9/11 and the subsequent invasions of Afghanistan and Iraq have left many people baffled and concerned. This interdisciplinary study of the ethics of war provides an excellent orientation not only to present, but also to future conflicts. It looks both back at historical traditions of ethical thought and forward to contemporary and emerging issues. The Ethics of War traces how different cultures involved in present conflicts have addressed similar problems over the centuries. Distinguished authors reflect how the Graeco-Roman world, Byzantium, the Christian just war tradition, Islam, Judaism, Hinduism and the Geneva Conventions have addressed recurrent ethical problems of war. Cutting-edge essays by prominent modern theorists address vital contemporary issues including asymmetric war, preventive war, human rights and humanitarian intervention. Distinguished academics, ethical leaders, and public policy figures have collaborated in this innovative and accessible guide to ethical issues in war.

This book is about the human mind in ancient philosophy, with a focus on sense perception, a subject that Richard Sorabji has previously treated more in articles than in books. But it finishes with chapters offering a distinctive view on moral conscience and will. Sense perception raises the further questions of the mind-body relation, of self-awareness, of infinite divisibility and the continuum, of the capacities of animals and children and of the relation between perception and reason. On all topics the introduction interconnects the papers and presents fresh material to fill out the picture. For the topic that has proved most popular, the physiological process in sense perception, a bibliography is provided as well as the latest update. The introduction interconnects the papers and fills out the picture by reference to other writings and to further thoughts. On the final topic, the will, it takes account of a different view that appeared only when the book was in preparation. The picture of the main topics shows that each continued to develop into a richer and richer account throughout the 1200 year course of Ancient Greek Philosophy up to 600 CE.

Clever, attractive and ambitious, intellectually daring and physically courageous, Cornelia Sorabji was a truly remarkable woman. As India's first female lawyer, she was original and often outspoken in her views -- for example, in her criticism of Gandhi and her surprising friendship with Katherine Mayo. Cornelia Sorabji resists easy classification, either as a feminist or as an imperialist.

An Indian whose loyalty to the British Raj never wavered. A passionate advocate of women's rights whose own career was nearly compromised through her inappropriate relationship with a married man. An independent and free-thinking intellectual who depended for work on patronage from an elite circle. Cornelia Sorabji's long and fulfilling life was anything but simple. How did she reconcile these apparent contradictions? How did she succeed in opening doors to aspects of Indian and British life which remain closed to so many, even today -- and where did she run into difficulties?

Through its beguiling portrait of a determined and pioneering woman at the heart of the Raj, this rich and important story will captivate everyone with an interest in Indian or British history.

In Moral Conscience through the Ages, Richard Sorabji brings his erudition and philosophical acumen to bear on a fundamental question: what is conscience? Examining the ways we have conceived of that little voice in our heads--our self-directed judge--he teases out its most enduring elements, the aspects that have survived from the Greek playwrights in the fifth century BCE through St Paul, the Church Fathers, Catholics and Protestants, all the way to the 17th century's political unrest and the critics and champions of the eighteenth to twentieth centuries. Sorabji examines an impressive breadth of topics: the longing for different kinds of freedom of conscience, the proper limits of freedom itself, protests at conscience's being 'terrorized, ' dilemmas of conscience, the value of conscience to human beings, its secularization, its reliability, and ways to improve it. These historical issues are alive today, with fresh concerns about topics such as conscientious objection, the force of conscience, or the balance between freedoms of conscience, religion, and speech. The result is a stunningly comprehensive look at a central component of our moral understanding.

Richard Sorabji presents a fascinating study of Gandhi's philosophy in comparison with Christian and Stoic thought. Sorabji shows that Gandhi was a true philosopher. He not only aimed to give a consistent self-critical rationale for his views, but also thought himself obliged to live by what he taught-something that he had in common with the ancient Greek and Christian ethical traditions. Understanding his philosophy helps with re-assessing the consistency of his positions and life. Gandhi was less influenced by the Stoics than by Socrates, Christ, Christian writers, and Indian thought. But whereas he re-interpreted those, he discovered the congeniality of the Stoics too late to re-process them. They could supply even more of the consistency he sought. He could show them the effect of putting their unrealised ideals into actual practice. They from the Cynics, he from the Bhagavadgita, learnt the indifference of most objectives. But both had to square that with their love for all humans and their political engagement. Indifference was to both a source of freedom. Gandhi was converted to non-violence by Tolstoy's picture of Christ. But he addressed the sacrifice it called for, and called even protective killing violent. He was nonetheless not a pacifist, because he recognized the double-bind of rival duties, and the different duties of different individuals, which was a Stoic theme. For both Gandhi and the Stoics it accompanied doubts about universal rules. Sorabji's expert understanding of these ethical traditions allows him to offer illuminating new perspectives on a key intellectual figure of the modern world, and to show the continuing resonance of ancient philosophical ideas.

