The volumes of the 'Symposium Aristotelicum' have become obligatory reference works for Aristotle studies. In this eighteenth volume a distinguished group of scholars offers a chapter-by-chapter study of the first book of the Metaphysics. Aristotle presents here his philosophical project as a search for wisdom, which is found in the knowledge of the first principles allowing us to explain whatever exists. As he shows, earlier philosophers had been seeking such a wisdom, though they had divergent views on what these first principles were. Before Aristotle sets out his own views, he offers a critical examination of his predecessors' views, ending up with a lengthy discussion of Plato's doctrine of Forms. Book Alpha is not just a fundamental text for reconstructing the early history of Greek philosophy; it sets the agenda for Aristotle's own project of wisdom on the basis of what he had learned from his predecessors. The volume comprises eleven chapters, each dealing with a different section of the text, and a new edition of the Greek text of Metaphysics Alpha by Oliver Primavesi, based on an exhaustive examination of the complex manuscript and indirect tradition. The introduction to the edition offers new insights into the question which has haunted editors of the Metaphysics since Bekker, namely the relation between the two divergent traditions of the text.

Lucretius's long shadow falls across the disciplines of literary history and criticism, philosophy, religious studies, classics, political philosophy, and the history of science. The best recent example is Stephen Greenblatt's popular account of the Roman poet's De Rerum Natura (On the Nature of Things) rediscovery by Poggio Bracciolini, and of its reception in early modernity, winner of both a Pulitzer Prize and National Book Award. Despite the poem's newfound influence and visibility, very little cross-disciplinary conversation has taken place. This edited collection brings together essays by distinguished scholars to examine the relationship between Lucretius and modernity. Key questions weave this book's ideas and arguments together: What is the relation between literary form and philosophical argument? How does the text of De rerum natura allow itself to be used, at different historical moments and to different ends? What counts as reason for Lucretius? Together, these essays present a nuanced, skeptical, passionate, historically sensitive, and complicated account of what is at stake when we claim Lucretius for modernity.

Maximus the Confessor (c.580-662) has become one of the most discussed figures in contemporary patristic studies. This is partly due to the relatively recent discovery and critical edition of his works in various genres, including On the Ascetic Life, Four Centuries on Charity, Two Centuries on Theology and the Incarnation, On the 'Our Father', two separate Books of Difficulties, addressed to John and to Thomas, Questions and Doubts, Questions to Thalassius, Mystagogy and the Short Theological and Polemical Works. The impact of these works reached far beyond the Greek East, with his involvement in the western resistance to imperial heresy, notably at the Lateran Synod in 649. Together with Pope Martin I (649-53 CE), Maximus the Confessor and his circle were the most vocal opponents of Constantinople's introduction of the doctrine of monothelitism. This dispute over the number of wills in Christ became a contest between the imperial government and church of Constantinople on the one hand, and the bishop of Rome in concert with eastern monks such as Maximus, John Moschus, and Sophronius, on the other, over the right to define orthodoxy. An understanding of the difficult relations between church and state in this troubled period at the close of Late Antiquity is necessary for a full appreciation of Maximus' contribution to this controversy. The editors of this volume aim to provide the political and historical background to Maximus' activities, as well as a summary of his achievements in the spheres of theology and philosophy, especially neo-Platonism and Aristotelianism.

This book critically examines the recent discussions of powers and powers-based accounts of causation. The author then develops an original view of powers-based causation that aims to be compatible with the theories and findings of natural science. Recently, there has been a dramatic revival of realist approaches to properties and causation, which focus on the relevance of Aristotelian metaphysics and the notion of powers for a scientifically informed view of causation. In this book, R.D. Ingthorsson argues that one central feature of powers-based accounts of causation is arguably incompatible with what is today recognised as fact in the sciences, notably that all interactions are thoroughly reciprocal. Ingthorsson's powerful particulars view of causation accommodates for the reciprocity of interactions. It also draws out the consequences of that view for issue of causal necessity and offers a way to understand the constitution and persistence of compound objects as causal phenomena. Furthermore, Ingthorsson argues that compound entities, so understood, are just as much processes as they are substances. A Powerful Particulars View of Causation will be of great interest to scholars and advanced students working in metaphysics, philosophy of science, and neo-Aristotelian philosophy, while also being accessible for a general audience. The Open Access version of this book, available at http://www.taylorfrancis.com/books/9781003094241, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.

