In a nutshell: this volume lives up to the impressive standards of the OSAP series. Throughout the eleven articles and two reviews, the clarity and rigor of argument are of a very high quality. Given the intensity and complexity of the articles, the primary audience will be graduate students and professors. In this issue "ancient philosophy" means Socrates, Plato and Aristotle. The first four articles are on Socrates and Plato; the last seven discuss various topics in Aristotelian studies. This is (...) a shame, but it takes nothing away from the value of these articles themselves. Since OSAP is a journal, I won't try to tie the contents together. Instead, I will briefly summarize the articles.1.. (shrink)

Maieusis pays tribute to the highly influential work of Myles Burnyeat, whose contributions to the study of ancient philosophy have done much to enhance the ...

Socrates' greatest philosophical contribution was to have initiated the search for definitions. In Definition in Greek Philosophy his views on definition are examined, together with those of his successors, including Plato, Aristotle, the Stoics, Galen, the Sceptics and Plotinus. Although definition was a major pre-occupation for many Greek philosophers, it has rarely been treated as a separate topic in its own right in recent years. This volume, which contains fourteen new essays by leading scholars, aims to reawaken interest in a (...) number of central and relatively unexplored issues concerning definition. These issues are briefly set out in the Introduction, which also seeks to point out scholarly and philosophical questions which merit further study. (shrink)

This book contains a collection of 13 essays from leading scholars on the relationship between passionate emotions and moral advancement in Greek and Roman thought. Recognising that emotions played a key role in whether individuals lived happily, ancient philosophers extensively discussed the nature of the passions.

Rich with historical and cultural value, these works are published unaltered from the original University of Minnesota Press editions.

This book, a collection of specially written essays by leading international scholars, reexamines ancient ideas of reason and rationality. The application of changing notions of rationality down the ages has led to consistent misinterpretation of standard ancient philosophical texts: the distinguished contributors here redress the balance, clarifying how the great thinkers of antiquity themselves conceived of rationality.

This book discusses key philosophical concepts and ideologies, including ontology, epistemology, logic, semantics, moral and political philosophy, theology and aesthetics during classical antiquity. Karsten Friis Johansen charts the history of ancient philosophy from the mythological oral tradition, Homer and early tragedy, to the giants of Plato and Aristotle through to paganism and the genesis of Christianity. A History of Ancient Philosophy also presents detailed analysis of individual ancient philosophers and interpretations and commentary on key philosophical passages.

A Companion to Ancient Philosophy provides a comprehensive and current overview of the history of ancient Greek and Roman philosophy from its origins until late antiquity. Comprises an extensive collection of original essays, featuring contributions from both rising stars and senior scholars of ancient philosophy Integrates analytic and continental traditions Explores the development of various disciplines, such as mathematics, logic, grammar, physics, and medicine, in relation to ancient philosophy Includes an illuminating introduction, bibliography, chronology, maps and an index.

Historically embryogenesis has been among the most philosophically intriguing phenomena. In this paper I focus on one aspect of biological development that was particularly perplexing to the ancients: self-organisation. For many ancients, the fact that an organism determines the important features of its own development required a special model for understanding how this was possible. This was especially true for Aristotle, Alexander, and Simplicius who all looked to contemporary technology to supply that model. However, they did not all agree on (...) what kind of device should be used. In this paper I explore the way these ancients made use of technology as a model for the developing embryo. However, my purpose here is more than just the historical interest of knowing which devices were used by whom and how each of them worked; I shall largely ignore the details of how the various devices actually worked. Instead I shall look at the use of technology from a philosophical perspective. As we shall see, the different choices of device reveal fundamental differences in the way each thinker understood the nature of biological development itself. Thus, the central aim of this paper is to examine, not who used what devices and how they worked, but why they used those particular devices and what they thought their functioning could tell us about the nature of embryological phenomena. (shrink)

v. 1. Philosophy before Socrates -- v. 2. Socrates and his contemporaries -- v. 3. Plato's ethics -- v. 4. Plato's metaphysics and epistemology -- v. 5. Aristotle's ethics -- v. 6. Aristotle: substance, form, and matter -- v. 7. Aristotle: metaphysics, epistemology, natural philosophy -- v. 8. Hellenistic philosophy.

Mental health in Plato's Republic.--The practical syllogism and incontinence.--Aristotle on happiness.--Intellect and imagination in Aquinas.--Descartes on the will.--Cartesian privacy.--Appendix: The history of intention in ethics.--Bibliography (p. [147]).

Explores how the fragments of Heraclitus might yield an implicit understanding of the human body in distinction to the soul. In the history of scholarship on Heraclitus, soul is a much better understood concept, whereas it is normally assumed that Heraclitus, along with other figures of early Greek thought, shows only the most limited comprehension of the human being in terms of bodily form or substance. In this work I sketch some different ways in which Heraclitus’ accounts of nature and (...) human life can be said to exhibit a rudimentary picture of body. I suggest that Heraclitus depicts the human body as a special form of soul’s self-differentiation and logos. I attempt to consider how Heraclitus may represent an historical moment in understanding the human in terms of its physical makeup. (shrink)

Plato began it. After thinking about the nature of argument he concluded that the correct way of reasoning was the axiomatic way, and formulated the programme of axiomatization that Eudoxus and Euclid subsequently carried out. Since then the axiomatic method has been firmly established, not only as the method for mathematics, but as a paradigm to which all other disciplines should strive to be assimilated; and in this present century not only has axiomatization been carried through as completely as it (...) can be, but the most determined efforts have been made to wish hypotheticodeductive schemata on to biology, economics, and even history. (shrink)

