"Ancient Greek Cosmogony" is the first detailed and comprehensive account of ancient Greek theories of the origins of the world. It covers the period from 800 BC to 600 AD, beginning with myths concerning the creation of the world. It covers the cosmogonies of all the major Greek and Roman thinkers, as well as the debate between Greek philosophical cosmogony and early Christian views. It argues that Greeks formulated many of the perennial problems of philosophical cosmogony and produced philosophically and scientifically interesting answers. The atomists argued that our world was one among many worlds, and came about by chance. Plato argued that our world is unique, and is the product of design.Empedocles and the Stoics, in quite different ways, argued that there was an unending cycle whereby our world is generated, destroyed and generated again. Aristotle on the other hand argued that there was no such thing as cosmogony, and our world has always existed. Reactions to these ideas and developments of them are traced through Hellenistic philosophy and the debates in early Christianity on whether God created the world from nothing or from some pre-existing chaos. This books also deals with the related issues of the origins of life and of the elements for the ancient Greeks, and looks at how views of how the cosmos will come to an end. It argues that there were several interesting debates between Greek philosophers on the fundamental principles of cosmogony, and that these debates were influential on the development of Greek philosophy and science.

This book analyses the diverse ways in which women have been represented in the Puranic traditions in ancient India - the virtuous wife, mother, daughter, widow, and prostitute - against the socio-religious milieu around CE 300-1000. Puranas (lit. ancient narratives) are brahmanical texts that largely fall under the category of socio-religious literature which were more broad-based and inclusive, unlike the Smrtis, which were accessible mainly to the upper sections of society. In locating, identifying, and commenting on the multiplicity of the images and depictions of women's roles in Puranic traditions, the author highlights their lives and experiences over time, both within and outside the traditional confines of the domestic sphere. With a focus on five Mahapuranas that deal extensively with the social matrix Visnu, Markandeya Matsya, Agni, and Bhagavata Puranas, the book explores the question of gender and agency in early India and shows how such identities were recast, invented, shaped, constructed, replicated, stereotyped, and sometimes reversed through narratives. Further, it traces social consequences and contemporary relevance of such representations in marriage, adultery, ritual, devotion, worship, fasts, and pilgrimage. This volume will be of interest to researchers and scholars in women and gender studies, ancient Indian history, religion, sociology, literature, and South Asian studies, as also the informed general reader.

This book, originally published in 1991, sets forth the assumptions about thought and language that made falsehood seem so problematic to Plato and his contemporaries, and expounds the solution that Plato finally reached in the Sophist. Free from untranslated Greek, the book is accessible to all studying ancient Greek philosophy. As a well-documented case study of a definitive advance in logic, metaphysics and epistemology, the book will also appeal to philosophers generally.

Medieval writers such as Chaucer, Abelard, and Langland often overlaid personal story and sacred history to produce a distinct narrative form. The first of its kind, this study traces this widely used narrative tradition to Augustine's two great histories: Confessions and City of God .

Based on a conception of Reading Order introduced and developed in his Plato the Teacher: The Crisis of the Republic (Lexington; 2012) and The Guardians in Action: Plato the Teacher and the Post-Republic Dialogues from Timaeus to Theaetetus (Lexington; 2016), William H. F. Altman now completes his study of Plato's so-called "late dialogues" by showing that they include those that depict the trial and death of Socrates. According to Altman, it is not Order of Composition but Reading Order that makes Euthyphro, Apology of Socrates, Crito, and Phaedo "late dialogues," and he shows why Plato's decision to interpolate the notoriously "late" Sophist and Statesman between Euthyphro and Apology deserves more respect from interpreters. Altman explains this interpolation-and another, that places Laws between Crito and Phaedo-as part of an ongoing test Plato has created for his readers that puts "the Guardians on Trial." If we don't recognize that Socrates himself is the missing Philosopher that the Eleatic Stranger never actually describes-and also the antithesis of the Athenian Stranger, who leaves Athens in order to create laws for Crete-we pronounce ourselves too sophisticated to be Plato's Guardians, and unworthy of the Socratic inheritance.