This volume presents collected essays - some brand new, some republished, and others newly translated - on the ancient commentators on Aristotle and showcases the leading research of the last three decades. Through the work and scholarship inspired by Richard Sorabji in his series of translations of the commentators started in the 1980s, these ancient texts have become a key field within ancient philosophy. Building on the strength of the series, which has been hailed as 'a scholarly marvel', 'a truly breath-taking achievement' and 'one of the great scholarly achievements of our time' and on the widely praised edited volume brought out in 1990 (Aristotle Transformed) this new book brings together critical new scholarship that is a must-read for any scholar in the field. With a wide range of contributors from across the globe, the articles look at the commentators themselves, discussing problems of analysis and interpretation that have arisen through close study of the texts. Richard Sorabji introduces the volume and himself contributes two new papers. A key recent area of research has been into the Arabic, Latin and Hebrew versions of texts, and several important essays look in depth at these. With all text translated and transliterated, the volume is accessible to readers without specialist knowledge of Greek or other languages, and should reach a wide audience across the disciplines of Philosophy, Classics and the study of ancient texts.

This book brings together twenty articles giving a comprehensive view of the work of the Aristotelian commentators. First published in 1990, the collection is now brought up to date with a new introduction by Richard Sorabji. New generations of scholars will benefit from this reissuing of classic essays, including seminal works by major scholars, and the volume gives a comprehensive background to the work of the project on the Ancient Commentators on Aristotle, which has published over 100 volumes of translations since 1987 and has disseminated these crucial texts to scholars worldwide. The importance of the commentators is partly that they represent the thought and classroom teaching of the Aristotelian and Neoplatonist schools and partly that they provide a panorama of a thousand years of ancient Greek philosophy, revealing many original quotations from lost works. Even more significant is the profound influence - uncovered in some of the chapters of this book - that they exert on later philosophy, Islamic and Western. Not only did they preserve anti-Aristotelian material which helped inspire Medieval and Renaissance science, but they present Aristotle in a form that made him acceptable to the Christian church. It is not Aristotle, but Aristotle transformed and embedded in the philosophy of the commentators that so often lies behind the views of later thinkers.

Allan Monkhouse, the pioneering engineer, began his career whilst growing up in the bush servicing one of the earliest New Zealand generators. He went on to work in Russia under the Tsars, and then through the Russian revolution, standing in the street beside Lenin in 1917 as he announced his programme, surviving a death sentence and escaping through Siberia. When most people would have retired, he was called to India, and convinced Prime Minister Nehru to back, against opposition, first his finding that India's water power could be increased twelve-fold, and then his claim that the micro-generator he had designed could bring electricity across the Himalayas. After apparent rejection, he installed the first thirty. In 2014 an estimated 105,000 villages are served by such micro-generators across the width of the Himalayas.

Over the centuries, the idea of the self has both fascinated and confounded philosophers. From the ancient Greeks, who problematized issues of identity and self-awareness, to Locke and Hume, who popularized minimalist views of the self, to the efforts of postmodernists in our time to decenter the human subject altogether, the idea that there is something called a self has always been in steady decline. But for Richard Sorabji, one of our most celebrated living intellectuals, this negation of the self is dispiriting. In Self, he sets out to recover the rich variety of positive accounts of the self from Antiquity right up to the present, while offering his own inspiring view of what precisely the self might be. Drawing on Eastern religion, classical antiquity, and Western philosophy, Sorabji proceeds to tackle a number of thematic debates that have preoccupied philosophers over the ages, including the concept of the self, its sameness and mutability, the idea of the resurrection of the body and spirit, and the fear of death. According to Sorabji, the self is not an undetectable soul or ego, but an embodied individual whose existence is plain to see. It is also neither a linguistic creation nor a psychological fiction, but something that owns both a consciousness and a body. Ultimately, Sorabji argues, the demise of a positive idea of the self stems from much older and more pervasive problems of identity than we realize. Through an astute reading of this tradition, he helps us come to terms with our uneasiness about the subject in an account that will be at the forefront of philosophical debates foryears to come.

