Syrianus, originally from Alexandria, moved to Athens and became the head of the Academy there after the death of Plutarch of Athens. In discussing "Aristotle's 'Metaphysics' 3-4", shows how metaphysics, as a philosophical science, was conceived by the Neoplatonic philosopher of Late Antiquity. The questions raised by Aristotle in "Metaphysics" 3 as to the scope of metaphysics are answered by Syrianus, who also criticizes the alternative answers explored by Aristotle.In presenting "Metaphysics" 4, Syrianus explains in what sense metaphysics deals with 'being as being' and how this includes the essential attributes of being (unity/multiplicity, sameness/difference, etc.), showing also that it comes within the scope of metaphysics to deal with the primary axioms of scientific thought, in particular the Principle of Non-Contradiction, for which Syrianus provides arguments additional to those developed by Aristotle. Syrianus thus reveals how Aristotelian metaphysics was formalized and transformed by a philosophy which found its deepest roots in Pythagoras and Plato.

Themistius' treatment of "Books 5-8" of Aristotle's "Physics" shows this commentator's capacity to identify, isolate and discuss the core ideas in Aristotle's account of change, his theory of the continuum, and his doctrine of the unmoved mover. His paraphrase offered his ancient students, as they will now offer his modern readers, an opportunity to encounter central features of Aristotle's physical theory, synthesized and epitomized in a manner that has always marked Aristotelian exegesis but was raised to a new level by the innovative method of paraphrase pioneered by Themistius. Taking selective but telling account of the earlier Peripatetic tradition (notably Theophrastus and Alexander of Aphrodisias), this commentator creates a framework that can still be profitably used by Aristotlian scholars today.

Plato and the Creation of the Hebrew Bible for the first time compares the ancient law collections of the Ancient Near East, the Greeks and the Pentateuch to determine the legal antecedents for the biblical laws. Following on from his 2006 work, Berossus and Genesis, Manetho and Exodus, Gmirkin takes up his theory that the Pentateuch was written around 270 BCE using Greek sources found at the Great Library of Alexandria, and applies this to an examination of the biblical law codes. A striking number of legal parallels are found between the Pentateuch and Athenian laws, and specifically with those found in Plato's Laws of ca. 350 BCE. Constitutional features in biblical law, Athenian law, and Plato's Laws also contain close correspondences. Several genres of biblical law, including the Decalogue, are shown to have striking parallels with Greek legal collections, and the synthesis of narrative and legal content is shown to be compatible with Greek literature. All this evidence points to direct influence from Greek writings, especially Plato's Laws, on the biblical legal tradition. Finally, it is argued that the creation of the Hebrew Bible took place according to the program found in Plato's Laws for creating a legally authorized national ethical literature, reinforcing the importance of this specific Greek text to the authors of the Torah and Hebrew Bible in the early Hellenistic Era. This study offers a fascinating analysis of the background to the Pentateuch, and will be of interest not only to biblical scholars, but also to students of Plato, ancient law, and Hellenistic literary traditions.

Ludwig Edelstein (1902-1965) is well-known for his work on the history of anceint medicine and ancient philosophy, and to both of these areas he made contributions of primary importance. This collection, originally published in 1987, makes avaialable Edelstein's main papers to scholars and students, and includes papers from 1931-1965.

This book explores the nature and significance of Pyrrhonism, the most prominent and influential form of skepticism in Western philosophy. Not only did Pyrrhonism play an important part in the philosophical scene of the Hellenistic and Imperial age, but it also had a tremendous impact on Renaissance and modern philosophy and continues to be a topic of lively discussion among both scholars of ancient philosophy and epistemologists. The focus and inspiration of the book is the brand of Pyrrhonism expounded in the extant works of Sextus Empiricus. Its aim is twofold: to offer a critical interpretation of some of the central aspects of Sextus's skeptical outlook and to examine certain debates in contemporary philosophy from a neo-Pyrrhonian perspective. The first part explores the aim of skeptical inquiry, the defining features of Pyrrhonian argumentation, the epistemic challenge posed by the Modes of Agrippa, and the Pyrrhonist's stance on the requirements of rationality. The second part focuses on present-day discussions of the epistemic significance of disagreement, the limits of self-knowledge, and the nature of rationality. The book will appeal to researchers and graduate students interested in skepticism.

The coursebook presents Plato and Aristotle as the two most significant and groundbreaking thinkers of European thought from the era of classical Greek philosophy. The author provides prefatory orientation in the labyrinth of their complex thought and sketches their metaphysics, problems of knowledge and ethics. He departs from the fact that both thinkers are similar in striving to overcome problems of their period by localizing the human being into a hierarchical order of beings, which obliges in questions of the possibility of knowledge as well as of the right conduct.

W.K.C. Guthrie has written a survey of the great age of Greek philosophy - from Thales to Aristotle - which combines comprehensiveness with brevity. Without pre-supposing a knowledge of Greek or the Classics, he sets out to explain the ideas of Plato and Aristotle in the light of their predecessors rather than their successors, and to describe the characteristic features of the Greek way of thinking and outlook on the world. Thus The Greek Philosophers provides excellent background material for the general reader - as well as providing a firm basis for specialist studies.