Part-whole theories, or mereologies (from the Greek word µ ρος, meaning: “share”, “portion”, or “part”), form a central chapter of metaphysics throughout its history. Their roots can be traced back to the earliest days of philosophy, beginning with the Pre-Socratics. It is plausible to hold that Parmenides argues that there can be no parts, thus everything there is is one whole; and Zeno argues for his striking paradoxes on the assumption that there are parts (whether spatial or temporal ones). Democritus (...) introduces the idea that everything consists of atoms (literally: “indivisibles”) which are themselves simple, i.e., partless; Anaxagoras, on the other hand, maintains that everything consists of basic stuffs which are infinitely and homogeneously divisible: any portion of such a stuff is the same sort of stuff, and any portion, no matter how small, can be divided into further such portions. Sophisticated analyses in terms of parts and wholes figure prominently in the writings of Plato (especially in the Phaedo, Republic, Theaetetus, Par- menides, Timaeus, and Philebus) and Aristotle (most notably in the Metaphysics. (shrink)

The author investigates greek ontologies that apparently rely on a conflation of "binary" (x is f) and "monadic" (x is) uses of 'is'. He uses Aristotelian and other texts to support his proposal that these ontologies are explained by the Greeks using two alternative semantic analyses for 'x is F'. The first views it as asserting a relation between x and F, the second as asserting that a "predicative complex" exists, where a predicative complex is a complex consisting of x (...) and F. The article concludes by indicating some uses for the novel concept of predicative complex in aristotelian interpretation. (shrink)

If Socrates is portrayed holding one view in one of Plato's dialogues and a different view in another, should we be puzzled? If (as I suggest) Plato's Socrates is neither the historical Socrates, nor a device for delivering Platonic doctrine, but a tool for the dialectical investigation of a philosophical problem, then we should expect a new Socrates, with relevant commitments, to be devised for each setting. Such a dialectical device – the tailor-made Socrates – fits with what we know (...) of other contributions to the genre of the Sokratikos Logos, to which Plato was neither the first nor the only contributor. (shrink)

The second chapter of book three of the De anima marks the end of Aristotle's discussion of sense-perception. The chapter is a long one and apparently rambling in subject matter. It begins with a passage that is usually taken as a discussion of some sort of self-awareness, particularly awareness that one is perceiving, although such an interpretation raises some difficulties. This paper reconsiders the problems raised by supposing that the question discussed in the first paragraph is ‘how do we perceive (...) that we perceive?’, and suggests an alternative interpretation which would solve many of the difficulties and have the additional merit of restoring unity to the sequence of notes which go to make up the whole chapter. (shrink)

In his discussions of dreaming in the Parva Naturalia, Aristotle neither claims nor denies that dreams serve a natural purpose. Modern scholarship generally interprets dreaming as useless and teleologically irrelevant for him. I argue that Aristotle's teleology permits certain types of dream to have a natural role in end-directed processes. Dreams are left-overs from waking experience, but they may, like certain bodily residues, be used by nature, which does ‘nothing in vain’ and makes use of available resources, for the benefit (...) of the beings in which they occur. Contrary to prevalent opinions, Aristotle does not assimilate dreams to sensory illusions and does not hold that they have no interaction with our reasoning capacity. Dreams constitute a special class of the products of phantasia, but this does not prevent them from functioning like other (waking) phantasmata. In Aristotle's view, dreams regularly generate 'natural signs' of diseases and cause waking actions. I show that this preparatory power of dreams, often dismissed or attributed to divine intervention in antiquity, is captured within Aristotle’s natural philosophy, and provides evidence that (some) dreams are (or should be) regarded by him as having a teleological significance. (shrink)

Alexander of Aphrodisias' treatise On Providence presents an argument that global warming is impossible based on the existence of divine providence: this raises the question of the compatibility of theism and environmentalism.

An important volume connecting classical studies with feminism, Feminism and Ancient Philosophy provides an even-handed assessment of the ancient philosophers' discussions of women and explains which ancient views can be fruitful for feminist theorizing today. The papers in this anthology range from classical Greek philosophy through the Hellenistic period, with the predominance of essays focusing on topics such as the relation of reason and the emotions, the nature of emotions and desire, and related issues in moral psychology. The volume contains (...) some new, ground-breaking essays on Plato, Aristotle, and the Stoics, as well as previously published pieces by established scholars like Martha Nussbaum and Julia Annas. It promises to be of interest to an interdisciplinary audience including those working in classics, ancient philosophy, and feminist theory. (shrink)

Doing Greek Philosophy conveys a vivid sense of dynamism and continuity of the Greek philosophical tradition and illustrates how interaction between Greek philosophers creates and sustains that tradition. It concentrates on a set of inter-related challenges and problems that emerged early in the tradition and moves on to the subsequent reactions to them.

This paper offers an interpretation of Plato's argument in Republic V that lovers of sights and sounds can have only opinion, and philosophers alone have legitimate claims to knowledge. The argument depends on the idea that knowledge is "set over what is" while mere opinion is "set over what is and is not." I argue for an enhanced veridical interpretation of 'to be' in this passage, on which 'what is' means, roughly, "what is so." Given a distinction between what is (...) so independently of how things seem and what is so partly in virtue of how things seem, I interpret the argument as an attempt to show that philosophers, who attend to what is so independently of how things seem, have knowledge, while the lovers of sights and sound have mere opinion because they attend not to how things are independently of how they seem, but only to how they are in virtue of how they seem. (shrink)