The commentary of Alexander of Aphrodisias on Aristotle's Prior Analytics 1.8-22 is a very important text, being the main ancient commentary with chapters in which Aristotle invented modal logic - the logic of propositions about what is necessary or contingent (possible). The first volume of Ian Mueller's translation covered chapters 1.8-13, and reached as far as the chapter in which Aristotle discussed the notion of contingency. In this, the second volume, the 'greatest' commentator, Alexander, concludes his discussion of Aristotle's modal logic. Aristotle also invented the syllogism, a style of argument involving two premises and a conclusion. Modal propositions can be deployed in syllogisms, and in the chapters included in this volume Aristotle discusses all the syllogisms containing at least one contingent premiss. In each volume, Ian Mueller provides a comprehensive explanation of Alexander's commentary on modal logic as a whole.

In this insightful new book David J. Yount argues, against received wisdom, that there are no essential differences between the metaphysics of Plato and Plotinus. Yount covers the core principles of Plotinian thought: The One or Good, Intellect, and All-Soul (the Three Hypostases), Beauty, God(s), Forms, Emanation, Matter, and Evil. After addressing the interpretive issues that surround the authenticity of Plato's works, Plotinus: The Platonist deftly argues against the commonly held view that Plotinus is best interpreted as a Neo-Platonist, proposing he should be thought of as a Platonist proper. Yount presents thorough explanations and quotations from the works of each classical philosopher to demonstrate his thesis, concluding comprehensively that Plato and Plotinus do not essentially differ on their metaphysical conceptions. This is an ideal text for Plato and Plotinus scholars and academics, and excellent supplementary reading for upper-level undergraduates students and postgraduate students of ancient philosophy.

i. Introductory remarks 1 Plato, but not Socrates, concluded that the Forms are substances. Whether the Forms are substances is not an issue that Socrates had in mind. He did not deny it, but neither did he affirm it. If Socrates were asked a series of questions designed to determine whether he believed that the Forms are substances, he would admit that he had no opinion about this philosophical issue. Unlike Plato, Socrates was not a metaphysician. The same, of course, would not have always been true of Plato. Unlike Socrates, he was a metaphysician. At some point in his career, and at least by the time of the Phaedo and the Republic, Plato did what Socrates never thought to do. Plato considered the question and concluded that the Forms are substances. Although this development occurred more than two thousand years ago, time has not eclipsed its importance. It is one of the most seminal events in the history of the philosophy. With his defense of Socrates's method of intellectual inquiry, and the development of his Theory of Forms, Plato caused a now familiar cluster of metaphysical and epistemological issues to become central to philosophy.

Reissuing works originally published between 1938 and 1993, this set offers a range of scholarship covering Aristotle's logic, virtues and mathematics as well as a consideration of De Anima and of his work on physics, specifically light. The first two books are in themselves a pair, which investigate the philosopher's life and his lost works and development of his thought.

Ever since Vlastos' "Theology and Philosophy in Early Greek Thought," scholars have known that a consideration of ancient philosophy without attention to its theological, cosmological and soteriological dimensions remains onesided. Yet, philosophers continue to discuss thinkers such as Parmenides and Plato without knowledge of their debt to the archaic religious traditions. Perhaps our own religious prejudices allow us to see only a "polis religion" in Greek religion, while our modern philosophical openness and emphasis on reason induce us to rehabilitate ancient philosophy by what we consider the highest standard of knowledge: proper argumentation. Yet, it is possible to see ancient philosophy as operating according to a different system of meaning, a different "logic." Such a different sense of logic operates in myth and other narratives, where the argument is neither completely illogical nor rational in the positivist sense. The articles in this volume undertake a critical engagement with this unspoken legacy of Greek religion. The aim of the volume as a whole is to show how, beyond the formalities and fallacies of arguments, something more profound is at stake in ancient philosophy: the salvation of the philosopher-initiate.

Political communities are constituted through the representation of their own origin. The Iroquois and the Athenians is a philosophical exploration of the material traces left by that constitutional act in the political practices of the classical Iroquois and Athenians. Tempering Kant with Nietzsche this work offers an account of political action that locates the roots of justice in its radical impossibility, an aporia in place of a foundation. Instead of mythical references to a state of nature or an act of the founding fathers, the Iroquois and the Athenians recognized that political legitimacy can never be established, in principle, but must be continually enacted, repeated, a repetition that stimulates the withdrawal of natural foundations and holds open the site of any possible democracy. For philosophers and political theorists, this is a unique, hybrid deployment of Kant (the transcendental move) and Nietzsche (the use of history), offering a new view of the origins of Democracy. Scholars in Native American Studies will find much of value in its unprecedented use of traditional Iroquois political discourse and practice as a resource for mainstream political philosophy. Finally, scholars of ancient Greece and Classics will appreciated its novel presentation of ancient Greek political discourse and political practice.

