Authenticates approximately 500 lines of Aristotle's lost work the Protrepticus (Exhortation to Philosophy) contained in the circa third century AD work by Iamblichus of Chalcis entitled Protrepticus epi philosophian. Includes a complete English translation of the authenticated material.

I examine Plato's claim in the Republic that philosophers must rule in a good city and Aristotle's attitude towards this claim in his early, and little discussed, work, the Protrepticus. I argue that in the Republic, Plato's main reason for having philosophers rule is that they alone understand the role of philosophical knowledge in a good life and how to produce characters that love such knowledge. He does not think that philosophic knowledge is necessary for getting right the vast majority (...) of judgments about actions open to assessment as virtuous or vicious. I argue that in the Protrepticus Aristotle accepts similar reasons for the rule of philosophers, but goes beyond the Republic and seems to suggest that philosophic knowledge is required for getting right ethical and political judgments in general. I close by noting some connections with Aristotle's later views in the Eudemian Ethics, the Nicomachean Ethics, and the Politics. Footnotesa For comments on an earlier draft of this paper, I thank the other contributors to this volume, as well as Aditi Iyer and Rachana Kamtekar. (shrink)

Fragments of Aristotle’s lost Protrepticus seem to offer inconsistent arguments for the value of contemplation (one argument appealing to contemplation's uselessness, the other appealing to its utility). In this paper, I argue that these arguments are mutually consistent. Further, I argue that, contrary to first appearances, Aristotle has resources in the Protrepticus for explaining how contemplation, even if it has divine objects, can nevertheless be useful in the way in which he claims, viz., for providing cognitive access to boundary markers (...) (horoi) of the human good. (shrink)

The definitive account of Aristotle's life and school This definitive biography shows that Aristotle's philosophy is best understood on the basis of a firm knowledge of his life and of the school he founded. First published in Italian, and now translated, updated, and expanded for English readers, this concise chronological narrative is the most authoritative account of Aristotle's life and his Lyceum available in any language. Gathering, distilling, and analyzing all the evidence and previous scholarship, Carlo Natali, one of the (...) world's leading Aristotle scholars, provides a masterful synthesis that is accessible to students yet filled with evidence and original interpretations that specialists will find informative and provocative. Cutting through the controversy and confusion that have surrounded Aristotle's biography, Natali tells the story of Aristotle's eventful life and sheds new light on his role in the foundation of the Lyceum. Natali offers the most detailed and persuasive argument yet for the view that the school, an important institution of higher learning and scientific research, was designed to foster a new intellectual way of life among Aristotle's followers, helping them fulfill an aristocratic ideal of the best way to use the leisure they enjoyed. Drawing a wealth of connections between Aristotle's life and thinking, Natali demonstrates how the two are mutually illuminating. For this edition, ancient texts have been freshly translated on the basis of the most recent critical editions; indexes have been added, including a comprehensive index of sources and an index to previous scholarship; and scholarship that has appeared since the book's original publication has been incorporated. (shrink)

The Phaedrus depicts the Platonic Socrates’ most explicit exhortation to ‘philosophy’. The dialogue thereby reveals something of his idea of its nature. Unfortunately, what it reveals has been obscured by two habits in the scholarship: to ignore the remarks Socrates makes about ‘philosophy’ that do not arise in the ‘Palinode’; and to treat many of those remarks as parodies of Isocrates’ competing definition of the term. I remove these obscurities by addressing all fourteen remarks about ‘philosophy’ and by showing that (...) for none do we have reason to attribute to them Isocratean meaning. We thereby learn that ‘philosophy’ does not refer essentially to contemplation of the forms but to conversation concerned with selfimprovement and the pursuit of truth. (shrink)