In fourth-century Greece, the debate over the nature of philosophy generated a novel claim: that the highest form of wisdom is theoria, the rational 'vision' of metaphysical truths. This 2004 book offers an original analysis of the construction of 'theoretical' philosophy in fourth-century Greece. In the effort to conceptualise and legitimise theoretical philosophy, the philosophers turned to a venerable cultural practice: theoria. In this practice, an individual journeyed abroad as an official witness of sacralized spectacles. This book examines the philosophic (...) appropriation and transformation of theoria, and analyses the competing conceptions of theoretical wisdom in fourth-century philosophy. By tracing the link between traditional and philosophic theoria, this book locates the creation of theoretical philosophy in its historical context, analysing theoria as a cultural and an intellectual practice. It develops a new, interdisciplinary approach, drawing on philosophy, history and literary studies. (shrink)

Plato's dialogue the Timaeus-Critias presents two connected accounts, that of the story of Atlantis and its defeat by ancient Athens and that of the creation of the cosmos by a divine craftsman. This book offers a unified reading of the dialogue. It tackles a wide range of interpretative and philosophical issues. Topics discussed include the function of the famous Atlantis story, the notion of cosmology as 'myth' and as 'likely', and the role of God in Platonic cosmology. Other areas commented (...) upon are Plato's concepts of 'necessity' and 'teleology', the nature of the 'receptacle', the relationship between the soul and the body, the use of perception in cosmology, and the work's peculiar monologue form. The unifying theme is teleology: Plato's attempt to show the cosmos to be organised for the good. A central lesson which emerges is that the Timaeus is closer to Aristotle's physics than previously thought. (shrink)

Does the Stoic school really, accepting fate, reject free will? It would seem so, mainly if we read the evidences of Zeno or Chrysippus. The Stoic Senecais central to this particular theoretical inquiry, which hinges on the concepts of causality, of determinism and responsibility.

What is the place of human free will in our lives if all our actions are the result of some other cause? Does our processing unconscious beliefs or desires make us less free? Is our free will necessarily restricted if we do not choose our own beliefs? The debate between free will and its opposing doctrine, determinism, is one of the key issues in philosophy. _Free Will: An historical and philosophical introduction_ provides a comprehensive introduction to this highly important question (...) and examines the contributions made by sixteen of the most outstanding thinkers from the time of early Greece to the twentieth century: *Homer *Sophocles *Platto *Aristotle *St Augustine *St Thomas Aquinas *Descaartes *Spinoza *Hume *Kant *Schopehauer *Freud *Sartre *Weil *Wittgenstein *Moore Ilham Dilman brings together all the dimensions of the problem of free will with examples from literature, ethics and psychoanalysis. Drawing out valuable insights from both sides of the free will-determinism divide, and he provides an accessible and highly readable introduction to this perennial problem. (shrink)

The Epicureans, Skeptics, and Stoics practiced philosophy not as a detached intellectual discipline, but as a worldly art of grappling with issues of daily and urgent human significance: the fear of death, love and sexuality, anger and aggression. Like medicine, philosophy to them was a rigorous science aimed both at understanding and at producing the flourishing of human life. In this engaging book, Martha Nussbaum examines texts of philosophers committed to a therapeutic paradigm--including Epicurus, Lucretius, Sextus Empiricus, Chrysippus, and Seneca--and (...) recovers a valuable source for our moral and political thought of today.The Epicureans, Skeptics, and Stoics practiced philosophy not as a detached intellectual discipline, but as a worldly art of grappling with issues of daily and urgent human significance: the fear of death, love and sexuality, anger and aggression. Like medicine, philosophy to them was a rigorous science aimed both at understanding and at producing the flourishing of human life. In this engaging book, Martha Nussbaum examines texts of philosophers committed to a therapeutic paradigm--including Epicurus, Lucretius, Sextus Empiricus, Chrysippus, and Seneca--and recovers a valuable source for our moral and political thought of today. (shrink)

