Brad Inwood (ed.)
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199666164
- eISBN:
- 9780191751936
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199666164.001.0001
- Subject:
- Philosophy, Ancient Philosophy
Oxford Studies in Ancient Philosophy provides, twice each year, a collection of the best current work in the field of ancient philosophy. Each volume features original essays that ...
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Oxford Studies in Ancient Philosophy provides, twice each year, a collection of the best current work in the field of ancient philosophy. Each volume features original essays that contribute to an understanding of a wide range of themes and problems in all periods of ancient Greek and Roman philosophy, from the beginnings to the threshold of the middle ages. From its first volume in 1983, OSAP has been a highly influential venue for work in the field, and has often featured essays of substantial length as well as critical essays on books of distinctive importance. Volume 43 includes two articles on Plato, five on Aristotle, two on important aspects of Stoicism and one on Plutarch and scepticism.Less
Oxford Studies in Ancient Philosophy provides, twice each year, a collection of the best current work in the field of ancient philosophy. Each volume features original essays that contribute to an understanding of a wide range of themes and problems in all periods of ancient Greek and Roman philosophy, from the beginnings to the threshold of the middle ages. From its first volume in 1983, OSAP has been a highly influential venue for work in the field, and has often featured essays of substantial length as well as critical essays on books of distinctive importance. Volume 43 includes two articles on Plato, five on Aristotle, two on important aspects of Stoicism and one on Plutarch and scepticism.
Brad Inwood (ed.)
- Published in print:
- 2012
- Published Online:
- January 2013
- ISBN:
- 9780199644384
- eISBN:
- 9780191743344
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199644384.001.0001
- Subject:
- Philosophy, Ancient Philosophy
This book is a volume of original chapters on all aspects of ancient Greek and Roman philosophy, published twice a year. The series aims to provide the best contemporary work in the field, covering ...
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This book is a volume of original chapters on all aspects of ancient Greek and Roman philosophy, published twice a year. The series aims to provide the best contemporary work in the field, covering all periods from the Presocratics to the philosophy of late antiquity.Less
This book is a volume of original chapters on all aspects of ancient Greek and Roman philosophy, published twice a year. The series aims to provide the best contemporary work in the field, covering all periods from the Presocratics to the philosophy of late antiquity.
John M. Cooper
- Published in print:
- 2012
- Published Online:
- October 2017
- ISBN:
- 9780691138602
- eISBN:
- 9781400842322
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691138602.003.0001
- Subject:
- Philosophy, History of Philosophy
This chapter discusses ancient philosophy as a way of life. It first considers the ties linking popular ideas about philosophy to the subject of study that is pursued and taught in philosophy ...
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This chapter discusses ancient philosophy as a way of life. It first considers the ties linking popular ideas about philosophy to the subject of study that is pursued and taught in philosophy departments by professional philosophers. One aspect of ancient philosophy as a way of life has survived intact in philosophy until today is the prominence among philosophy's varied subfields of ethics or moral philosophy. It argues that the ancient philosophers propose that we live our lives from some set of argued through, rationally worked out, rationally grasped, and rationally defended, reasoned ideas about the world and one's own place within it. To live a life of philosophy is to live committed to following philosophical reason wherever it may lead. The promise is that by doing so—but only by doing so—one will achieve the best possible human life.Less
This chapter discusses ancient philosophy as a way of life. It first considers the ties linking popular ideas about philosophy to the subject of study that is pursued and taught in philosophy departments by professional philosophers. One aspect of ancient philosophy as a way of life has survived intact in philosophy until today is the prominence among philosophy's varied subfields of ethics or moral philosophy. It argues that the ancient philosophers propose that we live our lives from some set of argued through, rationally worked out, rationally grasped, and rationally defended, reasoned ideas about the world and one's own place within it. To live a life of philosophy is to live committed to following philosophical reason wherever it may lead. The promise is that by doing so—but only by doing so—one will achieve the best possible human life.
A. A. Long
- Published in print:
- 2006
- Published Online:
- January 2007
- ISBN:
- 9780199279128
- eISBN:
- 9780191706769
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199279128.003.0014
- Subject:
- Philosophy, Ancient Philosophy
The aim of this chapter is to approach Cicero's philosophical work by studying his assessments and use of Plato and Aristotle. It is argued that there is more to Cicero's Plato and Aristotle than can ...
