In Aristotle and Menander on the Ethics of Understanding, Valeria Cinaglia offers a parallel study of Menander's New Comedy and Aristotle's philosophy focusing on subjects ranging from epistemology and psychology to ethics. Cinaglia does not aim to demonstrate the direct philosophical influence of Aristotle on Menander, but explores the hypothesis that there are significant analogies between the two that disclose a shared thought-world. Cinaglia shows that Aristotle and Menander offer analogous views of the way that perceptions and emotional responses to situations are linked with the presence or absence of ethical and cognitive understanding, or the state of ethical character development: the study of these analogies contributes to a deeper understanding of both frameworks involved.

The Laws is Plato's last and longest dialogue. Although it has been neglected (compared to such works as the Republic and Symposium), it is beginning to receive a great deal of scholarly attention. Book 10 of the Laws contains Plato's fullest defence of the existence of the gods, and his last word on their nature, as well as a presentation and defence of laws against impiety (e.g. atheism). Plato's primary aim is to defend the idea that the gods exist and that they are good - this latter meaning that they do not neglect human beings and cannot be swayed by prayers and sacrifices to overlook injustice. As such, the Laws is an important text for anyone interested in ancient Greek religion, philosophy, and politics generally, and the later thought of Plato in particular.
Robert Mayhew presents a new translation, with commentary, of Book 10 of the Laws. His primary aim in the translation is fidelity to the Greek. His commentary focuses on philosophical issues (broadly understood to include religion and politics), and deals with philological matters only when doing so serves to better explain those issues. Knowledge of Greek is not assumed, and the Greek that does appear has been transliterated. It is the first commentary in English of any kind on Laws 10 for nearly 140 years.

John Palmer develops and defends a modal interpretation of Parmenides, according to which he was the first philosopher to distinguish in a rigorous manner the fundamental modalities of necessary being, necessary non-being or impossibility, and non-necessary or contingent being. This book accordingly reconsiders his place in the historical development of Presocratic philosophy in light of this new interpretation. Careful treatment of Parmenides' specification of the ways of inquiry that define his metaphysical and epistemological outlook paves the way for detailed analyses of his arguments demonstrating the temporal and spatial attributes of what is and cannot not be. Since the existence of this necessary being does not preclude the existence of other entities that are but need not be, Parmenides' cosmology can straightforwardly be taken as his account of the origin and operation of the world's mutable entities. Later chapters reassess the major Presocratics' relation to Parmenides in light of the modal interpretation, focusing particularly on Zeno, Melissus, Anaxagoras, and Empedocles. In the end, Parmenides' distinction among the principal modes of being, and his arguments regarding what what must be must be like, simply in virtue of its mode of being, entitle him to be seen as the founder of metaphysics or ontology as a domain of inquiry distinct from natural philosophy and theology. An appendix presents a Greek text of the fragments of Parmenides' poem with English translation and textual notes.

Most people think that the difficulty of balancing career and personal/family relationships is the fault of present-day society or is due to their own inadequacies. But in this major new book, eminent moral philosopher Michael Slote argues that the difficulty runs much deeper, that it is due to the essential nature of the divergent goods involved in this kind of choice. He shows more generally that perfect human happiness and perfect virtue are impossible in principle, a view originally enunciated by Isaiah Berlin, but much more thoroughly and synoptically defended here than ever before.
Ancient Greek and modern-day Enlightenment thought typically assumed that perfection was possible, and this is also true of Romanticism and of most recent ethical theory. But if, as Slote maintains, imperfection is inevitable, then our inherited categories of virtue and personal good are far too limited and unqualified to allow us to understand and cope with the richer and more complex life that characterizes today's world. And The Impossibility of Perfection argues in particular that we need some new notions, new distinctions, and even new philosophical methods in order to distill some of the ethical insights of recent feminist thought and arrive at a fuller and more realistic picture of ethical phenomena.

