Olympiodorus (AD c. 500-570), possibly the last non-Christian teacher of philosophy in Alexandria, delivered 28 lectures as an introduction to Plato. This volume translates lectures 10-28, following from the first nine lectures and a biography of the philosopher published in translation in a companion volume, Olympiodorus: Life of Plato and On Plato First Alcibiades 1-9 (Bloomsbury, 2014). For us, these lectures can serve as an accessible introduction to late Neoplatonism. Olympiodorus locates the First Alcibiades at the start of the curriculum on Plato, because it is about self-knowledge. His pupils are beginners, able to approach the hierarchy of philosophical virtues, like the aristocratic playboy Alcibiades. Alcibiades needs to know himself, at least as an individual with particular actions, before he can reach the virtues of mere civic interaction. As Olympiodorus addresses mainly Christian students, he tells them that the different words they use are often symbols of truths shared between their faiths.

This book offers the first comprehensive evaluation of ethics in the ancient Greek novel, demonstrating how their representation of the cardinal virtue sophrosune positions these texts in their literary, philosophical and cultural contexts. Sophrosune encompasses the dispositions and psychological states of temperance, self-control, chastity, sanity and moderation. The Greek novels are the first examples of lengthy prose fiction in the Greek world, composed between the first century BCE and the fourth century CE. Each novel is concerned with a pair of beautiful, aristocratic lovers who undergo trials and tribulations, before a successful resolution is reached. Bird focuses on the extant examples of the genre (Chariton’s Callirhoe, Xenophon of Ephesus’ Ephesiaca, Longus’ Daphnis and Chloe, Achilles Tatius’ Leucippe and Clitophon and Heliodorus’ Aethiopica), which all have the virtue of sophrosune at their heart. As each pair of lovers strives to retain their chastity in the face of adversity, and under extreme pressure from eros, it is essential to understand how this virtue is represented in the characters within each novel. Invited modes of reading also involve sophrosune, and the author provides an important exploration of how sophrosune in the reader is both encouraged and undermined by these works of fiction.

Fact and Fiction explores the intersection between literature and the sciences, focusing on German and British culture between the eighteenth century and today. Observing that it was in the eighteenth century that the divide between science and literature as disciplines first began to be defined, the contributors to this collection probe how authors from that time onwards have assessed and affected the relationship between literary and scientific cultures. Fact and Fiction's twelve essays cover a wide range of scientific disciplines, from physics and chemistry to medicine and anthropology, and a variety of literary texts, such as Erasmus Darwin's poem The Botanic Garden, George Eliot's Daniel Deronda, and Goethe's Elective Affinities. The collection will appeal to scholars of literature and of the history of science, and to those interested in the connections between the two.

What is the relation between our selfhood and appearing? Our embodiment positions us in the world, situating us as an object among its visible objects. Yet, by opening and shutting our eyes, we can make the visible world appear and disappear-a fact that convinces us that the world is in us. Thus, we have to assert with Merleau-Ponty that we are in the world that is in us: the two are intertwined. Author James Mensch employs the insights of Jan Patocka's asubjective phenomenology to understand this double relationship of being-in. In this volume, he shows how this relation constitutes the reality of our selfhood, shaping our social and political interactions as well as the violence that constantly threatens to undermine them.

The German-Austrian social theorist and philosopher Leo Kofler (1907-1995) represents what Oskar Negt once called 'unmutilated, living Marxism'. Throughout his life he dealt with issues of history and modernity, Marxist philosophy and the critique of ideology, philosophical anthropology and aesthetics. In this volume, author and Kofler biographer Christoph Junke elucidates the contours of his philosophy of praxis, traces an arc from the socialist classics to postmodernism, and outlines the socialist humanist thinker's enduring relevance. The book also includes six essays by Leo Kofler published in English for the first time. The main work was first published in German as Leo Koflers Philosophie der Praxis: Eine Einfuhrung in sein Denken by Laika Verlag, 2015, ISBN 978-944233-33-8. Copyright by Laika Verlag.

Now available in English for the first time, Norwegian philosopher Arne Naess's meditation on the art of living is an exhortation to preserve the environment and biodiversity. As Naess approaches his ninetieth year, he offers a bright and bold perspective on the power of feelings to move us away from ecological and cultural degradation toward sound, future-focused policy and action. Naess acknowledges the powerlessness of the intellect without the heart, and, like Thoreau before him, he rejects the Cartesian notion of mind-body separation. He advocates instead for the integration of reason and emotion-a combination Naess believes will inspire us to make changes for the better. Playful and serious, this is a guidebook for finding our way on a planet wrecked by the harmful effects of consumption, population growth, commodification, technology, and globalization. It is sure to mobilize today's philosophers, environmentalists, policy makers, and the general public into seeking-with whole hearts rather than with superficial motives-more effective and timelier solutions. Naess's style is reflective and anecdotal as he shares stories and details from his rich and long life. With characteristic goodwill, wit, and wisdom, he denounces our unsustainable actions while simultaneously demonstrating the unsurpassed wonder, beauty, and possibility our world offers, and ultimately shows us that there is always reason for hope, that everyone is a potential ally in our fight for the future.

