This book studies the history of intercultural human rights. It examines the foundational elements of human rights in the East and the West and provides a comparative analysis of the independent streams of thought originating from the two different geographic spaces. It traces the genesis of the idea of human rights back to ancient Indian and Greco-Roman texts, especially concepts such as the Rigvedic universal moral law, the Upanishadic narratives, the Romans' model of governance, the rule of law, and administration of justice. It also looks at Cicero's concept of rights and duties which focuses on quality of compassion and fair play, and Seneca's expositions on mercy, empathy, justice, and checks on the arbitrary exercise of power. An important contribution, this book fills a significant gap in the study of human rights. It will be useful for students and researchers of political science, ancient history, religion and civilizations, philosophy, history, human rights, governance, law, sociology, and South Asian studies. The book also caters to general readers interested in the history of human rights.

This collection makes available in English twelve papers by the distinguished French scholar Professor Jacques Brunschwig. The essays deal with problems arising in the texts and doctrines of the three major philosophical schools of the Hellenistic period - Epicureanism, Stoicism and Scepticism. The author's strategy is to focus on some specific problem and then to enlarge the conclusion of his discussion so as to reformulate or reassess some more important issue. The main subjects tackled are: problems in Epicurean cosmology and linguistic theory; aspects of Stoic logic, ontology and theology; the history of Scepticism; and analysis of some of the conceptual tools used by the Sceptics in their anti-dogmatic arguments.

This volume integrates aspects of the Poetics into the broader corpus of Aristotelian philosophy. It both deals with some old problems raised by the treatise, suggesting possible solutions through contextualization, and also identifies new ways in which poetic concepts could relate to Aristotelian philosophy. In the past, contextualization has most commonly been used by scholars in order to try to solve the meaning of difficult concepts in the Poetics (such as catharsis, mimesis, or tragic pleasure). In this volume, rather than looking to explain a specific concept, the contributors observe the concatenation of Aristotelian ideas in various treatises in order to explore some aesthetic, moral and political implications of the philosopher's views of tragedy, comedy and related genres. Questions addressed include: Does Aristotle see his interest in drama as part of his larger research on human natures? What are the implications of tragic plots dealing with close family members for the polis? What should be the role of drama and music in the education of citizens? How does dramatic poetry relate to other arts and what are the ethical ramifications of the connections? How specific are certain emotions to literary genres and how do those connect to Aristotle's extended account of pathe? Finally, how do internal elements of composition and language in poetry relate to other domains of Aristotelian thought? The Poetics in its Aristotelian Context offers a fascinating new insight to the Poetics, and will be of use to anyone working on the Poetics, or Aristotelian philosophy more broadly.

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.

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.

- integrates relevant philosophy in a way that makes it understandable and palatable to psychoanalytic readers - there isn't much direct competition to this book; it's an original contribution

In the year 62, citing health issues, the Roman philosopher Seneca withdrew from public service and devoted his time to writing. His letters from this period offer a window into his experience as a landowner, a traveler through Roman Italy, and a man coping with the onset of old age. They describe the roar of the arena, the festival of Saturnalia, and the perils of the Adriatic Sea, and they explain his thoughts about political power, the treatment of slaves, the origins of civilization, and the key points of Stoic philosophy. This selection of fifty of his letters brings Seneca to readers in a fresh modern voice and shows how, as a philosopher, he speaks to our time. Above all, these letters explore the inner life of the individual: from the life of heedless vanity to the first interest in philosophy, to true friendship, self-determination, and personal excellence.

Socrates was not a moral philosopher. Instead he was a theorist who showed how human desire and human knowledge complement one another in the pursuit of human happiness. His theory allowed him to demonstrate that actions and objects have no value other than that which they derive from their employment by individuals who, inevitably, desire their own happiness and have the knowledge to use actions and objects as a means for its attainment. The result is a naturalised, practical, and demystified account of good and bad, and right and wrong. Professor Reshotko presents a freshly envisioned Socratic theory residing at the intersection of the philosophy of mind and ethics. It makes an important contribution to the study of the Platonic dialogues and will also interest all scholars of ethics and moral psychology.

This volume addresses issues of moral pluralism and polarization by drawing attention to the transcendent character of the good. It probes the history of Christian theology and moral philosophy to investigate the value of this idea and then relates it to contemporary moral issues.

Some studies of ancient Roman masculinities have concentrated on the private aspects of the subject, particularly sexuality, and have drawn conclusions from a narrow field of reference, usually rhetorical practice. In contrast, this 2006 book examines the public and the most important aspect of Roman masculinity: manliness as represented by the concept of virtus. Using traditional historical, philological, and archaeological analyses, together with the methods of socio-linguistics and gender studies, it presents a comprehensive picture of how Roman manliness developed from the middle to the late Republic. Arguing that virtus was not, in essence, a moral concept, Myles McDonnell shows how the semantic range of the word, together with the manly ideal that it embodied, were altered by Greek cultural ideas; and how Roman manliness was contested in the religion, culture, and politics of the late Republic.

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."

Aristotle and the Rediscovery of Citizenship confronts a question that is central to Aristotle's political philosophy as well as to contemporary political theory: what is a citizen? Answers prove to be elusive, in part because late twentieth-century critiques of the Enlightenment called into doubt fundamental tenets that once guided us. Engaging the two major works of Aristotle's political philosophy, his Nicomachean Ethics and his Politics, Susan D. Collins poses questions that current discussions of liberal citizenship do not adequately address. Drawing a path from contemporary disputes to Aristotle, she examines in detail his complex presentations of moral virtue, civic education, and law; his view of the aims and limits of the political community; and his treatment of the connection between citizenship and the human good. Collins thereby shows how Aristotle continues to be an indispensable source of enlightenment, as he has been for political and religious traditions of the past.