This book examines the relationship between athletics and philosophy in ancient Greece and Rome focused on the connection between athleticism and virtue. It begins by observing that the link between athleticism and virtue is older than sport, reaching back to the athletic feats of kings and pharaohs in early Egypt and Mesopotamia. It then traces the role of athletics and the Olympic Games in transforming the idea of aristocracy as something acquired by birth to something that can be trained. This idea of training virtue through the techniques and practice of athletics is examined in relation to Socrates, Plato, and Aristotle. Then Roman spectacles such as chariot racing and gladiator games are studied in light of the philosophy of Lucretius, Seneca, and Marcus Aurelius. The concluding chapter connects the book's ancient observations with contemporary issues such as the use of athletes as role models, the relationship between money and corruption, the relative worth of participation and spectatorship, and the role of females in sport. The author argues that there is a strong link between sport and philosophy in the ancient world, calling them offspring of common parents: concern about virtue and the spirit of free enquiry. This book was previously published as a special issue of the Ethics and Sport.

This volume offers a new translation of Plutarch's three treatises on animals-On the Cleverness of Animals, Whether Beasts Are Rational, and On Eating Meat-accompanied by introductions and explanatory commentaries. The accompanying commentaries are designed not only to elucidate the meaning of the Greek text, but to call attention to Plutarch's striking anticipations of arguments central to current philosophical and ethological discourse in defense of the position that non-human animals have intellectual and emotional dimensions that make them worthy of inclusion in the moral universe of human beings. Plutarch's Three Treatises on Animals will be of interest to students of ancient philosophy and natural science, and to all readers who wish to explore the history of thought on human-non-human animal relations, in which the animal treatises of Plutarch hold a pivotal position.

Plato's Pragmatism offers the first comprehensive defense of a pragmatist reading of Plato. According to Plato, the ultimate rational goal is not to accumulate knowledge and avoid falsehood but rather to live an excellent human life. The book contends that a pragmatic outlook is present throughout the Platonic corpus. The authors argue that the successful pursuit of a good life requires cultivating certain ethical commitments, and that maintaining these commitments often requires violating epistemic norms. In the course of defending the pragmatist interpretation, the authors present a forceful Platonic argument for the conclusion that the value of truth has its limits, and that what matters most are one's ethical commitments and the courage to live up to them. Their interpretation has far-reaching consequences in that it reshapes how we understand the relationship between Plato's ethics and epistemology. Plato's Pragmatism will appeal to scholars and advanced students of Plato and ancient philosophy. It will also be of interest to those working on current controversies in ethics and epistemology

The Bible, Homer, and the Search for Meaning in Ancient Myths explores and compares the most influential sets of divine myths in Western culture: the Homeric pantheon and Yahweh, the God of the Old Testament. Heath argues that not only does the God of the Old Testament bear a striking resemblance to the Olympians, but also that the Homeric system rejected by the Judeo-Christian tradition offers a better model for the human condition. The universe depicted by Homer and populated by his gods is one that creates a unique and powerful responsibility - almost directly counter to that evoked by the Bible-for humans to discover ethical norms, accept death as a necessary human limit, develop compassion to mitigate a tragic existence, appreciate frankly both the glory and dangers of sex, and embrace and respond courageously to an indifferent universe that was clearly not designed for human dominion. Heath builds on recent work in biblical and classical studies to examine the contemporary value of mythical deities. Judeo-Christian theologians over the millennia have tried to explain away Yahweh's Olympian nature while dismissing the Homeric deities for the same reason Greek philosophers abandoned them: they don't live up to preconceptions of what a deity should be. In particular, the Homeric gods are disappointingly plural, anthropomorphic, and amoral (at best). But Heath argues that Homer's polytheistic apparatus challenges us to live meaningfully without any help from the divine. In other words, to live well in Homer's tragic world - an insight gleaned by Achilles, the hero of the Iliad - one must live as if there were no gods at all. The Bible, Homer, and the Search for Meaning in Ancient Myths should change the conversation academics in classics, biblical studies, theology and philosophy have - especially between disciplines - about the gods of early Greek epic, while reframing on a more popular level the discussion of the role of ancient myth in shaping a thoughtful life.

