The nature of matter and the idea of indivisible parts has fascinated philosophers, historians, scientists and physicists from antiquity to the present day. This collection covers the richness of its history, starting with how the Ancient Greeks came to assume the existence of atoms and concluding with contemporary metaphysical debates about structure, time and reality. Focusing on important moments in the history of human thought when the debate about atomism was particularly flourishing and transformative for the scientific and philosophical spirit (...) of the time, this collection covers: - The discovery of atomism in ancient philosophy - Ancient non-Western, Arabic and late Medieval thought - The Renaissance, when along with the re-discovery of ancient thought, atomism became once again an important doctrine to be fully debated - Logical atomism in early analytic philosophy, with Russell and Wittgenstein - Atomism in Liberalism and Marxism - Atomism and the philosophy of time - Atomism in contemporary metaphysics - Atomism and the sciences Featuring 28 chapters by leading and younger scholars, this valuable collection reveals the development of one of philosophy's central doctrines across 2,500 years and within a broad range of philosophical traditions. (shrink)

The Cyrenaic school of philosophy (named after its founder Aristippus’ native city of Cyrene in North Africa) flourished in the fifth and fourth centuries BCE. Ugo Zilioli’s book provides the first book-length introduction to the school in English. The book begins by introducing the main figures of the Cyrenaic school beginning with Aristippus and by setting them into their historical context. Once the reader is familiar with those figures and with the genealogy of the school, the book offers an overview (...) of ancient and modern interpretations of the Cyrenaics, to provide readers with alternative accounts of the doctrines they endorsed and of the role they played in the context of ancient thought. Finally, the book offers a reconstruction of Cyrenaic philosophy and shows how the ethical side of their speculation connected with the epistemology and ontology they endorsed and that, as a result, the Cyrenaics were able to offer a quite sophisticated philosophy. Indeed, Zilioli demonstrates that they represented, in ancient philosophy, an important and original metaphysical position and alternative to the kind of realism endorsed by Plato and Aristotle. (shrink)

Protagoras was an important Greek thinker of the fifth century BC, the most famous of the so called Sophists, though most of what we know of him and his thought comes to us mainly through the dialogues of his strenuous opponent Plato. In this book, Ugo Zilioli offers a sustained and philosophically sophisticated examination of what is, in philosophical terms, the most interesting feature of Protagoras' thought for modern readers: his role as the first Western thinker to argue for relativism. (...) Zilioli relates Protagoras' relativism with modern forms of relativism, in particular the 'robust relativism' of Joseph Margolis, gives an integrated account both of the perceptual relativism examined in Plato's Theaetetus and the ethical or social relativism presented in the first part of Plato's Protagoras and offers an integrated and positive analysis of Protagoras' thought, rather than focusing on ancient criticisms and responses to his thought. This is a deeply scholarly work which brings much argument to bear to the claim that Protagoras was and remains Plato's subtlest philosophical enemy. (shrink)

In this contribution, I explore the treatment that Plato devotes to Protagoras’ relativism in the first section of the Theaetetus (151 E 1–186 E 12) where, among other things, the definition that knowledge is perception is put under scrutiny. What I aim to do is to understand the subtlety of Plato’s argument about Protagorean relativism and, at the same time, to assess its philosophical significance by revealing the inextric¬ability of ontological and epistemological aspects on which it is built (for this (...) latter aspect, I refer to contemporary discussions of relativism, mainly to Margolis’ robust relativism). I then turn to Aristotle’s treatment of Protagoras’ relativism in Metaphysics Γ, sections 5 and 6, in order to show that Plato and Aristotle surprisingly share the same view as regards the philosophical content of Protagoras’ relativism (in doing so, I take position against the standard opinion among scholars that Plato and Aristotle understand Protagoras’ relativism in different, even incompatible, ways). What I ultimately aim to demonstrate is that Protagoras’ relativism, as understood by both Plato and Aristotle, is a coherent, even attractive, philosophical position. (shrink)