To his pupil Nero and to Lucilius (friend and, as metonymy, representative of the entire mankind), Seneca testifies to his pedagogic vocation. With conviction he applies himself to demonstrate the perfect correspondence between the Stoic doctrine and the edu¬cational strategy that he proposes. Firstly, the reciprocity of the relationship between educator and pupil appears fundamental; both further their individual knowledge. Secondly, the limitations of an ethical precept that is not anchored in the intensity and concreteness of human life becomes clearly (...) apparent. Furthermore, it brings to question the weakness of a world vision not inspired by an innovative and original path. The starting point is therefore a rigorous examination of conscience to ultimately reach the revolutionary experience of risk in the moment of the last decision. In the name of truth the wise man must have the courage to embrace fate in order to really understand who he is (in a process of oikeiosis both as experience and as target), and he must instil in his pupils the courage to take risks along their own independent journey. In so doing, self-scrutiny and politics can become intertwined. It is herein that the educator’s risk and responsibilities lie. (shrink)

ABSTRACT: I argue that there is no evidence that Epicurus dealt with the kind of free-will problem he is traditionally associated with; i.e. that he discussed free choice or moral responsibility grounded on free choice, or that the "swerve" was involved in decision processes. Rather, for Epicurus, actions are fully determined by the agent's mental disposition at the outset of the action. Moral responsibility presupposes not free choice but that the person is unforced and causally responsible for the action. This (...) requires the agent's ability to influence causally, on the basis of their beliefs, the development of their behavioral dispositions. The "swerve" was intended to explain the non-necessity of agency without undermining Epicurus' atomistic explanation of the order in the universe, viz. by making the mental dispositions of adults non-necessary. (shrink)

ABSTRACT: A systematic reconstruction of Chrysippus’ theory of causes, grounded on the Stoic tenets that causes are bodies, that they are relative, and that all causation can ultimately be traced back to the one ‘active principle’ which pervades all things. I argue that Chrysippus neither developed a finished taxonomy of causes, nor intended to do so, and that he did not have a set of technical terms for mutually exclusive classes of causes. Rather, the various adjectives which he used for (...) causes had the function of describing or explaining particular features of certain causes in particular philosophical contexts. I challenge the sometimes assumed close connection of Chrysippus’ notion of causation with explanation. I show that the standard view that the distinction between proximate and auxiliary causes and perfect and principal causes corresponds to the distinction between internal and external determining factors is not born out by the evidence, and argue that causes of the two types were not thought to co-operate, but rather conceived of as alternatives. (shrink)

Brad Inwood presents a selection of his most influential essays on the philosophy of Seneca, the Roman Stoic thinker, statesman, and tragedian of the first century AD. Including two brand-new pieces, and a helpful introduction to orient the reader, this volume will be an essential guide for anyone seeking to understand Seneca's fertile, wide-ranging thought and its impact on subsequent generations.

Blighted and accursed families are an inescapable feature of Greek tragedy. N.J. Sewell-Rutter gives the familiar issues of inherited guilt, curses, and divine causation a fresh appraisal, with particular reference to Aeschylus' Seven against Thebes and the Phoenician Women of Euripides. All Greek quotations are translated.

A. A. Long, one of the world's leading writers on ancient philosophy, presents eighteen essays on the philosophers and schools of the Hellenistic and Roman periods--Epicureans, Stoics, and Sceptics. The discussion ranges over four centuries of innovative and challenging thought in ethics and politics, psychology, epistemology, and cosmology.

Tad Brennan explains how to live the Stoic life--and why we might want to. Stoicism has been one of the main currents of thought in Western civilization for two thousand years: Brennan offers a fascinating guide through the ethical ideas of the original Stoic philosophers, and shows how valuable these ideas remain today, both intellectually and in practice. He writes in a lively informal style which will bring Stoicism to life for readers who are new to ancient philosophy. The Stoic (...) Life will also be of great interest to philosophers and classicists seeking a full understanding of the intellectual legacy of the Stoics. (shrink)

Bobzien presents the definitive study of one of the most interesting intellectual legacies of the ancient Greeks: the Stoic theory of causal determinism. She explains what it was, how the Stoics justified it, and how it relates to their views on possibility, action, freedom, moral responsibility, moral character, fatalism, logical determinism and many other topics. She demonstrates the considerable philosophical richness and power that these ideas retain today.

