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This volume gathers specific investigations dealing with some of the main topics of the research on Democritus: the catalogue of works, music, literary criticism, technics, zoology and the relation to medicine, physics, epistemology, posterity.
Concepts of God presented by Greek philosophers were significantly different from the image of the divine of popular religion and indicate a fairly sophisticated theological reflection from the very inception of Greek philosophy. This book presents a comprehensive history of theological thought of Greek philosophers from the Presocratics to the early Hellenistic period. Concentrating on views concerning the attributes of God and their impact on eschatological and ethical thought, Drozdek explains that theology was of paramount importance for all Greek philosophers even in the absence of purely theological or religious language.
"Empiricisms reassesses the values of experience and experiment in European philosophy and comparatively. It traces the history of empirical philosophy from its birth in Greek medicine to its emergence as a philosophy of modern science. A richly detailed account in Part I of history's empiricisms establishes a context in Part II for reconsidering the work of the so-called radical empiricists-William James, Henri Bergson, John Dewey, and Gilles Deleuze, each treated in a dedicated chapter. What is "radical" about their work is to return empiricism from epistemology to the ontology and natural philosophy where it began. Empiricisms also sets empirical philosophy in conversation with Chinese tradition, considering technological, scientific, medical, and alchemical sources, as well as selected Confucian, Daoist, and Mohist classics. The work shows how philosophical reflection on experience and a profound experimental practice coexist in traditional China with no interaction or even awareness of each other. Empiricism is more multi-textured than philosophers tend to assume when we explain it to ourselves and to students. One purpose of Empiricisms is to recover the neglected context. A complementary purpose is to elucidate the value of experience and arrive at some idea of what is living and dead in philosophical empiricism"--
Addressing problems of objectivity and authenticity, Sabine MacCormack reconstructs how Andean religion was understood by the Spanish in light of seventeenth-century European theological and philosophical movements, and by Andean writers trying to find in it antecedents to their new Christian faith.
Gregory of Nazianzus (ca. 330-390) is one of the three Greek church fathers from Cappadocia. This book explores both his theology and his general importance as an independent thinker, profile writer, orator, and poet. Gregory has often been in the shadow of the other Cappadocians - Basil of Ceasarea and Gregory of Nyssa.
Combining the convenience of a dictionary with the depth of a history of philosophy, this new reference book fills a great need and should prove exceedinly useful to all students and scholars in classics, philosophy, theology and linguistics. The book defines and translates key terms used by pre-Christian philosophers up to the time of Proclus, with special references to the writings of the philosophers as they developed nuances and new meanings for the terms. Entries are arranged in dictionary style, but a knowledge of Greek is not necessary to use the book, since an English-Greek index provides the reader with Greek equivalents of English terms, with cross-reference to the main text. Its great value is that it isolates terms and allows the reader to follow their individual careers, while at the same time it offers an evolutionary history of the concept instead of a mere definition.
Why is America again unjustly at war? Why is its politics distorted by wedge issues like abortion and gay marriage? Why is anti-Semitism still so powerfully resurgent? Such contradictions within democracies arise from a patriarchal psychology still alive in our personal and political lives in tension with the equal voice that is the basis of democracy. This book joins a psychological approach with a political-theoretical one that traces both this psychology (based on loss in intimate life) and resistance to it (based on the love of equals) to the Roman Republic and Empire and to three Latin masterpieces: Virgil's Aeneid, Apuleius's The Golden Ass, and Augustine's Confessions. In addition, this book explains many other aspects of our present situation including why movements of ethical resistance are often accompanied by a freeing of sexuality and why we are witnessing an aggressive fundamentalism at home and abroad.
This book is an addition to the burgeoning secondary literature on ancient emotions. Its primary aim is to suggest possible ways in which recent approaches to emotions can help us understand significant aspects of persuasion in classical antiquity and, especially audiences' psychological manipulation in the civic procedures of classical Athens. Based on cognitive approaches to emotions, Skinner's theoretical work on the language of ideology, or ancient theories about enargeia, the book examines pivotal aspects of psychological manipulation in ancient rhetorical theory and practice. At the same time, the book looks into possible ways in which the emotive potentialities of vision -both sights and mental images- are explained or deployed by orators. The book includes substantial discussion of Gorgias' approach to sights ' emotional qualities and their implications for persuasion and deception and the importance of visuality for Thucydides' analysis of emotions' role in the polis' public communication. It also looks into the deployment of enargeia in forensic narratives revolving around violence. The book also focuses on the ideological implications of envy for the political discourse of classical Athens and emphasizes the rhetorical strategies employed by self-praising speakers who want to preempt their listeners' loathing. The book is therefore a useful addition to the burgeoning secondary literature on ancient emotions. Despite the prominence of emotions in classicists' scholarly work, their implications for persuasion is undeservedly under-researched. By employing appraisal-oriented analysis of emotions this books suggests new methodological approaches to ancient pathopoiia. These approaches take into consideration the wider ideological or cultural contexts which determine individual speakers' rhetorical strategies. This book is the second volume of Ancient Emotions, edited by George Kazantzidis and Dimos Spatharas within the series Trends in Classics. Supplementary Volumes. This project investigates the history of emotions in classical antiquity, providing a home for interdisciplinary approaches to ancient emotions, and exploring the inter-faces between emotions and significant aspects of ancient literature and culture
This volume gathers the papers presented at an International Colloquium held in Paris in 2003, and offers new contributions and new interpretative suggestions about both canonical and relatively neglected research areas on Democritus, including ethics, physics and epistemology, as well as musical and literary criticism, technics, zoology, and the catalogue of works. Specific contributions are furthermore devoted to Democritus’ posterity and the problem of sources. The book also offers a detailed bibliography and several indices, which render it an up-to-date and stimulating tool for contemporary research on Democritus and atomism. Essays by: A. Brancacci, L. Gemelli, A. Jaulin, W. Leszl, J. Mansfeld, P.-M. Morel, D. O’Brien, L. Perilli, J. Salem, C.C.W. Taylor, J. Warren.
When Plato set his dialogs, written texts were disseminated primarily by performance and recitation. He wrote them, however, when literacy was expanding. Jill Frank argues that there are unique insights to be gained from appreciating Plato’s dialogs as written texts to be read and reread. At the center of these insights are two distinct ways of learning to read in the dialogs. One approach that appears in the Statesman, Sophist, and Protagoras, treats learning to read as a top-down affair, in which authoritative teachers lead students to true beliefs. Another, recommended by Socrates, encourages trial and error and the formation of beliefs based on students’ own fallible experiences. In all of these dialogs, learning to read is likened to coming to know or understand something. Given Plato’s repeated presentation of the analogy between reading and coming to know, what can these two approaches tell us about his dialogs’ representations of philosophy and politics? With Poetic Justice, Jill Frank overturns the conventional view that the Republic endorses a hierarchical ascent to knowledge and the authoritarian politics associated with that philosophy. When learning to read is understood as the passive absorption of a teacher’s beliefs, this reflects the account of Platonic philosophy as authoritative knowledge wielded by philosopher kings who ruled the ideal city. When we learn to read by way of the method Socrates introduces in the Republic, Frank argues, we are offered an education in ethical and political self-governance, one that prompts citizens to challenge all claims to authority, including those of philosophy.