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Originally published under the General Editorship of Thomas H. Greer, the series emanated from the Humanities Department of Michigan State University. The books remain today perhaps the best sources available for the comprehensive study in one volume of every subject area which might be included in the umbrella of humanities. Most major literary forms are represented: essay, poem, short story, play, novel, memoir, epigram, scientific discourse, philosophical treatise, political manifesto, and religious proclamation. All major subject areas are explored: art, music, education, mathematics, biology, psychiatry, religion, philosophy, politics, economics, and physics. The informative apparatus, headnotes, and footnotes are all aimed at enhancing the student-reader's comprehension. ... Read more

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Classics of Western Thought Series: The Ancient World Vol. 1
Ordered this particular book to accompany a distance education course by the most excellent Dr. John Riddle of North Carolina State University.This book of original works was the basis for great literature discussions during this course.

A Great Anthology of Classical Thought
Got this for a college course I took on the Classical World. I actually own Vol. I, II, and III. The book gives you snipets of great classical works, which has nevertheless led me to purchasing the actual books in many instances. ... Read more

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Ancient Greek Philosophy: From the Presocratics to the Hellenistic Philosophers presents a comprehensive introduction to the philosophers and philosophical traditions that developed in ancient Greece from 585 BC to 529 AD.

• Provides coverage of the Presocratics through the Hellenistic philosophers
• Moves beyond traditional textbooks that conclude with Aristotle
• A uniquely balanced organization of original source material with depth of commentary, informed by classroom feedback
• Contextual commentary traces the development of lines of thought through the period, ideal for students new to the discipline
• Can be used in conjunction with the online resources found at http://tab.faculty.asu.edu/toc.html

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Far from being pessimistic or nihilistic, as modern uses of the term "cynic" suggest, the ancient Cynics were astonishingly optimistic regarding human nature. They believed that if one simplified one's life--giving up all unnecessary possessions, desires, and ideas--and lived in the moment as much as possible, one could regain one's natural goodness and happiness. It was a life exemplified most famously by the eccentric Diogenes, nicknamed "the Dog," and his followers, called dog-philosophers, kunikoi, or Cynics. Rebellious, self-willed, and ornery but also witty and imaginative, these dog-philosophers are some of the most colorful personalities from antiquity. This engaging introduction to Cynicism considers both the fragmentary ancient evidence on the Cynics and the historical interpretations that have shaped the philosophy over the course of eight centuries--from Diogenes himself to Nietzsche and beyond. Approaching Cynicism from a variety of thematic perspectives as well--their critique of convention, praise of natural simplicity, advocacy of self-sufficiency, defiance of Fortune, and freedom--William Desmond offers a fascinating survey of a school of thought that has had a tremendous influence throughout history and is of continuing interest today.
Copub: Acumen Publishing Limited ... Read more

Customer Reviews (2)

Superb Synthesis - Very Worthwhile
I endorse what the other reviewer says. I would add that Desmond is very thoughtful and readable.He begins by introducing the personalities involved, whom he identifies as proto-Cynics like Socrates, and the Cynics themselves, whom he divides into hard Cynics who lived the Cynic way of life as beggars, and literary Cynics, who were more inclined to talk the talk than to walk the walk. The discussion is balanced, with anecdotes that are entertaining and analysis that is thoughtful and judicious. Desmond goes on to trace the development and influence of Cynicism to the present.He is very sharp on the comparison of Jesus and the Cynics, showing how Jesus spoke and lived like a hard Cynic, but also discussing in what ways Jesus was unlike the Cynics. Jesus spent a good deal of time only a few kilometers from Gadara, where a number of Cynics lived and taught. There he cured the Gerasene Demoniac.Desmond raises the possiblity that the Demoniac was himself a Cynic. He also points out how the word for Cynic in Hebrew is like the word in Greek (Kune), which means "dog" - a reference to the fact that Diogenes had no home, no shame, and was often seen snarling at the social conventions of the masses.

It is also worth mentioning that Diogenes is credited with coining the word "cosmopolitan," referring to the fact that he was a citizen of the cosmos (the universe), a characterization seen as oxymoronic at the time, since a citizen was one who resided in a polis. Diogenes' brand of cosmopolitanism, like Jesus' version of "Christianity," was very democratic and not institutionalized. Diogenes meant that he was not at home anywhere in the world, by contrast with Diderot, for instance, who felt he was a stranger nowhere in the world.Both Diogenes and Jesus appealed to the hearts and minds of individuals. They spoke out against the established norms - Jesus overthrew the tables of the moneychangers in the Temple - and did not set out to establish the monstrous bureaucracies that have since functioned to perpetuate themselves, enforce conformity, and promote values that are not necessarily similar to the values taught by Diogenes or Jesus.

Desmond points out how, instead of being a marginal lifestyle, as it was described by nineteenth century scholars, Cynicism was actually a highly influential branch of Greek philosophy that endured, in one form or another, for about 900 years. He even examines the similarities between the Cynics and the Gymnosophists, who were contacted by Alexander on his excursion into India. The influence of Cynicism, moreover (the original type, not the modern phenomenon that goes by the same name), is still being felt. Desmond's book is a valuable addition to the literature concerning Cynicism and all Greek thought.