Collected in this volume are some of the most important articles published on the philosophy of the Greeks before Socrates. They cover: The nature of Presocratic thought The sources of our knowledge of the Presocratics The earliest philosophers up to Heraclitus

The Psychoanalysis of Overcoming Suffering: Flourishing Despite Pain offers a guide to understanding and working with a range of everyday causes of suffering from a psychoanalytic perspective. The book delineates some of the underappreciated, everyday facets of the troubling and challenging psychological experiences associated with love, work, faith, mental anguish, old age, and psychotherapeutic caregiving. Examining both the suffering of the patient and therapist, Paul Marcus provides pragmatic insights for changing one's way of being to make suffering sufferable. Written in a rich but accessible style, one that draws from ancient wisdom and spirituality, The Psychoanalysis of Overcoming Suffering provides an essential guide for psychoanalysts and psychotherapists and their clients, and will also appeal to anyone who is interested in understanding how we suffer, why we suffer and what we can do about it.

Bringing together the history of educational philosophy, political philosophy, and rhetoric, this book examines the influence of the philosopher Isocrates on educational thought and the history of education. Unifying philosophical and historical arguments, Muir discusses the role of Isocrates in raising two central questions: What is the value of education? By what methods ought the value of education to be determined? Tracing the historical influence of Isocrates' ideas of the nature and value of education from Antiquity to the modern era, Muir questions normative assumptions about the foundations of education and considers the future status of education as an academic discipline.

Focus Philosophical Library's edition of Aristotle's "Nicomachean Ethics" is a lucid and useful translation of one of Aristotle's major works for the student of undergraduate philosophy, as well as for the general reader interested in the major works of western civilization. This edition includes notes and a glossary, intending to provide the reader with some sense of the terms and the concepts as they were understood by Aristotle's immediate audience.
Focus Philosophical Library books are distinguished by their commitment to faithful, clear, and consistent translations of texts and the rich world part and parcel of those texts.

Knowledge and Self-Knowledge in Plato's Theaetetus advances a new explanation for the apparent failure of the Theaetetus to come to a satisfactory conclusion about the definition of knowledge. Tschemplik argues that understanding this aporetic dialogue in light of the fact that it was conducted with two noted mathematicians shows that for Plato, mathematics was not the paradigm for philosophy. She points out that, although mathematics is clearly an important part of the philosopher's training, as the educational outline of the Republic makes clear, the point on which the mathematician falls short is the central role that self-knowledge plays in philosophical investigation. Theaetetus betrays this deficiency and is led by Socrates to an understanding of the benefits of self-knowledge understood as the knowledge of ignorance. Tschemplik concludes that it is the absence of self-knowledge in the Theaetetus which leads to its closing impasse regarding knowledge. This book will be of interest to scholars and graduate students in the history of philosophy with a special interest in ancient philosophy, and will also be accessible to upper-level undergraduates in ancient philosophy.

First published in 1991, this book - through the examination of ancient Greek literary, philosophical and legal texts - analyses how the Athenian torture of slaves emerged from and reinforced the concept of truth as something hidden in the human body. It discusses the tradition of understanding truth as something that is generally concealed and the ideas of 'secret space' in both the female body and the Greek temple. This philosophy and practice is related to Greek views of the 'Other' (women and outsiders) and considers the role of torture in distinguishing slave and free in ancient Athens. A wide range of perspectives - from Plato to Sartre - are employed to examine the subject.

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.

