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Ancient Greek and Roman Philosophy

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  1. added 2015-07-02
    Filip Ivanovic (2015). Eros as a Divine Name According to Dionysius the Areopagite. In M. Knežević (ed.), The Ways of Byzantine Philosophy. Sebastian Press. 145-166.
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  2. added 2015-06-30
    Edward P. Butler (2015). Universality and Locality in Platonic Polytheism. Walking the Worlds: A Biannual Journal of Polytheism and Spiritwork 1 (2).
    In a famous quote reported by his biographer Marinus, Proclus says that a philosopher should be like a “priest of the whole world in common”. This essay examines what this universality of the philosopher’s religious practice entails, first with reference to Marinus’ testimony concerning Proclus’ own devotional life, and then with respect to the systematic Platonic understanding of divine ‘locality’. The result is, first, that the philosopher’s ‘universality’ is at once more humble than it sounds, and more far-reaching; and second, (...)
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  3. added 2015-06-27
    Victor Eugen Gelan, On Happiness and Contemplation in Aristotle's Thought.
  4. added 2015-06-26
    David Torrijos-Castrillejo (2015). La metafísica de Platón según san Alberto Magno. In Oscar Mauricio Donato (ed.), En torno a Platón. Universidad Libre de Colombia. 17-64.
    Although St. Albert the Great is known for his assimilation of Aristotle’s thought, he holds Plato in high regard. Yet Aristotle largely guides Albert’s understanding of Plato and Aristotelian criticism against him is repeated along Albert’s work. The objections raised in the first book of the Metaphysics are especially recurrent. Therefore to study Albert’s commentary on such objections in some detail, as we do in these pages, has considerable interest. Criticism against Plato focuses on his conception of the universal and (...)
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  5. added 2015-06-26
    Zbigniew Nerczuk (2006). Traktat "Przeciw retorom” Sekstusa Empiryka. Studia Philosophica Wratislaviensia (1):135-147.
    This is the introduction and Polish translation of Sextus Empiricus "Against the Rhetoricians" (part) (Adversus Mathematicos book II).
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  6. added 2015-06-25
    Claire Rachel Jackson (forthcoming). A Novel Companion. E.P. Cueva, S.N. Byrne a Companion to the Ancient Novel. Pp. XIV + 612. Malden, Ma and Oxford: Wiley Blackwell, 2014. Cased, £120, €144, Us$195. Isbn: 978-1-4443-3602-3. [REVIEW] The Classical Review:1-3.
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  7. added 2015-06-25
    Edward M. Harris (forthcoming). The Amnesty of 403 B.C. E. Carawan the Athenian Amnesty and Reconstructing the Law. Pp. X + 310. Oxford: Oxford University Press, 2013. Cased, £65, Us$125. Isbn: 978-0-19-967276-9. [REVIEW] The Classical Review:1-2.
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  8. added 2015-06-22
    Zbigniew Nerczuk (2003). G. Reale, Historia Filozofii Starożytej, T. II (Review). [REVIEW] Toruński Przegląd Filozoficzny 5:265-271.
    This is the review (in Polish) of G. Reales, History of ancient Philosophy, vol. II.
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  9. added 2015-06-20
    Zbigniew Nerczuk & Józef Pawlak (2000). Wstęp Do: B. Woyczyński, O Rozwoju Poglądu Platona Na Duszę. In Zbigniew Nerczuk & Józef Pawlak (eds.), B. Woyczyński, O rozwoju poglądu Platona na duszę. UMK.
    This is the Preface to the doctoral thesis of Benedykt Woyczyński - one of the disciples of Wincenty Lutosławski.
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  10. added 2015-06-19
    Bernard Williams (1992). Shame and Necessity. University of California Press.
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  11. added 2015-06-18
    David Ellerman, On the Self-Predicative Universals of Category Theory.