Recent research in the humanities and social sciences suggests that individuals who understand themselves as belonging to something greater than the self-a family, community, or religious or spiritual group-often feel happier, have a deeper sense of purpose or meaning in their lives, and have overall better life outcomes than those who do not. Some positive and personality psychologists have labeled this location of the self within a broader perspective "self-transcendence." This book presents and integrates new, interdisciplinary research into virtue, happiness, and the meaning of life by re-orienting these discussions around the concept of self-transcendence. The essays are organized around three broad themes connected to self-transcendence. First, they investigate how self-transcendence helps us to understand aspects of the moral life as it is studied within psychology, including the development of wisdom, the practice of moral praise, and psychological well-being. Second, they explore how self-transcendence is linked to virtue in different religious and spiritual traditions including Judaism, Islam, Christianity, Buddhism, and Confucianism. Finally, they ask how self-transcendence can help us theorize about Aristotelean and Thomist conceptions of virtue, like hope and piety, and how this helps us to re-conceptualize happiness and meaning in life.

Published in 1987: The following essays form, as their title-page shows, only the first half of a collection which the writer hopes to complete in the course of a few months. Even when completed the whole work is designed to be merely preparatory to another on the interpretation of the Platonic Philosophy, and the materials brought together in the following pages, as well as those which, it is trusted, will form their continuation, were originally intended to appear in the Introduction to that projected work.

Dynamic Reading examines the reception history of Epicurean philosophy through a series of eleven case studies, which range chronologically from the latter days of the Roman Republic to late twentieth-century France and America. Rather than attempting to separate an original Epicureanism from its later readings and misreadings, this collection studies the philosophy together with its subsequent reception, focusing in particular on the ways in which it has provided terms and conceptual tools for defining how we read and respond to texts, artwork, and the world more generally. Whether it helps us to characterize the "swerviness" of literary influence, the transformative effects of philosophy, or the "events" that shape history, Epicureanism has been a dynamic force in the intellectual history of the West. These essays seek to capture some of that dynamism.

Activity and Participation in Late Antique and Early Christian Thought is an investigation into two basic concepts of ancient pagan and Christian thought. The study examines how activity in Christian thought is connected with the topic of participation: for the lower levels of being to participate in the higher means to receive the divine activity into their own ontological constitution. Torstein Theodor Tollefsen sets a detailed discussion of the work of church fathers Gregory of Nyssa, Dionysius the Areopagite, Maximus the Confessor, and Gregory Palamas in the context of earlier trends in Aristotelian and Neoplatonist philosophy. His concern is to highlight how the Church Fathers thought energeia (i.e. activity or energy) is manifested as divine activity in the eternal constitution of the Trinity, the creation of the cosmos, the Incarnation of Christ, and in salvation understood as deification.

Drawing on evidence from a wide range of classical Chinese texts, this book argues that xingershangxue, the study of "beyond form", constitutes the core argument and intellectual foundation of Daoist philosophy. The author presents Daoist xingershangxue as a typical concept of metaphysics distinct from that of the natural philosophy and metaphysics of ancient Greece since it focusses on understanding the world beyond perceivable objects and phenomena as well as names that are definable in their social, political, or moral structures. In comparison with other philosophical traditions in the East and West, the book discusses the ideas of dao, de, and "spontaneously self-so", which shows Daoist xingershangxue's theoretical tendency to transcendence. The author explains the differences between Daoist philosophy and ancient Greek philosophy and proposes that Daoist philosophy is the study of xingershangxue in nature, providing a valuable resource for scholars interested in Chinese philosophy, Daoism, and comparative philosophy.