The Roman Emperor Marcus Aurelius wrote down his thoughts between 170 and 180. He was a late Stoic Philosopher and this one of the few examples of this type of literature that exists today. The book is written as personal notes to himself and his thesis is that one can obtain inner calm irrespective of outer adversity. The text considers good and evil, solidarity, adversity and inner freedom. It is a book that offers wisdom, comfort and inspiration. As well as the thought, this edition contains a biographical sketch and summary of the philosophy of Marcus Aurelius, a number of illustrations and both an index and index of terms.

Intellectuals in Politics in the Greek World, first published in 1984, was the first comprehensive study of this recurrent theme in political sociology with specific reference to antiquity, and led to significant revaluation of the role of intellectuals in everyday political life. The term 'intellectual' is carefully defined, and figures as diverse as Pythagoras, Plato and Aristotle; Isocrates, Heracleides of Ponteius and Clearchus of Soli are discussed. The author examines the difference between the success of an intellectual politician, like Solon, and the failure of those such as Plato who attempted to mould society to abstract ideals. It is concluded that, ultimately, most philosophers were conspicuously unsuccessful when they intervened in politics: citizens regarded them as propagandists for their rulers, while rulers treated them as intellectual ornaments. The result was that many thinkers retreated to inter-scholastic disputation where the political objects of discussion increasingly became far removed from contemporary reality.

Despite its importance in the history of Ancient science, Menelaus' Spherics is still by and large unknown. This treatise, which lies at the foundation of spherical geometry, is lost in Greek but has been preserved in its Arabic versions. The reader will find here, for the first time edited and translated into English, the essentials of this tradition, namely: a fragment of an early Arabic translation and the first Arabic redaction of the Spherics composed by al-Mahani /al-Harawi, together with a historical and mathematical study of Menelaus' treatise. With this book, a new and important part of the Greek and Arabic legacy to the history of mathematics comes to light. This book will be an indispensable acquisition for any reader interested in the history of Ancient geometry and science and, more generally, in Greek and Arabic science and culture.

The "Enchiridion" or "Handbook" of the first-century AD Stoic Epictetus was used as an ethical treatise both in Christian monasteries and by the sixth-century pagan Neoplatonist Simplicius. Simplicius chose it for beginners, rather than Aristotle's "Ethics", because it presupposed no knowledge of logic. We thus get a fascinating chance to see how a pagan Neoplatonist transformed Stoic ideas. The text was relevant to Simplicius because he too, like Epictetus, was teaching beginners how to take the first steps towards eradicating emotion, although he is unlike Epictetus in thinking that they should give up public life rather than acquiesce, if public office is denied them. Simplicius starts from a Platonic definition of the person as rational soul, not body, ignoring Epictetus' further whittling down of himself to just his will or policy decisions. He selects certain topics for special attention in chapters 1, 8, 27 and 31. Things are up to us, despite Fate. Our sufferings are not evil, but providential attempts to turn us from the body. Evil is found only in the human soul. But evil is parasitic (Proclus' term) on good. The gods exist, are provident, and cannot be bought off. With nearly all of this the Stoics would agree, but for quite different reasons, and their own distinctions and definitions are to a large extent ignored. This translation of the "Handbook" is published in two volumes. This is the first, covering chapters 1-26; the second covers chapters 27-53.

It is the first expression of the concept of a Utopia, a perfect society. It is the first thoughtful examination of the concept of an inner life. It is the classic discussion of concepts of justice. It is a profoundly reflective work on the nature of philosophy itself. It is 2,300 years old, and one of the greatest books humanity has ever produced. Written around 360 B.C., The Republicby the Greek philosopher and mathematician PLATO (c. 428 B.C.c. 347 B.C.)is the foundational work of Western thought, with notable influences on thinkers and writers as diverse as Shakespeare, Saint Augustine, and Bertrand Russell. It is impossible to overstate its importance, and its wisdom is so intense, wide-ranging, and often seemingly contradictory that it continues to generate heated debate, even controversy, to this day. Essential reading for anyone who wishes to consider him- or herself educated, this is the unabridged Republic presented in the highly readable 1894 translation by Benjamin Jowett.

First published in 1964, this is a short collection of both literary and philosophical essays. Whilst two essays consider Greek literature written at the point at which the Athenian empire was breaking apart, another group explore the background from which Christianity arose, considering Paganism and the religious philosophy at the time of Christ. These, in particular, display Gilbert Murray's 'profound belief in ethics and disbelief in all revelational religions' as well as his conviction that the roots of our society lie within Greek civilization. Finally, there is an interesting discussion of Order and the motives of those who seek to overthrow it.