A straightforward introductory text about the philosophical movement that was the ancient Cynics
Written by William Desmond (Lecturer in Philosophy, National University of Ireland, Maynooth), Cynics is a straightforward introductory text about the philosophical movement that was the ancient Cynics. Despite what their name has come to mean in the modern day, the Cynic philosophers had a surprisingly generous outlook on human nature. They believed that by simplifying one's life by giving up unneeded desires, possessions, and ideals, and by living in the moment, human beings could restore their innate goodness and happiness. An excellent textbook for any student of the Cynic movement, from lay readers to philosophy majors, Cynics not only draws upon historical evidence but also offers a variety of interpretations and perspectives for a balanced, well-rounded review of this ancient movement.
... Read more

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A concise selection from the standard philosophical works written after the death of Aristotle to the close of the third century, which includes the writings of seminal figures from early Christian thought. Eminent scholar Jason Saunders shows how philosophers from the Hellenistic Age greatly influenced early Christian teachings. ... Read more

Customer Reviews (3)

Ancient Greeks Still Relevant
As religious fanaticism makes a big comeback in the US it is important to remember that rational understanding has a longer tradition in the West than the popularity of the current most widespread organized supersitions. This book gathers under one cover most of the major philosophical systems of the Hellenistc Greeks-- the Epicureans, Stoics and the Skeptics (always valuable to read as an antidote to dogmatism). Neo-Platonists (from whom the Christians copped their theology) are also represented--i.e., Philo and Plotinus. There is also a section on early Chrisitan "thought"-- "With our faith, we desire no further belief"-- Tertullian ( of 'credo quia absurdum' fame). Having all this variety of philosophy and anti-philosophy in one book will give you a good mental workout.

A Handy Resource, Marred by Some Antique Translations
For people like me, books like this are a great benefit. I'm not a philosopher, but I frequently run across references to ancient philosophers in my reading. At the same time, reading pre-digested summaries or histories is usually not as interesting or challenging as reading extended, essential exerpts first-hand. "Geek and Roman Philosophers After Aristotle" covers Hellenistic philosophy from ca.322 BCE to ca.300 CE. The book is divided into six sections: I.Epicureanism, II.Stoicism, III.Skepticism, IV.Philo of Alexandria, V.Plotinus, and VI.Early Christian Thought. There is a 12-page general introduction, and a short introduction for each of the six sections. Jason Saunders lets the philosophers speak for themselves, sometimes at length, particularly Lucretius, Philo and Plotinus. The book may seem to some to be overly Christian, but that's at least partly why I wanted it. The translations vary from the classic (McKenna) to clunky antiques, but as noted above, it's a handy, concise, 360-page collection, so my thumb is up.

Needs greater philosophers
I gave this book a very condiscending review a couple of years ago, and I admit I was far too critical... It does have its flaws, but I reviewed it without a thorough enough reading of it, and the faults are not with the author, but with the simple fact that there just weren't any really forceful philosophers living in this age.I give it three stars instead.I offer my aplogies to the author, and anyone else who may have been mislead by my previous rview.I give it three stars. ... Read more

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The study of the ancient commentators has developed considerably over the past few decades, fueled by recent translations of their often daunting writings. This book offers the only concise, accessible general introduction currently available to the writings of the late ancient commentators on Aristotle and, to a lesser extent, Plato. Miira Tuominen provides a historical overview followed by a series of thematic chapters on epistemology, science and logic, physics, psychology, metaphysics, and ethics. In particular, she focuses on the writings of Alexander of Aphrodisias, Themistius, Porphyry, Proclus, Philoponus, and Simplicius. Until recently, the late ancient commentators have been understood mainly as sources of information concerning the masters upon whose works they comment. This book offers new insights into their way of doing philosophy in their own right. ... Read more

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Oxford Studies in Ancient Philosophy is a volume of original articles on all aspects of ancient philosophy. The articles may be of substantial length, and include critical notices of major books. OSAP is now published twice yearly, in both hardback and paperback.

'The serial Oxford Studies in Ancient Philosophy (OSAP) is fairly regarded as the leading venue for publication in ancient philosophy. It is where one looks to find the state-of-the-art. That the serial, which presents itself more as an anthology than as a journal, has traditionally allowed space for lengthier studies, has tended only to add to its prestige; it is as if OSAP thus declares that, since it allows as much space as the merits of the subject require, it can be more entirely devoted to the best and most serious scholarship.'
Michael Pakaluk, Bryn Mawr Classical Review ... Read more

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In this highly praised new translation of Boethius’s The Consolation of Philosophy, David R. Slavitt presents a graceful, accessible, and modern version for both longtime admirers of one of the great masterpieces of philosophical literature and those encountering it for the first time. Slavitt preserves the distinction between the alternating verse and prose sections in the Latin original, allowing us to appreciate the Menippian parallels between the discourses of literary and logical inquiry. His prose translations are lively and colloquial, conveying the argumentative, occasionally bantering tone of the original, while his verse translations restore the beauty and power of Boethius’s poetry. The result is a major contribution to the art of translation.

