Die Bibliotheca Teubneriana, gegrundet 1849, ist die weltweit alteste, traditionsreichste und umfangreichste Editionsreihe griechischer und lateinischer Literatur von der Antike bis zur Neuzeit. Pro Jahr erscheinen 4-5 neue Editionen. Samtliche Ausgaben werden durch eine lateinische oder englische Praefatio erganzt. Die wissenschaftliche Betreuung der Reihe obliegt einem Team anerkannter Philologen: Gian Biagio Conte (Scuola Normale Superiore di Pisa) Marcus Deufert (Universitat Leipzig) James Diggle (University of Cambridge) Donald J. Mastronarde (University of California, Berkeley) Franco Montanari (Universita di Genova) Heinz-Gunther Nesselrath (Georg-August-Universitat Goettingen) Oliver Primavesi (Ludwig-Maximilians Universitat Munchen) Michael D. Reeve (University of Cambridge) Richard J. Tarrant (Harvard University) Vergriffene Titel werden als Print-on-Demand-Nachdrucke wieder verfugbar gemacht. Zudem werden alle Neuerscheinungen der Bibliotheca Teubneriana parallel zur gedruckten Ausgabe auch als eBook angeboten. Die alteren Bande werden sukzessive ebenfalls als eBook bereitgestellt. Falls Sie einen vergriffenen Titel bestellen moechten, der noch nicht als Print-on-Demand angeboten wird, schreiben Sie uns an: [email protected] Samtliche in der Bibliotheca Teubneriana erschienenen Editionen lateinischer Texte sind in der Datenbank BTL Online elektronisch verfugbar.

Die Bibliotheca Teubneriana, gegrundet 1849, ist die weltweit alteste, traditionsreichste und umfangreichste Editionsreihe griechischer und lateinischer Literatur von der Antike bis zur Neuzeit. Pro Jahr erscheinen 4-5 neue Editionen. Samtliche Ausgaben werden durch eine lateinische oder englische Praefatio erganzt. Die wissenschaftliche Betreuung der Reihe obliegt einem Team anerkannter Philologen: Gian Biagio Conte (Scuola Normale Superiore di Pisa) Marcus Deufert (Universitat Leipzig) James Diggle (University of Cambridge) Donald J. Mastronarde (University of California, Berkeley) Franco Montanari (Universita di Genova) Heinz-Gunther Nesselrath (Georg-August-Universitat Goettingen) Dirk Obbink (University of Oxford) Oliver Primavesi (Ludwig-Maximilians Universitat Munchen) Michael D. Reeve (University of Cambridge) Richard J. Tarrant (Harvard University) Vergriffene Titel werden als Print-on-Demand-Nachdrucke wieder verfugbar gemacht. Zudem werden alle Neuerscheinungen der Bibliotheca Teubneriana parallel zur gedruckten Ausgabe auch als eBook angeboten. Die alteren Bande werden sukzessive ebenfalls als eBook bereitgestellt. Falls Sie einen vergriffenen Titel bestellen moechten, der noch nicht als Print-on-Demand angeboten wird, schreiben Sie uns an: [email protected] Samtliche in der Bibliotheca Teubneriana erschienenen Editionen lateinischer Texte sind in der Datenbank BTL Online elektronisch verfugbar.

"Plato's The Laws are just that - a vision of a complete legal system for an Ancient Greek city. Three old men are on a religious pilgrimage - an Athenian, a Spartan, and a Cretan. As they travel, it emerges that the Cretan has been given the duty to come up with laws for a new colony, and the men spend the rest of their journey devising and discussing these laws. Following from his utopian and theoretical Republic, which laid out an ideal state, The Laws is a more practical and viable version of Plato's political principles. It is his conception of the day-to-day workings of a small city, with attention to all aspects of life - religion, education, commerce, recreation, and family.

