The present book is the English version of a monograph 'Die aristotelische Syllogistik', which first appeared ten years ago in the series of Abhand 1 lungen edited by the Academy of Sciences in Gottingen. In the preface to the English edition, I would first like to express my indebtedness to Mr. J. Barnes, now fellow of Oriel College, Oxford. He not only translated what must have been a difficult text with exemplary precision and ingenuity, but followed critically every argument and check ed every reference. While translating it, he has improved the book. Of those changes which I have made on Mr. Barnes' suggestion I note only the more important ones on pages 4, 12, 24sq, 32, 39, 6lsq, and 158. Since the second edition of the German text appeared in 1963 some further reviews have been published, or come to my notice, which I have 2 been able to make use of in improving the text of this new edition. I must mention here especially the detailed critical discussions of my results and arguments published by Professor W. Wieland in the Philosophische Rundschau 14 (1966), 1-27 and by Professor E. Scheibe in Gnomon 39 (1967), 454-64. Both scholars, while agreeing with the main drift and method of my interpretation, criticise some of my results and disagree with some of my arguments. It would not be possible to discuss these technical matters here with the necessary thoroughness."

This collection features Plato's writings on sex and love in the preeminent translations of Stanley Lombardo, Paul Woodruff and Alexander Nehamas, D. S. Hutchinson, and C. D. C. Reeve. Reeve's Introduction provides a wealth of historical information about Plato and Socrates, and the sexual norms of classical Athens. His introductory essay looks closely at the dialogues themselves and includes the following sections: Socrates and the Art of Love; Socrates and Athenian Paiderastia; Loving Socrates; Love and the Ascent to the Beautiful; The Art and Psychology of Love Explained; and Writing about Love.

It has long been thought that the ancient Greeks did not take mechanics seriously as part of the workings of nature, and that therefore their natural philosophy was both primitive and marginal. In this book Sylvia Berryman challenges that assumption, arguing that the idea that the world works 'like a machine' can be found in ancient Greek thought, predating the early modern philosophy with which it is most closely associated. Her discussion ranges over topics including balancing and equilibrium, lifting water, sphere-making and models of the heavens, and ancient Greek pneumatic theory, with detailed analysis of thinkers such as Aristotle, Archimedes, and Hero of Alexandria. Her book shows scholars of ancient Greek philosophy why it is necessary to pay attention to mechanics, and shows historians of science why the differences between ancient and modern reactions to mechanics are not as great as was generally thought.

This is the first collection of essays devoted specifically to the nature and significance of Aristotle's anthropological philosophy, covering the full range of his ethical, metaphysical and biological works. The book is organised into four parts, two of which deal with the metaphysics and biology of human nature and two of which discuss the anthropological foundations and implications of Aristotle's ethico-political works. The essay topics range from human nature and morality to friendship and politics, including original discussion and fresh perspectives on rationalism, the intellect, perception, virtue, the faculty of speech and the differences and similarities between human and non-human animals. Wide-ranging and innovative, the volume will be highly relevant for readers studying Aristotle as well as for anyone working on either ancient or contemporary philosophical anthropology.

This volume presents, in Syriac and English, Job of Edessa's encyclopedic work covering all manner of scientific topics. It will be of interest to readers interested in Aristotelianism and the intellectual climate of the Middle East around the ninth century.

Gail Fine presents an original interpretation of a compelling puzzle in ancient philosophy. Meno's Paradox, which is first formulated in Plato's Meno, challenges the very possibility of inquiry. Plato replies with the theory of recollection, according to which we all had prenatal knowledge of some range of things, and what we call inquiry involves recollecting what we previously knew; he also illustrates this with his famous cross-examination of an untutored slave about a geometry problem, whose solution the slave is able to discover through inquiry. Hence, contrary to the paradox, inquiry is possible after all. Plato is not the only philosopher to grapple with Meno's Paradox: so too do Aristotle, the Epicureans, the Stoics, and Sextus. How do their various replies compare with one another, and with Plato's? How good are any of their replies? In a fascinating fragment preserved in Damascius' Commentary on the Phaedo, Plutarch briefly considers these questions (though for obvious chronological reasons he doesn't discuss Sextus). But Fine's book is the first full-length systematic treatment of the paradox and responses to it. Among the topics discussed are the nature of knowledge; how knowledge differs from mere true belief; the nature of inquiry; varieties of innatism; concepts and meaning; the scope and limits of experience. The Possibility of Inquiry will be of interest to anyone interested in ancient epistemology, in ancient philosophy, or in epistemology.