Those less familiar with Consolation may remember it was written under a death sentence. Boethius (c. 480–524), an Imperial official under Theodoric, Ostrogoth ruler of Rome, found himself, in a time of political paranoia, denounced, arrested, and then executed two years later without a trial. Composed while its author was imprisoned, cut off from family and friends, it remains one of Western literature’s most eloquent meditations on the transitory nature of earthly belongings, and the superiority of things of the mind. In an artful combination of verse and prose, Slavitt captures the energy and passion of the original. And in an introduction intended for the general reader, Seth Lerer places Boethius’s life and achievement in context.

Customer Reviews (3)

A worthy edition of a worthy book
I begin my comments with two disclaimers: (1) I would not presume to "review" Boethius, but I can offer a few superficial comments on this edition which may be of use to potential buyers; and (2) I do not know Latin, but can read Boethius only in translation.

There were many passages in this translation that I recognized as being definitely idiomatically modern. Those passages felt anachronistic to me and made me doubt to some extent that I was reading "the real thing", at least as much as one can ever read "the real thing" in translation. On the whole, though, allowing for that one not insignificant complaint, I recommend this translation for its fine, clear style.

The evident modernity of the translation made me want to read some other translation, so that when I was finished with this one, then just for something different, I chose Chaucer's Middle English translation, "Boece".I could not have successfully read "The Consolation of Philosophy" for the first time in Middle English, but I can read it in M.E. the second time.I am still chipping away at that, but so far Chaucer's translation seems distinctly more emotional to me than Slavitt's, and thus conveys a very different feeling.Maybe Chaucer and Slavitt have both impressed the emotional styles of their own ages onto the text? But how would I ever know?In any case, if the style of Slavitt's translation made me at once mostly happy, and yet needing to read another, then that is a sign of success for the translation.

As for Lerer's introduction, and also the physical quality of the book, I second the favorable comments of another reviewer, Mr. Allen Shull; see his review.

Verse and Prose in Philosophical Union
The Consolation of Philosophy is a divinely inspired work. Under the conditions of it's creation one has to feel Philosophy being utilized the way it should be- TO DIE WELL. Not necessarily in external comfort, but instead having the mind in balance with the rest of our bodily centers of feeling and action. So no matter what Providence or Fate may be, we are Being.

I enjoy this book very, very much! This is a contemplative piece worthy of reading and re-reading throughtout our life for many reasons. One being to remember and re-remember what we already know! What separates us from the One, the Beautiful and the Good? With the help of Lady Philosophy aiding us psychologically we can answer and destroy the recurring obstacles that we falsely create; because we think that these false creations are the Good. Probably because of wrong fundamental premises of outlook. Boethius is here to help with that. Moving with Platonic and Aristotelian swiftness. Mixing deduction and induction in the way it is suppose to work. Plato and Aristotle are compliments, a marriage, but so often they are divorced! Why!?

The translation of prose by David R. Slavitt is very good. The translated verse is excellent. I would buy it just for his translation of verses. Include very good prose- sold! I also have the penguin edition by Watts. The Harvard/Slavitt edition is superior.

A Good, Solid, Readable, Beautiful, Understandable Translation
I have not read this edition, but I own it and plan to this summer. Why am I reviewing it now? Because, well, nobody else has.

I've read the Consolation before, in several versions (Watts, James, Green), and this is the only one that I've seen that has a decent introduction by Seth Lerer, a must for readers unfamiliar with the text, with Boethius as a man, and with the time he lived in. Also, a short bibliography is given, which is always useful.

Additionally, for $15, this is a hardback. Hardback beats softcover any day of the week. The dust jacket has magnificent design by Tim Jones, showing almost the book being uncovered, revealed, out of the darkness of time--and as something precious and personal, something that was once often carried around for comfort and solace.

This edition mimics that. The pages are a nice ivory--not the harsh white of other editions, in a good readable serif font. The book is small and dignified, and the font is large enough to read easily and small enough to not be cloying.

Finally, as to the text--and again, I have finished reading this translation--the poetic sections of Boethius's work are translated _into poetry_. The poems are not translated into rhyming couplets, as some other translators have done, but have a good cadence of assonance and alliteration.

UPDATE:
I have now read this version, and teach out of it. Since my initial review, I've also seen the Oxford Walsh translation, but it sounds a little stuffy for my tastes, and oddly uses verse-style numbering in the prose passages. Aside from these issues, the quality of the paper and the book seems quite insufficient--pulpy and floppy, especially compared to the firm crispness of this edition. Of course, that translation is available on the Kindle, so if you're looking for a modern translation you can use digitally, that's your best bet. ... Read more

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James Allen presents an original and penetrating investigation of the notion of inference from signs, which played a central role in ancient philosophical and scientific method. Inference from Signs examines an important chapter in ancient epistemology: the debates about the nature of evidence and of the inferences based on it--or signs and sign-inferences as they were called in antiquity.

Special attention is paid to three main issues. Firstly, the relation between sign-inference and explanation. At a minimum, sign-inferences permit us to draw a new conclusion, and they are used in this way in every sphere of life. But inferences must do more than this if they are to play the parts assigned to them by natural philosophers and medical theorists, who appeal to signs to support the theories they put forward to explain the phenomena in their domains. Allen examines the efforts made by Aristotle, the Stoics, the Epicureans, and in medicine to discover what further conditions must be satisfied by inferences if they are to advance explanatory purposes.