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The aim of this chapter is to approach Cicero's philosophical work by studying his assessments and use of Plato and Aristotle. It is argued that there is more to Cicero's Plato and Aristotle than can be ascertained from his purely philosophical background and sympathies. Cicero was not a purist in philosophy. His philosophical interests and judgements were constantly influenced by his Roman identity as an orator, statesman, and consistent supporter of themos maiorum. Cicero's use of Plato, i.e., his interest in identifiable material from Plato's dialogues; and his appeal to Aristotle and the Academic tradition for the methodology of pro and contra argument (in utramque partem dicere) are analyzed.Less
The aim of this chapter is to approach Cicero's philosophical work by studying his assessments and use of Plato and Aristotle. It is argued that there is more to Cicero's Plato and Aristotle than can be ascertained from his purely philosophical background and sympathies. Cicero was not a purist in philosophy. His philosophical interests and judgements were constantly influenced by his Roman identity as an orator, statesman, and consistent supporter of themos maiorum. Cicero's use of Plato, i.e., his interest in identifiable material from Plato's dialogues; and his appeal to Aristotle and the Academic tradition for the methodology of pro and contra argument (in utramque partem dicere) are analyzed.
Henry E. Allison
- Published in print:
- 2008
- Published Online:
- September 2008
- ISBN:
- 9780199532889
- eISBN:
- 9780191714450
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199532889.003.0011
- Subject:
- Philosophy, History of Philosophy, Metaphysics/Epistemology
This chapter deals with what is termed Hume's ‘natural history of philosophy’, as contained in the two brief sections on the ancient and the modern philosophies. It also contains a comparison of the ...
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This chapter deals with what is termed Hume's ‘natural history of philosophy’, as contained in the two brief sections on the ancient and the modern philosophies. It also contains a comparison of the therapeutic function of philosophical critique, which Hume assumes in these sections, with Kant's account of the therapeutic function of a critique of pure reason in the Transcendental Dialectic of the first Critique. The chapter is divided into three parts. The first discusses Hume's account of the ancient philosophy, which he presents in proto-psychoanalytic terms. The second discusses the modern philosophy and its pretension to be the ‘true philosophy’. It is argued that underlying both is a futile quest for explanatory completeness or closure, which is described as a ‘philosophical neurosis’. The third section spells out the comparison with Kant, for whom an analogous unattainable quest for closure (the ‘unconditioned’) is seen to underlie traditional metaphysics.Less
This chapter deals with what is termed Hume's ‘natural history of philosophy’, as contained in the two brief sections on the ancient and the modern philosophies. It also contains a comparison of the therapeutic function of philosophical critique, which Hume assumes in these sections, with Kant's account of the therapeutic function of a critique of pure reason in the Transcendental Dialectic of the first Critique. The chapter is divided into three parts. The first discusses Hume's account of the ancient philosophy, which he presents in proto-psychoanalytic terms. The second discusses the modern philosophy and its pretension to be the ‘true philosophy’. It is argued that underlying both is a futile quest for explanatory completeness or closure, which is described as a ‘philosophical neurosis’. The third section spells out the comparison with Kant, for whom an analogous unattainable quest for closure (the ‘unconditioned’) is seen to underlie traditional metaphysics.
Christof Rapp
Marcel van Ackeren and Lee Klein (eds)
- Published in print:
- 2018
- Published Online:
- January 2019
- ISBN:
- 9780197266298
- eISBN:
- 9780191872891
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197266298.003.0008
- Subject:
- Philosophy, History of Philosophy
Is it reasonable to expect that the occupation with history of philosophy contributes to our contemporary philosophical debate? The scholarship on ancient philosophy seems to be a paradigm case for ...
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Is it reasonable to expect that the occupation with history of philosophy contributes to our contemporary philosophical debate? The scholarship on ancient philosophy seems to be a paradigm case for the discussion of this kind of question. In the 1950s and 1960s, philosophers and scholars such as John L. Austin, Gilbert Ryle, G.E.L. Owen, John Ackrill and Gregory Vlastos initiated a new style of scholarship that was influenced by analytic philosophy. This analytic style of ancient philosophy scholarship encouraged philosophers to take arguments presented by Plato or Aristotle more seriously and to import ancient ideas into contemporary debates. It was objected that analytic scholars tend to be thematically narrow and to neglect the historical context. By sketching the development of the first two generations of analytic scholarship this chapter tries to show that analytic scholarship need not be anachronistic and that the gain of this method outweighs possible excesses.Less
Is it reasonable to expect that the occupation with history of philosophy contributes to our contemporary philosophical debate? The scholarship on ancient philosophy seems to be a paradigm case for the discussion of this kind of question. In the 1950s and 1960s, philosophers and scholars such as John L. Austin, Gilbert Ryle, G.E.L. Owen, John Ackrill and Gregory Vlastos initiated a new style of scholarship that was influenced by analytic philosophy. This analytic style of ancient philosophy scholarship encouraged philosophers to take arguments presented by Plato or Aristotle more seriously and to import ancient ideas into contemporary debates. It was objected that analytic scholars tend to be thematically narrow and to neglect the historical context. By sketching the development of the first two generations of analytic scholarship this chapter tries to show that analytic scholarship need not be anachronistic and that the gain of this method outweighs possible excesses.
