PART ONE THE "FOUR IN PARADISE" ANTI-EPICUREAN STEREOTYPE, BIOGRAPHY, AND PARODY Scholarship on Epicureanism, always lively and abundant, ...

From famous figures in the history of philosophy to questions in religious theology to the relationship between knowledge and power, The Handy Western Philosophy Answer Book: Ancient Greek to Its Influence on Philosophy Today takes the sometimes esoteric ideas and the jumble of names and makes them easy to understand, enriching readers' lives and answering the question "What do the ancient Greek philosophers have to teach us about contemporary culture?".

Back in print are Hatch's classic Hibbert Lectures in which he calls into question the influence that Greek ideas had on the historical development of Christian theology. The earliest forms of Christianity were not only outside the sphere of Greek philosophy, but they also appealed, on the one hand, mainly to the classes which philosophy did not reach, and, on the other hand, to a standard which philosophy did not recognize. Edwin Hatch.

The purpose of this study is to elucidate how the Greek concept of God influenced the formation of Platonic philosophy by examining the terms 'theios' & Theos, as used in his dialogues. In the first chapter, we have highlighted how the collective representation brought by the immediate ‘participation mystique’ with the sacred force(mana) is evolved into the notion of Daimon or Theos as a mediator which will tie the human－being with the sacred force, & how the Greek Theos (...) evolves from the Daimon as a primitive emotional personification acting as a subject of magical rituals into the Theos as a rational personification acting as a subject of selfconsciousness & free-will of the human-being. In the second chapter, we have clarified how the polysemy of the terms: Theios & Theos allows Plato to elaborate a new concept of God & to thereby successfully transform mythological story of the world into a philosophical explanation. In the third chapter, we have brought into relief the process in which Plato has formed unconsciously the concept of Idea from the notion of Theos. In fact, it seems inevitable that the philosopher attempting to construct the system of reasonable explanation of the harmonic cosmos resorts to the property of wholeness & perfectness of Theos. The fourth chapter was concentrated to scrutinize the structure of Platonic thought which describes Demiourgos as 'l'artisan du monde' who recreates or reorganizes the world order on seeing the Idea of the Good (bonum). From our examination of the influence the Greek concept, Theos, had on Platonic Philosophy, we are able to conclude that Plato transformed the religious perfectness into the philosophical & metaphysical perfectness. As a result, this study will open the way for a new understanding of the relation between the Greek Theos, & the Ideas, Demiourgos. (shrink)

The Life and Miracles of Saint Thecla, a 5th-century hagiographical work, feature many elements recalling the ancient novel. Even if the first part of the text, the Life, must be considered a novel itself due to its dependence on the model of the Acts of Paul and Thecla, some novelistic motifs - especially the use of descriptions, digressions and first-person narrations − appear throughout the whole text. In addition, we also examine the textual evidence of the influence of the ancient (...) novel on this hagiographical text through the analysis of some lexical details which suggest the reading of the ancient novels. The hagiographer uses these elements to rewrite in same cases the original scene of the Acts of Paul and Thecla or to evoke in other scenes the universe of the ancient novel in order to delight his readers. (shrink)

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 109 Heft: 1 Seiten: 73-96.

The early Muslim society took much of the scientific treasures from other civilizations, especially from ancient Greek. One of the scientific traditions taken from Greek is Hellenism. Using a historical approach, this article tries to assess the contiguity of Islam with the Hellenism. There are three points will be discussed: When has Islam met to the Hellenism in the first time? What are the factors that support the scientific contact between both of the civilizations? To what extent Hellenism (...) influenced the development of the scientific tradition in the early Muslim community? Our study shows that the Muslims have known the Hellenistic tradition since the 7th century in the Umayyad era, not the 8 century as some scholars claim. Second, there are three factors underlying early Muslim studied Hellenism Support from Qur’anic teachings, The need to argue with both of other Muslim groups and Non-Muslims community, The need of the Caliphs to legitimize their power. Third, when Muslims have known the Hellenism, they did not only adopt the Hellenism ideas, but also provide reviews, critical notes, and further more developed its own scientific tradition combined with the qur’anic teachings. (shrink)