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

Does a flourishing life involve pursuing passionate attachments? Can we choose what these passionate attachments will be? This book offers an original theory of how we can actively cultivate our passionate attachments. The author argues that not only do we have reason to view passionate attachments as susceptible to growth, change, and improvement, but we should view these entities as amenable to self-cultivation. He uses Pierre Hadot's and Michel Foucault's accounts of Hellenistic self-cultivation as vital conceptual tools to formulate a theory of cultivating our passionate attachments. First, their accounts offer the conceptual resources for a philosophical theory of how we can cultivate our passionate attachments. Second, the exercises of self-cultivation they focus on allow us to outline a practical method though which we can cultivate our passionate character. Doing this brings out a significantly new dimension to the role of the passionate attachments in the flourishing life and offers theoretical and practical accounts of how we can cultivate them based on the Hellenistic conception of self-directed character change. Cultivating Our Passionate Attachments will be of interest to advanced students and scholars working in virtue ethics, moral philosophy, and ancient 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.

This scholarly volume proposes protreptic as a radically new way of reading Plato's dialogues leading to enhanced student engagement in learning and inquiry. Through analysis of Platonic dialogues including Crito, Euthyphro, Meno, and Republic, the text highlights Socrates' ways of fostering and encouraging self-examination and conscionable reflection. By focusing his work on Socrates' use of protreptic, Marshall proposes a practical approach to reading Plato, illustrating how his writings can be used to enhance intrinsic motivation amongst students, and help them develop the thinking skills required for democratic and civic engagement. This engaging volume will be of interest to doctoral students, researchers, and scholars concerned with Plato's dialogues, the philosophy of education, and ancient philosophy more broadly, as well as post-graduate students interested in moral and values education research.

The first English monograph entirely devoted to a theoretical investigation of Gorgias' epistemological thought

Given its brevity, Plato's Meno covers an astonishingly wide array of topics: politics, education, virtue, definition, philosophical method, mathematics, the nature and acquisition of knowledge and immortality. Its treatment of these, though profound, is tantalisingly short, leaving the reader with many unresolved questions. This book confronts the dialogue's many enigmas and attempts to solve them in a way that is both lucid and sympathetic to Plato's philosophy. Reading the dialogue as a whole, it explains how different arguments are related to one another and how the interplay between characters is connected to the philosophical content of the work. In a new departure, this book's exploration focuses primarily on the content and coherence of the dialogue in its own right and not merely in the context of other dialogues, making it required reading for all students of Plato, be they from the world of classics or philosophy.

Walking through Elysium stresses the subtle and intricate ways writers across time and space wove Vergil's underworld in Aeneid 6 into their works. These allusions operate on many levels, from the literary and political to the religious and spiritual. Aeneid 6 reshaped prior philosophical, religious, and poetic traditions of underworld descents, while offering a universalizing account of the spiritual that could accommodate prior as well as emerging religious and philosophical systems. Vergil's underworld became an archetype, a model flexible enough to be employed across genres, and periods, and among differing cultural and religious contexts. The essays in this volume speak to Vergil's incorporation of and influence on literary representations of underworlds, souls, afterlives, prophecies, journeys, and spaces, from sacred and profane to wild and civilized, tracing the impact of Vergil's underworld on authors such as Ovid, Seneca, Statius, Augustine, and Shelley, from Pagan and Christian traditions through Romantic and Spiritualist readings. Walking through Elysium asserts the deep and lasting influence of Vergil's underworld from the moment of its publication to the present day.

Plato and Xenophon are the two students of Socrates whose works have come down to us in their entirety. Their works have been studied by countless scholars over the generations; but rarely have they been brought into direct contact, outside of their use in relation to the Socratic problem. This volume changes that, by offering a collection of articles containing comparative analyses of almost the entire range of Plato's and Xenophon's writings, approaching them from literary, philosophical and historical perspectives.

Offers the latest research on this topic.

This volume examines the influence that Epicureanism and Stoicism, two philosophies of nature and human nature articulated during classical times, exerted on the development of European thought to the Enlightenment. Although the influence of these philosophies has often been noted in certain areas, such as the influence of Stoicism on the development of Christian thought and the influence of Epicureanism on modern materialism, the chapters in this volume contribute a new awareness of the degree to which these philosophies and their continued interaction informed European intellectual life well into early modern times. The influence of the Epicurean and Stoic philosophies in the areas of literature, philosophy, theology, and science are considered. Many thinkers continue to perceive these philosophies as significant alternatives for understanding the human and natural worlds. Having become incorporated into the canon of philosophical alternatives, Epicureanism and Stoicism continued to exert identifiable influences on scientific and philosophical thought at least until the middle of the eighteenth century.

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.

* Offers nuanced, non-traditional readings of Plato * Builds upon the dialogues by bringing them into conversation with psychoanalysis, phenomenology, and contemporary Continental thought more broadly * Addresses a major gap in the literature, one which has been perpetuated down through the centuries; a gap caused by reading Plato as a metaphysician or moral or political philosopher and not, primarily, as a psychologist, a doctor of the human soul

* Offers nuanced, non-traditional readings of Plato * Builds upon the dialogues by bringing them into conversation with psychoanalysis, phenomenology, and contemporary Continental thought more broadly * Addresses a major gap in the literature, one which has been perpetuated down through the centuries; a gap caused by reading Plato as a metaphysician or moral or political philosopher and not, primarily, as a psychologist, a doctor of the human soul