By Mary Louise Gill, Pierre Pellegrin
A significant other to old Philosophy presents a finished and present evaluate of the heritage of historical Greek and Roman philosophy from its origins till overdue antiquity.Comprises an intensive choice of unique essays, that includes contributions from either emerging stars and senior students of historical philosophyIntegrates analytic and continental traditionsExplores the improvement of varied disciplines, akin to arithmetic, common sense, grammar, physics, and medication, in terms of old philosophyIncludes an illuminating advent, bibliography, chronology, maps and an index
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Extra info for A Companion to Ancient Philosophy
It is here that Aristotle (Met. 5, 986b21–25) complains of “unclarity,” but tells us at least that in some sense the supreme god is the whole universe, or the unity of the whole universe. The most natural way to make sense of this may be to take the supreme god as containing the rest of the universe in much the same way that a mind contains its contents. That at least would explain how the god “without effort, sways all things by the thought of his mind” (DK 21B25). It is striking that Xenophanes, the first recognizable philosopher, thus stands at the beginning of two Greek philosophical traditions which are usually thought of as naturally opposed, and frequently were: the empiricist tradition and the tradition of a priori metaphysics.
This raises the question of the relevance of the concepts of reason and rationality to the innovations of the sixth century. 3. On the development of Greek mathematics, see Mueller, greek mathematics to the time of euclid, in this volume. 10 ACTC01 10 20/03/2006, 03:57PM the beginnings of science and philosophy It would be a mistake to assume that the Homeric-Hesiodic world-view did not allow the application of reasoned argument to large questions about the nature of the world. Apart from the intrinsic implausibility of supposing that before around 600 bce people were somehow “not rational” (at least on non-practical matters), but that thereafter they became so, there is actually no need to suppose any such thing.
The desired overall unity of explanation, denied by the cosmology, is therefore restored by the theology. The principle of “perfection” on which it was based can hardly have been seen as something given in human experience; Xenophanes therefore must have taken it as something like an a priori truth. 4. On Xenophanes’ theology, see also Betegh, greek philosophy and religion, in this volume. 13 ACTC01 13 20/03/2006, 03:57PM edward hussey This conclusion is borne out to some extent by the evidence.
A Companion to Ancient Philosophy by Mary Louise Gill, Pierre Pellegrin