This is a reissue, with new introduction, of Susan Sauve Meyer's 1993 book, in which she presents a comprehensive examination of Aristotle's accounts of voluntariness in the Eudemian and Nicomachean Ethics. She makes the case that these constitute a theory of moral responsibility--albeit one with important differences from modern theories.
Highlights of the discussion include a reconstruction of the dialectical argument in the Eudemian Ethics II 6-9, and a demonstration that the definitions of 'voluntary' and 'involuntary' in Nicomachean Ethics III 1 are the culmination of that argument. By identifying the paradigms of voluntariness and involuntariness that Aristotle begins with and the opponents (most notably Plato) he addresses, Meyer explains notoriously puzzling features of the Nicomachean account--such as Aristotle's requirement that involuntary agents experience pain or regret. Other familiar features of Aristotle's account are cast in a new light. That we are responsible for the characters we develop turns out not to be a necessary condition of responsible agency. That voluntary action has its "origin" in the agent and that our actions are "up to us to do and not to so"--often interpreted as implying a libertarian conception of agency--turn out to be perfectly compatible with causal determinism, a point Meyer makes by locating these locutions in the context of a Aristotle's general understanding of causality. While Aristotle does not himself face or address worries that determinism is incompatible with responsibility, his causal repertoire provides the resources for a powerful response to incompatibilist arguments. On this and other fronts Aristotle's is a view to be taken seriously by theorists of moral responsibility.

In Ancient Philosophy (2012), Christopher Shields expanded on the coverage of Socrates, Plato, and Aristotle in his earlier book, Classical Philosophy (2003), to include the philosophy of the Hellenistic era. In this new edition (2023), Shields reaches even further to include material on Neoplatonism and on Augustine and Proclus, capturing-from Thales of Miletus to the end of the sixth century CE-all of what might be called ancient philosophy. It traces the important connections between the periods and individuals of more than 1,200 years of philosophy's history without losing sight of the novelties and dynamics unique to each. The coverage of the Presocratics, Sophists, Plato, and Stoicism has also been expanded so as to highlight Plato's responses to the Sophistic movement in the development of his Theory of Forms. And, finally, a valuable companion volume, with Shields's focused translations of the important sources referred to in Ancient Philosophy, Second Edition, will soon be published, obviating the need for a massive anthology of discordant voices. Ancient Philosophy, Second Edition, retains its helpful structure: each philosophical position receives: (1) a brief introduction, (2) a sympathetic review of its principal motivations and primary supporting arguments, and (3) a short assessment, inviting readers to evaluate its plausibility. The result is a book that brings the ancient arguments to life, making the introduction truly contemporary. It continues to serve as both a first stop and a well-visited resource for any student of the subject. Key updates in the second edition Extends the range of coverage well into the sixth century CE by offering a new chapter on Neoplatonism and early Christian philosophy, featuring discussions of Proclus and Augustine. Explains the conflicts between Plato and the Sophists by highlighting their approaches to rhetoric as an instrument of persuasion, offering a helpful explanation of two senses of argument. Includes new coverage of Plato's argument from the Simplicity of the Soul, Argument from Affinity, and Argument against Rhetoric. Includes coverage of Aristotle's political naturalism . May be used with a soon-to-be-published companion volume of primary source material, all of it translated by Christopher Shields specifically for the reader of this Second Edition.

Priscian of Lydia was one of the Athenian philosophers who took refuge in 531 AD with King Khosroes I of Persia, after the Christian Emperor Justinian stopped the teaching of the pagan Neoplatonist school in Athens. This was one of the earliest examples of the sixth-century diffusion of the philosophy of the commentators to other cultures. Tantalisingly, Priscian fully recorded in Greek the answers provided by the Athenian philosophers to the king's questions on philosophy and science. But these answers survive only in a later Latin translation which understood both the Greek and the subject matter very poorly. Our translators have often had to reconstruct from the Latin what the Greek would have been, in order to recover the original sense. The answers start with subjects close to the Athenians' hearts: the human soul, on which Priscian was an expert, and sleep and visions. But their interest may have diminished when the king sought their expertise on matters of physical science: the seasons, celestial zones, medical effects of heat and cold, the tides, displacement of the four elements, the effect of regions on living things, why only reptiles are poisonous, and winds. At any rate, in 532 AD, they moved on from the palace, but still under Khosroes' protection. This is the first translation of the record they left into English or any modern language. This English translation is accompanied by an introduction and comprehensive commentary notes, which clarify and discuss the meaning and implications of the original philosophy. Part of the Ancient Commentators on Aristotle series, the edition makes this philosophical work accessible to a modern readership and includes additional scholarly apparatus such as a bibliography, glossary of translated terms and a subject index.

Much has been written about the interpretation of Plato in the last thirty years. Once interpreted as a revolutionary of the left, and a prophet of Socialism, he has lately been interpreted as a revolutionary of the Right and a forerunner of Fascism. In this book Plato appears as himself - a revolutionary indeed, and even an authoritarian, but a revolutionary of the pure idea of the Good, and an authoritarian of the pure reason, unattached either to the Right or the Left.

