Ancient Philosophy

In commenting on Aristotle’s κοινότατος λόγος of the soul – which portrays it as ‘the first actuality of a natural body having life in potentiality’– Philoponus suggests that seeds and embryos are not potentially alive bodies, despite ‘having become ready to receive life from the soul’ (209.17). To the extent that something’s suitability to be ensouled turns it eo ipso into a potentially alive thing, Philoponus’ remark may betray a contradiction, that can be handled by tinkering with the scope of a closely attached adverb. This paper argues that no such intervention is required, however, and that apparent inconsistencies vanish as soon as Neoplatonic embryology and Philoponus’ lexical background are given their due.

Jorge Mittelmann

Philoponus’ Potentially Ensouled Bodies

斐洛庞努斯的潜在有灵魂的身体

Freya Möbus

Socrates on Self-Improvement: Knowledge, Virtue, and Happiness. By Nicholas D. Smith

苏格拉底论自我提升：知识、美德与幸福。尼古拉斯·D·史密斯著

In Sextus’ discussion of ‘place’ we find an attempt to insulate the philosophical questions about the conception of place and the ordinary answers to questions about where certain things are from one another. Common moves in dialectical practice against begging the question are used to delimitate the two contexts. Contrary to Myles Burnyeat’s interpretation, I argue, through close reading of the relevant texts, that there is no inconsistency in Sextus’ attempt.

Anna Tigani

Sextus on Place

塞克斯都论空间

Diogenes Laertius ascribes the first concept of spherical Earth to both Pythagoras and Parmenides. Indeed, a major shift in cosmologies—emergence of the spherical conception of the Earth and the surrounding heaven—took place between the sixth and fifth centuries BCE. Given the poor state of preservation of early Pythagorean tradition, it is argued that primacy in formulating the notion of spherical Earth should be ascribed to Parmenides.

Radim Kočandrle

Origins of the Spherical Earth in Ancient Greek Cosmology

古希腊宇宙学中球形地球的起源

John Dillon

Time and Cosmology in Plato and the Platonic Tradition. Edited by Daniel Vasquez and Alberto Ross

柏拉图与柏拉图传统的时空与宇宙论。由丹尼尔·瓦斯奎兹和阿尔贝托·罗斯编辑

The Laws x argument that the gods attend to humans has a surprising structure: the Athenian offers an argument that ‘forces’ the interlocutor to agree that he was wrong, then says he needs a myth in addition. I argue that the myth responds to the interlocutor’s motivation for thinking that the gods ignore human beings, and that although it is not an argument, it is a vehicle for rational persuasion.

Katherine Meadows

Why Vice Doesn’t Pay

为什么坏事不赚钱

Plato’s Lysis simmers with masculinity and with challenges to masculine thinking. I argue that these features of the dialogue can illuminate each other. By attending to the ways in which Socrates undercuts a rationalistic approach to friendship, we can see that Socrates also poses a challenge to traditional Athenian models of masculine relationships. Likewise, considering the role that gender plays in the dialogue reveals new ways to think about friendship.

Yancy Hughes Dominick

Among the Boys and Young Men

在男孩和年轻男子中

Although our notion of induction stems from the Aristotelian epagoge, it was probably Cicero who first translated it into Latin as inductio. I argue that, despite occasional similarities, Aristotle’s epagoge is different from induction. In the first part, I point out the differences in epagoge’s function and nature. (1) Unlike induction, epagoge can proceed both from particulars to universals and the other way round, being an application of universals to particulars. (2) While induction is taken to be a means for how to obtain universals, epagoge finds universals already at its disposal before starting to work. (3) Although, like induction, epagoge may in some contexts be considered a kind of logical inference, it is rather an intuitive or perception-like ability or capacity providing the connection between particulars and universals. In the second part, I deal with what Aristotle calls καθόλου and καθ’ ἕκαστον. Although they are usually rendered as ‘universal’ and ‘particular’, on closer inspection, they turn out to be different from these modern terms. Their relationship is to be understood as that between a whole and parts.

Pavel Hobza

Freeing Aristotle’s Epagoge from Induction

从归纳中解放亚里士多德的归纳法

In the Philebus, Socrates argues that some anticipatory pleasures can be false. The main argument at 38b6-41a4 has perplexed readers, however, and scholars have developed several different ways to understand the falsity of false anticipatory pleasures. I argue that the anticipation argument should be read in conjunction with a later distinction in the Philebus between intense pleasures mixed with pain and pure pleasures free from pain. I suggest that anticipatory pleasures taken in intense pleasures are false because they misidentify an intense pleasure as a genuine pleasure when in fact intense pleasures are inferior and non-genuine due to being mixed with pain. I contend that the example of a false anticipatory pleasure supports recognizing this kind of falsity, and that doing so helps to resolve several challenges that face existing interpretations.

Zachary Brants

Anticipating Painful Pleasures

预期中的痛苦愉悦

G. M. Trujilllo

Epictetus and Laypeople: A Stoic Stance toward Non-Stoics. By Erlend D. MacGillivray

爱比克泰德与普通人：对非斯多葛学派的态度。作者：厄伦德·D·麦吉利夫雷

ISSN	0740-2007, 2154-4689
h-index	22

涉及主题	哲学认识论艺术文学类历史经典神学
出版信息	出版商: Philosophy Documentation Center，出版周期: ，期刊类型: journal，开源期刊: 否
基本数据	创刊年份: 1996，原创研究文献占比: 0.00%，自引率:N.A.， Gold OA占比: 0.00%

Ancient Philosophy

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