A delightful anthology of classical Greek and Roman writings celebrating country living-ranging from a philosophy of compost to hymns to the gods of agriculture Whether you farm or garden, live in the country or long to move there, or simply enjoy an occasional rural retreat, you will be delighted by this cornucopia of writings about living and working on the land, harvested from the fertile fields of ancient Greek and Roman literature. An inspiring antidote to the digital age, How to Be a Farmer evokes the beauty and bounty of nature with a rich mixture of philosophy, practical advice, history, and humor. Together, these timeless reflections on what the Greeks called boukolika and the Romans res rusticae provide an entertaining and enlightening guide to a more meaningful and sustainable way of life. In fresh translations by classicist and farmer M. D. Usher, with the original texts on facing pages, Hesiod praises the dignity of labor; Plato describes the rustic simplicity of his ideal republic; Varro dedicates a farming manual to his wife, Fundania ("Mrs. Farmer"); and Vergil idealizes farmers as residents of the Golden Age. In other selections, Horace extols the joys of simple living at his cherished country farm; Pliny the Elder explains why all culture stems from agriculture; Columella praises donkeys and tells how to choose a ram or a dog; Musonius Rufus argues that farming is the best livelihood for a philosopher; and there is much more. Proof that farming is ultimately a state of mind we should all cultivate, How to Be a Farmer will charm anyone who loves nature or its fruits.

Aristophanes was clearly anxious about the role of the sophists and the "new" education in Athens. After the perceived failure of Clouds in 423 and its subsequent, unperformed revision, Aristophanes, this book argues, returned in 414 with Birds, a continuation and deepening of his critique found in Clouds. Peisetaerus or "persuader of his comrades," the protagonist of Birds, though an old man, is clearly a student of Socrates' phrontisterion. Unlike Socrates, however, he is political and ambitious and he understands the whole of human nature, both rational and irrational. Peisetaerus employs the various deconstructive techniques of Socrates and his allies (which is summed up on the comic sage in the image of "father-beating") to overturn not just human society, but, with the help of his new allies, the divine and musical birds, the cosmos. After his new gods and bird city, Cloudcuckooland, are actually established, however, the hero re-introduces the "old" ways - justice, moderation, and obedience to law - but now under his personal authority, and thereby becomes "the highest of the gods." Thus, the author postulates, in 414 Aristophanes has come to acknowledge the potency of the apparent civic-minded turn (or element) of the sophists, while aware of the self-aggrandizing nature of their ambition. Peisetaerus, unlike Socrates, is successful: he is establishing a just polis and cosmos and, therefore, must be victorious. But the consequence or cost of this success is illustrated through the Bird Chorus. After the polis is founded, the birds never again sing of their musical reciprocity with the Muses, the source of melodies for men. The birds are now political and the policemen of human beings. The sophist-run cosmos has lost its music. The new Zeus is an ugly bird-mutant. The gods and all nomoi have lost their beauty, honor, and reverential nature. Birds, in its finale, hilariously, but boldly illuminates the inherent tension between philosophy (reason) and poetry (divinely-inspired tradition).

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles on a wide range of topics in ancient philosophy, and review articles of major books. In this supplementary volume, a number of renowned scholars of Plato reflect upon their interpretative methods. Topics covered include the use of ancient authorities in interpreting Plato's dialogues, Plato's literary and rhetorical style, his arguments and characters, and his use of the dialogue form. The collection is not intended as a comprehensive survey of methodological approaches; rather it offers a number of different perspectives and clearly articulated interpretations by leading scholars in the field.

