophers. These engagements focus on the way in which these recent and contemporary philosophers take up the Platonic legacies in their own thought and on the way in which the exposure of an archaic Platonism can redirect or supplement what they have accomplished.

Volume 12 in the RUSCH series continues work already begun on the School of Aristotle. It focuses on two Peripatetic philosophers who lived in the third century BCE, when Stoicism and Epicureanism flourished. Lyco of Troas was the third head of the Peripatos after Aristotle. Hieronymus of Rhodes was a member of the school and an antagonist of Lyco. Excellence in teaching was Lyco's distinguishing attribute, but he also attracted benefactors and had the reputation of being a bon vivant. Hieronymus is best known for his work on ethics, but he also wrote on literature, history, and rhetoric. Our understanding of the work being done in the Peripatos during the third century BCE will be greatly enhanced by Peter Stork's new edition of Lyco and Stephen White's edition of Hieronymus. The two editions in this volume are accompanied by full translations as well as notes on the Greek and Latin texts (an apparatus criticus) and substantive notes that accompany the translation. The editions will replace those of Fritz Wehrli, which were made over half a century ago and published without an accompanying translation. In addition to the two editions, this volume includes ten essays that address significant themes presented by the texts. Three of the essays deal with biographical material: "Diogenes Life of Lyco" (J orgen Mejer), "Hieronymus in Athens and Rhodes" (Elisabetta Matelli), and "Peripatetic Philosophers as Wandering Scholars" (Peter Scholz). Four develop philosophical topics: "Hieronymus of Rhodes on Vision" (Todd Ganson), "The Historical Setting of Hieronymus fr. 10 White" (Peter Lautner), "Peripatetic Reactions to Hellenistic Epistemology" (Hans Gottschalk), and "Lyco and Hieronymus on the Good Life" (Stephen White). Three concern rhetoric and literature: "Lyco Phrastikos" (William Fortenbaugh), "Hieronymus on Isocrates' Style" (David Mirhady), and "Hieronymus in Ancient Commentaries on Hesiod's Shield" (Andrea Martano).

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles, which may be of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books. Contributors to this volume; Jonathan Barnes, Roger Crisp, T.H. Irwin, Christopher Janaway, Richard J. Ketchum, Voula Tsouna McKirahan, Martha Nussbaum, Dirk Obbink, and Allan Silverman.

Eudemus of Rhodes was a pupil of Aristotle in the second half of the fourth century BCE. When Aristotle died, having chosen Theophrastus as his successor, Eudemus returned to Rhodes where it appears he founded his own school. His contributions to logic were significant: he took issue with Aristotle concerning the status of the existential "is," and together with Theophrastus he made important contributions to hypothetical syllogistic and modal logic. He wrote at length on physics, largely following Aristotle, and took an interest in animal behavior. His histories of geometry, arithmetic, and astronomy were of great importance and are responsible for much of what we know of these subjects in earlier times.Volume 11 in the series Rutgers Studies in Classical Humanities is different in that it is composed entirely of articles that discuss Eudemus from a variety of viewpoints. Sixteen scholars representing seven nations have contributed essays to the volume. A special essay by Dimitri Gutas brings together for the first time the Arabic material relating to Eudemus. Other contributors and essays are: Hans B. Gottschalk, "Eudemus and the Peripatos"; Tiziano Dorandi, "Quale aspetto controverso della biografia di Eudemo di Rodi"; William W. Fortenbaugh, "Eudemus' Work On Expression"; Pamela M. Huby, "Did Aristotle Reply to Eudemus and Theophrastus on Some Logical Issues?"; Robert Sharples, "Eudemus Physics: Change, Place and Time"; Han Baltussen, "Wehrli's Edition of Eudemus of Rhodes: The Physical Fragments from Simplicius' Commentary on Aristotle's Physics"; Sylvia Berryman, "Sumphues and Suneches: Continuity and Coherence in Early Peripatetic Texts"; Istvbn Bodnbr, "Eudemus' Unmoved Movers: Fragments 121-123b Wehrli"; Deborah K. W. Modrak, "Phantasia, Thought and Science in Eudemus"; Stephen White, "Eudemus the Naturalist"; J orgen Mejer, "Eudemus and the History of Science"; Leonid Zhmud, "Eudemus' History of Mathematics"; Alan C. Bowen, "Eudemus' History of Early Greek Astronomy: Two Hypotheses"; Dmitri Panchenko, "Eudemus Fr. 145 Wehrli and the Ancient Theories of Lunar Light"; and Gbbor Betegh, "On Eudemus Fr. 150 Wehrli.""[Eudemus of Rhodes] marks a substantial progress in our knowledge of Eurdemus. For it enlarges the scope of the information available on this author, highlights the need of, and paves the way to, a new critical edition of the Greek fragments of his works, and provides a clearer view of his life, thought, sources and influence. In all these respects, it represents a necessary complement to Wehrli's edition of Eudemus' fragments." -Amos Bertolacci, The Classical BulletinIstvbn Bodnbr is a member of the philosophy department at the Eotvos University in Budapest, where he teaches and does research on ancient philosophy. He has been a junior fellow at the Center for Hellenic Studies and most recently has been an Alexander von Humboldt Stipendiat in Berlin at the Max Plank Institut for Wissenschaftsgeschichte and at the Freie Universitot.William W. Fortenbaugh is professor of classics at Rutgers University. In addition to editing several books in this series, he has written Aristotle on Emotion and Quellen zur Ethik Theophrastus. New is his edition of Theophrastus's treatise On Sweat.