To speak of inference from signs presupposes that the use of signs is a form of reasoning from grounds to a conclusion. However, an alternative nonrational conception is explored, according to which the use of signs depends instead on acquired dispositions to be reminded by one thing or another. This view is traced to its probable origin in the Empirical school of medicine, whence it was taken by Pyrrhonian skeptics, who introduced it into philosophy.

Evidence sometimes supports conclusive arguments, but at other times it only makes a conclusion probable. Allen investigates Aristotle's path-breaking attempt to erect standards by which to evaluate non-conclusive but--in Aristotelian terms--reputable inferences.

Inference from Signs fills an important gap in the histories of science and philosophy and provides the first comprehensive treatment of this topic. ... Read more

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The works translated here deal with two major themes in the thinking of St Augustine (354-430): free will and divine grace. On the one hand, free will enables human beings to make their own choices; on the other hand, God's grace is required for these choices to be efficacious. 'On the Free Choice of the Will', 'On Grace and Free Choice', 'On Reprimand and Grace' and 'On the Gift of Perseverance' set out Augustine's theory of human responsibility, and sketch a subtle reconciliation of will and grace. This volume is the first to bring together Augustine's early and later writings on these two themes, in a new translation by Peter King, enabling the reader to see what Augustine regarded as the crowning achievement of his work. The volume also includes a clear and accessible introduction that analyzes Augustine's key philosophical lines of thought. ... Read more

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Natural philosophy encompassed all natural phenomena of the physical world. It sought to discover the physical causes of all natural effects and was little concerned with mathematics. By contrast, the exact mathematical sciences were narrowly confined to various computations that did not involve physical causes, functioning totally independently of natural philosophy. Although this began slowly to change in the late Middle Ages, a much more thoroughgoing union of natural philosophy and mathematics occurred in the seventeenth century and thereby made the Scientific Revolution possible. The title of Isaac Newton's great work, The Mathematical Principles of Natural Philosophy, perfectly reflects the new relationship. Natural philosophy became the 'Great Mother of the Sciences', which by the nineteenth century had nourished the manifold chemical, physical, and biological sciences to maturity, thus enabling them to leave the 'Great Mother' and emerge as the multiplicity of independent sciences we know today. ... Read more

Customer Reviews (1)

A good historical overview, but has conceptual problems
Edward Grant notes explicitly that his history of natural philosophy will not cover the German Naturphilosophen, but he would have done well if he had spent some time studying Fichte, Schelling, and Hegel. For while his historical overview is quite useful in itself (I believe it's the only general history of natural philosopy available in English), Grant does sucumb to some serious conceptual failings in attempting to characterize natural philsophy. He begins the book, for example, by noting that "Natural philosophy may be said to have begun with the first efforts to understand the world by the earliest human beings in their fight for survival", a claim that is about as useful as stating "The automobile was invented when the first civilizations began to attach a wheel to a cart." He quickly corrects himself by quoting the great historian of Greek science Geoffrey Lloyd, "But to have the idea of the nature of some particular object is not to have the general conception of a domain of nature...", which is to say that one cannot have natural philosophy until a corresponding domain of thought has been explicitly conceptualized as natural philosophy. For this to happen an idea of nature must first be conceived, and of course there must be a discipline generally recognized as philosophy. Even the Greeks had no generalized idea of nature, with physis being only a very distant approximation. In other words, an automobile does not become an automobile until all the components are brought together to create a machine generally recognized--and known--as an automobile.Because of this equating natural philosophy with any kind of reflecting on nature, Grant misleadingly expands his narrative to include virtually all of world history, which is a far cry from the generally understood formal beginnings of natural philosophy with Jacopo Zabarella and his chair in natural philsophy at Padua in the 16th century (with direct roots going back to Aristotle). If Grant had spent some time with the ontological analysis of the Naturphilosophen (and not necessarily incorporating them explicitly into his history), his general study of natural philosophy would have been much better. As the only general history of natural philosophy in English, however, it does perform worthwhile service and is otherwise both interesting and useful. ... Read more

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Emotions are the focus of intense debate both in contemporary philosophy and psychology and increasingly also in the history of ideas. Simo Knuuttila's book is the first comprehensive survey of philosophical theories of emotions from Plato to Renaissance times, combining careful historical reconstruction with rigorous philosophical analysis. Philosophers, classicists, historians of philosophy, historians of psychology, and anyone interested in emotion will find much to stimulate them in this fascinating book. ... Read more

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Conceived originally as a serious presentation of the development of philosophy for Catholic seminary students, Frederick Copleston's nine-volume A History Of Philosophy has journeyed far beyond the modest purpose of its author to universal acclaim as the best history of philosophy in English. ... Read more

Customer Reviews (2)

As always, excellent
One could almost say that volume 2 was a buildup to volume 3.In volume 2 Scholasticism and Neoplatonism was forged from Greek philosophy in order to create a Christian worldview.While there were changes made, like Aquinas modifying some of the conjectures of Aristotle and Augustine doing the same of Platonism, there was no real direct attack on these two thinkers.Aristotle's philosophy was almost synonymous with philosophy instead of a subset of philosophy.