Herodotus is the epochal authority who inaugurated the European and Western consciousness of collective identity, whether in an awareness of other societies and of the nature of cultural variation itself or in the fashioning of Greek self-awareness - and necessarily that of later civilizations in?uenced by the ancient Greeks - which was perpetually in dialogue and tension with other ways of living in groups. In this book, 14 contributors explore ethnicity - the very self-understanding of belonging to a separate body of human beings - and how it evolves and consolidates (or ethnogenesis). This inquiry is focussed through the lens of Herodotus as our earliest master of ethnography, in this instance not only as the stylized portrayal of other societies, but also as an exegesis on how ethnocultural di?erentiation may a?ect the lives, and even the very existence, of one's own people. Ethnicity and Identity in Herodotus is one facet of a project that intends to bring Portuguese and English-speaking scholars of antiquity into closer cooperation. It has united a cross-section of North American classicists with a distinguished cohort of Portuguese and Brazilian experts on Greek literature and history writing in English.

This volume contains papers by a group of leading experts on Aristotle and the later Aristotelian tradition of Neoplatonism. The discussion ranges from Aristotle's treatment of Parmenides, the most important pre-Socratic Greek philosopher, to Neoplatonic and medieval use of Aristotle, for which Aristotle himself set guidelines in his discussions of his predecessors. Traces of these guidelines can be seen in the work of Plotinus, and that of the later Greek commentators on Aristotle. The study of these commentators, and the recognition of the philosophical interest and importance of the ideas which they expressed in their commentaries, is an exciting new development in ancient philosophy to which this book makes a unique and distinguished contribution.

Clarendon Later Ancient Philosophers General Editors: Professor Jonathan Barnes, Balliol College, Oxford, and Professor A. A. Long, University of California, Berkeley This series, which is modelled on the familiar Clarendon Aristotle and Clarendon Plato Series, is designed to encourage philosophers and students of philosophy to explore the fertile terrain of later ancient philosophy. The texts will range in date from the first century BC to the fifth century AD, and they will cover all the parts and all the schools of philosophy. Each volume will contain a substantial introduction, an English translation, and a critical commentary on the philosophical claims and arguments of the text. The translations will aim primarily at accuracy and fidelity; but they will also be readable and accompanied by notes on textual problems that affect the philosophical interpretation. No knowledge of Greek or Latin will be assumed. Galen's On the Therapeutic Method, written late in his life, represents the distillation in its most complete form of Galen's views on the nature, genesis, proper classification, and treatment of disease. It was one of the most widely read of all classical texts during the Middle Ages and the Renaissance, and formed the core of the medical curriculum until the seventeenth century. Although still deeply influential in the nineteenth century, it has been unjustly neglected in modern times. The work contains a fascinating collection of views on scientific terminology and taxonomy, the application of the logical methods of collection and division to science, the axiomatization of science, and the structure of causation. Consequently it is a key text in later Greek philosophy of science. R. J. Hankinson provides here the first translation into any modern language of the first two books, together with an introduction and a philosophical commentary.

Addressing classicists, philosophers, students, and general readers alike, this volume emphasizes the unity of Seneca's work and his originality as a translator of Stoic ideas in the literary forms of imperial Rome. It features a vitalizing diversity of contributors from different generations, disciplines, and research cultures. Several prominent Seneca scholars publishing in other languages are for the first time made accessible to anglophone readers.

Much of the recent literature published on Plato's metaphysics has involved the Third Man Argument found in his dialogue Parmenides. This argument depends upon construing Forms both as universals and as paradigm examples, and thus as being subject to self-predication. Professor Malcolm first presents a new and radical interpretation of Plato's earlier dialogues. He argues that the few cases of self-predication contained therein are acceptable simply as statements concerning universals (for example, `beauty is beautiful'), and that therefore Plato is not vulnerable in these cases to the Third Man Argument. In considering the middle dialogues, Professor Malcolm takes a conservative stance, rejecting influential current doctrines which portray the Forms as being not self-predicative. He shows that the middle dialogues do indeed take Forms to be both universals and paradigms, and thus to exemplify themselves. The author goes on to consider why Plato should have been unsuccessful in avoiding self-predication. He shows that Plato's concern to explain how the truths of mathematics can indeed be true played an important role in his postulation of the Form as an Ideal Individual. The author concludes with the claim that reflection on the ambiguity of such notions as the `Standard Yard' may help us to appreciate why Plato failed to distinguish Forms as universals from Forms as paradigm cases.