Over the centuries, the idea of the self has both fascinated and confounded philosophers. From the ancient Greeks, who problematized issues of identity and self-awareness, to Locke and Hume, who popularized minimalist views of the self, to the efforts of postmodernists in our time to decenter the human subject altogether, the idea that there is something called a self has always been in steady decline. But for Richard Sorabji, this negation of the self is dispiriting. In "Self," he sets out to recover the rich variety of positive accounts of the self from Antiquity right up to the present, while offering his own inspiring view of what precisely the self might be.Drawing on Eastern religion, classical Antiquity, and Western philosophy, Sorabji proceeds to tackle a number of thematic debates that have preoccupied philosophers over the ages, including the concept of the self, its sameness and mutability, the idea of the resurrection of the body and spirit, and the fear of death. According to Sorabji, the self is not an undetectable soul or ego, but an embodied individual whose existence is plain to see. It is also neither a linguistic creation nor a psychological fiction, but something that owns both a consciousness and a body. Ultimately, Sorabji argues, the demise of a positive idea of the self stems from much older and more pervasive problems of identity than we realize. Through an astute reading of this tradition, he helps us come to terms with our uneasiness about the subject in an account that will be at the forefront of philosophical debates for years to come.

This is the first work to draw on the four hundred years of transition from ancient Greek philosophy to the medieval philosophy of Islam and the West. During this period, philosophy was often written in the form of commentaries on the works of Plato and Aristotle. Many ideas wrongly credited to the Middle Ages derive from these centuries, such as that of impetus in dynamics and intentional objects in philosophy of mind. The later Neoplatonist commentators fought a losing battle with Christianity, but inadvertently made Aristotle acceptable to Christians by ascribing to him belief in a Creator God and human immortality. The commentators provide a panorama of up to a thousand years of Greek philosophy, much of which would otherwise be lost. They also serve as the missing link essential for understanding the subsequent history of Western philosophy. The second volume of The Philosophy of the Commentators, 200-600 AD, A Sourcebook, deals with physics. The physics of the commentators was innovative: the Neoplatonists thought that the world of space and time was causally ordered by a nonspatial, nontemporal world, and this view required original thinking. Of the sixth-century Neoplatonists, Simplicius considered his teacher's ideas on space and time to be unprecedented, and Philoponus revised Aristotelianism to produce a new physics built around the Christian belief in God's Creation of the world. The thinkers of the Middle Ages borrowed from Philoponus and other commentators the proofs of a finite past, the idea of degrees of latitude in change and mixture, and in dynamics the idea of impetus and the defense of motion in a vacuum. All sources appear in English translation and are carefully linked and cross-referenced by editorial comment and explanation. Bibliographies are provided throughout.

This is the first work to draw on the four hundred years of transition from ancient Greek philosophy to the medieval philosophy of Islam and the West. During this period, philosophy was often written in the form of commentaries on the works of Plato and Aristotle. Many ideas wrongly credited to the Middle Ages derive from these centuries, such as that of impetus in dynamics and intentional objects in philosophy of mind. The later Neoplatonist commentators fought a losing battle with Christianity, but inadvertently made Aristotle acceptable to Christians by ascribing to him belief in a Creator God and human immortality. The commentators provide a panorama of up to a thousand years of Greek philosophy, much of which would otherwise be lost. They also serve as the missing link essential for understanding the subsequent history of Western philosophy.

The second volume of The Philosophy of the Commentators, 200 600 AD, A Sourcebook, deals with physics. The physics of the commentators was innovative: the Neoplatonists thought that the world of space and time was causally ordered by a nonspatial, nontemporal world, and this view required original thinking. Of the sixth-century Neoplatonists, Simplicius considered his teacher's ideas on space and time to be unprecedented, and Philoponus revised Aristotelianism to produce a new physics built around the Christian belief in God's Creation of the world. The thinkers of the Middle Ages borrowed from Philoponus and other commentators the proofs of a finite past, the idea of degrees of latitude in change and mixture, and in dynamics the idea of impetus and the defense of motion in a vacuum. All sources appear in English translation and are carefully linked and cross-referenced by editorial comment and explanation. Bibliographies are provided throughout."