Here some of the doors are burst wide open, lead mostly by William of Ockham.Here he tears apart much of Aquinas's proofs for the existence of God, attacked many of the traditional ideas concerning universals, and paved the way to the emphasis on empirical study.Whether one agrees or not with the man, his thought was a much needed critique of established wisdom that too often degraded to spurious conjecture.

There is some modified Scholasticism in the book by Suarez, who extends much of what Aquinas wrote, ans well as political philosophy developedmuch in part by the tension between Papal power and the powers of the State.Indeed, there is much here that paved the way for a new form of republic to emerge, as many of the philosophers states(rightly in my opinion), that political power was derived by God through the people, and a tyrant has no right of Authority.

Like always, Copleston treats everyone fairly, and most certainly seems to have done his research given the depth of knowledge and a staggering bibliography.If you have time to tackle Copleston, you'll be rewarded for doing so.

Very useful tool in any serious study od philosophy
Despite a lack in deep understanding of the subject itself, the work of Mr Copleston is a big contribution to the realm of philosophy. In his book we may always find detail historical facts often missing under similar titles in the books of other authors, however more prominent in their speculative backgrounds. Very interesting, particularly in this volume nr.3, which comprises the period of scholastic, is his own, less historical, views and standpoints toward the philosophy. If not a real philosophical deed, this book is indeed a challenge to every philosopher. ... Read more

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Can philosophy enable us to lead better lives through a systematic understanding of our human nature? John Cottingham's thought-provoking study examines three major philosophical approaches to this problem. Starting with the attempts of Classical philosophers to cope with the recalcitrant forces of the passions, he moves on to examine the moral psychology of Descartes, and concludes by analyzing the insights of modern psychoanalytic theory into the human predicament. His study provides a fresh and challenging perspective on moral philosophy and psychology for students and specialists alike. ... Read more

Customer Reviews (3)

How To Live The Good Life.
Four theories for acquiring and living the good life include the active lifestyle where life is to be lived, not just thought about.Great heroes don't think of themselves as heroies; "it was my job" -- saving others, utterly selfless.There is a pleasure of accomplishing something but sometimes actions may be misperceived.There's a long overdue justice coming your way today -- perhaps someone who wronged you will get their comeuppance, or perhaps all your honesty will finally be valued. You have satisfaction and great joy because you are dealing with real life, real people, real music of the soul.The active life is that of the survivor.If you have been overactive, apologies may be in order. Not only are people more receptive to what you have to say, but that any headway you make actually leads to enduring improvements.Get out there and do it; happiness will occur when one is flourishing.The esteem in which oneholds oneself, as perceived by others who have pride you are one of them.If you find that something you thought you really wanted no longer seems to desirable, this is the day to admit that to yourself and let the old dream go.

Contemplative is an unexamined life some would feel is not worth living. Your empathy skills are strong and will be key in helping you connect with the people around you. Ideas are as intoxicating as first love.Specify the sort of life you wish you were living somewhere down the road.Love God himself.You often think "if I were as good as that person;" some people think they are Jesus and get all emotional with delusions of grandeur.There is such a thing as programming wherby life's experiences and cultural resources aid in becoming comtemplative.You want to be magnificant, but you wonder "what is this music all about?"Some dream of doing things which they haven't yet experienced.

Sometimes fatalistic is thinking that your future is already known and uninterrupted, that you are going to lose no matter what and things won't work out anyway.You feel that your time on earth is transitory, just for the moment and have to be given back.The inevitabilities guide you through the perils and sadness; you forfeit the good life as your desires can never be acquired and you are not responsible for the outcome.You reject sentimentality.You feel like there is an irrelevance and put on God-like behavior.It is resignation that your search for happiness is not fated and you are unable to obtain it.Your nervous system defeats aims and ambitions due to problems of stress.

Hedonist people have unrequited desires, wanting what you cannot have.You live in a state of security which lessens anxiety and have some peace that you are helping others.Be realistic because most of us can't reach the level of saints who are continually working for others to justify one's existence.Hedonism is pleasing themselves at the expense of others and up to no actual good.You have pain along with the well-earned pleasure.You're not morally at fault for not living in poverty by being sacrificial and saying "I am not a saint."These individuals want to be praised and adored for their good works.

Using philosophy to show the way people do and can live makes things understandable and easier to handle.It is best to live the good life and bloom in the place God has placed you.We are here for a purpose but finding it takes time and effort.Hiding behind closed doors never accomplished anything.There will always be the poor who don't know how to get on; thus, we are burdened by the homeless and less fortunate.That is life.Jesus' misson on earth was to care for the poor.We are not etheral, and must do what we can and let that be enough.Due to circumstances and background, they were not able to become educated or trained vocationally.They will always be among us to show compassion for and to look down on, but trying to do too much will backfire.They must learn to fend for themselves to the best of their abilities.

Review of philosophy's struggle with "what is the good life"
This book is a wonderful resource for someone interested in philosophical discourse about the good life, and more specifically about how the tension between reason and passion enters into that discourse. Cottingham also sets out a way to integrate psychoanalytic thought into the philosophical discourse about the good life. But I wish Cottingham had provided more insight into what the good life is once one accepts the psychoanalytic "working through" he prescribes.