This book gives a general survey of political thought from Homer to the beginning of the Christian era. To the evidence of the philosophers is added that of Herodotus, Euripides, Thucydides, Polybius and others whose writings illustrate the course of Greek political thinking in the Classical and Hellenistic periods. This re-issues the second, updated edition of 1967.

The Epicurean school of philosophy was one of the dominant philosophies of the Hellenistic period. Founded by Epicurus of Samos (century 341-270 BCE), it was characterized by an empiricist epistemology and a hedonistic ethics. This new introduction to Epicurus offers readers clear exposition of the central tenets of Epicurus' philosophy, with particular stress placed on those features that have enduring philosophical interest and where parallels can be drawn with debates in contemporary analytic philosophy. Part 1 of the book examines the fundamentals of Epicurus' metaphysics, including atoms and the void, emergent and sensible properties, cosmology, mechanistic biology, the nature and functioning of the mind, death, and freedom of action. Part 2 explores Epicurus' epistemology, including his arguments against scepticism and his ideas on sensations, preconceptions and feelings. The final part deals with Epicurus' ethics, exploring his arguments for hedonism, his distinctive conceptions of types of pleasure and desire, his belief in virtue, his notions of justice, friendship and his theology. O'Keefe provides extended exegesis of the arguments supporting Epicurus' positions, indicating their strengths and weaknesses, while showing the connections between the various parts of his philosophy and how Epicureanism hangs together as a whole.

Relativism, the position that things are for each as they seem to each, was first formulated in Western philosophy by Protagoras, the 5th century BC Greek orator and teacher. Mi-Kyoung Lee focuses on the challenge to the possibility of expert knowledge posed by Protagoras, together with responses by the three most important philosophers of the next generation, Plato, Aristotle, and Democritus. In his book Truth, Protagoras made vivid use of two provocative but imperfectly spelled out ideas: first, that we are all "measures" of the truth and that we are each already capable of determining how things are for ourselves, since the senses are our best and most credible guides to the truth; second, given that things appear differently to different people, there is no basis on which to decide that one appearance is true rather than the other. Plato developed these ideas into a more fully worked-out theory, which he then subjected to refutation in the Theaetetus. Aristotle argued that Protagoras' ideas lead to skepticism in Metaphysics Book G, a chapter which reflects awareness of Plato's reaction in the Theaetetus. And finally Democritus incorporated modified Protagorean ideas and arguments into his theory of knowledge and perception.
There have been many important recent studies of these thinkers in isolation. However, there has been no attempt to tell a single, coherent story about how Democritus, Plato, and Aristotle responded to Protagoras' striking claim, and to its perceived implications about knowledge, perception, and truth. By studying these four figures in relation to each other, we arrive at a better understanding of an important chapter in the development of Greek epistemology.

This book reconstructs the Stoic doctrine of prolepsis. Prolepses are conceptions that develop naturally from ordinary experience. They are often identified with preconceptions (i.e. the first conceptions one unconsciously forms of something). However, this is inconsistent with the Stoics' claim that prolepseis are criteria of truth. Rather, prolepseis are analytically true claims embedded within one's ordinary conceptual scheme (e.g. the good is beneficial). When they have been articulated and systematized, prolepseis can be used to judge conceptual claims that go beyond the scope of sense-perceptual knowledge (e.g. pleasure is the good). The Stoics often refer to prolepseis as "common conceptions" to emphasize that they are shared by everyone, although in most people they remain unarticulated. This reconstruction suggests that Chrysippus was influenced by Platonic recollection to a greater extent than previously recognized. It supports the orthodoxy of Epictetus' statements about prolepsis and suggests that later authors who assimilate the Epicurean and Stoic doctrines were misled by the polemical attacks of Carneades. The argument of the book is supported by a comprehensive collection of fragments relating to prolepsis in Epicurus, the early Stoa, Cicero, Epictetus, Plutarch, Sextus Empiricus, and Alexander of Aphrodisias.

This book develops a new interpretation of Aristotle's Metaphysics. By exploring the significance of the long ignored distinction between being with regard to categories and being with regard to potentiality and actuality, the author presents that Aristotle's science of being has two distinct aspects: an investigation of the basic constituents of reality in terms of categories, predication, and definition, and an investigation which deals with change, process, and order of the world.