The third volume of this invaluable sourcebook covers three main subject areas. First, the metaphysics of Aristotle's logical works: the concepts of universal and particular underwent surprising transformations in this period, which gave rise to debates, still raging today, on personal survival after an interruption such as death. Second, logic in a more conventional sense: perhaps the most impressive debate was on the existence of the subject in singular and universal statements. There was also debate about the very different Aristotelian and Stoic conceptions of syllogism, of modal logic, of induction, of the nature of mathematics, and of philosophy of language. Third, the higher metaphysics of the Neoplatonists taught Augustine, and indirectly Descartes, to look for truth within themselves. The Neoplatonists struggled with the question whether our higher intellectual selves have distinct individuality, and thus they fed both sides in the great medieval debate between Aquinas and the followers of Averroes on individual human immortality. All sources appear in English translation and are carefully linked and cross-referenced by editorial comment and explanation. Bibliographies are provided throughout.

"They don't have syntax, so we can eat them." According to Richard Sorabji, this conclusion attributed to the Stoic philosophers was based on Aristotle's argument that animals lack reason. In his fascinating, deeply learned book, Sorabji traces the roots of our thinking about animals back to Aristotelian and Stoic beliefs. Charting a recurrent theme in ancient philosophy of mind, he shows that today's controversies about animal rights represent only the most recent chapter in millennia-old debates.

Sorabji surveys a vast range of Greek philosophical texts and considers how classical discussions of animals' capacities intersect with central questions, not only in ethics but in the definition of human rationality as well: the nature of concepts; how perceptions differ from beliefs; how memory, intention, and emotion relate to reason; and to what extent speech, skills, and inference can serve as proofs of reason. Focusing on the significance of ritual sacrifice and the eating of meat, he explores religious contexts of the treatment of animals in ancient Greece and in medieval Western Christendom. He also looks closely at the contemporary defenses of animal rights offered by Peter Singer, Tom Regan, and Mary Midgley.

Animal Minds and Human Morals sheds new light on traditional arguments surrounding the status of animals while pointing beyond them to current moral dilemmas. It will be crucial reading for scholars and students in the fields of ancient philosophy, ethics, history of philosophy, classics, and medieval studies, and for everyone seriously concerned about our relationship with other species.

This volume presents collected essays - some brand new, some republished, and others newly translated - on the ancient commentators on Aristotle and showcases the leading research of the last three decades. Through the work and scholarship inspired by Richard Sorabji in his series of translations of the commentators started in the 1980s, these ancient texts have become a key field within ancient philosophy. Building on the strength of the series, which has been hailed as 'a scholarly marvel', 'a truly breath-taking achievement' and 'one of the great scholarly achievements of our time' and on the widely praised edited volume brought out in 1990 (Aristotle Transformed) this new book brings together critical new scholarship that is a must-read for any scholar in the field. With a wide range of contributors from across the globe, the articles look at the commentators themselves, discussing problems of analysis and interpretation that have arisen through close study of the texts. Richard Sorabji introduces the volume and himself contributes two new papers. A key recent area of research has been into the Arabic, Latin and Hebrew versions of texts, and several important essays look in depth at these. With all text translated and transliterated, the volume is accessible to readers without specialist knowledge of Greek or other languages, and should reach a wide audience across the disciplines of Philosophy, Classics and the study of ancient texts.

Richard Sorabji presents a fascinating study of Gandhi's philosophy in comparison with Christian and Stoic thought. Sorabji shows that Gandhi was a true philosopher. He not only aimed to give a consistent self-critical rationale for his views, but also thought himself obliged to live by what he taught-something that he had in common with the ancient Greek and Christian ethical traditions. Understanding his philosophy helps with re-assessing the consistency of his positions and life. Gandhi was less influenced by the Stoics than by Socrates, Christ, Christian writers, and Indian thought. But whereas he re-interpreted those, he discovered the congeniality of the Stoics too late to re-process them. They could supply even more of the consistency he sought. He could show them the effect of putting their unrealised ideals into actual practice. They from the Cynics, he from the Bhagavadgita, learnt the indifference of most objectives. But both had to square that with their love for all humans and their political engagement. Indifference was to both a source of freedom. Gandhi was converted to non-violence by Tolstoy's picture of Christ. But he addressed the sacrifice it called for, and called even protective killing violent. He was nonetheless not a pacifist, because he recognized the double-bind of rival duties, and the different duties of different individuals, which was a Stoic theme. For both Gandhi and the Stoics it accompanied doubts about universal rules. Sorabji's expert understanding of these ethical traditions allows him to offer illuminating new perspectives on a key intellectual figure of the modern world, and to show the continuing resonance of ancient philosophical ideas.

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.