    This paper shows how the universals of category theory in mathematics provide a model (in the Platonic Heaven of mathematics) for the self-predicative strand of Plato's Theory of Forms as well as for the idea of a "concrete universal" in Hegel and similar ideas of paradigmatic exemplars in ordinary thought. The paper also shows how the always-self-predicative universals of category theory provide the "opposite bookend" to the never-self-predicative universals of iterative set theory and thus that the paradoxes arose from having (...)
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  12. added 2015-06-16
    K. A. Algra, M. H. Koenen & P. H. Schrijvers (1997). Lucretius and His Intellectual Background, Amsterdam: Royal Netherlands Academy of Arts and Sciences.
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  13. added 2015-06-16
    W. H. D. Rouse (1975). Lucretius On the Nature of Things. Harvard University Press.
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  14. added 2015-06-15
    Zbigniew Nerczuk (2004). Afterword to Pierre, Hadot, Plotyn Albo Prostota Spojrzenia (Plotin Ou la Simplicite du Regard). Wydawnictwo Antyk 1:109-117.
    This is the afterword to P. Hadot, Plotin ou la simplicite du regard.
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  15. added 2015-06-13
    Joseph Karbowski (forthcoming). Is Aristotle’s Eudemian Ethics Quasi-Mathematical? Apeiron.
    Journal Name: Apeiron Issue: Ahead of print.
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  16. added 2015-06-13
    James Warren (forthcoming). The Bloom of Youth. Apeiron.
    Journal Name: Apeiron Issue: Ahead of print.
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  17. added 2015-06-13
    David Leith (forthcoming). Erasistratus’ Triplokia of Arteries, Veins and Nerves. Apeiron.
    Journal Name: Apeiron Issue: Ahead of print.
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  18. added 2015-06-13
    Chad Wiener (forthcoming). Dividing Nature by the Joints. Apeiron.
    Journal Name: Apeiron Issue: Ahead of print.
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  19. added 2015-06-12
    Daniel Nolan (2015). The Unreasonable Effectiveness of Abstract Metaphysics. Oxford Studies in Metaphysics 9:61-88.
  20. added 2015-06-10
    Mark Eli Kalderon, Reply to Ganson.
    A reply to Todd Ganson’s “Was Aristotle a Naïve Realist”, a talk for a conference in Gothenburg Sweden 12-14 June 2015 entitled The Mechanisms of Sense Perception in Aristotle and the Aristotelian Tradition.
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  21. added 2015-06-07
    Knut Vuong Nguyen, GNOSEOLOGY: In Relation to Truth, Knowledge and Metaphysics.
    A short introduction on the problem of knowledge, and the problems treated by modern philosophy, in relation to truth and metaphysics.
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  22. added 2015-06-06
    Zbigniew Nerczuk (2002). Sztuka a prawda. Problem sztuki w dyskusji między Gorgiaszem a Platonem. Wydawnictwo Uniwersytetu Wrocławskiego.
    Art and Truth. The problem of art in the dispute between Gorgias and Plato -/- The source of the problem matter of the book is the Plato’s dialogue „Gorgias”. One of the main subjects of the discussion carried out in this multi-aspect work is the issue of the art of rhetoric. In the dialogue the contemporary form of the art of rhetoric, represented by Gorgias, Polos and Callicles, is confronted with Plato’s proposal of rhetoric and concept of art (techne). The (...)
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  23. added 2015-06-05
    Francesco Tampoia, Bi-Medial Plato, Derrida's Pharmakon.
    Only ten years since Derrida’s death, with critical detachment, is it possible to be in touch with him again, to start from the beginning of his philosophizing in company with Plato, and from this vantage point to re-read Dissemination? What really stands between Plato and Derrida? In the first page of Pharmacia Derrida writes: “We will take off here from the Phaedrus ... Only a blind or grossly insensitive reading, could indeed spread the rumour that Plato was simply condemning the (...)
