This book is an interpretation of Plato in general, and several dialogues in particular, from the point of view of dramatic characterization. It thus forms part of the growing movement towards reading Plato "dramatically", as opposed to reading him as if he wrote treatises like most philosophers. At the same time, it is intended to show traditional "analytical" philosophical interpreters the significance of such "literary" features for understanding the philosophical issues at stake. Its overall goal is to bridge the gulf still existing between such interpreters and more "literary" readers.

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.

Offering a complete reinterpretation of Empedocles, Simon Trepanier reconstructs a single original philosophical poem, against previous interpretations which allocate our extant fragments on two works: a religious poem, 'The Purifications', and a scientific poem, 'On Nature'.

The Role Ethics of Epictetus: Stoicism in Ordinary Life offers an original interpretation of Epictetus's ethics and how he bases his ethics on an appeal to our roles in life. Epictetus believes that every individual is the bearer of many roles from sibling to citizen and that individuals are morally good if they fulfill the obligations associated with these roles. To understand Epictetus's account of roles, scholars have often mistakenly looked backwards to Cicero's earlier and more schematic account of roles. However, for Cicero, roles are merely a tool in the service of the virtue of decorum where decorum is one of the four canonical virtues-prudence, justice, greatness of spirit, and decorum. In contrast, Epictetus sets those virtues aside and offers roles as a complete ethical theory that does the work of those canonical virtues. This book elucidates the unique features of Epictetus's role based ethics. First, individuals have many roles and these roles are substantial enough that they may conflict. Second, although Epictetus is often taken to have only a sparse theory of appropriate action (or "duty" in older translations), Brian E. Johnson examines the criteria by which appropriate action is measured in order to demonstrate that Epictetus does have an account of appropriate action and that it is grounded in his account of roles. Finally, Epictetus downplays the Stoic ideal of the sage and replaces that figure with role-bound individuals who are supposed to inspire each of us to meet the challenges of our own roles. Instead of looking to sages, who have a perfect knowledge and action that we must imitate, Epictetus's new ethical heroes are those we do not imitate in terms of knowledge or action, but simply in the way they approach the challenges of their roles. The analysis found in The Role Ethics of Epictetus will be of great value both to students and scholars of ancient philosophy, ethics and moral philosophy, history, classics, and theology, and to the educated reader who admires Epictetus.

Method in Ancient Philosophy brings together fifteen new, specially written essays by leading scholars on a broad subject of central importance. It is characteristic of human beings that they direct their activities by reasoning. Methods of reasoning, even toward the same ends, vary. Self-conscious reflection on the methods of reasoning marks the beginning of philosophy in the West; examination of how the ancient Greeks reasoned, and how they thought about methods of reasoning, helps us to see how they came to hold the views they did, and how we have come to think as we do. For the views of the ancients have had a considerable influence upon our own assumptions about the demarcations between different kinds of enquiry and the sorts of methods that are appropriate for them. The aims of the volume are thus both exegetical and philosophical. Most of the essays focus on Socrates, Plato, or Aristotle, but earlier and later ancient philosophy is brought into the picture by essays on Eleatic and Epicurean thought.

The Clitophon, a dialogue generally ascribed to Plato, is significant for focusing on Socrates' role as an exhorter of other people to engage in philosophy. This is the first critical edition to be published in nearly seventy years and the first ever commentary in English. Professor Slings provides a text based on new examination of all relevant manuscripts and accompanies it with a translation. The book also contains a very extensive introduction and commentary.

Seneca the Younger's tragedies are adaptations from the Greek. C. A. J. Littlewood emphasizes the place of these plays in the Latin literature and in the philosophical context of the reign of the emperor Nero. Stoics dismissed public reality as theatre, as illusion. The artificiality of Senecan tragedy, the consciousness that its own dramatic worlds are literary constructs, responds to this contemporary philosophical perception.

There is a mystery at the heart of Plato's Parmenides. In the first part, Parmenides criticizes what is widely regarded as Plato's mature theory of Forms, and in the second, he promises to explain how the Forms can be saved from these criticisms. Ever since the dialogue was written, scholars have struggled to determine how the two parts of the work fit together. Did Plato mean us to abandon, keep, or modify the theory of Forms, on the strength of Parmenides' criticisms? Samuel Rickless offers something that has never been done before: a careful reconstruction of every argument in the dialogue. He concludes that Plato's main aim was to argue that the theory of Forms should be modified by allowing that forms can have contrary properties. To grasp this is to solve the mystery of the Parmenides and understand its crucial role in Plato's philosophical development.

