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  1. The Failure of Evolution in Antiquity.Devin Henry - forthcoming - In Georgia Irby (ed.), Blackwell Companion to Ancient Science, Medicine and Technology. Wiley-Blackwell.
    The intellectual history of evolutionary theory really does not begin in earnest until the late seventeenth/early eighteenth century. Prior to that, the idea that species might have evolved over time was not a serious possibility for most naturalists and philosophers. There is certainly no substantive debate in antiquity about evolution in the modern sense. There were really only two competing explanations for how living things came to have the parts they do: design or blind chance. Ancient Greek Atomism, for example, (...)
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  2. Knowledge and Presence in Early Greek Poetry and Philosophy.James Lesher - forthcoming - In ‘Knowledge’ in Archaic Greece: What Counted as ‘knowledge’ Before there was a Discipline called Philosophy. Washington, DC: Center for Hellenic Studies.
    Philosophical reflection on the conditions of knowledge did not begin in a cultural vacuum. Several centuries before the Ionian thinkers began their investigations, the Homeric bards had identified various factors that militate against a secure grasp of the truth. In the words of the ‘second invocation of the Muses’ in Iliad II: “you, goddesses, are present and know all things, whereas we mortals hear only a rumor and know nothing.” Similarly Archilochus: “Of such a sort, Glaucus, son of Leptines, is (...)
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  3. Acheloios, Thales, and the Origin of Philosophy: A Response to the Neo-Marxians.Nicholas J. Molinari - 2022 - Oxford: Archaeopress.
    This book presents a new account of Thales based on the idea that Acheloios, a deity equated with water in the ancient Greek world and found in Miletos during Thales’ life, was the most important cultic deity influencing the thinker, profoundly shaping his philosophical worldview. In doing so, it also weighs in on the metaphysical and epistemological dichotomy that seemingly underlies all academia—the antithesis of the methodological postulate of Marxian dialectical materialism vis-à-vis the Platonic idea of fundamentally real transcendental forms. (...)
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  4. Trois fragments d’Empédocle (B 30, B 110, B 115): texte grec et traduction.Luan Reboredo - 2021 - Anais de Filosofia Clássica 15 (29):174-178.
    French translation of three Empedocles’ fragments (B 30, B 110 and B 115 Diels–Kranz). — — — Traduction française de trois fragments d’Empédocle (B 30, B 110 et B 115 Diels–Kranz).
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  5. Três fragmentos de Empédocles (B 30, B 110, B 115): texto grego e tradução.Luan Reboredo - 2021 - Anais de Filosofia Clássica 15 (29):169-173.
    Portuguese translation of three Empedocles’ fragments (B 30, B 110 and B 115 Diels–Kranz). — — — Tradução para o português de três fragmentos de Empédocles (B 30, B 110 e B 115 Diels–Kranz).
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  6. Cohesive Causes in Ancient Greek Philosophy and Medicine.Sean Coughlin - 2020 - In Chiara Thumiger (ed.), Holism in Ancient Medicine and Its Reception. Leiden: pp. 237-267.
    This paper is about the history of a question in ancient Greek philosophy and medicine: what holds the parts of a whole together? The idea that there is a single cause responsible for cohesion is usually associated with the Stoics. They refer to it as the synectic cause (αἴτιον συνεκτικόν), a term variously translated as ‘cohesive cause,’ ‘containing cause’ or ‘sustaining cause.’ The Stoics, however, are neither the first nor the only thinkers to raise this question or to propose a (...)
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  7. Nature Trouble: Ancient Physis and Queer Performativity.Emanuela Bianchi - 2019 - In Emanuela Bianchi, Sara Brill & Brooke Holmes (eds.), Antiquities Beyond Humanism. Oxford, United Kingdom: Oxford University Press. pp. 211-238.
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  8. When did Kosmos become the Kosmos?Phillip Sidney Horky - 2019 - In Cosmos in the Ancient World. New York: Cambridge University Press. pp. 22-41.
    When did kosmos come to mean *the* kosmos, in the sense of ‘world-order’? I venture a new answer by examining later evidence often underutilised or dismissed by scholars. Two late doxographical accounts in which Pythagoras is said to be first to call the heavens kosmos (in the anonymous Life of Pythagoras and the fragments of Favorinus) exhibit heurematographical tendencies that place their claims in a dialectic with the early Peripatetics about the first discoverers of the mathematical structure of the universe. (...)
