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Pythagoreanism stands as one the most influential – and obscure – philosophical movements in antiquity. Most ancients identified Pythagoras as the originator of the concept of philosophy, or “love of wisdom”; but his philosophy is often assumed to fade away with the dispersal of the Pythagorean communities in the fourth century BCE. This pathbreaking book presents the afterlife of Pythagoreanism, identifying the wide range of philosophical views that Pythagoreans developed in the Hellenistic and Roman periods, when the legacy of Pythagoras and his students was contested. Through careful analysis and synthesis of hundreds of ancient Greek passages never before translated into English, as well as extensive subject introductions, it gives shape to later Pythagorean philosophy as a whole, and in its parts, for the very first time.
In recent years, studies of the workings of Greek comedy have developed substantially, and the present volume constitutes the first extended examination of comic elements in Plato's Socratic dialogues. Rather than focusing on Plato's theorising about comedy or his aesthetic criticism, the book examines his incorporation of generic features of comedy into his philosophy. By establishing the variety and ubiquity of this practice through multiple dialogues, the chapters demonstrate that comedy is intrinsic to Plato's philosophical project, such that any understanding of his philosophy must be forever attentive to comic connections. This is an important book for scholars of Greek literature as well as ancient philosophy.
From cosmology, to physics, to theology, Plato approached biological research as an opportunity to apply the full breadth of his wider scientific and philosophical principles. This step-by-step assessment of the comprehensive biological system developed in Plato's Timaeus establishes his status as a biological thinker, asserting his essential place in the history of science. In a philosophical tour of the human body, each chapter of this volume explores Plato's theories of a different system of the body, accompanied by an encyclopedic appendix of the tissues and organs of the body according to Plato. This exploration of Plato's biology enriches our understanding of his full philosophical worldview, providing answers to questions not only about the causes of diseases, but also about our relationship to nature and the divine, and about what it means to be human.
Stoic physics is an early physicalist philosophy which explains the world in terms of bodies and their interactions. This worldview is combined with a distinctive theology in which an omnipresent deity crafts the world. The details of early Stoics' views are handed down to us by second-hand ancient sources, including critics, doxographers, and later Stoics, and the second-hand nature of these reports sometimes obscures the original theory. By focusing on evidence that preserves the views of the early leaders-Zeno, Cleanthes, and Chrysippus-this book identifies the most important bodies in Stoic physics, including matter and substance, the four elements, pneuma, and the cosmos itself. It examines the metaphysical relationships between these bodies, and explains how the Stoics' god fits into their cosmology. The book aims to make the ancient Stoic worldview understandable to a contemporary audience, while developing and defending new interpretations of Stoicism that will advance the discussion among specialists.
This volume collects ten revised and translated essays by Bruno Centrone, one of Italy's leading scholars of ancient philosophy. Together they trace a rich and coherent intellectual narrative from Plato's metaphysics, ethics, and psychology to their reinterpretation to later Pythagoreanizing writings. Centrone's studies combine meticulous philological accuracy with philosophical depth, shedding new light on Plato's conception of truth, being, virtue, and the soul, as well as on the complex processes through which later thinkers reshaped Platonic doctrines. A particular strength of the book lies in its treatment of post-Hellenistic pseudo-Pythagorean texts, for which Centrone's work remains foundational. By collecting and making these landmark studies available in English, this volume provides an essential resource for scholars, graduate students, and libraries, and a crucial bridge between Italian and anglophone traditions of scholarship on ancient philosophy.
This book explores the ways in which divine and human agency interacted in ancient Greek thought. It offers new interpretations of a wide array of texts and sources, from Homeric epic, Aeschylean tragedy and Herodotus to Neoplatonist thought, emphasising the fascinating diversity, ambiguity and complexity of ancient Greek responses to divine intervention, and asking what these can tell us about how the Greeks related to their gods. At the same time, the volume charts the intellectual history of debates on divine and human agency, from ancient philosophy to twentieth-century scholarship. Most radically, it considers whether commonly used concepts such as 'double motivation' and 'over-determination' have outlived their purpose; and puts forward potential alternative approaches. By engaging with all these questions, the book yields novel insights into how the ancient Greeks responded to the idea of divine intervention, and, by extension, into how they experienced and interpreted the world around them.
My aim in this short book is to defend Hegel from some famous objections from Marx (writing on his own or with Engels). Across both chapters, I will focus on a Marxist objection to the effect that Hegel misunderstands the ultimate bases of social structure and historical change. Indeed Hegel's account is not just flawed or incomplete but completely backwards (standing on its head). In the first chapter, I consider Marx's (and Engels') historical-materialist critique of Hegel, which charges him with neglecting the foundational role of the economic base in history and erroneously prioritizing the ideological and legal or political superstructure. In the second chapter I turn to politics, considering the young Marx's case in favor of radical democracy and against the Hegelian rational state.
Plato's Sophist in Antiquity offers the first comprehensive account of how one of Plato's most challenging and influential dialogues was read, interpreted, and transformed throughout the ancient Mediterranean world. Spanning from the Early Academy to Late Neoplatonism, the volume unites leading scholars in a systematic investigation of the Sophist's complex afterlife. Combining historical depth with philosophical insight, it uncovers how ancient thinkers – Aristotle, the Stoics, Plutarch, Plotinus, Porphyry, Proclus, and others – engaged with the dialogue's central questions about being, non-being, truth and falsehood, identity and difference, linguistic reference, and much else. By tracing these rich trajectories of reception, the book not only fills a major gap in Platonic studies but also demonstrates the continuing vitality of the Sophist for contemporary debates in metaphysics, epistemology, and the philosophy of language.