Hellenistic philosophy concerns the thought of the Epicureans, Stoics, and Skeptics, the most influential philosophical groups in the era between the death of Alexander the Great (323 BCE) and the defeat of the last Greek stronghold in the ancient world (31 BCE). The Routledge Handbook of Hellenistic Philosophy provides accessible yet rigorous introductions to the theories of knowledge, ethics, and physics belonging to each of the three schools, explores the fascinating ways in which interschool rivalries shaped the philosophies of the era, and offers unique insight into the relevance of Hellenistic views to issues today, such as environmental ethics, consumerism, and bioethics. Eleven countries are represented among the Handbook's 35 authors, whose chapters were written specifically for this volume and are organized thematically into six sections: The people, history, and methods of Epicureanism, Stoicism, and Skepticism. Earlier philosophical influences on Hellenistic thought, such as Aristotle, Socrates, and Presocratics. The soul, perception, and knowledge. God, fate, and the primary principles of nature and the universe. Ethics, political theory, society, and community. Hellenistic philosophy's relevance to contemporary life. Spanning from the ancient past to the present, this Handbook aims to show that Hellenistic philosophy has much to offer all thinking people of the twenty-first century.

BLWith new text and full apparatus criticus The Eudemian Ethics was one of two ethical treatises which Aristotle wrote on the subject of ethica or `matters to do with character'. Although the two works cover much the same ground, the Nicomachean Ethics is better known; the poor manuscript tradition of the Eudemian Ethics has made correct translation and interpretation of the text extremely difficult. The subject of the work is the choice of a certain means of conduct, made by a `man of practical wisdom' (phronimos), between two extremes of behaviour: asceticism and yielding to uncontrolled impulses. Aristotle also stresses the notion of moral intention and the importance of virtue of character. This new Oxford Classical Text of the Eudemian Ethics is the result of many years of work. After Sir David Ross's death, his original text was substantially reworked and revised by his friend and colleague R. R. Walzer, who was aided in the revision by his former pupil Mrs Jean Mingay, who continued his work after his death in 1974. Mrs Mingay was fortunate in being able to make use of previously unpublished contributions from D. J. Allan after his death in the late seventies, and more recently has been helped in her work by the suggestions of Professor D. A. Russell, David Robinson, and Christopher Rowe.

Fashion | Sense is designed to explode "fashion," and with it, the stigma in philosophy against fashion's superficiality. Fashion appears to be altogether differently occupied, disingenuous and insubstantial, even sophistic in its pretense to peddle surfaces as if they were something deep. But is fashion's apparent beguilement more philosophical than it seems? And is philosophy's longing for exposed depth concealing fashion in its anti-fashion stance? Using primarily ancient Greek texts, peppered with allusions to their echoes across the history of philosophy and contemporary fashion and pop culture, Gwenda-lin Grewal not only examines the rift between fashion and philosophy, but also challenges the claim that fashion is modern. Indeed, fashion's quarrel with philosophy may be at least as ancient as that infamous quarrel between philosophy and poetry alluded to in Plato's Republic. And the quest for fashion's origins, as if a quest for a neutrally-outfitted self, stripped of the self-awareness that comes with thinking, prompts questions about human agency and our immersion in time. The touch of reality's fabric bristles in our relationship to our looks, not simply through the structure of clothes but in the plot of our wearing them. Meanwhile, the fashion of our words sharpens our meaning like a cutting silhouette. Grewal's own writing is playfully and daringly self-conscious, aware of its style and the entrapment it arouses from the very first line. The reactions provoked by fashion's flair, not only among the philosophical set but also among those who would never deck themselves out in the title, "philosopher," show it forth as perhaps philosophy's most important and underestimated doppelganger.