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  9. Cosmic Democracy or Cosmic Monarchy? Empedocles in Plato’s Statesman.Cameron F. Coates - 2018 - Polis 35 (2):418-446.
    Plato’s references to Empedocles in the myth of the Statesman perform a crucial role in the overarching political argument of the dialogue. Empedocles conceives of the cosmos as structured like a democracy, where the constituent powers ‘rule in turn’, sharing the offices of rulership equally via a cyclical exchange of power. In a complex act of philosophical appropriation, Plato takes up Empedocles’ cosmic cycles of rule in order to ‘correct’ them: instead of a democracy in which rule is shared cyclically (...)
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  10. Pico della Mirandola and the Presocratics.Georgios Steiris - 2018 - In Konstantinos Boudouris (ed.), Proceedings of the XXIII World Congress of Philosophy. Charlottesville,USA: Philosophy Documentation Center. pp. 27-37.
    Giovanni Pico della Mirandola (1463-1494) decided to study all the ancient and medieval schools of philosophy, including the Pre-Socratics, in order to broaden his scope. Pico showed interest in ancient monists. He commented that only Xenophanes’ One is the One simply, while Parmenides’ One is not the absolute One, but the oneness of Being. Melissus’ One is in extreme correspondence to that of Xenophanes. As for Xenophanes, Pico seems to have fallen victim of ancient sources, who referred to Xenophanes and (...)
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  11. Empedocle e Freud: riflessioni su logica e linguaggio.Federica Montevecchi - 2017 - Aretè: International Journal of Philosophy, Human & Social Science 2:260-274.
    The present piece, first presented on 19 November 2016 at the Centre Léon Robin (CNRS-Univ. Paris-Sorbonne-ENS Ulm) as part of the“Présocratiques” Seminar, is an investigation of the relationship between Empedocles and Freud. The analysis is divided into three parts: the first section examines the nature of Freud’s engagement with Empedocles; next, consideration is given to the similarities between their doctrines, based on the extant fragments of the Empedoclean corpus; finally, I offer a series of observations about Empedocles’ poetic style, which (...)
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  12. "Selbsterforschung" und "Vergegenwärtigung". Zur Problematik religiöser und spiritueller Praxis vor dem Hintergrund der modernen Marktesoterik.Maximilian Runge-Segelhorst - 2017 - Freiburger Zeitschrift für Philosophie Und Theologie 64 (1):150-169.
    Contemporary criticism of religion, which itself mainly claims to be secular and “ideologically neutral”, has some difficulties in finding rational argu-ments that actually acknowledge the value of religious worldviews. Instead of reflecting on criteria for constructive and harmful religiosity, most of the current arguments set secular thinking as the mode and therefore seem to derive from “secularistic” ideology (Habermas). This problem intensifies considering the growing attraction of commercial esoteric teachings because “esoteric spirituality” blurs the conceptual distinction between secular spiri-tuality (Metzinger) (...)
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  13. Empedocles Democraticus: Hellenistic Biography at the Intersection of Philosophy and Politics.Phillip Sidney Horky - 2016 - In Mauro Bonazzi & Stefan Schorn (eds.), Bios Philosophos. Philosophy in Ancient Greek Biography. Brepols Publishers. pp. 37-71.
    Diogenes Laertius (8.63-6) preserves a fascinating account of the Presocratic philosopher Empedocles' life. There, drawing on evidence from Aristotle, Xanthus, and Timaeus of Tauromenium, the biographer provides several anecdotes which are meant to demonstrate how Empedocles had, contrary to expectation, been a democratic philosopher - a paradox of itself in Ancient Greece. This article unpacks the complex web woven by Diogenes and argues that there is no good reason to assume that Empedocles was indeed a democratic philosopher, and moreover, that (...)
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  14. Vestígios da cosmologia de Empédocles em fontes latinas dos séculos XII-XIII.Evaniel Brás dos Santos - 2016 - Dissertatio 44:131-150.
    O propósito deste artigo é analisar a expressão que assegura a presença de partes da cosmologia de Empédocles no Ocidente latino nos séculos XII-XIII, qual seja, creatio mundi, esta que é a tradução do termo κοσμοποιία. A análise centra-se, por um lado, em três traduções latinas da Física II, 4, 196a 20-24, de Aristóteles, texto no qual aparece o termo κοσμοποιία e, por outro lado, em partes da obra de Tomás de Aquino na qual o autor discute a cosmologia de (...)