This book provides a unified account of the connection between justice and the good life. It argues that the virtues of character require institutions, while good institutions enable persons to live together virtuously. Although virtue ethics and political philosophy are rich and sophisticated philosophical traditions, there has been an unfortunate divergence, in theory and practice, between the virtues of character and the virtues of institutions. This book has two primary purposes. First, it reorients political philosophy around the concept of the good life. To do so, the author addresses the problem of political authority from a virtue ethics perspective. He also considers whether a political theory oriented around the good life is compatible with Rawls's notion of reasonable pluralism. Second, the book explains the relationship between the virtues of institutions and the virtues of character. The author shows how institutions support the development and exercise of the virtues of character, while examining specific other-regarding virtues such as justice and friendship. The Authority of Virtue will appeal to scholars and advanced students working in virtue ethics, social and political philosophy, ancient philosophy, and political theory.

Metaphysics and Hermeneutics in the Medieval Platonic Tradition consists of twelve essays originally published between 2006 and 2015, dealing with main trends and specific figures within the medieval Platonic tradition. Three essays provide general surveys of the transmission of late ancient thought to the Middle Ages with emphasis on the ancient authors, the themes, and their medieval readers, respectively. The remaining essays deal especially with certain major figures in the Platonic tradition, including pseudo-Dionysius the Areopagite, Iohannes Scottus Eriugena, and Nicholas of Cusa. The principal conceptual aim of the collection is to establish the primacy of hermeneutics within the philosophical program developed by these authors: in other words, to argue that their philosophical activity, substantially albeit not exclusively, consists of the reading and evaluation of authoritative texts. The essays also argue that the role of hermeneutics varies in the course of the tradition between being a means towards the development of metaphysical theory and being an integral component of metaphysics itself. In addition, such changes in the status and application of hermeneutics to metaphysics are shown to be accompanied by a shift from emphasizing the connection between logic and philosophy to emphasizing that between rhetoric and philosophy. The collection of essays fills in a lacuna in the history of philosophy in general between the fifth and the fifteenth centuries. It also initiates a dialogue between the metaphysical hermeneutics of medieval Platonism and certain modern theories of hermeneutics, structuralism, and deconstruction. The book will be of special interest to students of the classical tradition in western thought, and more generally to students of medieval philosophy, theology, history, and literature. (CS1094).

This volume presents an interconnected set of sixteen essays, four of which are previously unpublished, by Allan Gotthelf-one of the leading experts in the study of Aristotle's biological writings. Gotthelf addresses three main topics across Aristotle's three main biological treatises. Starting with his own ground-breaking study of Aristotle's natural teleology and its illuminating relationship with the Generation of Animals, Gotthelf proceeds to the axiomatic structure of biological explanation (and the first principles such explanation proceeds from) in the Parts of Animals. After an exploration of the implications of these two treatises for our understanding of Aristotle's metaphysics, Gotthelf examines important aspects of the method by which Aristotle organizes his data in the History of Animals to make possible such a systematic, explanatory study of animals, offering a new view of the place of classification in that enterprise. In a concluding section on 'Aristotle as Theoretical Biologist', Gotthelf explores the basis of Charles Darwin's great praise of Aristotle and, in the first printing of a lecture delivered worldwide, provides an overview of Aristotle as a philosophically-oriented scientist, and 'a proper verdict' on his greatness as scientist.