Offers the latest research on this topic.

In this study, Daniel W. Graham addresses two major problems in interpreting Aristotle. First, should we reconcile the apparent inconsistencies of the corpus by assuming an underlying unity of doctrine (unitarianism), or by positing a sequence of developing ideas (developmentalism)? Secondly, what is the relation between the so-called logical works on the one hand and the physical-metaphysical treatises on the other? Although the problems appear to be unrelated, Graham finds that the key to the first lies in the second, and in doing so provides the first major alternative to the unitarian approach since Jaeger's pioneering developmental study of 1923.

The Rule of Augustine, the oldest monastic rule with Western origins, still provides inspiration for over 150 Christian communities. This account of Augustine's contributions to the monastic spirituality of the late Roman world and of his achievement as a monastic legislator fills a critical gap in Augustinian studies. Tracing Augustine's progress from a philosophical to a biblical spirituality and his development of a monastic ideal largely shaped by Greco-Roman philosophical and rhetorical influences, Lawless also discusses Augustine's renunciation of sexuality, property, and worldly ambition at his conversion as a foreshadowing of the future vows of chastity, poverty, and obedience. In addition, he argues for the existence of a monastery at Thagaste from 388 to 391. This book includes new English translations of the Regulations for a Monastery, the Rule, and Letter 211.

In his utopian novel Hiera Anagraphe (Sacred History) Euhemerus of Messene (ca. 300 B.C.) describes his travel to the island Panchaia in the Indian Ocean where he discovered an inscribed stele in the temple of Zeus Triphylius. It turned out that the Olympian gods (Uranos, Kronos, Zeus) were deified kings. The travels of Zeus allowed to describe peoples and places all over the world. Winiarczyk investigates the sources of the theological views of Euhemerus. He proves that Euhemerus' religious views were rooted in old Greek tradition (the worship of heroes, gods as founders of their own cult, tombs of gods, euergetism, rationalistic interpretation of myths, the explanations of the origin of religion by the sophists, the ruler cult). The description of the Panchaian society is intended to suggest an archaic and closed culture, in which the stele recording res gestae of the deified kings might have been preserved. The translation of Ennius' Euhemerus sive Sacra historia (ca. 200 - ca. 194) is a free prose rendering, which Lactantius knew only indirectly. The book is concluded by a short history of Euhemerism in the pagan, Christian and Jewish literature.

Does the soul have parts? What kind of parts? And how do all the parts make together a whole? Many ancient, medieval and early modern philosophers discussed these questions, thus providing a mereological analysis of the soul. Their starting point was a simple observation: we tend to describe the soul of human beings by referring to different types of activities (perceiving, imagining, thinking, etc.). Each type of activity seems to be produced by a special part of the soul. But how can a simple, undivided soul have parts? Classical thinkers gave radically different answers to this question. While some claimed that there are indeed parts, thus assigning an internal complexity to the soul, others emphasized that there can only be a plurality of functions that should not be conflated with a plurality of parts. The eleven chapters reconstruct and critically examine these answers. They make clear that the metaphysical structure of the soul was a crucial issue for ancient, medieval and early modern philosophers.

Much of the work that has been done on virtue has been devoted to getting virtue ethics a seat at the theoretical table. It has been concerned with showing that virtue ethics can provide a satisfactory account of right action to rival accounts offered by consequentialism and deontology. This volume of essays explores the nitty-gritty details of particular virtues. It includes original contributions from a number of leading scholars in virtue ethics. Most of the virtues discussed - such as ambition, cheerfulness, creativity, magnificence, pride, wit, and wonder - have been almost wholly neglected by contemporary ethicists. The volume also includes coverage of other virtues that have received a fair amount of attention in recent years, such as charity, hope, justice, practical wisdom, and temperance. Here the essays address largely ignored dimensions of these virtues and show how these discussions can enrich our understanding of neglected virtues. Neglected Virtues is a welcome addition to the scholarly literature on virtue ethics. Its focus on individual virtues, while not meant to be exhaustive, will open new avenues for future research in this rapidly growing area of ethics and moral philosophy.