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  15. La cosmología presocrática.David Torrijos-Castrillejo - 2015 - Hypnos. Revista Do Centro de Estudos da Antiguidade 34:132-139.
    This article aims at clarifying some issues raised by a recent book of Daniel W. Graham about the Presocratic cosmology. It particularly intends to shed some light on the understanding of Anaxagoras’ universe by suggesting some reasons why, despite Graham’s opinion, it is still possible to think that the stars were flat according to him. Another goal is highlighting the importance of the comprehensive physical theory of Anaxagoras, based on a circular motion called perichoresis, which would explain diverse phenomena in (...)
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  16. Simplicius: Commentary, Harmony, and Authority.Rachel Barney - 2009 - Antiquorum Philosophia 3:101-120.
    Simplicius’ project of harmonizing previous philosophers deserves to be taken seriously as both a philosophical and an interpretive project. Simplicius follows Aristotle himself in developing charitable interpretations of his predecessors: his distinctive project, in the Neoplatonic context, is the rehabilitation of the Presocratics (especially Parmenides, Anaxagoras and Empedocles) from a Platonic-Aristotelian perspective. Simplicius’ harmonizations involve hermeneutic techniques which are recognisably those of the serious historian of philosophy; and harmonization itself has a distinguished history as a constructive philosophical method.
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  17. Love and Wisdom: Towards a New Philosophy of Life.W. Julian Korab-Karpowicz - 2008 - New Delhi: Shipra.
    In this collection of essays, the author develops a new philosophy of life, which has in fact a long tradition. It goes back to some ancient Western thinkers, such as the Milesians, Heraclitus, Empedocles and Plato, for whom philosophy presupposes an affective engagement with the world and not merely its theoretical description or explanation. This classical tradition has been challenged by ideas of modernity, particularly by the idea that modern scientific knowledge is the highest form of human knowledge. However, as (...)
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  18. L’eterno Movimento Della Physis. Alcune Riflessioni Su Empedocle Di Agrigento [the Everlasting Movement Of The Physis. Some Considerations About Empedocle From Agri­gento].Federica Montevecchi - 2007 - la Società Degli Individui 28:9-22.
    Il saggio tratta della figura di Empedocle – pensiero e uomo insieme, per­fettamente coerenti uno con l’altro – considerandolo come un pensatore di confine, un symbolon, nel quale s’incontrano senza fondersi e senza pre­varicarsi due universi, quello del mythos e quello del logos, con tutte le lo­ro rispettive e complesse implicazioni. Tutto ciò è necessario per com­prendere la lettura che Empedocle presenta della physis, processo naturale e modo di essere ad un tempo, che si esplicita nelle quattro radici – acqua, (...)
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  19. L. Rossetti E C. Santaniello. Studi Sul Pensiero E Sulla Lingua Di Empedocle, Bari, Ed. Levante, 2004. 328 P. [REVIEW]Federica Montevecchi - 2006 - Hypnos. Revista Do Centro de Estudos da Antiguidade 17:139-142.
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  20. On the Use of Stoicheion in the Sense of 'Element'.Timothy J. Crowley - 2005 - Oxford Studies in Ancient Philosophy 29:367-394.
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  21. Review of P. Curd, The Legacy of Parmenides. [REVIEW]Monte Johnson - 1999 - Bryn Mawr Classical Review 1999 (06.21).
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  22. The Wisdom of Love: A Reflection Upon Empedocles’ Fragment 35.W. Julian Korab-Karpowicz - 1990 - Dialectics and Humanism 17 (3):211-216.
    Empedocles sees both Love and Strife as forces active on many levels and scales. But they are the same forces throughout. Everywhere their activities are essentially the same. That of Love is not merely to bring together unlike things, but to strip them of their mutually opposed properties, to assimilate them to one another, to fuse them into a homogeneous compound. That of Strife, on the contrary is to break up such compounds, and to reduce them into mutually hostile ingredients. (...)
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  23. Timaeus on Color Mixture.Mark Eli Kalderon - manuscript
    Now with extra footnotes, by editorial demand! Final version accepted by Oxford Studies in Ancient Philosophy. -/- This essay consists in a trick and a potential insight. The trick consists in a minimalist interpretation of color mixture. The account of color mixture is minimalist in the sense that, given certain background assumptions, there is no more to Timaeus’ account of color mixture than the list of the chromatic pathēmata and the list of how these combine to elicit perceptions of all (...)
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