Plato is the best known and most widely studied of all the ancient Greek philosophers. Malcolm Schofield, a leading scholar of ancient philosophy, offers a lucid and accessible guide to Plato's political thought, enormously influential and much discussed in the modern world as well as the
ancient. Schofield discusses Plato's ideas on education, democracy and its shortcomings, the role of knowledge in government, utopia and the idea of community, money and its grip on the psyche, and ideological uses of religion.

Late Antique Epistemology explores the techniques used by late antique philosophers to discuss truth. Non-rational ways to discover truth, or to reform the soul, have usually been thought inferior to the philosophically approved techniques of rational argument, suitable for the less philosophically inclined, for children, savages or the uneducated. Religious rituals, oracles, erotic passion, madness may all have served to waken courage or remind us of realities obscured by everyday concerns. What is unusual in the late antique classical philosophers is that these techniques were reckoned as reliable as reasoned argument, or better still. Late twentieth century commentators have offered psychological explanations of this turn, but only recently had it been accepted that there might also have been philosophical explanations, and that the later antique philosophers were not necessarily deluded.

Caves and the Ancient Greek Mind analyses techniques of searching for ultimate wisdom in ancient Greece. The Greeks perceived mental experiences of exceptional intensity as resulting from divine intervention. They believed that to share in the immortals' knowledge, one had to liberate the soul from the burden of the mortal body by attaining an altered state of consciousness, that is, by merging with a superhuman being or through possession by a deity. These states were often attained by inspired mediums, impresarios of the gods' - prophets, poets, and sages - who descended into caves or underground chambers. Yulia Ustinova juxtaposes ancient testimonies with the results of modern neuropsychological research. This novel approach enables an examination of religious phenomena not only from the outside, but also from the inside: it penetrates the consciousness of people who were engaged in the vision quest, and demonstrates that the darkness of the caves provided conditions vital for their activities.

Epictetus was a Greek Stoic philosopher. He was probably born a slave at Hierapolis, Phrygia (present day Pamukkale, Turkey), and lived in Rome until his exile to Nicopolis in northwestern Greece, where he lived most of his life and died. His teachings were noted down and published by his pupil Arrian in his Discourses. Philosophy, he taught, is a way of life and not just a theoretical discipline. To Epictetus, all external events are determined by fate, and are thus beyond our control, but we can accept whatever happens calmly and dispassionately. Individuals, however, are responsible for their own actions which they can examine and control through rigorous self-discipline. Suffering arises from trying to control what is uncontrollable, or from neglecting what is within our power. As part of the universal city that is the universe, human beings have a duty of care to all fellow humans. The person who followed these precepts would achieve happiness.

The Republic is Plato's best-known work. It's also considered to be one of the most historically influential works on philosophy and political theory.

During the last half century there has been revolutionary progress in logic and in logic-related areas such as linguistics. HistoricaI knowledge of the origins of these subjects has also increased significantly. Thus, it would seem that the problem of determining the extent to which ancient logical and linguistic theories admit of accurate interpretation in modern terms is now ripe for investigation. The purpose of the symposium was to gather logicians, philosophers, linguists, mathematicians and philologists to present research results bearing on the above problem with emphasis on logic. Presentations and discussions at the symposium focused themselves into five areas: ancient semantics, modern research in ancient logic, Aristotle's logic, Stoic logic, and directions for future research in ancient logic and logic-related areas. Seven of the papers which appear below were originally presented at the symposium. In every case, discussion at the symposium led to revisions, in some cases to extensive revisions. The editor suggested still further revisions, but in every case the author was the finaljudge of the work that appears under his name.

The Roman statesman and philosopher Seneca (4 BCE-65 CE) recorded his moral philosophy and reflections on life as a highly original kind of correspondence. Letters on Ethics includes vivid descriptions of town and country life in Nero's Italy, discussions of poetry and oratory, and philosophical training for Seneca's friend Lucilius. This volume, the first complete English translation in nearly a century, makes the Letters more accessible than ever before. Written as much for a general audience as for Lucilius, these engaging letters offer advice on how to deal with everything from nosy neighbors to sickness, pain, and death. Seneca uses the informal format of the letter to present the central ideas of Stoicism, for centuries the most influential philosophical system in the Mediterranean world. His lively and at times humorous expositions have made the Letters his most popular work and an enduring classic. Including an introduction and explanatory notes by Margaret Graver and A. A. Long, this authoritative edition will captivate a new generation of readers.

In one volume, this book brings together a new English translation of Plato's Meno, a selection of illuminating articles on themes in the dialogue published between 1965 and 1985 and an introduction setting the Meno in its historical context and opening up the key philosophical issues which the various articles discuss.
A glossary is provided which briefly introduces some of the key terms and indicates how they are translated. The Meno is an excellent introduction to Plato and philosophy.