Aristotle's "Posterior Analytics" elaborates for the first time in the history of Western philosophy the notions of science and the requirements for the distinctive kind of knowledge scientists possess. His model is mathematics and his treatment of science amounts to a philosophical discussion, from the perspective of Aristotelian syllogistic, of mathematical proofs and the principles they are based on. Chapters 1-8 expound the foundations of Aristotle's theory, pointing out the similarities and differences between scientific knowledge and other types of knowledge, establishing the need for basic principles, and identifying the types of principles and the source of necessity associated with scientific facts. Philoponus' massive commentary, the most complete ancient discussion of "Posterior Analytics Book 1", offers uniquely valuable testimony to the way this book was read and understood in late antiquity, as well as providing information on earlier interpretations. Of particular interest is Philoponus' account of scientific principles, which is based not only on Aristotle but also on the Greek mathematical tradition, especially Euclid and his commentator Proclus.

Unique in all of literature, the Confessions combines frank and profound psychological insight into Augustine's formative years along with sophisticated and beguiling reflections on some of the most important issues in philosophy and theology. The Confessions discloses Augustine's views about the nature of infancy and the acquisition of language, his own sinful adolescence, his early struggle with the problem of evil, his conversion to Christianity, his puzzlement about the capacities of human memory and the nature of time, and his views about creation and biblical interpretation. The essays contained in this volume, by some of the most distinguished recent and contemporary thinkers in the field, insightfully explore these Augustinian themes not only with an eye to historical accuracy but also to gauge the philosophical acumen of Augustine's reflections.

Unique in all of literature, the Confessions combines frank and profound psychological insight into Augustine's formative years along with sophisticated and beguiling reflections on some of the most important issues in philosophy and theology. The Confessions discloses Augustine's views about the nature of infancy and the acquisition of language, his own sinful adolescence, his early struggle with the problem of evil, his conversion to Christianity, his puzzlement about the capacities of human memory and the nature of time, and his views about creation and biblical interpretation. The essays contained in this volume, by some of the most distinguished recent and contemporary thinkers in the field, insightfully explore these Augustinian themes not only with an eye to historical accuracy but also to gauge the philosophical acumen of Augustine's reflections.

Aristotle's treatise "De Memoria" is close to theories of memory in the British empiricist tradition. Because of its richness of detail it serves as a good introduction to the topic. This book, first published in 1972, provides a translation of the text which is more faithful to the original than previous ones, together with extensive introduction, summaries and commentary. It has never been superseded. For this second edition of the book, Richard Sorabji has provided a substantial new introduction, taking account of scholarly debate over the intervening thirty years, particularly on the role of mental images in the imagination.

A discussion of Aristotle's thought on determinism and culpability, Necessity, Cause, and Blame also reveals Richard Sorabji's own philosophical commitments. He makes the original argument here that Aristotle separates the notions of necessity and cause, rejecting both the idea that all events are necessarily determined as well as the idea that a non-necessitated event must also be non-caused. In support of this argument, Sorabji engages in a wide-ranging discussion of explanation, time, free will, essence, and purpose in nature. He also provides historical perspective, arguing that these problems remain intimately bound up with modern controversies. 'Original and important ... The book relates Aristotle's discussions to both the contemporary debates on determinism and causation and the ancient ones. It is especially detailed on Stoic arguments about necessity ... and on the social and legal background to Aristotle's thought.' Choice

"Animals can't construct sentences. Therefore we can eat them." That was the view the Stoics eventually settled for, though they began with Aristotle's much broader claim that animals lack reason. In this book, the author argues that the Western tradition has been rather complacent. St Augustine incorporated the Stoic view into Christianity, but in doing so he took up only half the ancient debate, for there were many philosophers who defended animals. The controversy affected the whole of the philosophy of mind, because if animals are denied reason and belief, we have to redefine not only reason and belief, but perception, emotion, intention, moral responsibility, memory, speech and the power to conceptualize. Sorabji argues that a broader view of ethics is needed than is found either in the ancient opponents of animals, or in their modern defenders.

Richard Sorabji here takes time as his central theme, exploring fundamental questions about its nature: Is it real or an aspect of consciousness? Did it begin along with the universe? Can anything escape from it? Does it come in atomic chunks? In addressing these and myriad other issues, Sorabji engages in an illuminating discussion of early thought about time, ranging from Plato and Aristotle to Islamic, Christian, and Jewish medieval thinkers. Sorabji argues that the thought of these often neglected philosophers about the subject is, in many cases, more complete than that of their more recent counterparts.