Originally published between 1920-70,The History of Civilization was a landmark in early twentieth century publishing. It was published at a formative time within the social sciences, and during a period of decisive historical discovery. The aim of the general editor, C.K. Ogden, was to summarize the most up-to-date findings and theories of historians, anthropologists, archaeologists and sociologists. This reprinted material is available as a set or in the following groupings, or as individual volumes: * Prehistory and Historical Ethnography Set of 12: 0-415-15611-4: GBP800.00 * Greek Civilization Set of 7: 0-415-15612-2: GBP450.00 * Roman Civilization Set of 6: 0-415-15613-0: GBP400.00 * Eastern Civilizations Set of 10: 0-415-15614-9: GBP650.00 * Judaeo-Christian Civilization Set of 4: 0-415-15615-7: GBP250.00 * European Civilization Set of 11: 0-415-15616-5: GBP700.00

Ancient Greek Philosophy: From the Presocratics to the Hellenistic Philosophers presents a comprehensive introduction to the philosophers and philosophical traditions that developed in ancient Greece from 585 BC to 529 AD. * Provides coverage of the Presocratics through the Hellenistic philosophers * Moves beyond traditional textbooks that conclude with Aristotle * A uniquely balanced organization of exposition, choice excerpts and commentary, informed by classroom feedback * Contextual commentary traces the development of lines of thought through the period, ideal for students new to the discipline * Can be used in conjunction with the online resources found at http://tomblackson.com/Ancient/toc.html

This book explores the concepts of evil in the world-views of Plotinus and the Nso' people of Cameroon. The author analyzes the theories of the natural structure and social organization of these views of the world. He stresses the importance of comparing Plotinus and African philosophy. The book offers a proper appreciation of fundamental differences, parallels and similarities and seeks to build on shared values and common existential concerns in the world-views of Plotinus and the Nso'. This book highlights the assumption that the world understood in terms of its wider dimensions is not a purposeless conglomerate of phenomena and events that bear no relation to each other, but is rather a structured whole, defined by hierarchy and order.

This book elaborates a moral realism of phenomenological inspiration by introducing the idea that moral experience, primordially, constitutes a perceptual grasp of actions and of their solid traces in the world. The main thesis is that, before any reference to values or to criteria about good and evil-that is, before any reference to specific ethical outlooks-one should explain the very materiality of what necessarily constitutes the 'moral world'. These claims are substantiated by means of a text- centered interpretation of Aristotle's Nicomachean Ethics in dialogue with contemporary moral realism. The book concludes with a critique of Heidegger's, Gadamer's and Arendt's approaches to Aristotle's ethics.

This study offers an in-depth examination of Porphyrian soteriology, or the concept of the salvation of the soul, in the thought of Porphyry of Tyre, whose significance for late antique thought is immense. Porphyry's concept of salvation is important for an understanding of those cataclysmic forces, not always theological, that helped convert the Roman Empire from paganism to Christianity. Porphyry, a disciple of Plotinus, was the last and greatest anti-Christian writer to vehemently attack the Church before the Constantinian revolution. His contribution to the pagan-Christian debate on universalism can thus shed light on the failure of paganism and the triumph of Christianity in late antiquity. In a broader historical and cultural context this study will address some of the issues central to the debate on universalism, in which Porphyry was passionately involved and which was becoming increasingly significant during the unprecedented series of economic, cultural, political, and military crises of the third century. As the author will argue, Porphyry may have failed to find one way of salvation for all humanity, he nonetheless arrived a hierarchical soteriology, something natural for a Neoplatonist, which resulted in an integrative religious and philosophical system. His system is examined in the context of other developing ideologies of universalism, during a period of unprecedented imperial crises, which were used by the emperors as an agent of political and religious unification. Christianity finally triumphed over its competitors owing to its being perceived to be the only universal salvation cult that was capable of bringing about this unification. In short, it won due to its unique universalist soteriology. By examining a rival to Christianity's concept of universal salvation, this book will be valuable to students and scholars of ancient philosophy, patristics, church history, and late antiquity.

In this exploration of the administration of law and its role in the lives of ordinary people in the northern provinces of the Roman Empire, Serena Connolly draws upon a rich but little-known legal collection from the late 3rd century known as the Codex Hermogenianus. The codex is composed of imperial responses to petitions sent to Rome, written by a team of the emperor s legal experts. These petitions and responses provide a wealth of information about provincial legal administration and the lives of the non-elite petitioners. The man who prostituted his wife, the mother whose malicious son undersold her farm, and the slaves who posed as free men to get a loan are just a few of the lives to encounter. Lives behind the Laws makes a valuable contribution to Roman social, political, and legal history."

