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In The Greek Concept of Nature, Gerard Naddaf utilizes historical, mythological, and linguistic perspectives to reconstruct the origin and evolution of the Greek concept of phusis. Usually translated as nature, phusis has been decisive both for the early history of philosophy and for its subsequent development. However, there is a considerable amount of controversy on what the earliest philosophers—Anaximander, Xenophanes, Pythagoras, Heraclitus, Parmenides, Empedocles, Anaxagoras, Leucippus, and Democritus—actually had in mind when they spoke of phusis or nature. Naddaf demonstrates that the fundamental and etymological meaning of the word refers to the whole process of birth to maturity. He argues that the use of phusis in the famous expression Peri phuseos or historia peri phuseos refers to the origin and the growth of the universe from beginning to end. Naddaf's bold and original theory for the genesis of Greek philosophy demonstrates that archaic and mythological schemes were at the origin of the philosophical representations, but also that cosmogony, anthropogony, and politogony were never totally separated in early Greek philosophy.
In The Greek Concept of Nature, Gerard Naddaf utilizes historical, mythological, and linguistic perspectives to reconstruct the origin and evolution of the Greek concept of phusis. Usually translated as nature, phusis has been decisive both for the early history of philosophy and for its subsequent development. However, there is a considerable amount of controversy on what the earliest philosophers-Anaximander, Xenophanes, Pythagoras, Heraclitus, Parmenides, Empedocles, Anaxagoras, Leucippus, and Democritus-actually had in mind when they spoke of phusis or nature. Naddaf demonstrates that the fundamental and etymological meaning of the word refers to the whole process of birth to maturity. He argues that the use of phusis in the famous expression Peri phuseos or historia peri phuseos refers to the origin and the growth of the universe from beginning to end. Naddaf's bold and original theory for the genesis of Greek philosophy demonstrates that archaic and mythological schemes were at the origin of the philosophical representations, but also that cosmogony, anthropogony, and politogony were never totally separated in early Greek philosophy. Book jacket.
Explores the origin and evolution of the Greek concept of nature up until the time of Plato.
In 1988 the philosopher Gilles Deleuze remarked that, throughout his career, he had always been 'circling around' a concept of nature. Providing critical analysis of his highly original readings of Stoicism, Aristotle, and Epicurus, this book shows that it is Deleuze's interpretations of ancient Greek physics that provide the key to understanding his conception of nature. Using the works of Aristotle, Plato, Chrysippus, and Epicurus, Michael Bennett traces the development of Deleuze's key concepts of event, difference, and problem. Arguing that it is difficult, if not impossible, to fully understand these ideas without an appreciation of Deleuze's Hellenistic influences, Deleuze and Ancient Greek Physics situates his commentaries in the context of contemporary scholarship on ancient Greek philosophy. Delving into the original Greek and Latin texts, this book shows that Deleuze's readings are more complex and controversial than they first appear, simultaneously advancing Deleuze as a new voice in interpretations of ancient Greek philosophy. Generating both new critical analyses of Deleuze and a new appreciation for his classical erudition, Deleuze and Ancient Greek Physics will be a valuable resource for anyone interested in ancient Greek philosophy, Deleuze's philosophical project or his unique methodology in the history of philosophy.
This book examines the philosophies of nature of the early Greek thinkers and argues that a significant and thoroughgoing shift is required in our understanding of them. In contrast with the natural world of the earliest Greek literature, often the result of arbitrary divine causation, in the work of early Ionian philosophers we see the idea of a cosmos: ordered worlds where there is complete regularity. How was this order generated and maintained and what underpinned those regularities? What analogies or models were used for the order of the cosmos? What did they think about causation and explanatory structure? How did they frame natural laws? Andrew Gregory draws on recent work on mechanistic philosophy and its history, on the historiography of the relation of science to art, religion and magic, and on the fragments and doxography of the early Greek thinkers to argue that there has been a tendency to overestimate the extent to which these early Greek philosophies of nature can be described as 'mechanistic'. We have underestimated how far they were committed to other modes of explanation and ontologies, and we have underestimated, underappreciated and indeed underexplored how plausible and good these philosophies would have been in context.
A. A. Long’s study of Greek notions of mind and human selfhood is anchored in questions of universal interest. What happens to us when we die? How is the mind or soul related to the body? Are we responsible for our own happiness? Can we achieve autonomy? Long shows that Greek thinkers’ modeling of the mind gave us metaphors that we still live by.
In this new series leading classical scholars interpret afresh the ancient world for the modern reader. They stress those questions and institutions that most concern us today: the interplay between economic factors and politics, the struggle to find a balance between the state and the individual, the role of the intellectual. Most of the books in this series centre on the great focal periods, those of great literature and art: the world of Herodotus and the tragedians, Plato and Aristotle, Cicero and Caesar, Virgil, Horace and Tacitus. This study traces Greek science through the work of the Pythagoreans, the Presocratic natural philosophers, the Hippocratic writers, Plato, the fourth-century B.C. astronomers and Aristotle. G. E. R. Lloyd also investigates the relationships between science and philosophy and science and medicine; he discusses the social and economic setting of Greek science; he analyses the motives and incentives of the different groups of writers.
Aristotle and Natural Law lays out a new theoretical approach which distinguishes between the notions of 'interpretation,' 'appropriation,' 'negotiation' and 'reconstruction' of the meaning of texts and their component concepts. These categories are then deployed in an examination of the role which the concept of natural law is used by Aristotle in a number of key texts. The book argues that Aristotle appropriated the concept of natural law, first formulated by the defenders of naturalism in the 'nature versus convention debate' in classical Athens. Thereby he contributed to the emergence and historical evolution of the meaning of one of the most important concept in the lexicon of Western political thought. Aristotle and Natural Law argues that Aristotle's ethics is best seen as a certain type of natural law theory which does not allow for the possibility that individuals might appeal to natural law in order to criticize existing laws and institutions. Rather its function is to provide them with a philosophical justification from the standpoint of Aristotle's metaphysics.
Jan Bremmer presents a provocative picture of the historical development of beliefs regarding the soul in ancient Greece. He argues that before Homer the Greeks distinguished between two types of soul, both identified with the individual: the free soul, which possessed no psychological attributes and was active only outside the body, as in dreams, swoons, and the afterlife; and the body soul, which endowed a person with life and consciousness. Gradually this concept of two kinds of souls was replaced by the idea of a single soul. In exploring Greek ideas of human souls as well as those of plants and animals, Bremmer illuminates an important stage in the genesis of the Greek mind.
A parallel investigation of both Plato's Timaeusand the contemporary standard Big Bang model of the universe shows that any possible scientific knowledge of the universe is ultimately grounded in irreducible and undemonstrable propositions. These are inventions of the human mind. The scientific knowledge of the universe is entirely composed in a series of axioms and rules of inference underlying a formalized system. There is no logical relationship between the sensible perception of a world of becoming and the formalized system of axioms known as a "scientific explanation." The "irrational gap" between perception and explanation can be appraised historically and identified in three stages: Plato's Timaeus furnishes the first example of a scientific theory dealing with a realm of ideality that cannot be derived from immediate sensible perception; the Big Bang model is constituted on the basis of the purely geometrical notion of symmetry; and in the more recent Algorithmic Theory of Information, the analysis of the purely symbolic language expressing physical reality reveals the level of complexity of any given theory formulated in this language. The result is that the probability of the universe actually conforming with simple mathematics is zero. In a formal system, a theorem contains more information than can be found in the set of axioms of this system, and it remains undecidable. In Aristotle' s language, the theorems that can be proved within a theoretical model are already potentially contained in the system of axioms underlying these theorems.