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  24. added 2015-06-03
    Sarah Catherine Byers (2013). Perception, Sensibility, and Moral Motivation in Augustine: A Stoic-Platonic Synthesis. Cambridge University Press.
    This book argues that Augustine assimilated the Stoic theory of perception and mental language (lekta/dicibilia), and that this epistemology underlies his accounts of motivation, affectivity, therapy for the passions, and moral progress. Byers elucidates seminal passages which have long puzzled commentators, such as Confessions 8, City of God 9 and 14, Replies to Simplicianus 1, and obscure sections of the later ‘anti-Pelagian’ works. Tracking the Stoic terminology, Byers analyzes Augustine’s engagement with Cicero, Seneca, Ambrose, Jerome, Origen, and Philo of Alexandria, (...)
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  25. added 2015-06-03
    Sarah Byers (2012). "Augustine and the Philosophers". In Mark Vessey (ed.), A Companion to Augustine. Wiley-Blackwell. 175-187.
    Augustine on select metaphysical topics: hylomorphism vs. dualism, theories of God, angels.
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  26. added 2015-06-03
    Sarah Byers (2012). "The Psychology of Compassion: A Reading of City of God 9.5". In James Wetzel (ed.), Augustine's City of God (Cambridge Critical Guides). Cambridge University Press. 130-148.
    Writing to the young emperor Nero, Seneca elaborates a sophisticated distinction between compassion and mercy for use in forensic contexts, agreeing with earlier Stoics that compassion is a vice, but adding that there is a virtue called mercy or 'clemency.' This Stoic repudiation of compassion has won the attention of Nussbaum, who argues that it was motivated by a respect for persons as dignified agents, and was of a piece with the Stoics' cosmopolitanism. This chapter engages Nussbaum's presentation of the (...)
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  27. added 2015-06-03
    Sarah Byers (2010). Augustine De Libero Arbitrio: Augustine's Way Into the Will. The Theological and Philosophical Significance of De Libero Arbitrio. [REVIEW] The Classical Review 60 (1):145-147.
  28. added 2015-06-03
    Sarah Byers (2003). Seneca: The Life of a Stoic, Routledge, 2003. [REVIEW] Bryn Mawr Classical Review 2003 (6.22).
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  29. added 2015-05-27
    Carrie Giunta (forthcoming). Community in Fragments: Reading Relation in the Fragments of Heraclitus. In Douglas Brommesson & Henrik Enroth (eds.), Global Communities: Transnational and Transdisciplinary Exchanges. Rowman & Littlefield.
  30. added 2015-05-27
    Carrie Giunta (2014). Rotten in Kaliningrad. [REVIEW] Radical Philosophy 184.
  31. added 2015-05-26
    Karine Tordo-Rombaut (2014). La modalisation de l'objet de l'examen dans le Charmide de Platon. In S. Alexandre & E. Rogan (eds.), Modalisations du réel : nécessité, possibilité, contingence.
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  32. added 2015-05-26
    Gabriel Rockhill (2010). Logique de l'histoire: pour une analytique des pratiques philosophiques. Editions Hermann.
    Philosopher, c’est, pense-t-on, faire de l’histoire de la philosophie ; c’est lire et interpréter les textes canoniques des grands penseurs de la tradition européenne en suivant l’enchaînement des idées depuis les Grecs anciens. Cette manière de pratiquer la philosophie est devenue tellement naturelle qu’elle en a oublié sa propre historicité. D’où la nécessité de la mettre en évidence en examinant de près ses multiples conséquences. C’est justement un des objectifs de l’analytique des pratiques philosophiques entreprise dans le présent ouvrage. -/- (...)
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  33. added 2015-05-25
    Andrew Blom (2016). Grotius and Aristotle: The Justice of Taking Too Little. History of Political Thought 36 (1):84-112.