In "Philosophy and The Good Life" John Cottingham starts with the question: "can philosophy enable us to lead better lives?" In the first section of the book, he chronicles why this challenge to "provide an authentic blueprint for human flourishing", seemingly the most basic of philosophical endeavors, had mostly been ignored in recent philosophical discourse. What an encouraging way for a senior professor of philosophy to start.

In the second section of the book, Cottingham details how classical philosophers such as Plato, Aristotle, the Stoics and Epicureans defined the good life as "inextricably intertwined" with rationality. But, Cottingham argues, these thinkers did not adequately address the fact that emotions could obscure the tools of reason or acknowledge the essential role that emotions play in "making us human."

In the third section, Cottingham examines the moral psychology of Descartes, on whom Cottingham has written extensively. First, he notes that Descartes rejected the dominant Aristotelian notion of an ends or teleological based morality, and that instead Descartes argues "we are in the important respects on our own." Next, Cottingham details how Descartes, along with Hume and Kant, became increasingly focused on the anthropology of morality. From this study Descartes came to view the passions as an integral part of the human experience. "Life's greatest pleasures are reserved for "those whom the passions can move most deeply"." To Aristotle's concept of habituation Descartes thus adds the eerily modern notion of a "therapy" for the passions.

The last section of the book brings us fully to modern times. Cottingham addresses modern concerns about the superiority of rationality in ethical discourse, highlighted for example by existentialist philosophers such as Heidegger. To address these concerns Cottingham takes psychoanalysis as a starting point. With psychoanalysis Cottingham wants to find a way to incorporate the tools of reason even if the human psyche does not follow the rules of deliberative rationality assumed by Aristotle, Kant and Bentham in their ethical analysis. He looks to the psychoanalytic process of "recovery and rehabilitation" to better "know thyself." These tools, Cottingham argues, provide a superior way to understand the relationship between reason and passion, and so are necessary elements in following the path to the good life. But, as I said above, this feels to me as if we are left by Cottingham at just the start of the process of discovering the good life.

Not for beginners!
This book provides a general overview of three major philosophical systems and how they relate to what is referred to as the "good life". However, it does not try to give advice on how we should live the goodlife, it is trying to explain how philosophy has developed over time inrelation to its goal of helping humans lead fulfilling lives. Specifically,Cottingham contrasts the ratiocentric systems of the early Greeks, themoral philosophy of Descartes, and modern psychoanalytic theory in anattempt to show how philosophy has progressed in helping us lead the goodlife.

As a philosophical neophyte, this book was a bit too academic forme, assuming a basic knowledge of the key names in philosophy (Jung, Kant,Descartes) and their systems. Fortunately, however, Cottingham revistsearlier conclusions in later chapters, allowing the reader to better graspthe differences between the philosophical systems under review.

Overall,this book is not recommended for those just starting to investigatephilosophy, but for those with a basic understanding of the subject mayfind this book a good overview of philosophy in relation to its goal ofhelping us achieve a complete life. For me, it was like starting a race inthe middle, not knowing where the course had started or where it was going.But this book is interesting enough to encourage me to go back to thestarting line to begin a more serious study of philosophy. ... Read more

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This book presents a concise, balanced overview of China's oldest and most revered philosophy. In clear, straightforward language, Paul R. Goldin explores how Confucianism was conceived and molded by its earliest masters, discusses its main tenets, and considers its history and relevance for the modern world. Goldin guides readers through the philosophies of the three major classical Confucians--Confucius, Mencius, and Xunzi--and their writings: Confucius' Analects, the Mencius, and the Xunzi, as well as two short anonymous treatises, the "Great Learning" and the "Classic of Filial Piety." He also discusses some of the main Neo-Confucian philosophers and outlines transformations Confucianism has undergone in the past century. ... Read more

Customer Reviews (3)

please reprint or put on kindle
This book is exactly the antidote to all the current attempts to rewrite history. I wish every person attending divinity school would have to read this, before they start lying about how Christians invented morality and ethics.

It's a Revealing Examination Pre-Logical Thinking
Pre-Logical is probably a little extreme but certainly formal logic was lacking in mythopoetic explanations. There was a sense of cause and effect operating in the world but this was expressed through the operation of personalities (deities) rather than natural forces. There apparently was little understanding of contradiction. The main technique used to explain the operations of natural phenomena seems to be association, explaining A with what you know about B, even if A and B are totally different. It's a revealing and fascinating little book that is a must for anyone who is interested in the pre-Socratic philosophers. These thinkers are the bridge between mythopoetic and philosophical explanation. I really don't understand why this this book has been allowed to go out of print. Thankfully there are a few copies left.

Answers to so many questions
This book explains how utterly different ancients were from us in how they saw the world and themselves in it. And how - without assistance by unnatural applications of reason and science - we're precisely the same if allowed to be. It raises questions of how we can possibly save our natural world and truly believe in a spiritual reality if we and the natural world are subjected to modern thinking found to be so successful.