This book offers a comprehensive interpretation of Sextus Empiricus based on his own view of what he calls the distinctive character of skepticism. It focuses on basic topics highlighted by this ancient philosopher concerning Pyrrhonism, a kind of skepticism named for Pyrrho: its concept, its principles, its reason, its criteria, its goals. In the first part, the author traces distinct phases in the life and philosophical development of a talented person, from the pre-philosophical phase where philosophy was perceived as the solution to life's disturbing anomalies, through his initial philosophical investigation in order to find truth where the basic experience is that of a huge disagreement between philosophers, to the final phase where he finally recognises that his experience is similar to that of the skeptical school and adheres to skepticism. The second part is devoted to explain the nature of his skepticism. It presents an original interpretation, for it claims that the central role in Sextus' Neo-Pyrrhonism is played by a skeptical logos, a rationale or way of reasoning. This is what unifies and articulates the skeptical orientation. The skeptic goes on investigating truth, but in a new condition, for he is now tranquil, and he has a skeptical method of his own. He has also acquired a special ability in order to balance both sides of an opposition, which involves a number of different skills. Finally, the author examines the skeptical life generated by this philosophical experience where he lives a life without opinions and dogmas; it is an engaged life, deeply concerned with our everyday actions and values. Readers will gain a deeper insight into the philosophy of Pyrrhonism as presented by Sextus Empiricus, as well as understand the meaning of anomalia, zetesis, epokhe, ataraxia, and other important ideas of this philosophy.

When the Romans adopted Greek literary genres, artistic techniques, and iconographies, they did not slavishly imitate their models. Rather, the Romans created vibrant and original literature and art. The same is true for philosophy, though the rich Roman philosophical tradition is still too often treated as a mere footnote to the history of Greek philosophy. This volume aims to reassert the significance of Roman philosophy and to explore the "Romanness" of philosophical writings and practices in the Roman world. The contributors reveal that the Romans, in their creative adaptation of Greek modes of thought, developed sophisticated forms of philosophical discourse shaped by their own history and institutions, concepts and values-and last, but not least, by the Latin language, which nearly all Roman philosophers used to express their ideas. The thirteen chapters-which are authored by an international group of specialists in ancient philosophy, Latin literature, and Roman social and intellectual history-move from Roman attitudes to and practices of philosophy to the great late Republican writers Cicero and Lucretius, then onwards to the early Empire and the work of Seneca the Younger, and finally to Epictetus, Apuleius, and Augustine. Using a variety of approaches, the essays do not combine into one grand narrative but instead demonstrate the diversity and originality of the Roman philosophical discourse over the centuries.

Cosmotheism retrieves the importance of a cosmic approach to reality through its revival of the heliocentric creed championed by Copernicus, Bruno and Kepler, through its critiques of historical patterns of politics and technology, and through its sponsorship of emancipatory thinkers, artists, "psychonauts," and cosmologists.

In the reincarnation myth in Book X of Plato's Republic, the unnamed first soul, who has lived a good life and has been rewarded in the afterlife, chooses a new life and fate, and chooses catastrophically badly. He finds himself fated to eat his own children. Despite being warned to blame only himself, he wails and blames anything and everything else in his conviction that his fate is undeserved. Though he should not be shocked because he has made this choice himself, he is incredulous because he has completely misunderstood the nature of his choice. Starting with Plato's myth, this book looks at the errors this soul has made and considers these errors through both the Republic and a series of paired Shakespeare plays. Reading the Republic along with Othello and The Comedy of Errors, the first section focuses on the misreading of comedy and tragedy in the life of the individual; returning to the Republic and using The Merchant of Venice and Pericles, Part II focuses on the broadened context of the misuse of political and economic forces; returning again to the Republic and reading Timon of Athens and Measure for Measure, Part III focuses on the broadest context, the misunderstanding of the inseparability of birth and infinite debt. The hope of the text, and the hope of human life, is to help us avoid choosing lives that devour what we most love.

Aristotle described the scientific explanation of universal or general facts as deducing them through scientific demonstrations, that is, through syllogisms that met requirements of logical validity and explanatoriness which he first formulated. In Chapters 19-23, he adds arguments for the further logical restrictions that scientific demonstrations can neither be indefinitely long nor infinitely extendible through the interposition of new middle terms. Chapters 24-26 argue for the superiority of universal over particular demonstration, of affirmative over negative demonstration, and of direct negative demonstration over demonstration to the impossible. Chapters 27-34 discuss different aspects of sciences and scientific understanding, allowing us to distinguish between sciences, and between scientific understanding and other kinds of cognition, especially opinion. Philoponus' comments on these chapters are interesting especially because of his metaphysical analysis of universal predication and his understanding of the notion of subordinate sciences. We learn from his commentary that Philoponus believed in Platonic Forms as inherent in, and posterior to, the Divine Intellect, but ascribed to Aristotle an interpretation of Plato's Forms as independent substances, prior to the Demiurgic Intellect. A very important notion from Aristotle's Posterior Analytics is that of the 'subordination' of sciences, i.e. the idea that some sciences depend on 'higher' ones for some of their principles. Philoponus goes beyond Aristotle in suggesting a taxonomy of sciences, in which the subordinate science concerns the same scientific genus as the superordinate, but a different species.