Political theory offers a great variety of interpretive traditions and models. Today, pluralism is the paradigm. But are all approaches equally useful? What are their limits and possibilities? Can we practice them in isolation, or can we combine them? Modeling Interpretation and the Practice of Political Theory addresses these questions in a refreshing and hands- on manner. It not only models in the abstract, but also tests in practice eight basic schemes of interpretation with which any ambitious reader of political texts should already be familiar. Comprehensive and engaging, the book includes: A straightforward typology of interpretation in political theory. Chapters on the analytical Oxford model, biographical and oeuvre- based interpretation, Skinner's Cambridge School, the esoteric model, reflexive hermeneutics, reception analysis and conceptual history. Original readings of Federalist Paper No. 10 , Plato's Statesman, de Gouges's The Three Urns, Rivera's wall painting The History of Mexico and Strauss's Persecution and the Art of Writing; with further chapters on Machiavelli, Huang Zongxi and a Hittite loyalty oath. An Epilogue proposing pragmatist eclecticism as the way forward in interpretation. An inspiring, hands- on textbook suitable for undergraduate and graduate students, as well as experienced scholars of political theory, intellectual history and philosophy interested in learning more about types and models of interpretation, and the challenge of combining them in interpretive practice.

By bringing together influential critics of neo-Aristotelian virtue ethics and some of the strongest defenders of an Aristotelian approach, this collection provides a fresh assessment of the strengths and weaknesses of Aristotelian virtue ethics and its contemporary interpretations. Contributors critically discuss and re-assess the neo-Aristotelian paradigm which has been predominant in the philosophical discourse on virtue for the past 30 years.

Phanes (fa-nays) means "manifester" or "revealer", and is related to the Greek words "light" and "to shine forth".

Phanes Press was founded in 1985 to publish quality books on the spiritual, philosophical, and cosmological traditions of the Western world. Since that time, we have published 45 books, including five volumes of Alexandria, a book-length journal of cosmology, philosophy, myth, and culture.

The year 2000 marks our fifteen-year anniversary, and we are working to bring out more interdisciplinary works, including books on creativity, psychology, literature, and the intersections between science, spirituality, and culture.

The longest work on number symbolism to survive from the ancient world. Contains helpful footnotes, an extensive glossary, bibliography, & foreword by Keith Critchlow.

This study argues that a revolution in the approach to philosophy took place during the first centuries of our era. Covering topics in Stoicism, Hellenistic antisemitism and Jewish apologetic, Platonism, and early Christian philosophy, it examines a trend to seek for the truth in antiquity which shaped the future course of Western thought.

If we are to distinguish mere non-being from that which is not, yet may be, from that which was not, yet could have been, or from that which will not be, yet could become, we are committed in some way to grant being to possibilities. The possible is not actual; yet it is not nothing. What then could it be? What ontological status could it possess? In Contingency, Time, and Possibility: An Essay on Aristotle and Duns Scotus, Pascal Massie opens these questions by combining two approaches: First, an original inquiry that analyses the notions of chance, fate, event, contradiction, and so forth, and suggests that the distinction between potency and act arises from a confrontation with the impossible. Second, a historical inquiry that focuses on Aristotle and Duns Scotus, two key figures contributing to a fundamental transformation in the history of Western ontology; namely, the transition from a metaphysics of nature (Aristotle) to a metaphysics of the will (Scotus). In doing so, this book departs from the prevailing interpretation of the history of modal logic according to which Scotus rejected the principle of plenitude attributed to Aristotle and replaced the ancient diachronic theory of possibilities with a synchronic one, thereby contributing to a "possible world's semantics." Rather, Massie argues that in its proper ontological import, the question of possibility concerns the limit between being and non-being and that this limit must be thought in terms of temporality. With Scotus, however, a radical shift occurs. Possibilities are understood in terms of will, creation, omnipotence, and transcending freedom. As such, they belong to the realm of what is supremely actual (i.e., superabundant activity). What used to be understood as a lesser degree of being (the quasi non-being of uninformed matter and mere possibilities) becomes the mark of omnipotence.

A vivid and accessible new translation of Cicero's influential writings on the Stoic idea of the divine Most ancient Romans were deeply religious and their world was overflowing with gods-from Jupiter, Minerva, and Mars to countless local divinities, household gods, and ancestral spirits. One of the most influential Roman perspectives on religion came from a nonreligious belief system that is finding new adherents even today: Stoicism. How did the Stoics think about religion? In How to Think about God, Philip Freeman presents vivid new translations of Cicero's On the Nature of the Gods and The Dream of Scipio. In these brief works, Cicero offers a Stoic view of belief, divinity, and human immortality, giving eloquent expression to the religious ideas of one of the most popular schools of Roman and Greek philosophy. On the Nature of the Gods and The Dream of Scipio are Cicero's best-known and most important writings on religion, and they have profoundly shaped Christian and non-Christian thought for more than two thousand years, influencing such luminaries as Augustine, Thomas Aquinas, Dante, and Thomas Jefferson. These works reveal many of the religious aspects of Stoicism, including an understanding of the universe as a materialistic yet continuous and living whole in which both the gods and a supreme God are essential elements. Featuring an introduction, suggestions for further reading, and the original Latin on facing pages, How to Think about God is a compelling guide to the Stoic view of the divine.