Lindsay Judson
- Published in print:
- 2009
- Published Online:
- January 2012
- ISBN:
- 9780197264577
- eISBN:
- 9780191734267
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197264577.003.0001
- Subject:
- History, Historiography
John Lloyd Ackrill (1921–2007), a Fellow of the British Academy, had a powerful and far-reaching influence on the way ancient philosophy is done in the English-speaking world and beyond. In his first ...
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John Lloyd Ackrill (1921–2007), a Fellow of the British Academy, had a powerful and far-reaching influence on the way ancient philosophy is done in the English-speaking world and beyond. In his first article, he interpreted Plato's claim at Sophist 259e, in the process confronting what would have been at the time the authoritative interpretation, that of W. D. Ross. Ackrill was born in Reading to Frederick William Ackrill and Jessie Anne Ackrill. He was educated at Reading School and at St John's College in the University of Oxford; his philosophy tutors at St John's were Paul Grice and John Mabbott. Ackrill's first book was Aristotle's Categories and De Interpretatione. He also published a pair of seminal articles on Plato's Sophist. Perhaps the most important aspect of Ackrill's enduring influence was his editorship of the Clarendon Aristotle Series.Less
John Lloyd Ackrill (1921–2007), a Fellow of the British Academy, had a powerful and far-reaching influence on the way ancient philosophy is done in the English-speaking world and beyond. In his first article, he interpreted Plato's claim at Sophist 259e, in the process confronting what would have been at the time the authoritative interpretation, that of W. D. Ross. Ackrill was born in Reading to Frederick William Ackrill and Jessie Anne Ackrill. He was educated at Reading School and at St John's College in the University of Oxford; his philosophy tutors at St John's were Paul Grice and John Mabbott. Ackrill's first book was Aristotle's Categories and De Interpretatione. He also published a pair of seminal articles on Plato's Sophist. Perhaps the most important aspect of Ackrill's enduring influence was his editorship of the Clarendon Aristotle Series.
A. A. Long
- Published in print:
- 2003
- Published Online:
- January 2012
- ISBN:
- 9780197263020
- eISBN:
- 9780191734199
- Item type:
- chapter
- Publisher:
- British Academy
- DOI:
- 10.5871/bacad/9780197263020.003.0001
- Subject:
- History, Historiography
Hilary Armstrong changed the subject of ancient philosophy by devoting much of his long life to promoting the study of the Neoplatonist philosopher Plotinus. When Armstrong graduated from Cambridge ...
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Hilary Armstrong changed the subject of ancient philosophy by devoting much of his long life to promoting the study of the Neoplatonist philosopher Plotinus. When Armstrong graduated from Cambridge University in 1932, Plotinus was widely regarded in the English speaking world as an obscurely mystical thinker, a minority interest at best, and certainly not a philosopher remotely comparable in intellect and rigour to Plato and Aristotle. Today, thanks to Armstrong's prolific output, especially his seven-volume text and translation of the Enneads, no serious scholar of ancient philosophy can afford to neglect Plotinus. As well as being a leading scholar of ancient philosophy, Armstrong was a devout, active, and increasingly idiosyncratic Christian; or perhaps better, a free-thinking Christian Platonist. His religious outlook consistently informed his view of Plotinus. As he grew older, he became increasingly ecumenical, critical of ecclesiastical hierarchy, and sympathetic to the religious experience of other faiths. He published extensively both on contemporary theological issues and also on early Christian thought and its relation to Greek philosophy, especially Platonism.Less
Hilary Armstrong changed the subject of ancient philosophy by devoting much of his long life to promoting the study of the Neoplatonist philosopher Plotinus. When Armstrong graduated from Cambridge University in 1932, Plotinus was widely regarded in the English speaking world as an obscurely mystical thinker, a minority interest at best, and certainly not a philosopher remotely comparable in intellect and rigour to Plato and Aristotle. Today, thanks to Armstrong's prolific output, especially his seven-volume text and translation of the Enneads, no serious scholar of ancient philosophy can afford to neglect Plotinus. As well as being a leading scholar of ancient philosophy, Armstrong was a devout, active, and increasingly idiosyncratic Christian; or perhaps better, a free-thinking Christian Platonist. His religious outlook consistently informed his view of Plotinus. As he grew older, he became increasingly ecumenical, critical of ecclesiastical hierarchy, and sympathetic to the religious experience of other faiths. He published extensively both on contemporary theological issues and also on early Christian thought and its relation to Greek philosophy, especially Platonism.