This book features a major new critical assessment of Heidegger's interpretation and political use of Plato's "Republic". Heidegger's "Platonism" challenges Heidegger's 1940 interpretation of Plato as the philosopher who initiated the West's ontological decline into contemporary nihilism. Mark A. Ralkowski argues that, in his earlier lecture course, "On the Essence of Truth", in which he appropriates Plato in a positive light, Heidegger discovered the two most important concepts of his later thought, namely the difference between the Being of beings and Being as such, and the 'belonging together' of Being and man in what he eventually calls Ereignis, the 'event of appropriation'. Ralkowski shows that, far from being the grand villain of metaphysics, Plato was in fact the gateway to Heidegger's later period. Because Heidegger discovers the seeds of his later thought in his positive appropriation of Plato, this book argues that Heidegger's later thought is a return to and phenomenological transformation of Platonism, which is ironic not least because Heidegger thought of himself as the West's first truly post-Platonic philosopher. "Continuum Studies in Continental Philosophy" presents cutting-edge scholarship in the field of modern European thought. The wholly original arguments, perspectives and research findings in titles in this series make it an important and stimulating resource for students and academics from across the discipline.

Seneca's Letters to Lucilius are a rich source of information about ancient Stoicism, an influential work for early modern philosophers, and a fascinating philosophical document in their own right. This selection of the letters aims to include those which are of greatest philosophical interest, especially those which highlight the debates between Stoics and Platonists or Aristotelians in the first century AD, and the issue, still important today, of how technical philosophical enquiry is related to the various purposes for which philosophy is practised. In addition to examining the philosophical content of each letter, Brad Inwood's commentary discusses the literary and historical background of the letters and to their relationship with other prose works by Seneca. Seneca is the earliest Stoic author for whom we have access to a large number of complete works, and these works were highly influential in later centuries. He was also a politically influential advisor to the Roman emperor Nero and a celebrated author of prose and verse. His philosophical acuity and independence of mind make his works exciting and challenging for the modern reader. CLARENDON LATER ANCIENT PHILOSOPHERS General Editors: Jonathan Barnes and A. A. Long This series is designed to encourage philosophers and students of philosophy to explore the fertile terrain of later ancient philosophy. The texts range in date from the first century BC to the fifth century AD, and will cover all the parts and all the schools of philosophy. Each volume contains a substantial introduction, an English translation, and a critical commentary on the philosophical claims and arguments of the text. The translations aim primarily at accuracy and fidelity; but they are also readable and accompanied by notes on textual problems that affect the philosophical interpretation. No knowledge of Greek or Latin is assumed.

From Homer to Aristotle, understanding anger and harnessing its power was at the core of Hellenic civilization. Homer created the framework for philosophical inquiries into anger, one that persisted until it was overturned by Stoicism and Christianity. Plato saw anger as the guardian of justice and Aristotle conceived of it as bound to friendship. Yet both showed that anger can become a guardian of injustice and a defender of our psychological abnormalities. Plato claimed that reason is a tertiary factor in controlling anger and Aristotle argued that non-cognitive powers can issue commands for anger's arousal - findings that shed light as to why cognitive therapeutic approaches often prove to be ineffective. Both proposed nurturing the "thumos," the receptacle of anger and the seat of self-esteem. Aristotle's view of public anger as an early warning sign of social dissolution continues to be relevant to this day. In this carefully argued study, Kostas Kalimtzis examines the theories of anger in the context of the ancient world with an eye to their implications for the modern predicament.

The Commentary of al-Nayrizi (circa 920) on Euclid's Elements of Geometry occupies an important place both in the history of mathematics and of philosophy, particularly Islamic philosophy. It is a compilation of original work by al-Nayrizi and of translations and commentaries made by others, such as Heron. It is the most influential Arabic mathematical manuscript in existence and a principle vehicle whereby mathematics was reborn in the Latin West. Furthermore, the Commentary on Euclid by the Platonic philosopher Simplicius, entirely reproduced by al-Nayrizi, and nowhere else extant, is essential to the study of the attempt to prove Euclid's Fifth Postulate from the preceding four. Al-Nayrizi was one of the two main sources from which Albertus Magnus (1193-1280), the Doctor Universalis, learned mathematics. This work presents an annotated English translation of Books II-IV and of a hitherto lost portion of Book I.