This book is an enquiry into memory in the Western world. Specifically, memory is the framework of culture, because it links the present to the past--or tradition--and projects it into the future. For this reason, any work focusing on memory involves a double challenge: (1) to reveal the origin of concepts and (2) to glimpse the course of thoughts. This is the case of the present volume, in which the authors make several tastings of Europe's intellectual heritage, by taking into (...) account both the Greek origin of this legacy and its relevance for understanding the European philosophical heritage. In particular, these papers focus on the Aristotelian tradition, the true keystone of Europe, and on other currents of thought that have also played an essential role in the intellectual evolution of the Old Continent. In the latter field, there are contributions, for instance, on philosophical-religious traditions such as Orphism or on certain fundamental aspects of Neoplatonism both in the Classical World and in Christian authors. The volume concludes with various works on the survival of these intellectual trends from the Renaissance to the present day. Consequently, this work offers the opportunity to delve deeper into some of the aspects that define Western civilisation, observed both from its origin and its evolution over the centuries. The volume contains papers in Spanish, Portuguese, Italian, and English. (shrink)

Theoretical framework -- Studying the history curriculum -- Studying the history textbooks -- Investigating history teachers' view -- Investigating pupils' perceptions -- Conclusions.

Contrary to the implications of its title, this volume does little to trace actual historical influences. It rather is concerned to compare classical Greek thought from the Milesians through Plato with teachings of Zoroaster. The author urges that divine revelation recurs cyclically through such prophets as Zoroaster, giving to mankind directly the ultimate premisses necessary for the development of human thought and culture. In the absence of such direct revelation, man must search dialectically for these ultimate premisses as (...) the Greeks did. However the dialectical search for first principles can succeed in finding premisses of spiritual ultimacy and adequacy for thought and culture only if it pays attention to religious transmissions of divine revelation, which it may test and confirm. The book is weak in historical and philosophical arguments for the author's central theses. What value it may have lies in its elucidation of Zoroaster's teachings vis-à-vis the Greeks.—P. M. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Book Reviews Zoroaster's Influence on Anaxagoras, the Greek Tragedians, and Socrates. By Ruhi Muhsen Afnan. (New York: Philosophical Library, 1969. Pp. 162. $5.00) Of the author's Zoroaster's Influence on Greek Thought a striking flaw was the misleading rifle. In this earlier volume not one example of Zoroastrian impact was pointed out to corroborate the claim. Now, in the preface to the new work, the author discloses that (...) the original title had merely been "Zoroaster and the Trend of Greek Thought" and that the publishers changed it into "Zoroaster's Influence" etc. "to give the book a more attractive heading" (p. 9). This fiat of the publishers, however, was then gratefully felt by the author a~ a "challenge.... prodding" him to the "venture" (cf. p. 10) of attempting to substantiate (what was before just his belief) "that the illumination vouchsafed by Zoroaster generated the Enlightenment attributed to the Periclean Age of Athens" (p, 12) and to demonstrate, for instance, an ostensible basic similarity between the pfiilosophy of Anaxagoras and the teachings of Zoroaster. This venturous attempt fills six long chapters supposed to show that "Medism," or Zoroastrianism, was the great spiritual power menacing the autochthonous Athenian values, and that Anaxagoras and his circle and Aeschylus, Euripides, Socrates, and Thucydides essentially were propagandists of Zoroastrianism who undermined the pagan culture of Athens. True, the general presentation of Medism and its role in the spiritual struggle of the Periclean Age is sometimes thrillingly interesting reading. Yet, for us the main question is: Has the author succeeded in his attempt? There are prerequisites of such an undertaking. Thorough and first-hand knowledge of both sides of the topic is indispensable, in the first place. To question the historical authenticity of a modern believer's presentation of Zoroastrianism might seem improper. But it should still be permitted sharply to distinguish between the official traditional version and the results of recent serious research. The other side of the topic is concerned with those who, according to the author's claim, were downright prophets of Zoroastrianlsm. Whether this holds true of Aeschylus and Euripides, whether, for instance, really all the dramatis personae of Euripides' Ion were meant as nothing, but symbolizations of the antagonistic spiritual powers of Medism and Athenianism, this to discuss, and perhaps to doubt, is up to literary analysts. But two of those alleged heralds are philosophers: Anaxagoras and Socrates. (Incidentally, what about Heraclitus and Empedocles?) Well, let us forget about Socrates. The "real" Socrates is such an intangible figure anyway that it would not make much sense to argue with any of the author's allegations about him. In the presentation and "analysis" of the philosophy of Anaxagoras, however, the decisive shortcomings come to the fore. The level of the author's general philosophical training is not quite equal to the task. Conceptual haziness, confusion [469] 470 HISTORY OF PHILOSOPHY of