John M. Cooper
- Published in print:
- 2012
- Published Online:
- October 2017
- ISBN:
- 9780691138602
- eISBN:
- 9781400842322
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691138602.003.0002
- Subject:
- Philosophy, History of Philosophy
This chapter discusses the Socratic way of life. For Socrates, philosophical reflection and analysis concerning the human good, as well as concerning human deficiencies, dictate a particular way of ...
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This chapter discusses the Socratic way of life. For Socrates, philosophical reflection and analysis concerning the human good, as well as concerning human deficiencies, dictate a particular way of life. This way of life is, practically speaking, the best for a human being. It is a life in which the practice of philosophical discussion is itself the central activity. Although in principle the best life is one in which we possess and live on the basis of wisdom, in practice the best human life—the best life any actual human being is ever going to live—is the one in which, like Socrates, we constantly and ceaselessly pursue wisdom through philosophical inquiry and discussion. The practically best human life is a life, not of wisdom (sophia), but of philosophy (philosophia), wisdom's love and pursuit.Less
This chapter discusses the Socratic way of life. For Socrates, philosophical reflection and analysis concerning the human good, as well as concerning human deficiencies, dictate a particular way of life. This way of life is, practically speaking, the best for a human being. It is a life in which the practice of philosophical discussion is itself the central activity. Although in principle the best life is one in which we possess and live on the basis of wisdom, in practice the best human life—the best life any actual human being is ever going to live—is the one in which, like Socrates, we constantly and ceaselessly pursue wisdom through philosophical inquiry and discussion. The practically best human life is a life, not of wisdom (sophia), but of philosophy (philosophia), wisdom's love and pursuit.
Nadia Urbinati
- Published in print:
- 2010
- Published Online:
- January 2011
- ISBN:
- 9780195381245
- eISBN:
- 9780199869213
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195381245.003.0011
- Subject:
- Philosophy, General
The chapter shows how the dialogue with ancient moral philosophy prompted John Stuart Mill's reflection on modernity. To cultivate the “quality of life”—a Millian expression that echoes Aristotle's ...
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The chapter shows how the dialogue with ancient moral philosophy prompted John Stuart Mill's reflection on modernity. To cultivate the “quality of life”—a Millian expression that echoes Aristotle's care for the good life—the moderns ought to be equally attentive to virtues as they are to norms. Ancient moral philosophy, he thought, embodied an idea of happiness that is quite in disagreement with the functionalist logic of modern society, yet not impossible for the moderns to appropriate in their own way. His attempt to link virtues and norms explains his dissatisfaction with both utilitarianism and the idea of well-being purported by classical economy and his positive view of a stationary state of society as an opportunity for inaugurating a new social order, a “liberal social utopia.”Less
The chapter shows how the dialogue with ancient moral philosophy prompted John Stuart Mill's reflection on modernity. To cultivate the “quality of life”—a Millian expression that echoes Aristotle's care for the good life—the moderns ought to be equally attentive to virtues as they are to norms. Ancient moral philosophy, he thought, embodied an idea of happiness that is quite in disagreement with the functionalist logic of modern society, yet not impossible for the moderns to appropriate in their own way. His attempt to link virtues and norms explains his dissatisfaction with both utilitarianism and the idea of well-being purported by classical economy and his positive view of a stationary state of society as an opportunity for inaugurating a new social order, a “liberal social utopia.”
John M. Cooper
- Published in print:
- 2012
- Published Online:
- October 2017
- ISBN:
- 9780691138602
- eISBN:
- 9781400842322
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691138602.003.0005
- Subject:
- Philosophy, History of Philosophy
This chapter discusses the Epicurean and Pyrrhonian skeptic ways of life. It argues that the Epicurean life, however much grounded in the results of philosophical analysis and argument, and however ...
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This chapter discusses the Epicurean and Pyrrhonian skeptic ways of life. It argues that the Epicurean life, however much grounded in the results of philosophical analysis and argument, and however much the psychological motivation provided by firm belief in these results steers Epicureans in living their life, that life cannot be said to involve, in any essential way, the practice of philosophy, that is, of philosophical reflection, analysis, discussion, and argument. The skeptic life, however, beyond its conformism so far as issues of daily life, morality, religion, politics, and so on, may go, also includes a devotion to philosophical discussion and investigation. Skeptics appear to live their lives in a very delicate balance between living as Sextus describes, following his fourfold direction (and also devoting lots of attention to philosophy), and worrying about what would happen to their lives if ever their skill of counterbalancing arguments should fail to undermine an argument of philosophy.Less
This chapter discusses the Epicurean and Pyrrhonian skeptic ways of life. It argues that the Epicurean life, however much grounded in the results of philosophical analysis and argument, and however much the psychological motivation provided by firm belief in these results steers Epicureans in living their life, that life cannot be said to involve, in any essential way, the practice of philosophy, that is, of philosophical reflection, analysis, discussion, and argument. The skeptic life, however, beyond its conformism so far as issues of daily life, morality, religion, politics, and so on, may go, also includes a devotion to philosophical discussion and investigation. Skeptics appear to live their lives in a very delicate balance between living as Sextus describes, following his fourfold direction (and also devoting lots of attention to philosophy), and worrying about what would happen to their lives if ever their skill of counterbalancing arguments should fail to undermine an argument of philosophy.