This Element shows that Plato keeps a clear distinction between mathematical and metaphysical realism and the knife he uses to slice the difference is method. The philosopher's dialectical method requires that we tether the truth of hypotheses to existing metaphysical objects. The mathematician's hypothetical method, by contrast, takes hypotheses as if they were first principles, so no metaphysical account of their truth is needed. Thus, we come to Plato's methodological as-if realism: in mathematics, we treat our hypotheses as if they were first principles, and, consequently, our objects as if they existed, and we do this for the purpose of solving problems. Taking the road suggested by Plato's Republic, this Element shows that methodological commitments to mathematical objects are made in light of mathematical practice; foundational considerations; and, mathematical applicability. This title is also available as Open Access on Cambridge Core.

"Open Democracy envisions what true government by mass leadership could look like."-Nathan Heller, New Yorker How a new model of democracy that opens up power to ordinary citizens could strengthen inclusiveness, responsiveness, and accountability in modern societies To the ancient Greeks, democracy meant gathering in public and debating laws set by a randomly selected assembly of several hundred citizens. To the Icelandic Vikings, democracy meant meeting every summer in a field to discuss issues until consensus was reached. Our contemporary representative democracies are very different. Modern parliaments are gated and guarded, and it seems as if only certain people-with the right suit, accent, wealth, and connections-are welcome. Diagnosing what is wrong with representative government and aiming to recover some of the lost openness of ancient democracies, Open Democracy presents a new paradigm of democracy in which power is genuinely accessible to ordinary citizens. Helene Landemore favors the ideal of "representing and being represented in turn" over direct-democracy approaches. Supporting a fresh nonelectoral understanding of democratic representation, Landemore recommends centering political institutions around the "open mini-public"-a large, jury-like body of randomly selected citizens gathered to define laws and policies for the polity, in connection with the larger public. She also defends five institutional principles as the foundations of an open democracy: participatory rights, deliberation, the majoritarian principle, democratic representation, and transparency. Open Democracy demonstrates that placing ordinary citizens, rather than elites, at the heart of democratic power is not only the true meaning of a government of, by, and for the people, but also feasible and, today more than ever, urgently needed.

An Ancient Guide to Good Politics: A Literary and Ethical Reading of Cicero's De Republica illuminates Cicero's subtlety of craft and thought in his most painstakingly written dialogue. As Cicero-notable among ancient thinkers for his accomplishments as a statesman and as a philosopher-has enjoyed a resurgence of interest in recent decades, scholars are discovering in Cicero's De Republica (On the Republic) an original, insightful, and relevant teaching on republicanism, liberty, leadership, and citizenship. Through a close reading of this work, Moryam VanOpstal highlights Cicero's ingenuity in addressing age-old philosophical and political questions related to the best way of life, the relationship of justice and law, the founding of republics, the cycles of regimes, the guide of the republic, and the mixed regime. Instead of offering simplistic teachings on duty, power, and justice, Cicero presents us with reflections and puzzles that turn the question back to us, pointing us to deeper unities than the disparate appearances of things might suggest. VanOpstal shows that Cicero intended his dialogue as a provocation for us to live lives that are more fully characterized by noble thought and thoughtful deed.

Hegel's debts to ancient philosophy are widely acknowledged by scholars, and by the philosopher himself. Roughly half of his Lectures on the History of Philosophy is devoted to ancient philosophy, and throughout his work Hegel frequently frames his positions in relation to the thinkers and movements of antiquity. This volume presents original essays from leading scholars dealing with Hegel's debts to ancient thinkers, as well as his own, often problematic readings of ancient philosophy. While around half of the chapters discuss Hegel's treatment of Aristotle-a topic that has long been at the forefront of scholarship-the other half explore his relationship to such ancient figures as Xenophanes, Anaxagoras, Socrates, Plato, Sextus Empiricus, and the Stoics. The essays challenge a number of longstanding scholarly assumptions regarding, for example, Hegel's denigration of the "mythical," his developmentalist approach to ancient thought, his conception of the state in relation to the Greek polis, his "hermeneutic" of the Platonic dialogues, and his use of Aristotelian concepts in arguments concerning the psyche, the body, and their unity and distinction.