"Parmenides is one of Plato's most challenging and interesting dialogues. By means of a conversation with the aged philosopher Parmenides, Plato conducts a detailed critical examination of a central tenet of his own philosophy, the Theory of Forms. Parmenides then introduces a series of exercises in dialectic centered on the idea of 'the one'. Many scholars contend that this critique and subsequent intellectual exercise is designed to pave the way for a more mature understanding and defense of the Theory of Forms, but it continues to be a subject of much speculation and fascination. Despite or perhaps because of its complexity, Parmenides is a key work illuminating the later thought of one of the world's most influential philosophers.

Christopher Gill provides a new translation and commentary on the first half of Marcus Aurelius' Meditations, and a full introduction to the Meditations as a whole. The Meditations constitute a unique and remarkable work, a reflective diary or notebook by a Roman emperor, that is based on Stoic philosophy but presented in a highly distinctive way. Gill focuses on the philosophical content of the work, especially the question of how far it is consistent with Stoic theory as we know this from other sources. He argues that the Meditations are largely consistent with Stoic theory-more than has been often supposed. The work draws closely on core themes in Stoic ethics and also reflects Stoic thinking on the links between ethics and psychology or the study of nature. To make sense of the Meditations, it is crucial to take into account its overall aim, which seems to be to help Marcus himself take forward his own ethical development by creating occasions for reflection on key Stoic themes that can help to guide his life. This new edition will help students and scholars of ancient philosophy make sense of a work whose intellectual content and status have often been found puzzling. Along with volumes in the Clarendon Later Ancient Philosophers series on Epictetus and Seneca, it will help to chart the history of Stoic philosophy in the first and second century AD. The translation is designed to be accessible to modern readers and all Greek and Latin are translated in the introduction and commentary.

Book 2 of the Physics is arguably the best introduction to Aristotle's work, both because it explains some of his central concepts, such as nature and the four causes, and because it asks questions that are still debated today: Is chance something real? If so, what? Can nature be explained by chance, necessity and natural selection, or is it purposive? Philoponus' commentary is not only a valuable guide, but also a work of Neoplatonism with its own views on causation, the Providence of Nature, the problem of evil and the immortality of the soul. Includes notes on the text, and English-Greek glossary and index.

Edwin Hartman offers an account of his intellectual journey from Aristotle to organization theory to business ethics to an Aristotelian approach to business ethics. Aristotle's work in metaphysics and psychology offers some insights into the explanation of behavior. Central to this sort of explanation is characteristically human rationality. Central to successful organizations is characteristically human sociability. That human beings are by nature rational and sociable is the basis of Aristotle's ethics. Though a modern organization is not a polis in Aristotle's sense, it has good reason to treat people as rational and sociable on the whole, and thereby to preserve the organization as a commons of people linked by something much like Aristotle's account of strong friendship. Organizations that are successful in this respect, particularly those that deal with a nationally diverse workforce, may offer a far-reaching and attractive model.