Dominic J. O'Meara
- Published in print:
- 1995
- Published Online:
- November 2003
- ISBN:
- 9780198751472
- eISBN:
- 9780191598128
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198751478.001.0001
- Subject:
- Philosophy, Ancient Philosophy
This book is a guide to those wishing to read the works (the Enneads) of Plotinus, one of the greatest figures of ancient philosophy. The book provides an outline of Plotinus’ life and of the ...
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This book is a guide to those wishing to read the works (the Enneads) of Plotinus, one of the greatest figures of ancient philosophy. The book provides an outline of Plotinus’ life and of the composition of the Enneads, placing Plotinus in the intellectual context of his time. Selected Plotinian texts are then discussed in relation to central issues in metaphysics, epistemology, and ethics: soul and body, intelligible and sensible reality, Intellect, the One, speaking of the ineffable, the production of reality, evil, beauty, the human good, and mysticism. Plotinus’ historical importance is indicated. The book includes a guide to further reading, arranged by themes, and a bibliography.Less
This book is a guide to those wishing to read the works (the Enneads) of Plotinus, one of the greatest figures of ancient philosophy. The book provides an outline of Plotinus’ life and of the composition of the Enneads, placing Plotinus in the intellectual context of his time. Selected Plotinian texts are then discussed in relation to central issues in metaphysics, epistemology, and ethics: soul and body, intelligible and sensible reality, Intellect, the One, speaking of the ineffable, the production of reality, evil, beauty, the human good, and mysticism. Plotinus’ historical importance is indicated. The book includes a guide to further reading, arranged by themes, and a bibliography.
John M. Cooper
- Published in print:
- 2012
- Published Online:
- October 2017
- ISBN:
- 9780691138602
- eISBN:
- 9781400842322
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691138602.003.0006
- Subject:
- Philosophy, History of Philosophy
This chapter examines the philosophy of Plotinus. It argues that philosophy, and only philosophy, can prepare us adequately for our true life, a life consisting of contemplation of Forms, in ...
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This chapter examines the philosophy of Plotinus. It argues that philosophy, and only philosophy, can prepare us adequately for our true life, a life consisting of contemplation of Forms, in self-absorption into Intellect and into Intellect's own origin, the One. Furthermore, this very contemplation, which constitutes both our natural good and our true life, is an exercise of completely achieved philosophical understanding. For Plotinus, and the late ancient Platonists in general, philosophy is the sole road to happiness, and also its very essence. Thus, the Platonist way of life is doubly a philosophical life. The practice of philosophy is the sole necessary means to happiness. Moreover, the highest level of active philosophical understanding is happiness. It is the very essence of happiness.Less
This chapter examines the philosophy of Plotinus. It argues that philosophy, and only philosophy, can prepare us adequately for our true life, a life consisting of contemplation of Forms, in self-absorption into Intellect and into Intellect's own origin, the One. Furthermore, this very contemplation, which constitutes both our natural good and our true life, is an exercise of completely achieved philosophical understanding. For Plotinus, and the late ancient Platonists in general, philosophy is the sole road to happiness, and also its very essence. Thus, the Platonist way of life is doubly a philosophical life. The practice of philosophy is the sole necessary means to happiness. Moreover, the highest level of active philosophical understanding is happiness. It is the very essence of happiness.
John M. Cooper
- Published in print:
- 2012
- Published Online:
- October 2017
- ISBN:
- 9780691138602
- eISBN:
- 9781400842322
- Item type:
- book
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691138602.001.0001
- Subject:
- Philosophy, History of Philosophy
This is a major reinterpretation of ancient philosophy that recovers the long Greek and Roman tradition of philosophy as a complete way of life—and not simply an intellectual discipline. The book ...
