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Originally published in 1967. Ludwig Edelstein characterizes the idea of "progress" in Greek and Roman times. He analyzes the ancients' belief in "a tendency inherent in nature or in man to pass through a regular sequence of stages of development in past, present, and future, the latter stages being—with perhaps occasional retardations or minor regressions—superior to the earlier." Edelstein's contemporaries asserted that the Greeks and Romans were entirely ignorant of a belief in progress in this sense of the term. In arguing against this dominant thesis, Edelstein draws from the conclusions of scholars of the nineteenth and early twentieth centuries and discusses ideas of Auguste Comte and Wilhelm Dilthey.
In arguing against this dominant thesis, Edelstein draws from the conclusions of scholars of the nineteenth and early twentieth centuries and discusses ideas of Auguste Comte and Wilhelm Dilthey.
The idea of progress from the Enlightenment to postmodernism is still very much with us. In intellectual discourse, journals, popular magazines, and radio and talk shows, the debate between those who are "progressivists" and those who are "declinists" is as spirited as it was in the late seventeenth century. In History of the Idea of Progress, Robert Nisbet traces the idea of progress from its origins in Greek, Roman, and medieval civilizations to modern times. It is a masterful frame of reference for understanding the present world. Nisbet asserts there are two fundamental building blocks necessary to Western doctrines of human advancement: the idea of growth, and the idea of necessity. He sees Christianity as a key element in both secular and spiritual evolution, for it conveys all the ingredients of the modern idea of progress: the advancement of the human race in time, a single time frame for all the peoples and epochs of the past and present, the conception of time as linear, and the envisagement of the future as having a Utopian end. In his new introduction, Nisbet shows why the idea of progress remains of critical importance to studies of social evolution and natural history. He provides a contemporary basis for many disciplines, including sociology, economics, philosophy, religion, politics, and science. History of the Idea of Progress continues to be a major resource for scholars in all these areas.
These essays represent the full range of Dodds' literary and philosophical interests, and his ability to combine profound scholarship with the lucid humanity of a teacher convinced of the value of Greek studies to the modern world.
Historical and systematic in its treatment, this work reviews the idea of progress in Western thought as it relates to civilization, in a more comprehensive survey than is to be found in previous writings on the subject. In the author's view, the history of civilization reveals an increasing range of human capacity, both for good and for evil, depending upon men's choice between contending values. From this standpoint, the work proceeds to the exploration of such fields of social activity as the evolution of the family, the emancipation of women, economic conditions and technology, intellectual and aesthetic values, moral and religious experience. Civilization and Progress is marked by balanced and judicious treatment, very broad learning, and a lucid and forceful style. The author asks us to consider the alternatives we face and to reflect on the choices which men have made in the past, which confront us in the present world crisis, and on which our destiny hangs in the future. Seminal in scholarship and creativity, this work will interest those concerned with the Western intellectual tradition and with the condition of mankind.
This is the first comprehensive study of what remains of the writings of Aristotle's student Eudemus of Rhodes on the history of the exact sciences. These fragments are crucial to our understanding of the content, form, and goal of the Peripatetic historiography of science. The first part of the book presents an analysis of those trends in Presocratic, Sophistic and Platonic thought that contributed to the development of the history of science. The second part provides a detailed study of Eudemus' writings in their relationship with the scientific literature of his time, Aristotelian philosophy and the other historiographic genres practiced at the Lyceum: biography, medical and natural-philosophical doxography. Although Peripatetic historiography of science failed in establishing itself as a continuous genre, it greatly contributed both to the birth of the Arabic medieval historiography of science and to the development of this genre in Europe in the 16th-18th centuries.