This book studies the pilgrimage of the Ancient World in its search for moral truth. After a brief examination of the values which dominated Homeric society and the subsequent aristocracies, the central portion of the book is an account and analysis of the moral ideas which illuminated the Greek, Roman and Hebrew worlds during the classical period. The volume discusses the cardinal virtues, the place of friendship, Plato's love, philanthropia and the moral insights of the Jewish prophets and subsequently examines Christian love.

Originally published in 1991, this book focuses on the concept of virtue, and in particular on the virtue of wisdom or knowledge, as it is found in the epic poems of Homer, some tragedies of Sophocles, selected writings of Plato, Aristotle, and the Stoic and Epicurean philosophers. The key questions discussed are the nature of the virtues, their relation to each other, and the relation between the virtues and happiness or well-being. This book provides the background and interpretative framework to make classical works on Ethics, such as Plato's Republic and Aristotle's Nicomachean Ethics, accessible to readers with no training in the classics.

Despite its importance in the history of Ancient science, Menelaus' Spherics is still by and large unknown. This treatise, which lies at the foundation of spherical geometry, is lost in Greek but has been preserved in its Arabic versions. The reader will find here, for the first time edited and translated into English, the essentials of this tradition, namely: a fragment of an early Arabic translation and the first Arabic redaction of the Spherics composed by al-Mahani /al-Harawi, together with a historical and mathematical study of Menelaus' treatise. With this book, a new and important part of the Greek and Arabic legacy to the history of mathematics comes to light. This book will be an indispensable acquisition for any reader interested in the history of Ancient geometry and science and, more generally, in Greek and Arabic science and culture.

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.

Modern literary theory is increasingly looking to philosophy for its inspiration. After a wave of structural analysis, the growing influence of deconstruction and hermeneutic readings continues to bear witness to this. This exciting and important collection, first published in 1988, reveals the diversity of approaches that mark the post-structuralist endeavour, and provides a challenge to the conventional practice of classical studies and ancient philosophy. This book will be of interest to students of ancient philosophy, classical studies and literary theory.

The Sceptics is the first comprehensive, up-to-date treatment of Greek scepticism, from the beginnings of epistemology with Xenophanes, to the final full development of Pyrrhonism as presented in the work of Sextus Empiricus. Tracing the evolution of scepticism from 500 B.C to A.D 200, this clear and rigorous analysis presents the arguments of the Greek sceptics in their historical context and provides an in-depth study of the various strands of the sceptical tradition.

Is it possible to derive a viable definition of persons from Aristotle's work? In A Person as a Lifetime: An Aristotelian Account of Persons, Stephanie M. Semler argues that we can. She finds the component parts of this definition in his writing on ethics and metaphysics, and the structure of this working definition is that of an entire lifetime. If J.O. Urmson is right that "[t]o call somebody a eudaimon is to judge his life as a whole," then a Greek, and by extension an Aristotelian account of personhood would be a description of an entire human life. Likewise, the evaluation of that life would have to be done at its termination. The concept of persons is at least as much a moral one as it is a metaphysical one. For this reason, Semler contends that an important insight about persons is to be found in Aristotle's ethical works. The significance of judging one to be a eudaimon is in understanding that the life is complete-that is, it has a beginning, middle, and an end, with the same person at the helm for the duration. If we know what Aristotle's requirements are for a human lifetime is to have all of these features, it follows that we can derive an Aristotelian concept of persons from it. We find the benefit of such an investigation when the difficulties with issues surrounding personal identity seem to indicate that either personal identity must inhere in the physical body of a person, or that, on pain of a view that resembles dualism, it simply doesn't exist. A Person as a Lifetime will be of particular interest to students and scholars of philosophy, history, classics, and psychology, and to anyone with an interest in Aristotle.

Forms, Souls, and Embryos allows readers coming from different backgrounds to appreciate the depth and originality with which the Neoplatonists engaged with and responded to a number of philosophical questions central to human reproduction, including: What is the causal explanation of the embryo's formation? How and to what extent are Platonic Forms involved? In what sense is a fetus 'alive,' and when does it become a human being? Where does the embryo's soul come from, and how is it connected to its body? This is the first full-length study in English of this fascinating subject, and is a must-read for anyone interested in Neoplatonism or the history of medicine and embryology.