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This is a major reinterpretation of ancient philosophy that recovers the long Greek and Roman tradition of philosophy as a complete way of life—and not simply an intellectual discipline. The book traces how, for many ancient thinkers, philosophy was not just to be studied or even used to solve particular practical problems. Rather, philosophy—not just ethics but even logic and physical theory—was literally to be lived. Yet there was great disagreement about how to live philosophically: philosophy was not one but many, mutually opposed, ways of life. Examining this tradition from its establishment by Socrates in the fifth century BCE through Plotinus in the third century CE and the eclipse of pagan philosophy by Christianity, the book examines six central philosophies of living: Socratic, Aristotelian, Stoic, Epicurean, Skeptic, and the Platonist life of late antiquity. The book describes the shared assumptions that allowed these thinkers to conceive of their philosophies as ways of life, as well as the distinctive ideas that led them to widely different conclusions about the best human life. Clearing up many common misperceptions and simplifications, the book explains in detail the Socratic devotion to philosophical discussion about human nature, human life, and human good; the Aristotelian focus on the true place of humans within the total system of the natural world; the Stoic commitment to dutifully accepting Zeus's plans; the Epicurean pursuit of pleasure through tranquil activities that exercise perception, thought, and feeling; the Skeptical eschewal of all critical reasoning in forming their beliefs; and, finally, the late Platonist emphasis on spiritual concerns and the eternal realm of Being.Less
This is a major reinterpretation of ancient philosophy that recovers the long Greek and Roman tradition of philosophy as a complete way of life—and not simply an intellectual discipline. The book traces how, for many ancient thinkers, philosophy was not just to be studied or even used to solve particular practical problems. Rather, philosophy—not just ethics but even logic and physical theory—was literally to be lived. Yet there was great disagreement about how to live philosophically: philosophy was not one but many, mutually opposed, ways of life. Examining this tradition from its establishment by Socrates in the fifth century BCE through Plotinus in the third century CE and the eclipse of pagan philosophy by Christianity, the book examines six central philosophies of living: Socratic, Aristotelian, Stoic, Epicurean, Skeptic, and the Platonist life of late antiquity. The book describes the shared assumptions that allowed these thinkers to conceive of their philosophies as ways of life, as well as the distinctive ideas that led them to widely different conclusions about the best human life. Clearing up many common misperceptions and simplifications, the book explains in detail the Socratic devotion to philosophical discussion about human nature, human life, and human good; the Aristotelian focus on the true place of humans within the total system of the natural world; the Stoic commitment to dutifully accepting Zeus's plans; the Epicurean pursuit of pleasure through tranquil activities that exercise perception, thought, and feeling; the Skeptical eschewal of all critical reasoning in forming their beliefs; and, finally, the late Platonist emphasis on spiritual concerns and the eternal realm of Being.
Barbara Levick
- Published in print:
- 2002
- Published Online:
- January 2010
- ISBN:
- 9780198299905
- eISBN:
- 9780191707803
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198299905.003.0008
- Subject:
- Classical Studies, Prose and Writers: Classical, Early, and Medieval
This chapter challenges those claims of philosophy to change the powerful and empower the powerless. It argues that philosophy failed half the human race. It raises the possibility that philosophy ...
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This chapter challenges those claims of philosophy to change the powerful and empower the powerless. It argues that philosophy failed half the human race. It raises the possibility that philosophy was thought to be too exalted, or too disruptive, for study by anyone except the elite male. On the other hand, it questions whether it was in any way truly subversive or made people reassess the system in which they lived; whether its effect was ever more than patchy; whether philosophy ever caused anyone to act differently, and whether it ever told anyone what to do. The chapter surveys the effect of philosophy on Greek and Roman women — who were excluded both from the high ground of intellectual debate and from official power — and finds among women perhaps one philosopher, but no historians. Some women got some education, some were even described as philosophers, but overall, ‘ancient philosophy and philosophers failed women’.Less
This chapter challenges those claims of philosophy to change the powerful and empower the powerless. It argues that philosophy failed half the human race. It raises the possibility that philosophy was thought to be too exalted, or too disruptive, for study by anyone except the elite male. On the other hand, it questions whether it was in any way truly subversive or made people reassess the system in which they lived; whether its effect was ever more than patchy; whether philosophy ever caused anyone to act differently, and whether it ever told anyone what to do. The chapter surveys the effect of philosophy on Greek and Roman women — who were excluded both from the high ground of intellectual debate and from official power — and finds among women perhaps one philosopher, but no historians. Some women got some education, some were even described as philosophers, but overall, ‘ancient philosophy and philosophers failed women’.
Miriam Leonard (ed.)
- Published in print:
- 2010
- Published Online:
- September 2010
- ISBN:
- 9780199545544
- eISBN:
- 9780191720598
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199545544.001.0001
- Subject:
- Classical Studies, Literary Studies: Classical, Early, and Medieval
Written by Derrida scholars, philosophers, and classicists, this book analyses a dialogue with the ancient world in the work of one of the greatest philosophers of the twentieth century. Through an ...