Focusing on Sumer and Egypt we find the ancients didn't separate man from nature. Man was part of society embedded in nature, dependent on cosmic forces. Long before Old Testament declarations of conquest over nature, man was not in opposition. They obviously struggled "against" a "hostile" environment, but this account is our language describing their situation, not their state of mind. Reminiscent of Campbell's clarification between modern and ancient perspectives as "it" vs. "thou", our authors describe this difference as "subject" vs. "object". The ancients had one mode of expression, thought, speech - the personal. Everything had a will and personality revealing itself. They could reason logically but such intellectual detachment was hardly compatible with their experience of reality. Impersonal laws did not satisfy their understanding. When the river doesn't rise, it's not due to lack of rain - the river refused to rise. You'd not hurt yourself in a fall - the ground chose to hurt you, or not. Their view was qualitative and concrete, not quantitative and abstract.

In science we apply a procedure, progressively reducing phenomena until subjected to universal laws. We "de-complicate" systems to understand them. There's a hierarchy of complexity making planetary motions simpler systems than say, living cells, thus more or less complete theories of each, but we've proven since Galileo initiated modern science that we're so close to the truth of nature (the judge of our understanding) that our theories can earn our acceptance through success of their predictions and utility. We really did build Voyager to that understanding and it really did what we thought it would when released to nature's command - three billion miles from earth, still obeying our grasp of nature. Furthermore, accurate theories are able to predict things never dreamed possible when created. Relativity still yields such surprises. We see phenomena as manifestations of general laws, not by what makes them peculiar.

The ancient mind is termed "mythopoetic". Their perspective is why scriptures were written when they were and not anymore - writings imbibed with mystery and inflation of life one assumes we've lost to critical reason and economic forces. But the mythopoetic mind is still here, the natural mind we are born with. It's why we have palm readers, cults, astrologers, ghosts, UFOs, Creationists, pet psychics, TV conversations with the dead, best selling books on how to "know" God and beliefs that flying jets into buildings will send their pilots to heaven. All expanding lives otherwise sterilized by 9-to-5, traffic jams, ignorance, poverty. In Mexico women are advised to remain inside during a solar eclipse, least they become spontaneously pregnant. As my Aunt said of Columbia, "If God wanted us to be in space he'd given us wings." If God wanted us to drive cars he'd given us wheels, or to live under roofs, he'd have put shingles on our head. What some battle as absurd is also quite natural, dangerous and capable of elevating life, avoiding deconstruction and reductionism applied to humans made of more than carbon and water. A dilemma revealed by this book. And if Tattersall is correct, this behavior may have a lot to do with our messy brain structure, a condition we're stuck with. ... Read more

Product Description
This question preoccupied the thoughts of many early Greek philosophers, not least Plato, who discussed it at length in the "Cratylus", the "Euthydemus", the "Theaetus" and the "Sophist". Nicholas Denyer's book places the problem of language, thought, and falsehood in the historical context of Plato and his contemporaries, and expounds the solution which Plato finally reached in the "Sophist". Its freedom from untranslated Greek, style, and its approach in bringing together all ancient material on falsehood in this way aim to make "Language, Thought and Falsehood in Ancient Greek Philosophy" accessible to all those studying Ancient Greek philosophy, as well as to philosophers generally. ... Read more

Product Description
A two-volume history of western philosophy designed to serve as a core text which can easily be supplemented by original sources. Except for a few brief paragraphs, no original sources are included. Strong integration of philosophy and the scientific, political, religious, and social context of different periods. ... Read more

Product Description
An Introduction to Chinese Philosophy unlocks the mystery of ancient Chinese philosophy and unravels the complexity of Chinese Buddhism by placing them in the contemporary context of discourse.

• Elucidates the central issues and debates in Chinese philosophy, its different schools of thought, and its major philosophers.
  
• Covers eight major philosophers in the ancient period, among them Confucius, Laozi, and Zhuangzi.
  
• Illuminates the links between different schools of philosophy.
  
• Opens the door to further study of the relationship between Chinese and Western philosophy.

Customer Reviews (3)

excellent introductory text with ethical focus
This work fills a genuine need for a modern text of traditional Chinese philosophy that goes beyond the coverage of ancient (pre-220 BCE) philosophy but does not overwhelm the reader by attempting to cover the entire sweep of Chinese philosophy to the present in a single volume. Liu has chosen to cover the ancient period as well as the major systems of Chinese Buddhist philosophy. I regret that it does not include another chapter on neo-Confucianism, say limited to Chu Hsi's synthesis thereof, but the choice of coverage is, overall, an excellent one. My experience is that students are most interested in Buddhism, and that if one covers Chinese philosophy alone (as opposed to an overall superficial coverage of Asian philosophy, including Indian systems and Japanese Zen) then this coverage is an ideal one.Fung yu Lan's monumental two volume survey of all Chinese philosophy is too comprehensive, while his shorter version of it is dated in its interpretations. Graham, Hansen, and Schwartz limit themselves to ancient, pre-Han, Chinese philosophy. Liu's emphasis is on ethics, rather than on metaphysics or philosophy of nature, and this is a limitation. However, she does, in contrast to Hansen for instance, includean opening treatment of the I Ching. Liu used analytical methods and distinctions between metaphysical and semantic conceptions of truth, and between metaphysical and internal realism. One infelicity I noticed is that Liu makes some comparisons with Tian Tai Buddhism in her chapter on Hua Yan Buddhism, before she has given any exposition of Tian Tai. However, over all, if one wishes a single volume introduction to Chinese philosophy with an emphasis on ethics, it is the best thing available.