This book examines how ancient authors explored ideas of kingship as a political role fundamental to the construction of civic unity, the use of kingship stories to explain the past and present unity of the polis and the distinctive function or status attributed to kings in such accounts. It explores the notion of kingship offered by historians such as Herodotus, as well as dramatists writing for the Athenian stage, paying particular attention to dramatic depictions of the unique capabilities of Theseus in uniting the city in the figure of the 'democratic king'. It also discusses kingship in Greek philosophy: the Socratics' identification of an 'art of kingship', and Xenophon and Isocrates' model of 'virtue monarchy'. In turn, these allow a rereading of explorations of kingship and excellence in Plato's later political thought, seen as a critique of these models, and also in Aristotle's account of total kingship or pambasileia, treated here as a counterfactual device developed to explore the epistemic benefits of democracy. This book offers a fascinating insight into the institution of monarchy in classical Greek thought and society, both for those working on Greek philosophy and politics, and also for students of the history of political thought.

Soon after its publication, Readings in Ancient Greek Philosophy was hailed as the favorite to become "the 'standard' text for survey courses in ancient philosophy." * More than twenty years later that prediction has been borne out: Readings in Ancient Greek Philosophy still stands as the leading anthology of its kind. It is now stronger than ever: The Fifth Edition of Readings in Ancient Greek Philosophy features a completely revised Aristotle unit, with new translations, as well as a newly revised glossary. The Plato unit offers new translations of the Meno and Republic . In the latter, indirect dialogue is cast into direct dialogue for greater readability. The Presocratics unit has been re-edited and streamlined, and the pages of every unit have been completely reset. * APA Newsletter for Teaching Philosophy

No Regrets: Remorse in Classical Antiquity is the first sustained study examining the circumstances under which the emotions of remorse and regret were manifested in Greek and Roman public life. Despite a still-common notion that remorse is a modern, monotheistic emotion, it argues that remorse did in fact exist in pre-Christian antiquity. By discussing the standard lexical denotations of remorse, Fulkerson shows how its parameters were rather different from its modern counterpart. Remorse in the ancient world was normally not expressed by high-status individuals, but by their inferiors, notably women, the young, and subjects of tyrants, nor was it redemptive, but often served to show defect of character. Through a series of examples, especially poetic, historical, and philosophical texts, this book demonstrates this was so because of the very high value placed on consistency of character in the ancient world. High-status men, in particular, faced constant challenges to their position, and maintaining at least the appearance of uniformity was essential to their successful functioning. The redemptive aspects of remorse, of learning from one's mistakes, were thus nearly absent in the ancient world.

What is the history of philosophy? Is it history or is it philosophy or is it by some strange alchemy a confluence of the two? The contributors to the present volume of essays have tackled this seemingly simple, but in reality difficult and controversial, question, by drawing on their specialised knowledge of the surviving texts of leading ancient philosophers, from the Presocratics to Augustine, through Plato, Aristotle and Plotinus. These contributions, which reflect the range of methods and approaches currently used in the study of ancient texts, are offered as a tribute to the scholarship of Denis O'Brien, one of the most original and penetrating students of the thousand-year period of intense philosophical activity that constitutes ancient philosophy. Contributors include: T. Ebert, F. Fronterrota, C.J. Gill, C. Huffman, N. Notomi, J.-C. Picot, J.-F. Pradeau, M. Rashed, K. Sayre, R.K. Sprague, and J.G.C. Strachan. Publications by Denis O'Brien: * Theories of Weight in the Ancient World: Four Essays on Democritus, Plato and Aristotle - A Study in the Development of Ideas. 1. Democritus: Weight and Size. An Exercise in the Reconstruction of Early Greek Philosophy, ISBN: 978 90 04 06134 7 (Out of print) * Pour interpreter Empedocle, ISBN: 978 90 04 06249 8 (Out of print) * Theories of Weight in the Ancient World: Four Essays on Democritus, Plato and Aristotle - A Study in the Development of Ideas. 2. Plato: Weight and Sensation. The Two Theories of the 'Timaeus', ISBN: 978 90 04 06934 3 * Theodicee plotinienne, theodicee gnostique, ISBN: 978 90 04 09618 9