This Element argues that Plato's medical language in political contexts is not mere metaphor but a medical model of political analysis. Centering on the Republic, it shows how Plato adopts, critiques, and reworks Hippocratic ideas to diagnose, explain, evaluate, and treat political conditions. The payoff is a solution to a central puzzle: how the ideal city can be exceptionally stable yet liable to degenerate into vice. Its stability, I argue, consists in a robustness and resilience analogous to bodily health, sustained by protective institutions and practices; its fragility lies in the inevitable fallibility of those protections, which cannot indefinitely prevent, arrest, or reverse corruption over time. The Element then identifies a corrupt paideia-understood as a city-wide system of acculturation-as the singular, foundational cause of political degeneration, and closes by drawing lessons about the limits and prospects of genuine reform.
In Lucretius' De rerum natura, animals are fundamentally like humans and deserve to be treated accordingly. Animals also have much to teach us, including about how to treat each other and, indeed, (other) animals. That is not merely poetic imagery, but also scientific argument. Lucretius' analysis of animal nature is thoroughly integrated with his broader philosophical arguments and integral to many. Animals likewise serve as moral exemplars in his didactic programme and even as symbols of it. Positing a continuum of life, rather than a hierarchy of being, Lucretius thus offers a thorough, systematic challenge to the anthropocentric worldview exemplified by Plato, Aristotle and the Stoics. His position on animal intelligence and its ethical implications is an original contribution to the Epicurean tradition and a landmark in the history of ideas. It prefigures modern debates on subjects ranging from cognition and bioethics to ecology.
This volume offers a sustained examination of ancient Greek philosophical accounts of truth. Thinkers from the Sophists and Presocratics to the Hellenistic schools gave substantial attention to the nature of truth, to what kinds of things are capable of being true, and to how truth may vary with perspective, context, or standards of assessment. A distinguished cast of world-leading scholars examine these diverse positions, showing how ancient philosophers grappled with questions that remain central today: whether truth is absolute or relative, how faultless disagreement is possible, and what it is for a statement to be correct relative to different parameters of assessment. The result is a rich historical and philosophical account showing the complexity of ideas about truth in Greek antiquity.
Aristotle's account of justice has inspired thinkers as diverse as Thomas Aquinas and Martha Nussbaum. Concepts such as distributive justice, equity, the common good, and the distinction between just and unjust political organizations find articulations in his writings. But although Aristotle's account of justice remains philosophically relevant, its intellectual, social, and political origins in the Mediterranean world of the fourth century BCE have often been overlooked. This book places Aristotle's account of justice in dialogue with his fourth-century intellectual colleagues such as Plato, Xenophon, and Isocrates, and allows it to be understood within the framework of fourth-century institutions as they were experienced by citizens of ancient Greek political communities. It thus provides the modern reader with the framework which Aristotle presupposed for his original work in antiquity, including the intellectual debates which formed its context.
Aristotle had a decisive impact on the development of ancient medicine. He and his followers conducted a dialogue about life and living beings, body and soul, and health and disease with doctors from the Classical period down to late antiquity: interlocutors who included key figures like Galen and the Hippocratic commentator Stephanus of Alexandria. Philip van der Eijk's magisterial and attractively written book describes and analyses this dialogue and argues that Aristotle strategically positioned himself within these discussions while making important and innovative contributions to them. The author further uncovers unpublished evidence showing how Aristotle's philosophy itself – and also the way it was elaborated by its later advocates and exegetes – was influenced by its close engagement with medical theory and practice. This important and much-anticipated book will transform both the study of Aristotle and his followers and that of Greek and Roman medicine.
This Element provides a systematic analysis of Aristotle's theory of justice in exchange as developed in Nicomachean Ethics Book V. It examines Aristotle's distinction between voluntary exchanges (commutative justice) and involuntary transactions (corrective justice), explaining how proportional reciprocity in voluntary exchange secures an equitable balance between parties of different contributions, while corrective justice redresses unjust gains and losses in involuntary transgressions. Key concepts such as proportional reciprocity and the arithmetic mean are explored to show how Aristotle's vision of fair exchange underpins civic stability. The analysis also highlights Aristotle's notion of fairness (epieikeia) as a principled adjustment of rigid legal norms, illustrating how equitable judgement supplements strict justice to accommodate particular cases. Overall, the Element clarifies Aristotle's distinctions and principles, linking the ethics of equality and reciprocity to their practical application in law and commerce.
This chapter maps Plato’s epistemological vocabulary, focusing on the relationship between technē and epistēmē. It argues that while the two terms are often used interchangeably, they are best understood as interchangeable via synecdoche. The chapter introduces a structured diagram to clarify associations, contrasts, and overlaps among key terms such as phronēsis, sophia, dēmiourgos, idiōtēs, empeiria, and parergon. This analysis lays the groundwork for understanding how Plato deploys these terms throughout his corpus.
This chapter examines Plato’s critique of sophistry and rhetoric as pseudo-technai. It argues that Plato targets these rival intellectual traditions by exposing their lack of specialization and rationality – two essential features of genuine technai. Through analyses of the Gorgias, Protagoras, Hippias Minor, and Euthydemus, the chapter shows how figures like Gorgias, Protagoras, Hippias, Euthydemus, and Dionysodorus fail to meet the standards of professional expertise. They either claim mastery over too many fields or rely on superficial persuasion rather than causal reasoning. Plato’s rhetorical strategy is to portray these figures as quacks – imposters who mimic the appearance of wisdom without its substance. By contrast, philosophy is positioned as the true technē of virtue, requiring lifelong training and intellectual rigor.