    The theory of justice that Hugo Grotius developed in De Jure Belli ac Pacis (The Law of War and Peace, 1625) set itself against a certain reading of Aristotle, according to which justice is conceived of as a mean between taking too much and taking too little. I argue that we can best understand the implications of Grotius' mature conception by considering the ends to which he had deployed this Aristotelian notion in his earlier work. Grotius came to perceive that (...)
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  34. added 2015-05-25
    Refik Güremen (2015). "Merely Living Animals in Aristotle". Journal of Ancient Philosophy 9 (1).
    Abstract: In Parts of Animals II.10, 655b37-656a8, Aristotle tacitly identifies a group of animals which partake of “living only”. This paper is an attempt to understand the nature of this group. It is argued that it is possible to make sense of this designation (i.e. “merely living animals”) if we consider that some animals, which are solely endowed with the contact senses, do nothing more than mere immediate nutrition by their perceptive nature and have no other action. It is concluded (...)
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  35. added 2015-05-25
    Gabriel Danzig (2013). Plato's Charmides as a Political Act. Greek, Roman, and Byzantine Studies 53.
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  36. added 2015-05-20
    Carlos Lévy (2014). Roman Philosophy Under Construction: The Concept of Spatium From Lucretius to Cicero. In Christoph Horn, Christoph Helmig & Graziano Ranocchia (eds.), Space in Hellenistic Philosophy: Critical Studies in Ancient Physics. De Gruyter. 125-140.
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  37. added 2015-05-18
    Mark A. Johnstone (forthcoming). Aristotle and Alexander on Perceptual Error. Phronesis: A Journal for Ancient Philosophy 60 (3).
    Aristotle sometimes claims that (i) the perception of special perceptibles by their proper sense is unerring. This claim is striking, since it might seem that we quite often misperceive things like colours, sounds and smells. Aristotle also claims that (ii) the perception of common perceptibles (e.g. shape, number, movement) is more prone to error than the perception of special perceptibles. This is puzzling in its own right, and also places constraints on the interpretation of (i). I argue that reading Alexander (...)
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  38. added 2015-05-18
    Mark A. Johnstone (2014). On 'Logos' in Heraclitus. Oxford Studies in Ancient Philosophy 47:1-29.
    In this paper, I offer a new solution to the old problem of how best to understand the meaning of the word ‘logos’ in the extant writings of Heraclitus, especially in fragments DK B1, B2 and B50. On the view I defend, Heraclitus was neither using the word in a perfectly ordinary way in these fragments, as some have maintained, nor denoting by it some kind of general principle or law governing change in the cosmos, as many have claimed. Rather, (...)
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  39. added 2015-05-18
    Alexander Becker (2003). Plato and Formal Knowledge. In Ideal and Culture of Knowledge in Plato. 97-114.
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  40. added 2015-05-13
    Thomas G. West, Grace Starry West & Plato (1986). Charmides. Hackett Classics.
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  41. added 2015-05-08
    Ada Nifosi (forthcoming). PROPHETESSES. J. Guillermo Sibyls. Prophecy and Power in the Ancient World. Pp. 237, Map, Colour Pls. New York and London: Overlook Duckworth, 2013. Cased, £18.99, US$26.95. ISBN: 978-0-7156-4304-4. [REVIEW] The Classical Review:1-2.
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  42. added 2015-05-08
    Brad Berman (forthcoming). ARISTOTLE, METEOROLOGICA. M. Wilson Structure and Method in Aristotle's Meteorologica. A More Disorderly Nature. Pp. Xvi + 304, Figs. Cambridge: Cambridge University Press, 2013. Cased, £65, US$99. ISBN: 978-1-107-04257-5. [REVIEW] The Classical Review:1-2.
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  43. added 2015-05-07
    David E. Taylor (2014). Pyrrhonian Skepticism, Value Nihilism and the Good of Knowledge. Ancient Philosophy 34 (2).