The awe with which Plato regarded the character of 'the great' Parmenides has extended to the dialogue which he calls by his name. None of the writings of Plato have been more copiously illustrated, both in ancient and modern times, and in none of them have the interpreters been more at variance with one another. Nor is this surprising. For the Parmenides is more fragmentary and isolated than any other dialogue, and the design of the writer is not expressly stated. The date is uncertain; the relation to the other writings of Plato is also uncertain; the connexion between the two parts is at first sight extremely obscure; and in the latter of the two we are left in doubt as to whether Plato is speaking his own sentiments by the lips of Parmenides, and overthrowing him out of his own mouth, or whether he is propounding consequences which would have been admitted by Zeno and Parmenides themselves. The contradictions which follow from the hypotheses of the one and many have been regarded by some as transcendental mysteries; by others as a mere illustration, taken at random, of a new method. They seem to have been inspired by a sort of dialectical frenzy, such as may be supposed to have prevailed in the Megarian School (compare Cratylus, etc.). The criticism on his own doctrine of Ideas has also been considered, not as a real criticism, but as an exuberance of the metaphysical imagination which enabled Plato to go beyond himself.

Kathrin Koslicki offers an analysis of ordinary material objects, those material objects to which we take ourselves to be committed in ordinary, scientifically informed discourse. She focuses particularly on the question of how the parts of such objects are related to the wholes which they compose.
Many philosophers today find themselves in the grip of an exceedingly deflationary conception of what it means to be an object. According to this conception, any plurality of objects, no matter how disparate or gerrymandered, itself composes an object, even if the objects in question fail to exhibit interesting similarities, internal unity, cohesion, or causal interaction amongst each other.
This commitment to initially counterintuitive objects follows from the belief that no principled set of criteria is available by means of which to distinguish intuitively gerrymandered objects from commonsensical ones; the project of this book is to persuade the reader that systematic principles can be found by means of which composition can be restricted, and hence that we need not embrace this deflationary approach to the question of what it means to be an object.
To this end, a more full-blooded neo-Aristotelian account of parthood and composition is developed according to which objects are structured wholes: it is integral to the existence and identity of an object, on this conception, that its parts exhibit a certain manner of arrangement. This structure-based conception of parthood and composition is explored in detail, along with some of its historical precursors as well as some of its contemporary competitors.

In several of the dialogues of Plato, doubts have arisen among his interpreters as to which of the various subjects discussed in them is the main thesis. The speakers have the freedom of conversation; no severe rules of art restrict them, and sometimes we are inclined to think, with one of the dramatis personae in the Theaetetus, that the digressions have the greater interest. Yet in the most irregular of the dialogues there is also a certain natural growth or unity; the beginning is not forgotten at the end, and numerous allusions and references are interspersed, which form the loose connecting links of the whole. We must not neglect this unity, but neither must we attempt to confine the Platonic dialogue on the Procrustean bed of a single idea. (Compare Introduction to the Phaedrus.) Two tendencies seem to have beset the interpreters of Plato in this matter. First, they have endeavoured to hang the dia-logues upon one another by the slightest threads; and have thus been led to opposite and contradictory assertions respec-ting their order and sequence. The mantle of Schleiermacher has descended upon his successors, who have applied his method with the most various results.

This volume is a further continuation of the annotated bibliographies on the writings and thought of the Jewish exegete and philosopher Philo of Alexandria prepared by Roberto Radice and David Runia for the years 1937-1986 published in 1988 and by David Runia for the years 1987-1996 published in 2000. Prepared with the collaboration of the International Philo Bibliography Project, it contains a complete listing of all scholarly writings on Philo for the period 1997 to 2006. Part One lists texts, translations, commentaries etc. (58 items). Part Two contains critical studies (1024 items). In part Three additional works for the years 1987-1996 are presented (42 items). In all cases a brief description of the contents of the contribution is given. Seven indices, including a detailed Index of subjects, complete the work.