Eros, Song and Philosophy in Plato raises critical issues regarding conceptions of how song and philosophy in erotic contexts are treated by Plato in his attempt to rewrite, to some degree, the cultural tradition. A question that seems to be repeatedly raised throughout the Platonic dialogues is why it is precisely song that needs to be put aside before we can start doing philosophy - as a more serious and perfect kind of song. Extensive discussion of this key thematic cluster with an emphasis on the concept of beauty, which is harmoniously interwoven with eros and song, has been absent. Chara Kokkiou argues that there is a constant interplay among erotic, musical-poetic and spatial motifs and the way those are incorporated into the very essence of philosophical dialectic is indicative of the unique nature of Plato's philosophy. Her analysis centers on paiderastic and mousikos eros, which, if thoroughly purified, contribute significantly to the composition of Socrates' portrait as mousikos philosophos. The Socratic philosophical logos displays reformed erotic and song-authorized patterns, such as the power to inspire and heal. Through close reading of certain Platonic passages and detailed attention to choral and mythical patterns, such as those included in the eschatological myths of Republic and Phaedo, and to the descriptions of locus amoenus in Phaedrus and Laws, she demonstrates that Plato through his painstakingly purged philosophical model delineates the route towards

Die Bibliotheca Teubneriana, gegrundet 1849, ist die weltweit alteste, traditionsreichste und umfangreichste Editionsreihe griechischer und lateinischer Literatur von der Antike bis zur Neuzeit. Pro Jahr erscheinen 4-5 neue Editionen. Samtliche Ausgaben werden durch eine lateinische oder englische Praefatio erganzt. Die wissenschaftliche Betreuung der Reihe obliegt einem Team anerkannter Philologen: Gian Biagio Conte (Scuola Normale Superiore di Pisa) Marcus Deufert (Universitat Leipzig) James Diggle (University of Cambridge) Donald J. Mastronarde (University of California, Berkeley) Franco Montanari (Universita di Genova) Heinz-Gunther Nesselrath (Georg-August-Universitat Goettingen) Oliver Primavesi (Ludwig-Maximilians Universitat Munchen) Michael D. Reeve (University of Cambridge) Richard J. Tarrant (Harvard University) Vergriffene Titel werden als Print-on-Demand-Nachdrucke wieder verfugbar gemacht. Zudem werden alle Neuerscheinungen der Bibliotheca Teubneriana parallel zur gedruckten Ausgabe auch als eBook angeboten. Die alteren Bande werden sukzessive ebenfalls als eBook bereitgestellt. Falls Sie einen vergriffenen Titel bestellen moechten, der noch nicht als Print-on-Demand angeboten wird, schreiben Sie uns an: [email protected] Samtliche in der Bibliotheca Teubneriana erschienenen Editionen lateinischer Texte sind in der Datenbank BTL Online elektronisch verfugbar.

This book presents a positive account of Aristotle's theory of political economy, arguing that it contains elements that may help us better understand and resolve contemporary social and economic problems. The book considers how Aristotle's work has been utilized by scholars including Marx, Polanyi, Rawls, Nussbaum and Sen to develop solutions to the problem of injustice. It then goes on to present a new Social Welfare Function (SWF) as an application of Aristotle's theory. In exploring how Aristotle's theories can be applied to contemporary social welfare analysis, the book offers a study that will be of relevance to scholars of the history of economic thought, political theory and the philosophy of economics.