Socrates (469-399 BC) is one of history's most enigmatic figures. Our knowledge of him comes to us second-hand, primarily from the philosopher Plato, who was Socrates' most gifted student, and from the historian and sometime-philosopher Xenophon, who counted himself as a member of Socrates' inner circle of friends. We also hear of Socrates in one comic play produced during his lifetime (Aristophanes' Clouds) and in passing from the philosopher Aristotle, a student of Plato.

Socrates is a figure of enduring interest. He is often considered the father of Western Philosophy, yet the four most famous accounts we have of him present a contradictory, confusing picture. Just who was Socrates? A brilliant philosopher, at times confounding and infuriating, morally serious and yet ironic; the ever-worldly man, sometime mystic, and uncommon martyr depicted by Plato? Or did Plato conflate Socrates' views with his own startling genius, as Aristotle suggests? Was So rates instead the less impressive, more mundane man whose commonsense impressed the laconic Xenophon? Or was Socrates the charlatan, the long-winded phony of Aristophanes' play?

The Socratic works of Diogenes Laertius (3rd century AD), Libanius (AD 314 -- c. 393), Maximus of 'Tyre (2nd century AD), and Apuleius (born c. AD 125) add important dimensions to the portrait of Socrates: Diogenes Laertius' Life of Socrates emphasizes Socrates' deep ethical nature and his extraordinary personality; Libanius' Apology of Socrates is based on sources now lost to us; Maximus of Tyre's Whether Socrates Did the Right Thing When He Did Not Defend Himself makes the star ling claim (against testimony of Plato and Xenophon) that Socrates never spoke athis own trial; from Apuleius' On the God of Socrates we hear at length of Socrates' infamous daimonion: the "divine sign" only mentioned elsewhere, the sign that warned Socrates against certain courses of action. In short, from these four texts we are reintroduced to Socrates, and new wrinkles are added to an already intriguing historical figure.

Philosophical naturalism is taken to be the preferred and reigning epistemology and metaphysics that underwrites many ideas and knowledge claims. But what if we cannot know reality on that basis? What if the institution of science is threatened by its reliance on naturalism? R. Scott Smith argues in a fresh way that we cannot know reality on the basis of naturalism. Moreover, the "fact-value" split has failed to serve our interests of wanting to know reality. The author provocatively argues that since we can know reality, it must be due to a non-naturalistic ontology, best explained by the fact that human knowers are made and designed by God. The book offers fresh implications for the testing of religious truth-claims, science, ethics, education, and public policy. Consequently, naturalism and the fact-value split are shown to be false, and Christian theism is shown to be true.

Philosophical naturalism is taken to be the preferred and reigning epistemology and metaphysics that underwrites many ideas and knowledge claims. But what if we cannot know reality on that basis? What if the institution of science is threatened by its reliance on naturalism? R. Scott Smith argues in a fresh way that we cannot know reality on the basis of naturalism. Moreover, the "fact-value" split has failed to serve our interests of wanting to know reality. The author provocatively argues that since we can know reality, it must be due to a non-naturalistic ontology, best explained by the fact that human knowers are made and designed by God. The book offers fresh implications for the testing of religious truth-claims, science, ethics, education, and public policy. Consequently, naturalism and the fact-value split are shown to be false, and Christian theism is shown to be true.

We live in a time of moral confusion: many believe there are no overarching moral norms, and we have lost an accepted body of moral knowledge. Alasdair MacIntyre addresses this problem in his much-heralded restatement of Aristotelian and Thomistic virtue ethics; Stanley Hauerwas does so through his highly influential work in Christian ethics. Both recast virtue ethics in light of their interpretations of the later Wittgenstein's views of language. This book systematically assesses the underlying presuppositions of MacIntyre and Hauerwas, finding that their attempts to secure moral knowledge and restate virtue ethics, both philosophical and theological, fail. Scott Smith proposes alternative indications as to how we can secure moral knowledge, and how we should proceed in virtue ethics.