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Written by Derrida scholars, philosophers, and classicists, this book analyses a dialogue with the ancient world in the work of one of the greatest philosophers of the twentieth century. Through an analysis of Derrida's work it explores the relationship between modern philosophy and Plato, the role ancient concepts of democracy have played in modern political debates, and the place of antiquity in contemporary discussions about Europe, as well as investigating the influence that deconstruction has had on the study of classical literature, ancient philosophy, and early religion. The volume is prefaced by a previously untranslated essay by Derrida, ‘We Other Greeks’.Less
Written by Derrida scholars, philosophers, and classicists, this book analyses a dialogue with the ancient world in the work of one of the greatest philosophers of the twentieth century. Through an analysis of Derrida's work it explores the relationship between modern philosophy and Plato, the role ancient concepts of democracy have played in modern political debates, and the place of antiquity in contemporary discussions about Europe, as well as investigating the influence that deconstruction has had on the study of classical literature, ancient philosophy, and early religion. The volume is prefaced by a previously untranslated essay by Derrida, ‘We Other Greeks’.
Eleni Kechagia
- Published in print:
- 2011
- Published Online:
- January 2012
- ISBN:
- 9780199597239
- eISBN:
- 9780191731495
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199597239.003.0001
- Subject:
- Classical Studies, Ancient Greek, Roman, and Early Christian Philosophy
This introductory chapter argues that studying Plutarch's interpretations of the philosophy of his past not only allows us to assess his reliability as a source of information for ancient Greek ...
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This introductory chapter argues that studying Plutarch's interpretations of the philosophy of his past not only allows us to assess his reliability as a source of information for ancient Greek philosophy, but also provides us with valuable and philosophically engaging contextual readings of ancient philosophical theories. The best way to approach Plutarch as a historian of philosophy is by focussing on the Adversus Colotem, a unique text which offers a systematic critical discussion of a number of philosophical theories from the past in the form of a response to Colotes' general polemic against the great Greek philosophers. Despite being itself a polemic against Epicurean philosophy, the Adversus Colotem is a good specimen of a type of philosophical writing in antiquity that operated as a vehicle for conducting the history of philosophy.Less
This introductory chapter argues that studying Plutarch's interpretations of the philosophy of his past not only allows us to assess his reliability as a source of information for ancient Greek philosophy, but also provides us with valuable and philosophically engaging contextual readings of ancient philosophical theories. The best way to approach Plutarch as a historian of philosophy is by focussing on the Adversus Colotem, a unique text which offers a systematic critical discussion of a number of philosophical theories from the past in the form of a response to Colotes' general polemic against the great Greek philosophers. Despite being itself a polemic against Epicurean philosophy, the Adversus Colotem is a good specimen of a type of philosophical writing in antiquity that operated as a vehicle for conducting the history of philosophy.
John Dillon
- Published in print:
- 2003
- Published Online:
- November 2003
- ISBN:
- 9780198237662
- eISBN:
- 9780191597336
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198237669.001.0001
- Subject:
- Philosophy, Ancient Philosophy
In this book, John Dillon investigates the development of the Academy in the 70 years after Plato's death in 347 b.c. He discusses the careers of the Academy's chief figures, in particular, ...
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In this book, John Dillon investigates the development of the Academy in the 70 years after Plato's death in 347 b.c. He discusses the careers of the Academy's chief figures, in particular, Speusippus, Xenocrates, and Polemo, the three successive heads in the period generally known as ‘The Old Academy’. Dillon's main thesis is that these philosophers set the agenda for the major intellectual traditions that were to follow: Speusippus stimulated developments in what became known as ‘Neopythagoreanism’, which itself was to prove fruitful for ‘Neoplatonism’; Xenocrates initiated much of what we call ‘Middle Platonism’; while Polemo anticipated the chief ethical doctrines of the Stoics. Dillon proposes to argue that the basis of all later Platonism, and to some extent Stoicism as well, is laid down during the period in question by a series of innovations in, and consolidations of, Plato's teachings; furthermore, Dillon considers how, and how much, of the philosophy of Aristotle was absorbed into Platonism. Ch. 1 discusses the physical and organizational structure of the Academy under Plato, focussing on problems to do with the actual location of the Academy and on the methods, goals, and themes of its research. Special attention is paid to the relationship between Plato's written and unwritten doctrines. Ch. 2, 3, and 4 are devoted to individual studies of lives and doctrines of the three heads of the Academy after Plato: Speusippus, Xenocrates, and Polemo respectively. Ch. 5 discusses the contributions of four minor figures connected with the Academy: Philippus of Opus, Hermodorus of Syracuse, Heraclides of Pontus, and Crantor of Soli. In the Epilogue, Dillon discusses the relations of the Academy with both Peripatos and the Stoa.Less