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles, some of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books. Contributors include Mary Margaret Mackenzie, Aryeh Finkelberg, Charles H. Kahn, Christopher Shields, Paul Woodruff, Christopher Gill, Rosalind Hursthouse, G.E.R Lloyd, Henry Maconi, and David Bostock.

Contributions to this volume include Mary Margaret MacKenzie on Heraclitus, Aryeh Finkelberg on Parmenides, Christopher Shields on Aristotle, Paul Woodruff on aporetic pyrrhonism, Christopher Gill on Cicero, and Charles H. Kahn on the Gorgias and the Protagoras.

The modern global economy and discipline of economics place mathematical calculation above human concern. However, a re-reading of Boethius' The Consolation of Philosophy can positively highlight the contrast in values and spirit of the early medieval European world with our own scientific age. This book discusses the historical and cultural contexts that influenced Boethius' writing and explores how Consolation offers a radically different understanding of economic concepts: wealth from inner happiness and virtues, poverty from hoarding outer possessions, self-sufficiency in the greater whole, enlightenment through misfortune, and development as fruition from the Good. These economic considerations resonate with a range of heterodox economic perspectives, such as Ecological and Buddhist Economics. The fundamental revaluations gained through Boethius pose a critique of mainstream neoclassical and neoliberal economics: to consumerism, avarice, growth and technology fetishism, and market rationality. These economic foundations resonate into a time when global crises raise the question of fundamental human priorities, offering alternatives to an ever-expanding industrial market economy designed for profit, and helping to avoid irrevocable socio-ecological disasters. The issues raised and questioned in this book will be of significant interest to readers with concern for pluralist approaches to economics, philosophy, classics, ancient history and theology.

The only book introducing Plato and Aristotle for literature students; it assumes no prior knowledge of philosophy so is pitched at the ideal level Uses literary examples all students will be familiar with from across the world and time periods so will be of relevance at every stage of study Ideal text book for those studying literary theory as its foundations are in Plato and Aristotle The book's usefulness will last throughout students' degrees and courses as the influence of Plato and Aristotle is evident in all periods/locations

The present work has three principal objectives: (1) to fix the chronology of the development of the pre-Euclidean theory of incommensurable magnitudes beginning from the first discoveries by fifth-century Pythago reans, advancing through the achievements of Theodorus of Cyrene, Theaetetus, Archytas and Eudoxus, and culminating in the formal theory of Elements X; (2) to correlate the stages of this developing theory with the evolution of the Elements as a whole; and (3) to establish that the high standards of rigor characteristic of this evolution were intrinsic to the mathematicians' work. In this third point, we wish to counterbalance a prevalent thesis that the impulse toward mathematical rigor was purely a response to the dialecticians' critique of foundations; on the contrary, we shall see that not until Eudoxus does there appear work which may be described as purely foundational in its intent. Through the examination of these problems, the present work will either alter or set in a new light virtually every standard thesis about the fourth-century Greek geometry. I. THE PRE-EUCLIDEAN THEORY OF INCOMMENSURABLE MAGNITUDES The Euclidean theory of incommensurable magnitudes, as preserved in Book X of the Elements, is a synthetic masterwork. Yet there are detect able seams in its structure, seams revealed both through terminology and through the historical clues provided by the neo-Platonist commentator Proclus."

Setting the thought of Robert Grosseteste within the broader context of the intellectual, religious, and social movements of his time, this study elucidates the evolution of his ideas on topics ranging from the mathematical laws that govern the movement of bodies, God as the mathematical Creator, and human knowledge, to religious experience and the place of humanity within the social, natural, and providential orders.