fundamental notions (e.g.,"creator" and "demiurge") are omnipresent. Sometimes even a confusion happens of Anaxagoras with Democritus when the "atom" is ascribed to Anaxagoras (p. 48). And the author does not seem to feel the fatal inadequacy of merely second-hand knowledge. While he in longura et latum argues with Aristotelian presentations and misrepresentations of Anaxagorean tenets, there is good reason for the suspicion that he might never have read even one authentic sentence written by Anaxagoras himself. For those interested in general cultural history, this book, the religious diatribe of a modem Zoroastrian believer, is very worthwhile reading. For the historian of philosophy, itis of rather modest value. P-~LIX M. CLEVE New School for Social Research New York City The Esthetics of the Middle Ages. By Edgar De Bruyne. Trans. Eileen B. Hennessy. (New York: Frederick Uugar, 1969. Pp. viii+232. $6.50) This book has a very complex character. It is the English translation of a French work, L'Esth~tique du moyen dge,I which, in turn, is a one-volume abridged version by Edgar De Bruyne of his own original three-volume work, I~tudes d'Esth~tique M~di~vale.2 Thus, one may evaluate this book either as a translation or, presupposing the faithfulness and correctness of the translation itself... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Book Reviews Zoroaster's Influence on Anaxagoras, the Greek Tragedians, and Socrates. By Ruhi Muhsen Afnan. (New York: Philosophical Library, 1969. Pp. 162. $5.00) Of the author's Zoroaster's Influence on Greek Thought a striking flaw was the misleading rifle. In this earlier volume not one example of Zoroastrian impact was pointed out to corroborate the claim. Now, in the preface to the new work, the author discloses that (...) the original title had merely been "Zoroaster and the Trend of Greek Thought" and that the publishers changed it into "Zoroaster's Influence" etc. "to give the book a more attractive heading" (p. 9). This fiat of the publishers, however, was then gratefully felt by the author a~ a "challenge.... prodding" him to the "venture" (cf. p. 10) of attempting to substantiate (what was before just his belief) "that the illumination vouchsafed by Zoroaster generated the Enlightenment attributed to the Periclean Age of Athens" (p, 12) and to demonstrate, for instance, an ostensible basic similarity between the pfiilosophy of Anaxagoras and the teachings of Zoroaster. This venturous attempt fills six long chapters supposed to show that "Medism," or Zoroastrianism, was the great spiritual power menacing the autochthonous Athenian values, and that Anaxagoras and his circle and Aeschylus, Euripides, Socrates, and Thucydides essentially were propagandists of Zoroastrianism who undermined the pagan culture of Athens. True, the general presentation of Medism and its role in the spiritual struggle of the Periclean Age is sometimes thrillingly interesting reading. Yet, for us the main question is: Has the author succeeded in his attempt? There are prerequisites of such an undertaking. Thorough and first-hand knowledge of both sides of the topic is indispensable, in the first place. To question the historical authenticity of a modern believer's presentation of Zoroastrianism might seem improper. But it should still be permitted sharply to distinguish between the official traditional version and the results of recent serious research. The other side of the topic is concerned with those who, according to the author's claim, were downright prophets of Zoroastrianlsm. Whether this holds true of Aeschylus and Euripides, whether, for instance, really all the dramatis personae of Euripides' Ion were meant as nothing, but symbolizations of the antagonistic spiritual powers of Medism and Athenianism, this to discuss, and perhaps to doubt, is up to literary analysts. But two of those alleged heralds are philosophers: Anaxagoras and Socrates. (Incidentally, what about Heraclitus and Empedocles?) Well, let us forget about Socrates. The "real" Socrates is such an intangible figure anyway that it would not make much sense to argue with any of the author's allegations about him. In the presentation and "analysis" of the philosophy of Anaxagoras, however, the decisive shortcomings come to the fore. The level of the author's general philosophical training is not quite equal to the task. Conceptual haziness, confusion [469] 470 HISTORY OF PHILOSOPHY of fundamental notions (e.g.,"creator" and "demiurge") are omnipresent. Sometimes even a confusion happens of Anaxagoras with Democritus when the "atom" is ascribed to Anaxagoras (p. 48). And the author does not seem to feel the fatal inadequacy of merely second-hand knowledge. While he in longura et latum argues with Aristotelian presentations and misrepresentations of Anaxagorean tenets, there is good reason for the suspicion that he might never have read even one authentic sentence written by Anaxagoras himself. For those interested in general cultural history, this book, the religious diatribe of a modem Zoroastrian believer, is very worthwhile reading. For the historian of philosophy, itis of rather modest value. P-~LIX M. CLEVE New School for Social Research New York City The Esthetics of the Middle Ages. By Edgar De Bruyne. Trans. Eileen B. Hennessy. (New York: Frederick Uugar, 1969. Pp. viii+232. $6.50) This book has a very complex character. It is the English translation of a French work, L'Esth~tique du moyen dge,I which, in turn, is a one-volume abridged version by Edgar De Bruyne of his own original three-volume work, I~tudes d'Esth~tique M~di~vale.2 Thus, one may evaluate this book either as a translation or, presupposing the faithfulness and correctness of the translation itself... (shrink)

