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CONTENTS: How Totalitarian is Plato's Republic; Plato as a Problem-Solver. The Unity of the Polis as a Key to the Interpretation of Plato's Republic; Plato and Xenophon: Two Contributions to the Constitutional Debate in the 4th Century BC; Did Plato ever Reply to those Critics, who Reproached him for 'the Emptiness of the Platonic Idea or Form of the Good'?; The Socratic Paradoxes and the Tripartite Soul; Eudaimonia in Plato's Republic; Plato's Ideal of Science; The Katabasis of Er. Plato's Use of Myths, exemplified by the Myth of Er; Index of Names; Index of Key Terms.
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In its first three centuries the Roman Empire expanded politically at the same time as Greek culture was enjoying its heyday. While this created tensions, it also occasioned many productive impulses, which were mirrowed in different branches of cultural life. In this collection of papers an assembled team of international scholars from the fields of philology, the history of ideas, literature, epigraphy, archaeology and history explores the intercultural aspects of that thriving period.Lisa Nevett looks at the extent to which individual households and especially attitudes to women changed under Roman control. She presents archaeological evidence of patterns of social behaviour and concludes ...
Heidegger and Happiness offers an original interpretation of Heidegger's later thought, within the context of his philosophy as a whole, to develop a new conception of human happiness. The book redeems the essential content of the Greek notion of eudaimonia and transcends recent debates concerning the 'objectivity' or 'subjectivity' of happiness. The author shows that Heidegger's thinking of being is far from arcane and abstract, and is crucially important in understanding the deepest sources of human well-being. An etymological examination of the word 'happiness' frees the word from the constraints of utilitarian ways of thinking, which suggest that 'happiness' is only peripherally related to eudaimonia. King demonstrates that a sense of fittingness is essential both to 'happiness' and to eudaimonia, and shows how deep happiness, conceived as dwelling in our fitting-together with being, can serve as a 'grounding attunement' for the thinking of being.
The present work is an attempt to analyse critically Plato's views on mind and body and more particularly on the mind-body relationship within the wider setting of Plato's metaphysics. We seek to achieve this by a philosophical examination"-of the dialogues on the basis of a generally accepted order (some revision of this order is a by-product of our examination). Strictly speaking "soul" ought perhaps to be substituted for "mind" in the above. But it seems to be in terms of "mind" that modern philosophers deal with and refer to the problem that Plato tackled (mainly) in terms of psyche, and as it is part of the motivation for dealing with Plato's treatment that it is of importance for the modern debate, it has been felt necessary to stress the rough identity* of the problem in the title of the book (and in the Introduction, in the title of Part Three and a few other places). Below this superordinate level we try to keep "mind" as a translation typically of nous and "soul" as a translation of psyche.
For generations, the Royal Library in Denmark has contributed to or published bibliographies within the field of humanities and social sciences. This bibliography of Classical studies is a continuation of P.A. Hansen's Bibliography of Danish Contributions to Classical Scholarship from the Sixteenth Century to 1970 (Copenhagen 1977), continuing up to 1991. It restricts itself to Classical Antiquity, from which follows the exclusion of Theology (comprising works by or on Christian writers in antiquity, as well as the Scriptures), Middle Latin, Byzantine Greek (scholia on classical writers excepted), the Classical tradition, and the ancient cultures outside the classical world.
Recently, in the past thirty years, there has been an upsurge in serious treatment of Platonic mythoi, which were once thought to be only literary decoration and/or the simplistic presentation of philosophic conclusions for the demos (dummies in effect). Nevertheless, the dominant tendency in the exegesis of Platonic mythoi still is to subordinate them to philosophic logos (reason) and not to recognize that such mythoi are philosophic in themselves in the broad sense of “the love of wisdom”. There is something conversional about Plato’s philosophic mythos, reformulating and superseding traditional Greek mythos and then charting the drama of the human soul from Socratic aporia, up and o...
List of members of the society in v. 1.
Born to an illustrious Roman family in 125 BCE, Regilla was married at the age of fifteen to Herodes, a wealthy Greek. Twenty years later--and eight months pregnant with her sixth child--Regilla died under mysterious circumstances, after a blow to the abdomen delivered by Herodes's freedman. Though Herodes was charged, he was acquitted. Pomeroy's investigation suggests that despite Herodes's erection of numerous monuments to his deceased wife, he was in fact guilty of the crime.