We live in a time of moral confusion: many believe there are no overarching moral norms, and we have lost an accepted body of moral knowledge. Alasdair MacIntyre addresses this problem in his much-heralded restatement of Aristotelian and Thomistic virtue ethics; Stanley Hauerwas does so through his highly influential work in Christian ethics. Both recast virtue ethics in light of their interpretations of the later Wittgenstein's views of language. This book systematically assesses the underlying presuppositions of MacIntyre and Hauerwas, finding that their attempts to secure moral knowledge and restate virtue ethics, both philosophical and theological, fail. Scott Smith proposes alternative indications as to how we can secure moral knowledge, and how we should proceed in virtue ethics.

The field of mythography has grown substantially in the past thirty years, an acknowledgment of the importance of how ancient writers "wrote down the myths" as they systematized, organized and interpreted the vast and contested mythical storyworld. With the understanding that mythography remains a contested category, that its borders are not always clear, and that it shifted with changes in the socio-cultural and political landscapes, The Oxford Handbook of Greek and Roman Mythography offers a range of scholarly voices that attempt to establish how and to what extent ancient writers followed the "mythographical mindset" that prompted works ranging from Apollodorus' Library to the rationalizing and allegorical approaches of Cornutus and Palaephatus. Editors R. Scott Smith and Stephen M. Trzaskoma provide the first comprehensive survey of mythography from the earliest attempts to organize and comment on myths in the archaic period (in poetry and prose) to late antiquity. The essays also provide an overview of those writers we call mythographers and other major sources of mythographic material (e.g., papyri and scholia), followed by a series of essays that seek to explore the ways in which mythographical impulses were interconnected with other intellectual activities (e.g., geography and history, catasteristic writings, politics). In addition, another section of essays presents the first sustained analysis between mythography and the visual arts, while a final section takes mythography from late antiquity up into the Renaissance. While also taking stock of recent advances and providing bibliographical guidance, this Handbook offers new approaches to texts that were once seen only as derivative sources of mythical data and presents innovative ideas for further research. The Oxford Handbook of Greek and Roman Mythography is an essential resource for teachers, scholars, and students alike.

This new edition of Anthology of Classical Myth offers selections from key Near Eastern texts-the Babylonian Epic of Gilgamesh , Epic of Creation ( Enuma Elish ), and Atrahasis ; the Hittite Song of Emergence ; and the flood story from the book of Genesis-thereby enabling students to explore the many similarities between ancient Greek and Mesopotamian mythology and enhancing its reputation as the best and most complete collection of its kind.

"Terrific . . . exactly the sort of collection we have long needed: one offering a wide range of texts, both literary and documentary, and that--with the inclusion of Sulpicia and Perpetua--allows students to hear the voices of actual women from the ancient world. The translations themselves are fluid; the inclusion of long extracts allows students to sink their teeth into material in ways not possible with traditional source books. The anonymous texts, inscriptions, and other non-literary material topically arranged in the 'Documentary' section will enable students to see how the documentary evidence supplements or undermines the views advanced in the literary texts. This is a book that should be of great use to anyone teaching a survey of the history of Ancient Rome or a Roman Civilization course. I look forward to teaching with this book which is, I think, the best source book I have seen for the way we teach these days." --David Potter, University of Michigan

"Terrific . . . exactly the sort of collection we have long needed: one offering a wide range of texts, both literary and documentary, and that--with the inclusion of Sulpicia and Perpetua--allows students to hear the voices of actual women from the ancient world. The translations themselves are fluid; the inclusion of long extracts allows students to sink their teeth into material in ways not possible with traditional source books. The anonymous texts, inscriptions, and other non-literary material topically arranged in the 'Documentary' section will enable students to see how the documentary evidence supplements or undermines the views advanced in the literary texts. This is a book that should be of great use to anyone teaching a survey of the history of Ancient Rome or a Roman Civilization course. I look forward to teaching with this book which is, I think, the best source book I have seen for the way we teach these days." --David Potter, University of Michigan

By offering, for the first time in a single edition, complete English translations of Apollodorus' Library and Hyginus' Fabulae --the two most important surviving "handbooks" of classical mythography--this volume enables readers to compare the two's versions of the most important Greek and Roman myths. A General Introduction sets the Library and Fabulae into the wider context of ancient mythography; introductions to each text discuss in greater detail issues of authorship, aim, and influence. A general index, an index of people and geographic locations, and an index of authors and works cited by the mythographers are also included.