Socrates is perhaps the most famous philosopher in the Western intellectual tradition. He raised fundamental questions, such as 'what is justice?' and 'does virtue produce happiness?'. Although he wrote nothing himself, he is the source of a vast literature, beginning with Plato, Xenophon, and Aristotle, and continuing to the present day. In the two decades since the first Routledge Critical Assessments collection on Socrates was prepared for publication (Socrates (1996) (978-0-415-10968-0)), scholarly work has blossomed anew, not least in response to Gregory Vlastos's Socrates: Ironist and Moral Philosopher and Charles Kahn's Plato and the Socratic Dialogue. This new Routledge anthology, compiled by the editor of the first collection, takes full account of the many important developments that have taken place since the mid-1990s. Socrates II assembles in one easy-to-use resource the major works produced by established and rising scholars in this period on the topics covered in the original collection. It also gathers the very best material on additional themes, including: the possibility of Socratic Studies; Socratic irony; Socratic metaphysics; Socratic moral psychology; and Socrates on love. With a full index, together with a comprehensive introduction, newly written by the editor, which places the collected material in its historical and intellectual context, Socrates II is an indispensable work of reference. It will interest not only scholars in the History of Philosophy, but also those working in Law, Political Science, and the History of Greek Religion.

In "Reflexivity and the Crisis of Western Reason" Barry Sandywell outlined and defended a central place for reflexivity in the human sciences. In this second equally outstanding and challenging volume of Logological Investigations, he reconstructs the origins of "European" reflection.
The author's central claim is that the world does not exist independently of us, but that it is constituted through the terms of our discursive categories. Rather than research being a triumphant exploration, it is more fully understood as agonized self-reflection on the grounds of knowledge production. Sandywell argues that this approach has been inherent throughout Western philosophy and in so doing, he shows that the reflexive character of human experience in Western Culture can be traced through the desire for intelligibility that animated Greek drama, poetry, philosophy and science as explorations of the cosmos, body-politics and the soul.

The word 'rationality' and its cognates, like 'reason', have multiple contexts and connotations. Rational calculation can be contrasted with rational interpretation. There is the rationality of proof and of persuasion, of tradition and of the criticism of tradition. Rationalism (and rationalists) can be reasonable or unreasonable. Reason is sometimes distinguished from revelation, superstition, convention, prejudice, emotion, and chance, but all of these also involve reasoning. In politics, three views of rationality - economic, moral, and historical - have been especially important, often defining approaches to politics and political theory such as utilitarianism and rational choice theory. These approaches privilege positive or natural law, responsibilities, or human rights, and emphasize the importance of culture and tradition, and therefore meaning and context. This book explores the understanding of rationality in politics and the relations between different approaches to rationality. Among the topics considered are the limits of rationality, the role of imagination and emotion in politics, the meaning of political realism, the nature of political judgment, and the relationship between theory and practice. This book was originally published as a special issue of Global Discourse.