In the two golden centuries that followed the death of Socrates, ancient philosophy underwent a tremendous transformation that culminated in the philosophical systematizations of Plato, Aristotle and the Hellenistic schools. Fundamental figures other than Plato were active after the death of Socrates; his immediate pupils, the Socratics, took over his legacy and developed it in a variety of ways. This rich philosophical territory has however been left largely underexplored in the scholarship. This collection of eleven previously unpublished essays by leading (...) scholars fills a gap in the literature, providing new insight into the ethics, metaphysics, and epistemology as developed by key figures of the Socratic schools. Analyzing the important contributions that the Socratics and their heirs have offered ancient philosophical thought, as well as the impact these contributions had on philosophy as a discipline, this book will appeal to researchers and scholars of Classical Studies, as well as Philosophy and Ancient History. (shrink)

This paper deals with an important strand of nihilistic arguments to be found in the works of two philosophers who have so far never been studied comparatively: the sophist Gorgias and the Buddhist monk Nāgārjuna. After having reconstructed Gorgias' moves in the first section of On What is Not (Sections 1-4), the paper shows how the nihilist arguments Gorgias uses mostly feature, under a new light, in the philosophy of emptiness developed by Nāgārjuna (Sections 5-8). The paper ends with a (...) hermeneutical suggestion: that is, to replace traditional ‘sceptical’ interpretations of Gorgias and Nāgārjuna with an alternative one, which takes them as possibly committed to nihilism. (shrink)

In this contribution, I aim to show how locating the Platonic dialogues in the intellectual context of their own time can illuminate their philosophical content. I seek to show, with reference to a specific dialogue (the Theaetetus), how Plato responds to other thinkers of his time, and also to bring out how, by reconstructing Plato’s response, we can gain deeper insight into the way that Plato shapes the structure and form of his argument in the dialogue. In particular, I argue (...) that the subtler thinkers (hoi kompsoteroi) discussed by Plato’s Socrates at Tht. 156a3 are Aristippus and the early Cyrenaics. (Recent scholars, such as Giannantoni and Tsouna, have rejected this identification, which was earlier defended by Schleiermacher, Grote, Zeller and Mondolfo.) Further, I claim that, once we recognise that the subtler thinkers are most likely to be the early Cyrenaics, we can make better sense of the scope and content of the arguments Plato puts forward at Tht. 156a - 160e (especially 156a - 157c). Also, I suggest that this identification helps us to understand a crucial part of Tht. 184b - 186e. Here Plato, in exploring the account of perception offered at 156a - 157c, uses the metaphor of the Wooden Horse to illustrate the conception of perception that he attributes to thinkers such as Protagoras and, in my view, the early Cyrenaics, who maintain that knowledge is a form of perception. (shrink)

Cet article s’attache à comprendre si les cyrénaïques étaient susceptibles d’être attaqués moyennant l’objection d’inactivité et, si oui, comment ils auraient pu essayer d’y répondre et quel type de vision morale ils auraient pu essayer de défendre. En traitant de ces questions, j’évaluerai la légitimité de l’interprétation du scepticisme cyrénaïque offerte par Jules Vuillemin. Je confirmerai ainsi la plausibilité de son interprétation et développerai en même temps l’exploration de la nature et de la portée de la philosophie cyrénaïque.

In this paper I offer a reconstruction of the account of meaning and language the Cyrenaics appear to have defended on the basis of a famous passage of Sextus, as well as showing the philosophical parentage of that account.

The aim of this paper is to assess the evidence on Cyrenaic solipsism and show how and why some views endorsed by the Cyrenaics appear to be committing them to solipsism. After evaluating the fascinating case for Cyrenaic solipsism, the paper shall deal with an (often) underestimated argument on language attributed to the Cyrenaics, whose logic – if I reconstruct it well – implies that after all the Cyrenaics cannot have endorsed a radical solipsism. Yet, by drawing an illuminating parallel (...) with Wittgenstein’s argument on private language and inner sensations, a case is to be made for the Cyrenaics to have subscribed to a sort of ‘residual solipsism’, which in turn helps us to understand the notion of Cyrenaic privacy at a fuller extent. (shrink)

The monograph by Kurt Lampe is the first systematic attempt in any modern language to deal with the ethics of the Cyrenaics, in particular with their he­donism. The book offers a detailed reconstruction of the ethical doctrines of both the Cyrenaics of the first generation (such as Aristippus the Elder, his daughter Arete, her son Aristippus the Younger) and the Cyrenaics of the later sects (such as Anniceris, Hegesias, Theodorus the Godless). After dealing with mainstream and later Cyrenaics...