R. J. Hankinson traces the history of ancient Greek thinking about causation and explanation, from its earliest beginnings through more than a thousand years to the middle of the first millennium of the Christian era. He examines ways in which the Ancient Greeks dealt with questions about how and why things happen as and when they do, about the basic constitution and structure of things, about function and purpose, laws of nature, chance, coincidence, and responsibility.

This exceptional book examines and explains Plato's answer to the normative question, "How ought we to live?" It discusses Plato's conception of the virtues; his views about the connection between the virtues and happiness; and the account of reason, desire, and motivation that underlies his arguments about the virtues. Plato's answer to the epistemological question, "How can we know how we ought to live?" is also discussed. His views on knowledge, belief, and inquiry, and his theory of Forms, are examined, (...) insofar as they are relevant to his ethical view. Terence Irwin traces the development of Plato's moral philosophy, from the Socratic dialogues to its fullest exposition in the Republic. Plato's Ethics discusses Plato's reasons for abandoning or modifying some aspects of Socratic ethics, and for believing that he preserves Socrates' essential insights. A brief and selective discussion of the Statesmen, Philebus, and Laws is included. Replacing Irwin's earlier Plato's Moral Theory (Oxford, 1977), this book gives a clearer and fuller account of the main questions and discusses some recent controversies in the interpretation of Plato's ethics. It does not presuppose any knowledge of Greek or any extensive knowledge of Plato. (shrink)

Archytas of Tarentum is one of the three most important philosophers in the Pythagorean tradition, a prominent mathematician, who gave the first solution to the famous problem of doubling the cube, an important music theorist, and the leader of a powerful Greek city-state. He is famous for sending a trireme to rescue Plato from the clutches of the tyrant of Syracuse, Dionysius II, in 361 BC. This 2005 study was the first extensive enquiry into Archytas' work in any language. It (...) contains original texts, English translations and a commentary for all the fragments of his writings and for all testimonia concerning his life and work. In addition there are introductory essays on Archytas' life and writings, his philosophy, and the question of authenticity. Carl A. Huffman presents an interpretation of Archytas' significance both for the Pythagorean tradition and also for fourth-century Greek thought, including the philosophies of Plato and Aristotle. (shrink)

'A fascinating book. It contains a sweeping survey of approaches to causation and explanation from the Presocratic philosophers to the Neo-platonist philosophers. Hankinson pays a visit to every major figure and movement in between: the sophists, Plato, Aristotle, the Stoics, the Sceptics, the Epicureans and a variety of medical writers, early and late... impressive... Hankinson's observations are regularly intriguing, at times refreshingly trenchant, and in some cases straightforwardly arresting... the history itself is excellent: clear, intelligently conceived and executed, and broadly (...) accessible. Those in search of a philosophically astute history of clasical philosophy given in terms of one of its own central unifying obsessions will delight in reading R. J. Hankinson's work.' -Christopher Sheilds, Times Literary SupplementR. J. Hankinson traces the history of ancient Greek thinking about causation and explanation. He examines how the Greeks dealt with questions about how and why things happen as and when they do, about the basic constitution and structure of things, about function and purpose, laws of nature, chance, coincidence, and responsibility. Such diverse questions are unified by the fact that they are all demands for explanation, for an account of the world that will render it amenable to prediction and control. (shrink)