The volume presents essays on the philosophical explanation of the relationship between body and soul in antiquity from the Presocratics to Galen, including papers on Parmenides on thinking (E. Hussey, R. Dilcher), Empedocles' Love (D. O'Brien), tripartition of the soul in Plato (T. Buchheim), Aristotle - especially the Parva Naturalia - (C. Rapp, T. Johansen, P.-M. Morel), Peripatetics after Aristotle (R. Sharples), Hellenistic Philosophy (C. Rapp, C. Gill), and Galen (R. J. Hankinson). The title of the volume alludes to a phrase found in Plato, Aristotle and Plotinus, referring to aspects of living behaviour involving both body and soul, and is a commonplace in ancient philosophy, dealt with in very different ways by different authors.

This monograph interprets the parable of the Prodigal Son (Lk. 15.11-32) in the light of Graeco-Roman popular moral philosophy. Luke's special parables are rarely studied in this way, but the results of this study are very fruitful. The unity of the parable is supported, and it is shown to be deeply concerned with a major Lukan theme: the right use of possessions. The whole parable is read in terms of the moral topos 'on covetousness', and shown to be an endorsement of the Graeco-Roman virtue of liberality, modified by the Christian virtue of compassion.

"On the Soul" was the most widely read of all the Aristotle commentaries in the Renaissance. The best-known of Themistius's discussions is that concerned with Aristotle's active intellect, which leads to his wider musings on the nature of the self. The 15,000 pages of the ancient Greek commentators on Aristotle, written mainly between 200 and 500 AD, constitute the largest corpus of extant Greek philosophical writing not translated into English or other European languages. This new series of translations, planned in 60 volumes, fills an important gap in the history of European thought.

Johnson argues that Aristotle's Politics needs to be understood as a 'two-layered' treatise - the first being Aristotle's political theory, and the second as a set of questions for statesmen and politicians. Employing this model, the book sets about to provide a reconceptualization of Politics as a multi-layered, canonical work.

Despite his ceaseless efforts to purge his fellow citizens of their unfounded opinions and to bring them to care for what he believes to be the most important things, Plato's Socrates rarely succeeds in his pedagogical project with the characters he encounters. This is in striking contrast to the historical Socrates, who spawned the careers of Plato, Xenophon, and other authors of Socratic dialogues. Through an examination of Socratic pedagogy under its most propitious conditions, focusing on a narrow class of dialogues featuring Lysis and Alcibiades, this book answers the question: "why does Plato portray his divinely appointed gadfly as such a dramatic failure?"

The original essays in this volume discuss ideas relating to democracy, political justice, equality and inequalities in the distribution of resources and public goods. These issues were as vigorously debated at the height of ancient Greek democracy as they are in many democratic societies today. Contributing authors address these issues and debates about them from both philosophical and historical perspectives. Readers will discover research on the role of Athenian democracy in moderating economic inequality and reducing poverty, on ancient debates about how to respond to inborn and social inequalities, and on Plato's and Aristotle's critiques of Greek participatory democracies. Early chapters examine Plato's views on equality, justice, and the distribution of political and non-political goods, including his defense of the abolition of private property for the ruling classes and of the equality of women in his ideal constitution and polis. Other papers discuss views of Socrates or Aristotle that are particularly relevant to contemporary political and economic disputes about punishment, freedom, slavery, the status of women, and public education, to name a few. This thorough consideration of the ancient Greeks' work on democracy, justice, and equality will appeal to scholars and researchers of the history of philosophy, Greek history, classics, as well as those with an interest in political philosophy.

The much-acclaimed present-day philosophical turn to the letters of Saint Paul points to a profound consonance between ancient and modern thought. Such is the bold claim of this study in which scholars from contemporary continental philosophy, new testamentary studies and ancient philosophy discuss with each other the meaning Paul's terms pistis, faith. In this volume, this theme discusses in detail the threefold relation between Paul and (1) continental thought, (2) the Graeco-Roman world, and (3) political theology. It is shown that pistis does not only concern a mode of knowing, but rather concerns the human ethos or mode of existence as a whole. Moreover, it is shown that the present-day political theological interest in Paul can be seen as an attempt to recuperate Paul's pistis in this comprehensive sense. Finally, an important discussion concerning the specific ontological implications and background of this reinterpretation of pistis is examined by comparing the ancient ontological commitments to those of the present-day philosophers. Thus, the volume offers an insight in a crucial consonance of ancient and modern thought concerning the question of pistis in Paul while not forgetting to stipulate important differences.