This volume features more than fifteen essays written in honor of Peter D. Klein. It explores the work and legacy of this prominent philosopher, who has had and continues to have a tremendous influence in the development of epistemology. The essays reflect the breadth and depth of Klein's work. They engage directly with his views and with the views of his interlocutors. In addition, a comprehensive introduction discusses the overall impact of Klein's philosophical work. It also explains how each of the essays in the book fits within that legacy. Coverage includes such topics as a knowledge-first account of defeasible reasoning, felicitous falsehoods, the possibility of foundationalist justification, the many formal faces of defeat, radical scepticism, and more. Overall, the book provides readers with an overview of Klein's contributions to epistemology, his importance to twentieth and twenty-first-century philosophy, and a survey of his philosophical ideas and accomplishments. It's not only a celebration of the work of an important philosopher. It also offers readers an insightful journey into the nature of knowledge, scepticism, and justification.

In this book, first published in 1978, Allen Brent sets out to explore some of the questions raised by theorists and philosophers regarding curriculum. He starts by investigating whether all knowledge is the product of social conditions of particular times or places, or whether there is some kind of universal framework implicit in the claims to knowledge which men make. He looks at the work of Plato, Newman, Freire and Hirt and how, each of them in a strikingly different way, they have tried to give us an objective basis for curriculum judgements and how the validity of that basis is attacked by contemporary sociologists of knowledge. This book is aimed primarily at students who are concentrating on the philosophy of education or curriculum theory.

Theophrastus of Eresus was Aristotle's pupil and successor as head of the Peripatetic School. He is best known as the author of the amusing Characters and two ground-breaking works in botany, but his writings extend over the entire range of Hellenistic philosophic studies. Volume 5 of Rutgers University Studies in Classical Humanities focuses on his scientific work. The volume contains new editions of two brief scientific essays-On Fish and Afeteoro/o^y-accompanied by translations and commentary. Among the contributions are: "Peripatetic Dialectic in the De sensibus," Han Baltussen; "Empedocles" Theory of Vision and Theophrastus' De sensibus," David N. Sedley; "Theophrastus on the Intellect," Daniel Devereux; "Theophrastus and Aristotle on Animal Intelligence," Eve Browning Cole; "Physikai doxai and Problemata physika from Aristotle to Agtius (and Beyond)," Jap Mansfield; "Xenophanes or Theophrastus? An Aetian Doxographicum on the Sun," David Runia; "Place1 in Context: On Theophrastus, Fr. 21 and 22 Wimmer," Keimpe Algra; "The Meteorology of Theophrastus in Syriac and Arabic Translation," Hans Daiber; "Theophrastus' Meteorology, Aristotle and Posidonius," Ian G. Kidd; "The Authorship and Sources of the Peri Semeion Ascribed to Theophrastus," Patrick Cronin; "Theophrastus, On Fish" Robert W. Sharpies.

Demetrius of Phalerum (c. 355-280BCE) of Phalerum was a philosopher-statesman. He studied in the Peripatos under Theophrastus and subsequently used his political influence to help his teacher acquire property for the Peripatetic school. As overseer of Athens, his governance was characterized by a decade of domestic peace. Exiled to Alexandria in Egypt, he became the adviser of Ptolemy. He is said to have been in charge of legislation, and it is likely that he influenced the founding of the Museum and the Library. This edition of the fragments of Demetrius of Phalerum reflects the growing interest in the Hellenistic period and the philosophical schools of that age. As a philosopher-statesman, Demetrius appears to have combined theory and practice. For example, in the work On Behalf of the Politeia, he almost certainly explained his own legislation and governance by appealing to the Aristotelian notion of politeia, that is, a constitution in which democratic and oligarchic elements are combined. In On Peace, he may have defended his subservience to Macedon by appealing to Aristotle, who repeatedly recognized the importance of peace over war; and in On Fortune, he will have followed Theophrastus, emphasizing the way fortune can determine the success or failure of sound policy. Whatever the case concerning any one title, we can well understand why Cicero regarded Demetrius as a unique individual: the educated statesman who was able to bring learning out of the shadows of erudition into the light of political conflict, and that despite an oratorical style more suited to the shadows of the Peripatos then to political combat. The new edition of secondary reports by Stork, van Ophuijsen, and Dorandi brings together the evidence for these and other judgments. The facing translation which accompanies the Greek and Latin texts opens up the material to readers who lack the ancient languages, and the accompanying essays introduce us to important issues. The volume will be of interest to those interested in Greek literature, Hellenistic philosophy, Hellenistic history, and generally to persons captivated by the notion of philosopher-statesman.