Pour Epicure et les epicuriens, l'affection de plaisir est principe et fin de la vie heureuse. Correlativement, parce que le plaisir est une fin naturelle, la vie bonne est aussi une vie conforme a la nature. L'attention portee au critere naturel que constitue l'affection est donc la condition premiere du bonheur. Pourtant, nous n'y parvenons qu'en raisonnant methodiquement sur ce qui est veritablement utile, a partir mais aussi au-dela des affections et des inclinations naturelles. L'evidence du plaisir ne guide efficacement (...) la conduite que par la mediation d'un calcul prudent. De plus, la tranquillite de l'ame impose une connaissance, au moins synthetique, de la philosophie naturelle. La recherche du bonheur ne trouve son sens et sa justification que dans l'exercice autonome de la raison et en vertu d'un certain savoir. Autrement dit: comme philosophie. La nature parle immediatement dans les affects, mais elle ne peut etre un guide efficace sans la mediation de la raison. L'artifice de la sagesse est des lors l'unique moyen qui nous soit donne de vivre conformement a la nature. Parce que la raison est une mediation necessaire dans toute forme de relation a la nature, elle accomplit en ethique une tache analogue a celle qu'elle realise egalement dans la decouverte et le perfectionnement des techniques, ainsi que dans le domaine de la connaissance, ou la sensation fonde l'usage methodique du raisonnement et des notions. Ainsi, de la physique a l'ethique, en passant par l'anthropologie, le discours sur les dieux et la theorie de la connaissance, l'epicurisme se construit tout entier sur le jeu subtil de la nature et de la raison. (shrink)

The present study is an analysis of the distinctive characteristics of Cicero’s philosophical training. In particular, and for the first time in Ciceronian scholarship, the Roman philosopher’s relation with Epicurean philosophy is made the focus of a specific, thorough investigation. Cicero’s philosophical competence in the Academic school is well known. What is less acknowledged is Cicero being an expert in Epicurus ’s philosophy. The research presented in this volume will, as somewhat expected, prove that Cicero is a fierce opponent of (...) Epicureanism – an intelligent adversary, capable of studiose dicere contra Epicurum. In understanding and criticizing Epicurus, however, Cicero also offers an acute and insightful rendering of the opposing party’s thought. (shrink)

Bruno Snell has made familiar a certain thesis about the Homeric poems, to the effect that these poems depict a primitive form of mindedness. The area of mindedness concerned is agency, and the content of the thesis is that Homeric agents are not agents in the fullest sense: they do not make choices in clear self-awareness of what they are doing; choices are made for them rather than by them; in some cases the instigators of action are gods, in other (...) cases they are forces acting internally on the agent and over which he has no control. Homeric heroes act in the way Descartes thought an animal acts: agitur, non agit. Such agents ‘handeln nicht eigentlich , sondern sie reagieren’. The model of the agent which we nowadays have is roughly of a self which determines, rather than is determined to, action; the self arrives at this determination by considering available reasons for action in the light of its overall purposes, and it moves to action in full self-consciousness of what it is doing, and why. This model of action, Snell claims, is not met in Greek literature before the tragedians. I think anyone ought to concede that there is some difference between the way Homer portrays decision-making and the way it is portrayed in tragedy ; but has Snell located the difference in the right place? I shall argue in this paper that he has not. (shrink)

This is a major study of conceptions of selfhood and personality in Homer and Greek Tragedy and Philosophy. The focus is on the norms of personality in Greek psychology and ethics. Gill argues that the key to understanding Greek thought of this type is to counteract the subjective and individualistic aspects of our own thinking about the person. He defines an "objective-participant" conception of personality, symbolized by the idea of the person as an interlocutor in a series of psychological and (...) ethical dialogues. (shrink)

Introduction; Aidos in Homer; From Hesiod to the Fifth Century; Aeschylus; Sophocles; Euripides; The Sophists, Plato, and Aristotle; References; Glossary; Index of Principal Passages; General Index.

This book examines the literary and philosophical qualities essential to Seneca's art of science in his Natural Questions. Seneca's meteorological theme raises our gaze from a terrestrial level to a higher, more intuitive plane - a conceptual climb by which Seneca promotes a change of perspective in his readership towards the cosmic viewpoint.

