According to current interpretations of Parmenides, he either embraces a token-monism of things, or a type-monism of the nature of each kind of thing, or a generous monism, accepting a token-monism of things of a specific type, necessary being. These interpretations share a common flaw: they fail to secure commensurability between Parmenides’ alētheia and doxa. We effect this by arguing that Parmenides champions a metaphysically refined form of material monism, a type-monism of things; that light and night are allomorphs of (...) what-is ; and that the key features of what-is are entailed by the theory of material monism. (shrink)

In this article, it is argued that, although there is significant debate over the nature of Anaxagoras' response to Parmenides, it is likely that Anaxagoras advances his physical theory in opposition to Parmenides' Numerical Monism. It is unlikely that Anaxagoras aims to develop a theory that harmonizes with the Predicational Monism that is sometimes ascribed to Parmenides. In addition, it is argued that, although some modern scholars suggest that Anaxagoras posits nous as a planning cause, no compelling argument has yet (...) been advanced against Plato's interpretation, according to which Anaxagoras is not a proponent of teleological explanation. (shrink)

In this article, both Anaxagoras' theory of multiple worlds and the principles of his theory of matter are examined. It is argued that the five principles, which are set out explicitly in the extant fragments, (No Becoming, Indefinite Types, Universal Mixture, Predominance, and Infinite Divisibility) form a consistent set. Further, it is argued that the principle of Homoeomereity, which Anaxagoras attributes to Anaxagoras, is consistent with Anaxagoras' other principles and is likely to be a genuine principle of Anaxagoras' physics.

Aristotle thinks that in order to remember, one must be cognizant of aphantasmaused as a copy of that of which it is a phantasma,and one must be cognizant of the time at which the original experience occurred . In De Memoria1, he uses the first half, , of this schematic account in order to explain certain kinds of mis-rememberings. For instance, he says that mad people sometimes conjure up fantastic images and take them to be memories of past experience; such (...) episodes are mis-remembering, because these people use that which is not a copy as if it were a copy . In De Memoria2, Aristotle returns to the topic of mis-remembering and here he uses the second half, , of his schematic account, together with the first, in order to explain additional sorts of mistakes. He claims that we sometimes recall the image of an event and properly use it as a copy, but we get the time wrong , and thus we fail to remember; further, he claims that we sometimes get the time right, but fail to use an image as a copy of the events which occurred during that time. In each case we fail to remember; for in order to remember we must both use an appropriate copy as a copy and accurately cognize the time. (shrink)

Aristotle thinks that in order to remember, one must be cognizant of aphantasmaused as a copy of that of which it is a phantasma,and one must be cognizant of the time at which the original experience occurred. In De Memoria1, he uses the first half,, of this schematic account in order to explain certain kinds of mis-rememberings. For instance, he says that mad people sometimes conjure up fantastic images and take them to be memories of past experience; such episodes are (...) mis-remembering, because these people use that which is not a copy as if it were a copy. In De Memoria2, Aristotle returns to the topic of mis-remembering and here he uses the second half,, of his schematic account, together with the first, in order to explain additional sorts of mistakes. He claims that we sometimes recall the image of an event and properly use it as a copy, but we get the time wrong, and thus we fail to remember; further, he claims that we sometimes get the time right, but fail to use an image as a copy of the events which occurred during that time. In each case we fail to remember; for in order to remember we must both use an appropriate copy as a copy and accurately cognize the time. (shrink)

Spanning 1200 years of intellectual history - from the 6th century BCE emergence of philosophical enquiry in the Greek city-state of Miletus, to the 6th century CE closure of the Academy in Athens in 529 - Philosophy of Mind in Antiquityprovides an outstanding survey of philosophy of mind of the period. It covers a crucial era for the history of philosophy of mind, examining the enduring and controversial arguments of Plato and Aristotle, in addition to the contribution of the Stoics (...) and other key figures. Following an introduction by John Sisko, fifteen specially commissioned chapters by an international team of contributors discuss key topics, thinkers, and debates, including: the Presocratics, Plato, cognition, Aristotle, intellect, natural science, time, mind, perception, and body, the Stoics, Galen, and Plotinus. Essential reading for students and researchers in philosophy of mind, ancient philosophy, and the history of philosophy, Philosophy of Mind in Antiquityis also a valuable resource for those in related disciplines such as Classics. (shrink)

Spanning 1200 years of intellectual history – from the 6th century BCE emergence of philosophical enquiry in the Greek city-state of Miletus, to the 6th century CE closure of the Academy in Athens in 529 – Philosophy of Mind in Antiquity provides an outstanding survey of philosophy of mind of the period. It covers a crucial era for the history of philosophy of mind, examining the enduring and controversial arguments of Plato and Aristotle, in addition to the contribution of the (...) Stoics and other key figures. Following an introduction by John Sisko, fifteen specially commissioned chapters by an international team of contributors discuss key topics, thinkers, and debates, including: the Presocratics, Plato, cognition, Aristotle, intellect, natural science, time, mind, perception, and body, the Stoics, Galen, and Plotinus. Essential reading for students and researchers in philosophy of mind, ancient philosophy, and the history of philosophy, Philosophy of Mind in Antiquity is also a valuable resource for those in related disciplines such as Classics. (shrink)