In this book, John Dillon investigates the development of the Academy in the 70 years after Plato's death in 347 b.c. He discusses the careers of the Academy's chief figures, in particular, Speusippus, Xenocrates, and Polemo, the three successive heads in the period generally known as ‘The Old Academy’. Dillon's main thesis is that these philosophers set the agenda for the major intellectual traditions that were to follow: Speusippus stimulated developments in what became known as ‘Neopythagoreanism’, which itself was to prove fruitful for ‘Neoplatonism’; Xenocrates initiated much of what we call ‘Middle Platonism’; while Polemo anticipated the chief ethical doctrines of the Stoics. Dillon proposes to argue that the basis of all later Platonism, and to some extent Stoicism as well, is laid down during the period in question by a series of innovations in, and consolidations of, Plato's teachings; furthermore, Dillon considers how, and how much, of the philosophy of Aristotle was absorbed into Platonism. Ch. 1 discusses the physical and organizational structure of the Academy under Plato, focussing on problems to do with the actual location of the Academy and on the methods, goals, and themes of its research. Special attention is paid to the relationship between Plato's written and unwritten doctrines. Ch. 2, 3, and 4 are devoted to individual studies of lives and doctrines of the three heads of the Academy after Plato: Speusippus, Xenocrates, and Polemo respectively. Ch. 5 discusses the contributions of four minor figures connected with the Academy: Philippus of Opus, Hermodorus of Syracuse, Heraclides of Pontus, and Crantor of Soli. In the Epilogue, Dillon discusses the relations of the Academy with both Peripatos and the Stoa.
Paul Kalligas
- Published in print:
- 2014
- Published Online:
- October 2017
- ISBN:
- 9780691154213
- eISBN:
- 9781400852512
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691154213.003.0001
- Subject:
- Philosophy, History of Philosophy
This chapter presents a commentary on Porphyry’s Life of Plotinus (Vita Plotini; hereafter VP). It begins with a description of Porphyry, his times, and his work. It then discusses the composition ...
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This chapter presents a commentary on Porphyry’s Life of Plotinus (Vita Plotini; hereafter VP). It begins with a description of Porphyry, his times, and his work. It then discusses the composition and character of the VP. As appears from its title and final phrases, the VP was written as an introduction to the edition of the Enneads, P.’s complete written work, organized by Porphyry in a systematic manner according to themes. The chapter then describes the organization and sources of the VP, and the chronological system of the VP. It presents a table that outlines all of the chronological data contained in the VP, followed by maps, and other testimonies on Life of Plotinus.Less
This chapter presents a commentary on Porphyry’s Life of Plotinus (Vita Plotini; hereafter VP). It begins with a description of Porphyry, his times, and his work. It then discusses the composition and character of the VP. As appears from its title and final phrases, the VP was written as an introduction to the edition of the Enneads, P.’s complete written work, organized by Porphyry in a systematic manner according to themes. The chapter then describes the organization and sources of the VP, and the chronological system of the VP. It presents a table that outlines all of the chronological data contained in the VP, followed by maps, and other testimonies on Life of Plotinus.
John M. Cooper
- Published in print:
- 2012
- Published Online:
- October 2017
- ISBN:
- 9780691138602
- eISBN:
- 9781400842322
- Item type:
- chapter
- Publisher:
- Princeton University Press
- DOI:
- 10.23943/princeton/9780691138602.003.0004
- Subject:
- Philosophy, History of Philosophy
This chapter discusses the Stoic way of life. As a necessary preparation, the Stoic way of life requires extensive study of and practice in philosophical argument and analysis. It also requires ...
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This chapter discusses the Stoic way of life. As a necessary preparation, the Stoic way of life requires extensive study of and practice in philosophical argument and analysis. It also requires constant and conscious reference, as one leads one's life, to philosophical principles and to specific philosophical conclusions, together with the reasoning on which they rest. If true Stoics are to maintain their complete and active grasp of all the complicated philosophical grounds on which their way of life rests, then they must keep up their studies and their practices of discussion, if not in anything like the full-time endeavor that Socrates himself made it, or as an Aristotelian contemplative might do—but still, as a regular part of their lives.Less
This chapter discusses the Stoic way of life. As a necessary preparation, the Stoic way of life requires extensive study of and practice in philosophical argument and analysis. It also requires constant and conscious reference, as one leads one's life, to philosophical principles and to specific philosophical conclusions, together with the reasoning on which they rest. If true Stoics are to maintain their complete and active grasp of all the complicated philosophical grounds on which their way of life rests, then they must keep up their studies and their practices of discussion, if not in anything like the full-time endeavor that Socrates himself made it, or as an Aristotelian contemplative might do—but still, as a regular part of their lives.