Monte Johnson examines one of the most controversial aspects of Aristiotle's natural philosophy: his teleology. Is teleology about causation or explanation? Does it exclude or obviate mechanism, determinism, or materialism? Is it focused on the good of individual organisms, or is god or man the ultimate end of all processes and entities? Is teleology restricted to living things, or does it apply to the cosmos as a whole? Does it identify objectively existent causes in the world, or is it merely (...) a heuristic for our understanding of other causal processes? Johnson argues that Aristotle's aporetic approach drives a middle course between these traditional oppositions, and avoids the dilemma, frequently urged against teleology, between backwards causation and anthropomorphism. Although these issues have been debated with extraordinary depth by Aristotle scholars, and touched upon by many in the wider philosophical and scientific community as well, there has been no comprehensive historical treatment of the issue. Aristotle is commonly considered the inventor of teleology, although the precise term originated in the eighteenth century. But if teleology means the use of ends and goals in natural science, then Aristotle was rather a critical innovator of teleological explanation. Teleological notions were widespread among his predecessors, but Aristotle rejected their conception of extrinsic causes such as mind or god as the primary causes for natural things. Aristotle's radical alternative was to assert nature itself as an internal principle of change and an end, and his teleological explanations focus on the intrinsic ends of natural substances - those ends that benefit the natural thing itself. Aristotle's use of ends was subsequently conflated with incompatible 'teleological' notions, including proofs for the existence of a providential or designer god, vitalism and animism, opposition to mechanism and non-teleological causation, and anthropocentrism. Johnson addresses these misconceptions through an elaboration of Aristotle's methodological statements, as well as an examination of the explanations actually offered in the scientific works. Reviewed in: Notre Dame Philosophical Review 2006.06.15; Bryn Mawr Classical Review 2006.08.37; Il-Sole – 24 Ore 6 Aug. 2006; Philosophy in Review 26 (2006): 360-2; Rhizai 3 (2006): 171-8; Journal of the History of Philosophy 45 (2007): 323-4; Ancient Philosophy 27 (2007): 191-200; Phronesis 52 (2007): 248-9; Isis 98 (2007): 375; Aestimatio 4 (2007) 146-152; The British Journal for the History of Science 41 (2008): 129-130. The European Legacy 14 (2009); La Cultura 47 (2009): 174-175; Sean M. Row, Teleology in Political Contexts: an assessment of Monte Ransome Johnson’s “Aristotle on Teleology”. (A thesis presented to the faculty of the college of arts and sciences of Ohio University, 2009.). (shrink)

How does Plato view his philosophical antecedents? Plato and his Predecessors considers how Plato represents his philosophical predecessors in a late quartet of dialogues: the Theaetetus, the Sophist, the Politicus and the Philebus. Why is it that the sophist Protagoras, or the monist Parmenides, or the advocate of flux, Heraclitus, are so important in these dialogues? And why are they represented as such shadowy figures, barely present at their own refutations? The explanation, the author argues, is a complex one involving (...) both the reflective relation between Plato's dramatic technique and his philosophical purposes, and the very nature of his late philosophical views. For in these encounters with his predecessors we see Plato develop a new account of the principles of reason, against those who would deny them, and forge a fresh view of the best life - the life of the philosopher. (shrink)

In recent years the general view of the theology and morality of Aeschylus which we still find expressed in the most popular handbooks of Greek tragedy has come under fire; fire which its defenders have so far been unwilling or unable to return. That Aeschylus was a bold religious innovator propounding advanced doctrines can no longer be assumed without argument; neither can one take for granted that his outlook on morality in general and on justice in particular was as advanced (...) as it was once usual to maintain. (shrink)

Of the rich legacy of the Timaeus, this study deals with the cross-pollination between Stoic and Platonist readings of Timaeus, spanning the period from Plato's writings to that of the so-called Middle Platonist authors. Plato's Timaeus and Stoic doctrine had their fates intertwined from very early on, both in polemical and reconciliatory contexts. The blend of Platonic and Stoic elements ultimately constituted one of the main conceptual bridges between the pagan tradition on the one hand and the Judeo-Christian, in its (...) own search for the distinction between transcendence and immanence, on the other. Contrary to the received opinion, later platonist authors do not merely borrow Stoic terminology. Rather, in a genuine 'discourse of assimilation' the Stoic analysis of the universe has left a profound mark on Platonist views of the principles, of the place of humans in the universe, as well as of human freedom and its interaction with divine Providence. (shrink)