The story of Apollonius King of Tyre has rightly been called the most popular romance of the Middle Ages. From Iceland to Greece, from Spain to Russia, versions of this novel are recorded. It is the variation among the Latin versions and the numerous vernacular adaptations that make this story especially interesting. Shakespeare used and adapted it in his Pericles, Prince of Tyre. Its plot continues to fascinate us. Incest, deception, pirates, famine, sex and shipwreck form its tasty ingredients. Its links with the Greek novel, which today stands in the centre of scholarly interest, are striking. In this commentary the author even attempts to show that the novel originated in Greece, or more precisely Asia Minor, possibly inTarsus. The two recensions (RA and RB) are compared line by line, generally given preference to RA. All these aspects make the present book attractive to scholars of many different disciplines.

In this important and highly original book, place, commonality and judgment provide the framework within which works central to the Greek philosophical and literary tradition are usefully located and reinterpreted. Greek life, it can be argued, was defined by the interconnection of place, commonality and judgment. Similarly within the Continental philosophical tradition topics such as place, judgment, law and commonality have had a pervasive centrality. Works by Jacques Derrida and Giorgio Agamben amongst others attest to the current exigency of these topics. Yet the ways in which they are interrelated has been barely discussed within the context of Ancient Philosophy. The conjecture of this book is that not only are these terms of genuine philosophical importance in their own right, but they are also central to Ancient Philosophy. Andrew Benjamin ultimately therefore aims to underscore the relevance of Ancient Philosophy for contemporary debates in Continental Philosophy.

Reading Aristotle: Argument and Exposition argues that Aristotle's treatises must be approached as progressive unfoldings of a unified position that may extend over a single book, an entire treatise, or across several works. Contributors demonstrate that Aristotle relies on both explanatory and expository principles. Explanatory principles include familiar doctrines such as the four causes, actuality's priority over potentiality and nature's doing nothing in vain. Expository principles are at least as important. They pertain to proper sequence, pedagogical method, the role of reputable views and the opinions of predecessors, the equivocity of key explanatory terms, and the need to scrupulously observe distinctions between the different sciences. A sensitivity to expository principles is crucial to understanding both particular arguments and entire treatises.

After resolving to become a Catholic Christian, Augustine spent a decade trying to clarify his understanding of 'contemplation,' the interior presence of God to the soul. That long struggle yielded his classic account in the Confessions. This study explores Augustine's developing understanding of contemplation, beginning with his earliest accounts written before his baptism and ending with the Confessions. Chapter One examines the pagan monotheism of the Roman Platonists and the role of contemplation in their theology. Augustine's pre-baptismal writings are then considered in Chapter Two, tracking his fundamental break from pagan Platonism. Chapter Three then turns to Augustine's developing understanding of contemplation in these pre-baptismal texts. Chapter Four concentrates on Augustine's thought during the decade after his baptism in 387, a period that encompasses his monastic life in Thagaste, and his years first as a presbyter and then as a bishop in Hippo Regius. This chapter follows the arc of Augustine's thought through these years of transition and leads into the Confessions, giving a vantage point to survey its theology of contemplation. Chapter Five concentrates on the Confessions and sets its most famous account of contemplation, the vision at Ostia from Book IX, into a larger polemical context. Augustine's defence of his transcendental reading of scripture in Confessions XII is analysed and then used to illuminate the Ostian ascent narrative. The book concludes with observations on the importance of Augustine's theology of contemplation to the emergence of Christian monotheism in late antiquity.

Jon D. Mikalson examines how Socrates, Plato, Aristotle, and other Greek philosophers described, interpreted, criticized, and utilized the components and concepts of the religion of the people of their time - practices such as sacrifice, prayer, dedications, and divination. The chief concepts involved are those of piety and impiety, and after a thorough analysis of the philosophical texts Mikalson offers a refined definition of Greek piety, dividing it into its two constituent elements of proper respect' for the gods and religious correctness'. He concludes with a demonstration of the benevolence of the gods in the philosophical tradition, linking it to the expectation of that benevolence evinced by popular religion.