Luke and the Politics of Homeric Imitation: Luke-Acts as Rival to the Aeneid argues that the author of Luke-Acts composed not a history but a foundation mythology to rival Vergil's Aeneid by adopting and ethically emulating the cultural capital of classical Greek poetry, especially Homer's Iliad and Odyssey and Euripides's Bacchae. For example, Vergil and, more than a century later, Luke both imitated Homer's account of Zeus's lying dream to Agamemnon, Priam's escape from Achilles, and Odysseus's shipwreck and visit to the netherworld. Both Vergil and Luke, as well as many other intellectuals in the Roman Empire, engaged the great poetry of the Greeks to root new social or political realities in the soil of ancient Hellas, but they also rivaled Homer's gods and heroes to create new ones that were more moral, powerful, or compassionate. One might say that the genre of Luke-Acts is an oxymoron: a prose epic. If this assessment is correct, it holds enormous importance for understanding Christian origins, in part because one may no longer appeal to the Acts of the Apostles for reliable historical information. Luke was not a historian any more than Vergil was, and, as the Latin bard had done for the Augustine age, he wrote a fictional portrayal of the kingdom of God and its heroes, especially Jesus and Paul, who were more powerful, more ethical, and more compassionate than the gods and heroes of Homer and Euripides or those of Vergil's Aeneid.

Myles Burnyeat (1939-2019) was a major figure in the study of ancient Greek philosophy during the last decades of the twentieth century and the first of this. After teaching positions in London and Cambridge, where he became Laurence Professor, in 1996 he took up a Senior Research Fellowship at All Souls College, Oxford, from which he retired in 2006. In 2012 he published two volumes collecting essays dating from before the move to Oxford. Two new posthumously published volumes bring together essays from his years at All Souls and his retirement. The essays in Volume 4 are addressed principally to scholars engaging first with fundamental issues in Platonic and Aristotelian metaphysics and epistemology and in Aristotle's philosophical psychology. Then follow studies tackling problems in interpreting the approaches to physics and cosmology taken by Plato and Aristotle, and in assessing the evidence for early Greek exercises in optics.

This is the first separate edition and commentary on Philodemos of Gadara (110-40 BC) since 1885, containing an introduction on Philodemos' life, poetic theory, metrical practice, and the place of the epigrams within the Greek Anthology. Thirty-six genuine and two spurious epigrams are printed with full critical apparatus, translation, and commentary. Also included is the text of a recently published papyrus containing traces of many known and previously unknown epigrams by Philodemos.

Concerning embryos, Porphyry takes an original view on issues that had been left undecided by his teacher Plotinus and earlier by the doctor Galen. What role is played in the development of the embryo by the souls or the natures of the father, of the mother, of the embryo, or of the whole world? Porphyry's detailed answer, in contrast to Aristotle's, gives a significant role to the soul and to the nature of the mother, without, however, abandoning Aristotle's view that the mother supplies no seed. In the fragments of On What is in Our Power, "Porphyry" discusses Plato's idea that we choose each of our incarnations, and so are responsible for what happens in our lives. This volume contains an English translation of the two commentaries, as well as extensive notes, an introduction and a bibliography.

There are thirty-six appearances of the Greek word exaiphnes in Plato's dialogues. Usually translated as "all of a sudden" or "suddenly," exaiphnes emerges in several significant passages. For example, exaiphnes appears three times in the "allegory of the cave" from Republic vii and heralds the vision of the Beautiful in Symposium. Commonly translated in the Parmenides as "the instant," exaiphnes also surfaces in a crucial section of the dialogue's training exercise. The Role of Exaiphnes in Early Greek Literature: Philosophical Transformation in Plato's Dialogues and Beyond connects the thirty-six scattered appearances of exaiphnes and reveals the role it plays in linking Plato's theory of Ideas with education. Joe Cimakasky discloses how Plato's step-by-step, methodical approach to philosophical education climaxes with a dynamic conversion experience signified by the appearance of exaiphnes. Cimakasky shows how Plato's conception of exaiphnes was transformative with respect to how the term was used in Greek literature by his predecessors and influential for ensuing philosophers. Following Plato, exaiphnes and its cognates came to represent the peak of philosophical or theological enlightenment. The Role of Exaiphnes in Early Greek Literature traces the meaning of the term in Greek literature prior to and contemporaneous with Plato, Plato's innovative use of exaiphnes, and the impact of Plato's notion of "the sudden" upon subsequent thinkers. This book will be of interest to students and scholars of philosophy, ancient philosophy, pedagogy, ethics, and hermeneutics. In addition, those working in religious studies will appreciate the focus on conversion narratives and their emergence in ancient philosophical and Biblical texts.

In one of the most original books of late antiquity, "Philoponus" argues for the Christian view that matter can be created by God out of nothing. It needs no prior matter for its creation. At the same time, "Philoponus" transforms Aristotle's conception of prime matter as an incorporeal 'something - I know not what' that serves as the ultimate subject for receiving extension and qualities. On the contrary, says "Philoponus", the ultimate subject is extension. It is three-dimensional extension with its exact dimensions and any qualities unspecified. Moreover, such extension is the defining characteristic of body. Hence, so far from being incorporeal, it is body, and as well as being prime matter, it is form - the form that constitutes body. This uses, but entirely disrupts, Aristotle's conceptual apparatus. Finally, in Aristotle's scheme of categories, this extension is not to be classified under the second category of quantity, but under the first category of substance as a substantial quantity.