Dicaearchus of Messana (fl. c. 320 b.c.) was a peripatetic philosopher. Like Theophrastus of Eresus, he was a pupil of Aristotle. Dicaearchus's life is not well documented. There is no biography by Diogenes Laertius, and what the Suda offers is meager. However, it can be ascertained that a close friendship existed between Aristoxenus and Dicaearchus as both are mentioned as personal students of Aristotle. Dicaearchus lived for a time in the Peleponnesus, and in his pursuit of geographical studies and measuring mountains, he is said to have enjoyed the patronage of kings. Dicaearchus's interests were in certain respects narrower than Aristotle's. There is no evidence that Dicaearchus worked in logic, physics, or metaphysics. To the contrary, his work On the Soul recalls the Aristotelian treatise of the same title, but Dicaearchus's work was not an esoteric treatise. Instead, it was a dialogue in two parts. His interest in good and bad lifestyles also found expression in works such as On the Sacrifice at Ilium, and On the Destruction of Human Beings, in which he presented man himself as the greatest threat to mankind. In On Lives, a work of at least two books, he considered philosophers and others noted for their wisdom, with his main thesis being the superiority of the active life over that of quiet contemplation. Cicero speaks of controversy between Dicaearchus and Theophrastus the former championing the active life and the latter that of contemplation. Circuit of the Earth was a work of descriptive geography in which Dicaearchus said that the earth has the shape of a globe. This interest in earth's sphericity led him to make maps and discuss other phenomena like the cause of ebb- and flood-tides and the source of the Nile River. The largest number of texts in the collection deal with cultural history, most of which stem or appear to stem from his Life of Greece, while the smallest section deals with politics. This tenth volume in the series Rutgers Studies in Classical Humanities includes a facing translation of the Greek and Latin texts, making the material accessible to readers who lack the ancient languages, and the accompanying essays introduce important issues beyond the scope of the text.

Eros and Socratic Political Philosophy offers a new account of Plato's view of eros, or romantic love, by focusing on a question which has vexed many scholars: why does Plato's Socrates praise eros highly on some occasions but also criticize it harshly on others? Through detailed analyses of Plato's Republic, Phaedrus, and Symposium, Levy shows how, despite the apparent tensions between Socrates' statements about eros in each dialogue, these statements supplement each other well and serve to clarify Socrates' understanding of the complex relationship between eros, religious belief, and philosophy. Thus, Levy's interpretation sheds new light not only on Plato's view of eros, but also on his view of piety and philosophy, challenging common assumptions about the erotic nature of Socratic philosophy. This novel approach to classic political theory will incite discussion and interest among scholars of classics, philosophy, and political theory.

Seeking to reassess Plato's views on how we might investigate and explain the natural world, this book argues that many of the common charges against Plato (disinterest, ignorance, dismissal of observation) are unfounded, and that Plato had a series of important and cogent criticisms of the early atomists and other physiologoi. His views on science, and on astronomy and cosmology in particular, develop in interesting ways. It also argues that Plato can best be seen as someone who is struggling with the foundations of scientific realism, and that he has interesting epistemological, cosmological and nomological reasons for his teleological approach.