    According to Sextus Empiricus, (i) the principal aim of Pyrrhonian skepticism is to achieve tranquility, and (ii) the skeptic is uniquely positioned to realize this aim. I challenge (ii) by arguing that the value nihilist—who believes that nothing is good or bad—can achieve the exact same tranquility as the skeptic. From this comparison I draw important conclusions about the relations among skepticism, tranquility and the value of knowledge.
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  44. added 2015-05-04
    S. Sara Monoson (2000). Chapter Seven. Remembering Pericles: The Political and Theoretical Import of Plato’s Menexenus. In Plato's Democratic Entanglements: Athenian Politics and the Practice of Philosophy. Princeton University Press. 181-205.
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  45. added 2015-05-01
    Georgios Tsagdis (2015). Plato's Errancy, the Voices of Truth. Parallax 21 (2):183-195.
    "Lies never happen." Yet we find ourselves facing, still, the question of truth. We face transfixed for millennia an unsetting sun, our necks twisted askew in a blinding gaze. Or is it rather, that this question, a question too great for thought and time, has not yet even unfolded? Or again, are we not perhaps caught in a more modest predicament, suspended between the two hyperboles, neither here nor there with regard (a gaze and guard at once) to truth, in (...)
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  46. added 2015-05-01
    Georgios Steiris (2014). Conclusiones Secundum Pythagoram Et Hymnos Orphei: Early Modern Reception of Ancient Greek Wisdom. In K. Maricki – Gadjanski (ed.), Antiquity and Modern World, Scientists, Researchers and Interpreters, Proceedings of the Serbian Society for Ancient Studies. Serbian Society for Ancient Studies. 372-382.
    This paper seeks to explore the way Giovanni Pico della Mirandola treated the Orphics and the Pythagoreans in his Conclusiones nongentae, his early and most ambitious work, so that he formulates his own philosophy. I do not intend to present and analyze the sum of Pico’s references to Orphics and Pythagoreans, since such an attempt is beyond the scope of this paper. Rather, I aim to highlight certain Pico’s aphorisms that allow readers to understand and evaluate his syncretic method and (...)
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  47. added 2015-04-30
    Nancy J. Matchett (2015). Philosophy for Life and Other Dangerous Situations. [REVIEW] Philosophical Practice: Journal of the American Philosophical Practitioners Association (American Philosophical Practitioners Association) 10 (1).
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  48. added 2015-04-29
    Ernesto Paparazzo (2015). Does Present-Day Symmetry Underlie the Cosmology of Plato’s Timaeus. Apeiron 48 (2):123-148.
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  49. added 2015-04-29
    James G. Lennox (2014). Aristotle on the Emergence of Material Complexity: Meteorology IV and Aristotle’s Biology. Hopos: The Journal of the International Society for the History of Philosophy of Science 4 (2):272-305.
    In this article I defend an account of Meteorology IV as providing a material-level causal account of the emergence of uniform materials with a wide range of dispositional properties not found at the level of the four elements—the emergence of material complexity. I then demonstrate that this causal account is used in the Generation of Animals and Parts of Animals as part of the explanation of the generation of the uniform parts (tissues) and of their role in providing nonuniform parts (...)
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  50. added 2015-04-29
    Evangelos D. Protopapadakis (2014). Death is Nothing to Us: A Critical Analysis of the Epicurean Views Concerning the Dread of Death. In Ksenija Maricki Gadzanski (ed.), Antiquity and Modern World: Interpretations of Antiquity. The Serbian Society for Ancient Studies. 316-323.
    To the mind of humans death is an impossible riddle, the ultimate of mysteries; therefore it has always been considered a task of paramount importance for philosophers to provide a satisfactory account for death. Among the numerous efforts to deal with the riddle of death, Epicurus’ one stands out not only for its unsurpassed simplicity and lucidness, but also for the innovative manner in which it approaches the issue: Epicurus denounces the fear of death as a profoundly unfruitful, unreasonable and (...)
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