PART ONE ALEXANDER OF APHRODISIAS— AN INTRODUCTION A study of a work by Alexander of Aphrodisias must be prefaced by some general introduction to the author ...

At some time around 200 A.D., the Stoic philosopher and teacher Cleomedes delivered a set of lectures on elementary astronomy as part of a complete introduction to Stoicism for his students. The result was _The Heavens, _the only work by a professional Stoic teacher to survive intact from the first two centuries A.D., and a rare example of the interaction between science and philosophy in late antiquity. This volume contains a clear and idiomatic English translation—the first ever—of _The Heavens, _along (...) with an informative introduction, detailed notes, and technical diagrams. This important work will now be accessible to specialists in both ancient philosophy and science and to readers interested in the history of astronomy and cosmology but with no knowledge of ancient Greek. (shrink)

Themistius ran his philosophical school in Constantinople in the middle of the fourth century A.D. His paraphrases of Aristotle's writings are unlike the elaborate commentaries produced by Alexander of Aphrodisias, or the later Neoplatonists Simplicius and Philoponus. His aim was to provide a clear and independent restatement of Aristotle's text which would be accessible as an elementary exegesis. But he also discusses important philosophical problems, reports and disagrees with other commentaries including the lost commentary of Porphyry, and offers interpretations of (...) Plato. Themistius' paraphrase of Aristotle's On the Soul is his most important and influential work. It is also the first extant commentary on this work of Aristotle to survive from antiquity. A rival to that of Alexander of Aphrodisias, it represents one of the main interpretations of Aristotle's theory of the intellect, which was debated throughout the Middle Ages and the Renaissance. It continues to be an important text for the reconstruction of Aristotle's philosophical psychology today. (shrink)

This paper first traces the general influence of Ernest Barker's undergraduate training in Oxford's School of Literae Humaniores on his later work on ancient political thought, and in particular shows how Idealism conditioned his view that the major ancient texts were perennially relevant and also applicable to practical affairs. The second part of the paper is based on a letter that Barker wrote to E.R. Dodds in 1953 critical of Dodds's negative perspective in The Greeks and the Irrational on the (...) religious culture of the early centuries of the Roman Empire. This document offers a revealing insight into the gulf between Barker's Christian values and optimistic view of the evolution of the classical tradition and Dodds's pessimistic secularism, which had its theoretical basis in ideas drawn from social psychology which Barker had always despised. (shrink)