"The contributions to this book offer a broad vision of the relationships that were established between Greek Philosophy and the Mystery Cults. The authors centre their attention on such thinkers as Plato, Aristotle, and the Stoic and the Neoplatonist philosophers, who used - and in some cases criticised - doctrinal elements from Mystery Cults, adapting them to their own thinking. Thus, the volume provides a new approach to some of the most renowned Greek philosophers, highlighting the influence that (...) Mystery Cults, such as Orphism, Dionysianism, or the Eleusinian rites, had on the formation of fundamental aspects of their thinking. Given its interdisciplinary character, this book will appeal to a broad academic readership interested in the origin of Hellenic thinking and culture. It will be especially useful for those eager for a deeper approach to two fundamental domains that attract the attention of many Antiquity scholars: Greek philosophy and religion. (shrink)

This 1935 book studies the powerful influence exercised by Ancient Greek culture on German writers from the eighteenth century onwards.

Very Short Introductions: Brilliant, Sharp, Inspiring Ancient Greece is often considered to be the birthplace of science and medicine, and the explanation of natural phenomena without recourse to supernatural causes. These early natural philosophers - lovers of wisdom concerning nature - sought to explain the order and composition of the world, and how we come to know it. They were particularly interested in what exists and how it is ordered: ontology and cosmology. They were also concerned with how we come (...) to know (epistemology) and how best to live (ethics). At the same time, the scientific thinkers of early Greece and Rome were also influenced by ideas from other parts of the world, and incorporated aspects of Egyptian, Babylonian, and Indian science and mathematics in their studies. In this Very Short Introduction Liba Taub gives an overview of the major developments in early science between the 8th century BC and 6th century AD. Focussing on Greece and Rome, Taub challenges a number of modern misconceptions about science in the classical world, which has often been viewed with a modern lens and by modern scientists, such as the misconception that little empirical work was conducted, or that the Romans did not 'do' science, unlike the Greeks. Beginning with the scientific notions of Thales, Pythagoras, Parmenides and other Presocratics, she moves on to Plato and Aristotle, before considering Hellenistic science, the influence of the Stoics and Epicurean ideas, and the works of Pliny the Elder, Eratosthenes, and Ptolemy. In her sweeping discussion, Taub explores the richness and creativity of ideas concerning the natural world and its function in the ancient world, and the influence these ideas have had on later centuries. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable. (shrink)

Greek and Roman Philosophy After Aristotle brings together over twenty-five of the most important works of Western philosophy written from 322 B.C.E. — the death of Aristotle — to the close of the third century C.E. Eminent philosopher Jason Saunder's choices for this concise volume emphasize the range and significance of the leading philosophers of the Hellenistic Age. Supplemented by Dr. Saunder's enlightening introduction, descriptive notes, and extensive bibliography, these readings provide an essential introduction for students and general readers (...) alike to the enormous influence of Greek philosophy on the formative years of Christianity as well as the early Christians' distrust of it. Published initially in 1966 as part of The Free Press paperback series Readings in the History of Philosophy, this affordable volume introduces Lucretius, Epicurus, Epictetus and Stoicism, Sextus Empiricus, Lucian, Philo of Alexanderia, and Plotinus, as well as seminal figures from early Christian thought, including St. Paul and Clement of Alexandria. JASON L. SAUNDERS held positions in philosophy at the University of California at San Diego, and at The City College of New York. Dr. Saunders was the author of The History and Philosophy of Ancient and Renaissance Stoicism, Greek and Latin Philosophy of Aristotle, Philosophy of Neo Stoicism, and Justus Lipsius: The Philosopher of Renaissance Stoicism. [Back cover text from 1994 reprint.]. (shrink)