The book provides a commentary on Plato's Republic which encourages the reader to be stimulated to philosophical thinking by Plato's wide-ranging discussions.

In this book I look at the tradition of eudaimonistic ethics which stems from Aristotle's treatment of ethics, and which takes distinct, though related forms in Epicurus, the Stoics and the Sceptics. I look at this tradition from different points of view: how is it related to human nature, how does it account for other-related virtue and action, and how much does it require in terms of revising previously held priorities. I discuss the methodology of discussing ancient texts in ways (...) that relate them to contemporary concerns, particularly the importance of respecting the texts and avoiding anachronism. (shrink)

Author Julia Annas Aristotle made ​​the German Asia-mile out and fortunately Fuk The arguments related point, and the role of external good fortune Fook in the problems caused. And text analysis and dialectical Happy Stoic school and school for good moral behavior and external point of view. Author argues, Aristotle on the German sub-km behavior regardless of the state with the fortunate Fook, reflecting the hope臘human ethics ideological consensus, and he left to posterity to resolve the discovery. Aristotle (...) on the German sub-km conduct the test volume and fortunately Fook to take the views of ordinary people, and thus for long-term development. We take this to understand the Stoic school and get away with school, behavior and fortunately for Germany Fuk related views and noted against the intentions are. Julia Annas presents Aristotle's view of the relation of virtue and happiness, and the resulting problem of the role of the external goods in happiness. The Stoics and Peripatetic views on virtue and external goods have been analyzed and argued. The writer suggests what Aristotle says about virtue and happiness reflects common sense of Greek ethical thought and leaves the issue. Aristotle's account of virtue and happiness takes ordinary thought on the matter and develops it far. We can see what the Stoics and Peripatetics are going to say on this matter and the opposing tendencies in this article. (shrink)

"Hellenistic Philosophy of Mind" is an elegant survey of Stoic and Epicurean ideas about the soul an introduction to two ancient schools whose belief in the soul's physicality offer compelling parallels to modern approaches in the ...

Nature in the Politics has been most extensively studied in the context of the book 1 argument that the polis is "by nature." Fred Miller's Nature, Justice, and Rights in Aristotle's Politics is a landmark in this respect as in many others, and his discussion of the naturalness of the polis is, I think, definitive, and should put an end to the notion that according to Aristotle people find their natural end functioning as mere parts in some large organic social (...) whole. However, nature in Aristotle's ethical and political works contains complications outside book 1, and I hope that there remain some points to be made and issues to be elucidated. (shrink)

Sextus’s arguments against ethical theories are shorter and more general than those he brings against the other two parts of ancient philosophy, logic and physics. Until recently this part of his work, in Outlines of Pyrrhonism III and Adversus Mathematicos XI has been comparatively neglected. Now, as well as the splendidly scholarly book by Emidio Spinelli, Sesto Empirico: Contro Gli Etici we have Richard Bett’s translation with commentary in the Clarendon Later Ancient Philosophers series. Both books make Sextus’s sometimes elusive (...) work far more available and usable to the modern reader. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Julia Annas ACTION AND CHARACTER IN DOSTOYEVSKY'S NOTES FROM UNDERGROUND Notes from Underground was written with a specific purpose in mind: to answer Chernyshevsky's novel What Is to Be Done?1 And many features of Dostoyevsky's work can only be understood when we bear in mind its specifically Russian setting. The narrator is a romantic idealist of the forties transformed into something rather different by 1864, and no (...) doubt we lose much if we do not bear in mind that Dostoyevsky is looking back across the gulf of imprisonment and suffering at his own idealistic youth.2 But the intense and radically peculiar nature of Dostoyevsky's writing takes us to a level of the work which is accessible to those without knowledge of the local conditions of the work's production. As Mochulsky says, "the author steadily emerges beyond the confines of the Russian intellectual... the underground man's paradoxes are not the whims of some half-mad eccentric, but a new revelation of man about man." The book is "the philosophical preface to the cycle of the great novels" (p. 245). Even though Dostoyevsky's passionate and extreme temperament made him quite incapable of constructing a piece of precise philosophical argument, there is much of genuine philosophical interest in part I. It is not just a particular moral and political theory, like Chernyshevsky's, which is to be discredited, but something deeper, the presuppositions of a whole type of moral theory. In this article I shall examine the implications of what Dostoyevsky says for the philosophy of action and thence for ethics. I shall argue that he challenges a very basic model of human action, which is both intuitively plausible and basic to many moral theories. I shall also argue that as the work stands, there is a lack of continuity between parts I and II on the philosophical as well as on the literary level. In concentrating on the consequences for moral theory, I shall be ignoring the social and political aspects of the work. It may well be urged that such a division of the moral from the political is unrealistic in treating 257 258Philosophy and Literature a Russian writer. In defense I can only say that this narrowing of focus brings out in a sharper and more tractable way the philosophical issue which is my main concern. I Tell me, who was it who first declared, proclaiming it to the whole world, that a man does evil only because he does not know his real interests, and if he is enlightened and has his eyes opened to his own best and normal interests, man will cease to do evil and at once become virtuous and noble, because when he is enlightened and understands what will really benefit him he will see his own best interest in virtue, and since it is well known that no man can knowingly act against his best interests, consequently he will inevitably, so to speak, begin to do good. Oh, what a baby! Oh, what a pure innocent child! (part I section 7; all quotations are from the translation by Jessie Coulson [London: Penguin, 1972]). What exactly is the target here of the Underground Man?3 Every moral theory presupposes some theory of human action, although this may not be explicit; since moral philosophy is concerned with human actions, it must presuppose some account of what it is for a human action to be performed. One very influential tradition thinks of the paradigm of action as essentially aimed at some good: "Every art and every inquiry, and similarly every action and pursuit, is thought to aim at some good" is the opening sentence of Aristotle's Ethics.4 What is it for every action to aim at some good? We have the assumption here that every action is purposive and rational; purposive in that there is some goal which the agent sees as a good and rational in that performing the action is believed by the agent to be an appropriate means or way of bringing about the desired goal. This model of action is developed very fully in Aristotle, but it is not conceptually linked to... (shrink)

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles, which may be of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books. All the contributors to this volume are based in the US, except for David Bostock who is at Merton College, Oxford, and Eric Lewis who is at King's College London.

The article reviews the book Los, zło, tajemnica: ku twórczym źródłom poezji Aleksandra Wata i Czesława Miłosza [Fate, Evil, Mystery: Toward the Creative Sources of Aleksander Wat's and Czesław Miłosz's Poetry], by Marek K. Siwiec.

The article reviews the book Los, zło, tajemnica: ku twórczym źródłom poezji Aleksandra Wata i Czesława Miłosza [Fate, Evil, Mystery: Toward the Creative Sources of Aleksander Wat's and Czesław Miłosz's Poetry], by Marek K. Siwiec.