Philosophies in several ancient traditions aimed to alleviate people's anxieties and improve their lives. In contrast to the contemporay world, in which philosophy is mostly an academic subject and personal concerns are commonly addressed by psychological therapies, philosophy in these traditions often played a central role in programs that aspired to enable people to achieve a good life. In this volume, Christopher W. Gowans argues that the idea of self-cultivation philosophy provides a valuable approach for comprehending and reflecting on several philosophies in ancient India, Greece and China. Self-cultivation philosophies put forward a program of development for ameliorating the lives of human beings. On the basis of an account of human nature and the place of human beings in the world, they claim that our lives can be substantially transformed from what is thought to be a problematic condition into what purports to be an ideal state of being. Self-cultivation philosophies are preeminently practical in their aspirations: their purpose is to change human life in fundamental ways. Yet, in pursuing these practical ends, these philosophies typically make significant theoretical as well as empirical claims about human nature and the world. The book shows how the concept of self-cultivation philosophy provides an interpretive framework for understanding, comparing, assessing and learning from several philosophical outlooks in India, the Greco-Roman world, and China. The self-cultivation philosophies in India are those expressed in: the Bhagavad Gita; the Samkhya and Yoga philosophies of Isvarakrsna and Patanjali; and the teaching of the Buddha and his followers Buddhaghosa and Santideva. The philosophies originating in Greece, with subsequent development in the Roman world, are the most prominent Hellenistic approaches: the Epicureanism of Epicurus, Lucretius, and Philodemus; the Stoicism of Chrysippus, Epictetus, and Seneca; and Pyrrho and the Pyrrhonism of Sextus Empiricus. The self-cultivation philosophies from China are the early Confucian outlooks of Confucius, Mencius, and Xunzi; the classical Daoist perspectives of the Daodejing and the Zhuangzi; and the Chan tradition of Bodhidharma, Huineng and Linji. Though these philosophies developed in very different traditions, Gowans shows the connections between them in this compelling work of comparative philosophy.

This volume on Greek synchronic etymology offers a set of papers evidencing the cultural significance of etymological commitment in ancient and medieval literature. The four sections illustrate the variety of approaches of the same object, which for Greek writers was much more than a technical way of studying language. Contributions focus on the functions of etymology as they were intended by the authors according to their own aims. (1) "Philosophical issues" addresses the theory of etymology and its explanatory power, especially in Plato and in Neoplatonism. (2) "Linguistic issues" discusses various etymologizing techniques and the status of etymology, which was criticized and openly rejected by some authors. (3) "Poetical practices of etymology" investigates the ubiquitous presence of etymological reflections in learned poetry, whatever the genre, didactic, aetiological or epic. (4) "Etymology and word-plays" addresses the vexed question of the limit between a mere pun and a real etymological explanation, which is more than once difficult to establish. The wide range of genres and authors and the interplay between theoretical reflection and applied practice shows clearly the importance of etymology in Greek thought.

The middle of the second until the middle of the first century BCE is one of the most creative periods in the history of human thought, and an important part of this was the interaction between Roman jurists and Hellenistic philosophers. In this highly original book, Rene Brouwer shows how jurists transformed the study of law into a science with the help of philosophical methods and concepts, such as division, rules and persons, and also how philosophers came to share the jurists' preoccupations with cases and private property. The relevance of this cross-fertilization for present-day law and philosophy cannot be overestimated: in law, its legacy includes the academic study of law and the Western models of dispute resolution, while in philosophy, the method of casuistry and the concept of just property.