Constructivism dominates over other theories of knowledge in much of western academia, especially the humanities and social sciences. In Exposing the Roots of Constructivism: Nominalism and the Ontology of Knowledge, R. Scott Smith argues that constructivism is linked to the embrace of nominalism, the theory that everything is particular and located in space and time. Indeed, nominalism is sufficient for a view to be constructivist. However, the natural sciences still enjoy great prestige from the "fact-value split." They are often perceived as giving us knowledge of the facts of reality, and not merely our constructs. In contrast, ethics and religion, which also have been greatly influenced by nominalism, usually are perceived as giving us just our constructs and opinions. Yet, even the natural sciences have embraced nominalism, and Smith shows that this will undermine knowledge in those disciplines as well. Indeed, the author demonstrates that, at best, nominalism leaves us with only interpretations, but at worst, it undermines all knowledge whatsoever. However, there are many clear examples of knowledge we do have in the many different disciplines, and therefore those must be due to a different ontology of properties. Thus, nominalism should be rejected. In its place, the author defends a kind of Platonic realism about properties.

This new edition of Anthology of Classical Myth offers selections from key Near Eastern texts-the Babylonian Epic of Gilgamesh , Epic of Creation ( Enuma Elish ), and Atrahasis ; the Hittite Song of Emergence ; and the flood story from the book of Genesis-thereby enabling students to explore the many similarities between ancient Greek and Mesopotamian mythology and enhancing its reputation as the best and most complete collection of its kind.

Living in Rome under Caligula and later a tutor to Nero, Seneca witnessed the extremes of human behaviour. His shocking and bloodthirsty plays not only reflect a brutal period of history but also show how guilt, sorrow, anger and desire lead individuals to violence. The hero of Hercules Insane saves his own family from slaughter, only to commit further atrocities when he goes mad. The horrifying death of Astyanax is recounted in Trojan Women, and Phaedra deals with forbidden love. In Oedipus a nervous man discovers himself, while Thyestes recounts the bitter family struggle for a crown. Of uncertain authorship, Octavia dramatizes Nero's divorce from his wife and her deportation. The only Latin tragedies to have survived complete, these plays are masterpieces of vibrant, muscular language and psychological insight.

"When evangelicals confuse an improper passion for novelty with a proper pursuit of academic and pastoral relevance, the results can be distressing. I cannot express how grateful I am for the well-formed wisdom with which this book points to the abiding and decisive relevance for future route-finding of the old theological paths."
-J. I. Packer, Professor, Regent College

"For those evangelicals who-like myself-are increasingly troubled by extravagant claims made by various evangelical scholars about the nature of the 'postmodern' challenge, as well as by earnest calls to develop new epistemological and theological perspectives in response to this challenge, the writers of these essays shed much light. This book is must-reading for everyone who wants to promote a clear-thinking evangelicalism for our contemporary context."
-Richard J. Mouw, President and Professor of Christian Philosophy, Fuller Seminary

"Here is a collection of intelligent, provocative, gutsy essays that dare to fly into the eye of the scholarly storm over evangelical identity. Though different perspectives are present even here, the underlying thesis is clear and worth heeding: the eager, and sometimes uncritical, embrace of postmodernist paradigms may be as premature as it has proven to be unproductive for the well-being of the evangelical church. One of the most important books of the new century!"
-Timothy George, Dean, Beeson Divinity School, Samford University

"Provocative, timely, and controversial!"
-Donald G. Bloesch, Professor of Theology Emeritus, Dubuque Theological Seminary

"Compromise and confusion stand at the center of evangelicalism's theological crisis, and a clear-headed and convictional analysis of the problem has been desperately needed. Thankfully, Reclaiming the Center has arrived just in time. . . . My fervent hope is that it will open evangelical eyes, humble evangelical hearts, and awaken this generation to the peril of accommodationism."
-R. Albert Mohler, Jr., President, The Southern Baptist Theological Seminary

"The authors of this well-designed volume provide a bold and well-argued response to what is sometimes called 'postconservative evangelicalism.' This important conversation regarding the essence, center, and boundaries of evangelicalism is here explored, interpreted, and assessed from a well-informed theological, philosophical, and historical perspective. . . . I heartily commend this volume and trust it will find a large readership."
-David S. Dockery, President, Union University