The essays can be grouped under two headings. Part 1 deals primarily with the philosophical analysis of authority, while Part 2 deals with the functions and limits of five types of authority—epistemic, moral, political, legal, and religious. The essays in the second part, unlike those in the first part, are interrelated with the various authors referring to, and often disagreeing with, one another.

The aim of this study is to understand the place of Aristotle’s dialectic in his overall theory of intellectual activity. On the way to this goal, the reader is treated to a novel and exciting interpretation of the nature of dialectic. Evans argues that Aristotelian dialectic is a method for progressing from what is intelligible to some group of discussants to what is intelligible without qualification. Evans goes behind this distinction to discover how dialectic can be, as Aristotle claims, the (...) road to the first principles of all the sciences. (shrink)

Panichas offers a straightforward introduction to the life and thought of Epicurus. Directed at the general reader, the book follows the traditional categories of Epicurus' system: atomism, cosmology, theology, happiness and friendship. Whenever the extant fragments fail to provide full information, the author relies heavily on Lucretius to fill the gaps. The author's particular field of competence reveals itself in the concluding chapter which includes a rather detailed discussion of Epicurean influence in English thought. The work has adequate footnotes, bibliography, (...) and index.--J. G. G. (shrink)

Three essays inquiring into the morality of political violence compose this book. In the first essay Honderich considers and contrasts the facts of inequality and violence. The facts of inequality which Honderich breaks down into three areas are: 1) inequalities in terms of life expectancy—the worst-off tenth in developed countries live considerably shorter lives than individuals in the best-off tenth, 2) inequalities having to do with economic and social life, and 3) inequalities having to do with freedoms. Once the facts (...) of inequality and violence are fully realized, then he examines the reasons for our feelings about inequality and violence, our reasoning about moral prohibitions on certain kinds of action, our reasonings about the supposed irrationality of violence, and the possibility of having certain principles of equality. (shrink)

Farrington has written a fascinating and provocative introduction to fourth-century Greece in the form of a cultural dispute between the Garden, the Academy, and the Lyceum. In the political and religious chaos of the late fourth century, Epicurus appears as a radical social reformer, not the recluse of earlier interpreters, bent on returning Greek society to its primitive ideal of friendship. While in agreement with Plato that Greek society was desperately sick, his remedy was antithetical to Plato's and heavily dependent (...) on the later Aristotle. Friendship not justice, freedom not authority, individuality not universality, sensory experience not a priori axioms--these were the hallmarks of Epicurus' desired reform. The practical, almost prophetic direction of Epicurus' philosophy emerges most clearly in his bitter opposition to political religion, used by the ruling class to keep the people in line and typified by Plato's insistence on religious orthodoxy in his republic. Against this background, Epicurus' theology, as well as his physics, serves as a polemical thrust designed to release men from superstition and irrational fear of would-be gods. Farrington's obvious delight in Epicurus, together with his desire to set right past misinterpretations of his thought, make the account all the more interesting to read. The final chapter traces Epicurean influence in later Roman thought, notably in the Platonist Cicero and the Stoic Seneca, its decline in the Middle Ages, and its rebirth in the Renaissance. The book concludes with a brief but adequate bibliography of ancient and modern works.--J. G. G. (shrink)