Until the launch of this series nearly twenty years ago, the 15,000 volumes of the ancient Greek commentators on Aristotle, written mainly between 200 and 600 AD, constituted the largest corpus of extant Greek philosophical writings not translated into English or other European languages. Over 40 volumes have now appeared in the series, which is planned in some 80 volumes altogether. Syrianus, originally from Alexandria, moved to Athens and became the head of the Academy there after the death of Plutarch of Athens. Syrianus attacked Aristotle in his commentary on Books 13 and 14 of the "Metaphysics", just as his pupil Proclus was to do later in his commentaries on Plato. This is because in "Metaphysics 13-14", Aristotle himself was being thoroughly polemical towards Platonism, in particular against the Academic doctrine of Form-numbers and the whole concept of separable number. In reply, Syrianus gives an account of mathematical number and of geometrical entities, and of how all of these are processed in the mind, which was to influence Proclus and all subsequent Neoplatonists.

First published in 1991, The Greatest Happiness Principle traces the history of the theory of utility, starting with the Bible, and running through Plato, Aristotle, and Epicurus. It goes on to discuss the utilitarian theories of Jeremy Bentham and John Stuart Mill in detail, commenting on the latter's view of the Christianity of his day and his optimal socialist society. The book argues that the key theory of utility is fundamentally concerned with happiness, stating that happiness has largely been left out of discussions of utility. It also goes on to argue that utility can be used as a moral theory, ultimately posing the question, what is happiness?

Aristotle is known as a philosopher and as a theorist of poetry, but he was also a composer of songs and verse. This is the first comprehensive study of Aristotle's poetic activity, interpreting his remaining fragments in relation to the earlier poetic tradition and to the literary culture of his time. Its centerpiece is a study of the single complete ode to survive, a song commemorating Hermias of Atarneus, Aristotle's father-in-law and patron in the 340's BCE. This remarkable text is said to have embroiled the philosopher in charges of impiety and so is studied both from a literary perspective and in its political and religious contexts.
Aristotle's literary antecedents are studied with an unprecedented fullness that considers the entire range of Greek poetic forms, including poems by Sappho, Pindar, and Sophocles, and prose texts as well. Apart from its interest as a complex and subtle poem, the Song for Hermias is noteworthy as one of the first Greek lyrics for which we have substantial and early evidence for how and where it was composed, performed, and received. It thus affords an opportunity to reconstruct how Greek lyric texts functioned as performance pieces and how they circulated and were preserved. The book argues that Greek lyric poems profit from being read as scripts for performances that both shaped and were shaped by the social occasions in which they were performed. The result is a thorough and wide-ranging study of a complex and fascinating literary document that gives a fuller view of literature in the late classical age.

Title first published in 2003. In commemoration of the philosophical interests of Stanley Victor Keeling, the annual lectures in his memory highlight the interest and importance of ancient philosophy for contemporary study of the subject. This volume brings together the Keeling lectures from leading international figures in ancient and modern philosophy, presented between 1992 and 2002. Including contributions from Bernard Williams and Martha Nussbaum, lectures range across topics such as 'Intrinsic Goodness', Necessity, Fate and Determinism and Quality of Life, extending from Plato through Aristotle to the Stoics. Edited and with a preface by R. W. Sharples.

First published in 1961, Forrest E. Baird's revision of Philosophic Classics continues the tradition of providing generations of students with high quality course material. Using the complete works, or where appropriate, complete sections of works, this anthology allows philosophers to speak directly to students. Esteemed for providing the best available translations, Philosophic Classics: Ancient Philosophy, features complete works or complete sections of the most important works by the major thinkers, as well as shorter samples from transitional thinkers.

The late Platonist philosopher Damascius both resumed and rejuvenated the long Greek thinking about time. In distinguishing between different takes on time, by Plato, Aristotle and his Neoplatonist predecessors, Damascius offered novel perspectives on time, which can be seen as anticipating modern and contemporary theories, such as the distinction between the A and B series of McTaggart's analysis and presentism. The greatest merit of his philosophy of time, however, is his deep reflection on what it is for a living being to have its being in becoming3/4 as it happens with us human beings3/4 and how this relates to stillness, temporality and temporalization. Time is interpreted by Damascius not merely as a concomitant of the celestial motions, nor as an abstract entity existing in the human soul, but as a power of ordering, which is active at different levels. Damascius' time comprises the biological and the historical time but is also the time that pertains to the essence and the activity of heaven, in which there is neither past nor future. The present book explores the richness of Damascius' thought by going into the fundamental concepts of his philosophy of time: the indivisible now and the present time, the flowing now and the non-flowing now, the flowing time and the whole of time, in which past, present and future coincide. Damascius fully developed his thoughts about time in his treatise On Time, which is lost. The preserved fragments of this treatise are translated and annotated in an Appendix.