For the Parmenidean monist, there are no distinctions whatsoever-indeed, distinctions are unintelligible. In The Parmenidean Ascent, Michael Della Rocca aims to revive this controversial approach on rationalist grounds. He not only defends the attribution of such an extreme monism to the pre-Socratic philosopher Parmenides, but also embraces this extreme monism in its own right and expands these monistic results to many of the most crucial areas of philosophy, including being, action, knowledge, meaning, truth, and metaphysical explanation. On Della Rocca's account, there is no differentiated being, no differentiated action, knowledge, or meaning; rather all is being, just as all is action, all is knowledge, all is meaning. Motivating this argument is a detailed survey of the failure of leading positions (both historical and contemporary) to meet a demand for the explanation of a given phenomenon, together with a powerful, original version of a Bradleyan argument against the reality of relations. The result is a rationalist rejection of all distinctions and a skeptical denial of the intelligibility of ordinary, relational notions of being, action, knowledge, and meaning. Della Rocca then turns this analysis on the practice of philosophy itself. Followed to its conclusion, Parmenidean monism rejects any distinction between philosophy and the study of its history. Such a conclusion challenges methods popular in the practice of philosophy today, including especially the method of relying on intuitions and common sense as the basis of philosophical inquiry. The historically-minded and rationalist approach used throughout the book aims to demonstrate the ultimate bankruptcy of the prevailing methodology. It promises-on rationalist grounds-to inspire much soul-searching on the part of philosophers and to challenge the content and the methods of so much philosophy both now and in the past.

What is love? Why do we idealize those whom we love? How do we choose whom to love? Are some kinds of love better than others? Each age returns to these questions with renewed perplexity. Gerasimos Santas examinees the two greatest theoretical architectures of love, side by side. It provides a thorough critical description and comparison of these theories, allowing a sophisticated dialogue to emerge between the two thinkers.

In the first half of the book Professor Santas reconstructs and explains Plato's theories of eros and philia: erotic love, familial love and friendship. He attempt to show that Plato's was a unified theory in which erotic love has a special connecion with creativity and beauty. He then discusses Freud's notion of love as distinct from, though based on, his general theory of sexuality. He discusses in detail Freud's explanations, before and after narcissism, of idealization and choice of beloved. Freud too, it emerges, had a unified theory of love: all love has its origins in the libidinal instincts of infancy and childhood.

The book concludes by showing that, despite Freud's claim that his theory of love is 'Platonic', the two theories are instructively different.

Fishman argues that the model of political leadership based on the concept of prudence that Aristotle introduced 2300 years ago remains the most realistic and comprehensive paradigm available for comprehending the qualities necessary for American presidents to succeed in office. Aristotle is compared with such influential presidential scholars as Richard Neustadt, James David Barber, and George Edwards III. Aristotle's theory is also applied to critical presidential decisions from Washington to Clinton. Fishman's analysis of leading theories of the presidency reveals that Aristotle's model of prudent political leadership most efficiently accounts for presidential behavior.

Fishman reviews practical aspects of the presidency from the perspective of the history of Western political philosophy. While there has been much talk about the need for research that builds a bridge between political theory and empirical observations, Fishman is among the few to fulfill that interdisciplinary goal. This book is a provocative analysis for scholars, students, and other researchers dealing with the American presidency and political philosophy.

The ancient topic of universals was central to scholastic philosophy, which raised the question of whether universals exist as Platonic forms, as instantiated Aristotelian forms, as concepts abstracted from singular things, or as words that have universal signification. It might be thought that this question lost its importance after the decline of scholasticism in the modern period. However, the fourteen contributions contained in The Problem of Univerals in Early Modern Philosophy indicate that the issue of universals retained its vitality in modern philosophy. Modern philosophers in fact were interested in 3 sets of issues concerning universals: (i) issues concerning the ontological status of universals, (ii) issues concerning the psychology of the formation of universal concepts or terms, and (iii) issues concerning the value and use of universal concepts or terms in the acquisition of knowledge. Chapters in this volume consider the various forms of "Platonism," "conceptualism" and "nominalism" (and distinctive combinations thereof) that emerged from the consideration of such issues in the work of modern philosophers. Furthermore, this volume covers not only the canonical modern figures, namely, Descartes, Spinoza, Leibniz, Locke, Berkeley, Hume and Kant, but also more neglected figures such as Pierre Gassendi, Pierre-Sylvain Regis, Nicolas Malebranche, Henry More, Ralph Cudworth and John Norris.