Aristotle's Poetics is one of the most powerful, perceptive and influential works of criticism in Western literary history. A penetrating, near-contemporary account of Greek tragedy, it demonstrates how the elements of plot, character and spectacle combine to produce 'pity and fear' - and why we derive pleasure from this apparently painful process. It introduces the crucial concepts of mimesis ('imitation'), hamartia ('error') and katharsis, which have informed serious thinking about drama ever since. It examines the mythological heroes, idealized yet true to life, whom Aeschylus, Sophocles and Euripides brought on to the stage. And it explains how the most effective plays rely on complication and resolution, recognitions and reversals. Essential reading for all students of Greek literature and of the many Renaissance and post-Renaissance writers who consciously adopted Aristotle as a model, the Poetics is equally stimulating for anyone interested in theatre today.

The Cratylus, one of Plato's most difficult and intriguing dialogues, explores the relations between a name and the thing it names. The questions that arise lead the characters to face a number of major issues: truth and falsehood, relativism, the possibility of a perfect language, the relation between the investigation of names and that of reality, the Heraclitean flux theory and the Theory of Forms. This is the first full-scale commentary on the Cratylus and offers a definitive interpretation of the dialogue. It contains translations of the passages discussed and a line-by-line analysis which deals with textual matters and unravels Plato's dense and subtle arguments, reaching a novel interpretation of some of the dialogue's main themes as well as of many individual passages. The book is intended primarily for graduate students and scholars, both philosophers and classicists, but presupposes no previous acquaintance with the subject and is accessible to undergraduates.

The Philebus is hard to reconcile with standard interpretations of Plato's philosophy and in this pioneering work Donald Davidson, seeks to take the Philebus at face value and to reassess Plato's late philosophy in the light of the results. The author maintains that the approach to ethics in the Philebus represents a considerable return to the methodology of the earlier dialogues. He emphasizes Plato's reversion to the Socratic elenchus and connects it with the startling reappearance of Socrates as the leading voice in the Philebus.

The central subject of Aristotle's ethics is happiness or living well. Most people in his day (as in ours), eager to enjoy life, impressed by worldly success, and fearful of serious loss, believed that happiness depends mainly on fortune in achieving prosperity and avoiding adversity. Aristotle, however, argues that virtuous conduct is the governing factor in living well and attaining happiness. While admitting that neither the blessings not the afflictions of fortune are unimportant, he maintains that the virtuous find life more satisfying than other people do and, with only modest good fortune, they lead happy, enjoyable lives. Combining philological precision with philosophical analysis, the author reconstructs Aristotle's defense of these bold claims. By examining how Aristotle develops his position in response to the prevailing hopes and anxieties of his age, the author shows why Aristotle considers happiness important for ethics and why he thinks it necessary to revise popular and traditional views. Paying close attention throughout to the internalist dimension of Aristotle's approach - his emphasis on how the virtuous view their own lives and actions - the author advances new interpretations of Aristotle's accounts of several major virtues, including temperance, courage, liberality, and 'greatness of soul'. This work sets Aristotle in the broader cultural context of his time, tracing his attemps to accommodate and amend rival views. The author examines literary and historical sources as well as philosophical texts, showing the inherited values and traditional ideals that inform Aristotle's discussions and provide some of the basis for his conclusions. Presupposing no knowledge of Greek or specialized philosophical terminology, the book is designed to be accessible to all students of philosophy or classical antiquity. All quotations from ancient texts are translated.

Plato's Euthyphro is important because it gives an excellent example of Socratic dialogue in operation and of the connection of that dialectic with Plato's earlier theory of Forms. Professor Allen's edition of the dialogue provides a translation with interspersed commentary, aimed both at helping the reader who does not have Greek and also elucidating the discussion of the earlier Theory of Forms which follows. The author argues that there is a theory of Forms in the Euthyphro and in other early Platonic dialogues and that this theory is the foundation of Socratic dialogue. However, he maintains that the theory in the early dialogues is a realist theory of universals and this theory is not to be identified with the theory of Forms found in the Phaedo, Republic, and other middle dialogues, since it differs on the issues of ontological status.