Edwin Hatch provided a colourful portrait of the religious world to which Justin Martyr belonged: "The main subject-matter of ...literary education [amongst the pagans] was the poets...They were read as we read the Bible. They were committed to memory. The minds of men were saturated with them. A quotation from Homer or from a tragic poet was apposite on all occasions and in every kind of society" (The Influence of Greek Ideas on Christianity, 1957). So when some of these pagans converted to Christianity in Justin's day, is it reasonable to assume that they simply "forgot" these mythical narratives in which they had been reared from childhood? 'Re-Appropriating Marvellous Fables' sets out to argue that this was hardly the case. Rather, Justin in 1 Apology can be seen taking full advantage of the mythical framework that still loomed large in the minds of fledgling Christian believers and students in his care - masterfully re-appropriating this popular form of religious discourse for the purpose of solidifying their newfound faith.

"Open Democracy envisions what true government by mass leadership could look like."-Nathan Heller, New Yorker How a new model of democracy that opens up power to ordinary citizens could strengthen inclusiveness, responsiveness, and accountability in modern societies To the ancient Greeks, democracy meant gathering in public and debating laws set by a randomly selected assembly of several hundred citizens. To the Icelandic Vikings, democracy meant meeting every summer in a field to discuss issues until consensus was reached. Our contemporary representative democracies are very different. Modern parliaments are gated and guarded, and it seems as if only certain people-with the right suit, accent, wealth, and connections-are welcome. Diagnosing what is wrong with representative government and aiming to recover some of the lost openness of ancient democracies, Open Democracy presents a new paradigm of democracy in which power is genuinely accessible to ordinary citizens. Helene Landemore favors the ideal of "representing and being represented in turn" over direct-democracy approaches. Supporting a fresh nonelectoral understanding of democratic representation, Landemore recommends centering political institutions around the "open mini-public"-a large, jury-like body of randomly selected citizens gathered to define laws and policies for the polity, in connection with the larger public. She also defends five institutional principles as the foundations of an open democracy: participatory rights, deliberation, the majoritarian principle, democratic representation, and transparency. Open Democracy demonstrates that placing ordinary citizens, rather than elites, at the heart of democratic power is not only the true meaning of a government of, by, and for the people, but also feasible and, today more than ever, urgently needed.

Originally published in 1991. Philoponus' long commentary on Aristotle's definition of light sets up the major concerns, both in optics and theory of light, that are discussed here. Light was of special interest in Neoplatonism because of its being something incorporeal in the world of natural bodies. Light therefore had a special role in the philosophical analysis of the interpenetration of bodies and was also a paradigm for the soul-body problem. The book contains much about the physiology of vision as well as the propagation of light. Several chapters investigate the philosophical theory behind what came to be known as 'multiplication of species' in medieval light theory. These issues in the history of science are placed within an analysis of Neoplatonic development of the distinction between Aristotle's kinesis and energeia. The book treats Philoponus' philosophy of mathematical science from the point of view of matter, quantity, and three-dimensionality.

This book explores the ramifications of understanding the similarities and differences between the tragedies of Euripides and Sophocles and realistic Japanese noh. First, it looks at the relationship of Aristotle's definition of tragedy to the tragedies he favored. Next, his definition is applied to realistic noh, in order to show how they do and do not conform to his definition. In the third and fourth chapters, the focus moves to those junctures in the dramas that Aristotle considered crucial to a complex plot - recognitions and sudden reversals -, and shows how they are presented in performance. Chapter 3 examines the climactic moments of realistic noh and demonstrates that it is at precisely these moments that a third actor becomes involved in the dialogue or that an actor in various ways steps out of character. Chapter 4 explores how plays by Euripides and Sophocles deal with critical turns in the plot, as Aristotle defined it. It is not by an actor stepping out of character, but by the playwright's involvement of the third actor in the dialogue. The argument of this book reveals a similar symbiosis between plot and performance in both dramatic forms. By looking at noh through the lens of Aristotle and two Greek tragedies that he favored, the book uncovers first an Aristotelian plot structure in realistic noh and the relationship between the crucial points in the plot and its performance; and on the Greek side, looking at the tragedies through the lens of noh suggests a hitherto unnoticed relationship between the structure of the tragedies and their performance, that is, the involvement of the third actor at the climactic moments of the plot. This observation helps to account for Aristotle's view that tragedy be limited to three actors.