Wilfrid Sellars, Idealism, and Realism is the first study of its kind to address a range of realist and idealist views inspired by psychological nominalism. Bringing together premier analytic realists and distinguished defenders of German idealism, it reveals why psychological nominalism is one of the most important theories of the mind to come out the 20th century. The theory, first put forward by Wilfrid Sellars, argues that language is the only means by which humans can learn the types of socially shared practices that permit rationality. Although wedded to important aspects of German idealism, Sellars' theory is couched in bold realist terms of the analytic tradition. Those who are sympathetic to German idealism find this realist's appropriation of German idealism problematic. Wilfrid Sellars, Idealism and Realism thus creates a rare venue for realists and idealists to debate the epistemic outcome of the mental processes they both claim are essential to experience. Their resulting discussion bridges the gap between analytic and continental philosophy. In providing original and accessible chapters on psychological nominalism, this volume raises themes that intersect with numerous disciplines: the philosophy of mind, philosophy of language, epistemology, and metaphysics. It also provides clarity on arguably the best available account of why humans can reason, be self-aware, know, and act as agents.

The supernova of 1604 marks a major turning point in the cosmological crisis of the sixteenth and seventeenth centuries. Capturing the eyes and imagination of Europe, it ignited an explosion of ideas that forever changed the face of science. Variously interpreted as a comet or star, the new luminary brought together a broad network of scholars who debated the nature of the novelty and its origins in the universe. At the heart of the interdisciplinary discourse was Johannes Kepler, whose book On the New Star (1606) assessed the many disputes of the day. Beginning with several studies about Kepler's book, the authors of the present volume explore the place of Kepler and the 'new star' in early modern culture and religion, and how contemporary debate shaped the course of science down to the present day. Contributors are: (1) Dario Tessicini, (2) Christopher M. Graney, (3) Javier Luna, (4) Patrick J. Boner, (5) Jonathan Regier, (6) Aviva Rothman, (7) Miguel A. Granada, (8) Pietro Daniel Omodeo, (9) Matteo Cosci, and (10) William P. Blair.

In The Ethics of Theory, Robert Doran offers the first broad assessment of the ethical challenges of Critical Theory across the humanities and social sciences, calling into question the sharp dichotomy typically drawn between the theoretical and the ethical, the analytical and the prescriptive. In a series of discrete but interrelated interventions, Doran exposes the ethical underpinnings of theoretical discourses that are often perceived as either oblivious to or highly skeptical of any attempt to define ethics or politics. Doran thus discusses a variety of themes related to the problematic status of ethics or the ethico-political in Theory: the persistence of existentialist ethics in structuralist, poststructuralist, and postcolonial writing; the ethical imperative of the return of the subject (self-creation versus social conformism); the intimate relation between the ethico-political and the aesthetic (including the role of literary history in Erich Auerbach and Edward Said); the political implications of a "philosophy of the present" for Continental thought (including Heidegger's Nazism); the ethical dimension of the debate between history and theory (including Hayden White's idea of the "practical past" and the question of Holocaust representation); the "ethical turn" in Foucault, Derrida, and Rorty; the post-1987 "political turn" in literary and cultural studies (especially as influenced by Said). Drawing from a broad range of Continental philosophers and cultural theorists, including many texts that have only recently become available, Doran charts a new path that recognizes the often complex motivations that underlie the critical impulse, motivations that are not always apparent or avowed.

Brill's Companion to the Reception of Socrates, edited by Christopher Moore, provides almost unbroken coverage, across three-dozen studies, of 2450 years of philosophical and literary engagement with Socrates - the singular Athenian intellectual, paradigm of moral discipline, and inspiration for millennia of philosophical, rhetorical, and dramatic composition. Following an Introduction reflecting on the essentially "receptive" nature of Socrates' influence (by contrast to Plato's), chapters address the uptake of Socrates by authors in the Classical, Hellenistic, Roman, Late Antique (including Latin Christian, Syriac, and Arabic), Medieval (including Byzantine), Renaissance, Early Modern, Late Modern, and Twentieth-Century periods. Together they reveal the continuity of Socrates' idiosyncratic, polyvalent, and deep imprint on the history of Western thought, and witness the value of further research in the reception of Socrates.

Stephen Scully both offers a reading of Hesiod's Theogony and traces the reception and shadows of this authoritative Greek creation story in Greek and Roman texts up to Milton's own creation myth, which sought to "soar above th' Aonian Mount [i.e., the Theogony] ... and justify the ways of God to men." Scully also considers the poem in light of Near Eastern creation stories, including the Enuma elish and Genesis, as well as the most striking of modern "scientific myths," Freud's Civilization and its Discontents. Scully reads Hesiod's poem as a hymn to Zeus and a city-state creation myth, arguing that Olympus is portrayed as an idealized polity and - with but one exception - a place of communal harmony. This reading informs his study of the Theogony's reception in later writings about polity, discord, and justice. The rich and various story of reception pays particular attention to the long Homeric Hymns, Solon, the Presocratics, Pindar, Aeschylus, Aristophanes, and Plato in the Archaic and Classical periods; to the Alexandrian scholars, Callimachus, Euhemerus, and the Stoics in the Hellenistic period; to Ovid, Apollodorus, Lucan, a few Church fathers, and the Neoplatonists in the Roman period. Tracing the poem's reception in the Byzantine, medieval, and early Renaissance, including Petrarch and Erasmus, the book ends with a lengthy exploration of Milton's imitations of the poem in Paradise Lost. Scully also compares what he considers Hesiod's artful interplay of narrative, genealogical lists, and keen use of personified abstractions in the Theogony to Homeric narrative techniques and treatment of epic verse.