Chinese philosophy for Western philosophers
As a novice, I found Jeeloo Liu's "An introduction to Chinese Philosophy" an illuminating book. A survey of ancient Chinese philosophy and Buddhism, I found the narrative built upon is own history, so that the themes and emphasizes of Chinese philosophy fell into place. Her technique of using the Western argument form of premises and conclusion was helpful in making a first approach to a way of thinking that was initially very alien to me. I can readily see that using such an argument form has its limitation in the context of Chinese philosophy, but to the extent that it is possible, the analyzed arguments of the philosophers did help me to grasp something of what is at stake in the arguments presented. So as an introduction to Chinese philosophy for a relative beginner, the book succeeds very well.

A disappointing history of early Chinese philosophy and Buddhism
This is a review of JeeLoo Liu's An Introduction fo Chinese Philosophy.

As the subtitle of this book suggests, it covers Chinese philosophy in the ancient period (around 500 to 221 BC) and then skips ahead to Chinese Buddhism in the Tang and later dynasties (after AD 618).Liu announces that her approach is "analytic" (ix).This may require some explanation:philosophical styles in the West may broadly be divided into "analytic" and "continental."The former puts greater emphasis on conceptual clarity, giving definitions, and analyzing arguments.(I know it is tempting to say that we should simply use "the Chinese style" in explaining Chinese philosophy, but we have to "translate" pre-modern Chinese thought into some vocabulary that we understand today.And even contemporary Chinese thinkers are influenced by one or another Western school of thought.)

So Liu's approach is legitimate.In addition, there are some good insights in this book.Overall, though, there are too many errors in historical details and too many problems with her philosophical analysis for this book to be successful.

Here's an example of a historical error.One key concept in Chinese philosophy is QI ("vital energy").In explaining the etymology of this character, she announces that it "referred to the steam or vapor coming from boiling rice" and that it "contains the character for rice as a component" (p. 6).This is true of the modern form of the character, but not of the original ancient forms.Indeed, rice cultivation was not common in ancient China.

In conducting her philosophical analysis, Liu often rephrases the original Chinese texts into premise and conclusion form.(In other words, she takes the original prose and converts it into the form "Premise 1....Premise 2....Premise 3....Conclusion....")This can be a useful technique.However, Liu uses this format whether or not it helps clarify the original text.Her analyses are often clumsy and less clear than the original.

Overall, I cannot recommend this text.Much better choices for general history of ancient Chinese philosophy are A.C. Graham's Disputers of the Tao and Benjamin Schwartz's The World of Thought in Ancient China. ... Read more

Product Description
Handbook of Greek Philosophy is a real guide for anyone who wants to know about Ancient Greek philosophy, but he does not know how to start. Since there are thousands of writings about it, the one who is eager to be informed of Greek philosophy, is all at sea. With the present study one can be gradually initiated into the main principles of the great philosophers, whose thought is the basis of the modern philosophical thought.Due to chronological presentation of the fifteen Greek philosophical schools, the reader can gradually get to the understanding of the philosophical terms and concepts, beginning with the simple (of Thales, Anaximander etc..) and proceeding to the most complex ones (Plato, Aristotle etc..).The original fragments, which have been carefully selected out of thousands, along with their thorough analysis, can enable the reader to fathom the reasoning of the Greek thinkers, and acquire a deep comprehension of their Gnoseology, Ontology and Ethics.With this substantial work of scholarship, both the student and the teacher of philosophy alike can find useful concepts, ideas and quotations, so as to broaden their knowledge and views of philosophy. Apart from that, this essay can help them to make a further inquiry concerning Ontology and Ethics of Greek Philosophy. ... Read more

Customer Reviews (6)

Brilliant interpretation
I find most of the reviews really enlightening on the qualities of the book; so to say ` an excellent guide and interpretation of Greek philosophy and not a mere collection of translated texts of the Greek thinkers'. However, I would not agree with such a discriminating proposal as `to rewrite the book in native speaking English', unless we mean to suggest that Leibniz and Beckett's excellent writings in French and Wittgenstein's works in English should be rewritten by a native language speaking person.

The author, by developing progressively the concepts and due to his brilliant interpretation of the different philosophical schools of thought, leads the reader to gradual comprehension of the Greek philosophical conceptions. The `Doric' style of the language (poor), following the Greek philosophical tradition, does not interfere with the reader's understanding, but on the contrary develops a feeling of immediacy and prompts the student to go on and to search through the original writings of the philosophers by himself. All that makes the book valuable as a guide and introduction to Greek philosophy, because it increases the reader's awareness of philosophical questions and consequently it is getting more people interested in philosophy.

Illuminating and useful tool for the student of classical philosophy
Although a philosophical work, I found this book immensely stimulating and made me want to read more and more. Its gradual development of the concepts, its clear and essential interpretation of the Greek philosophers' sayings, along with its references to their works helps the reader to achieve a great deal of understanding. To sum up, the references to the Greek philosophical terms, which are very well interpreted, make the book an illuminating and useful guide for any student of philosophy.

Excellent introduction to Ancient Greek philosophy
I am a student of philosophy and I have had many difficulties in understanding the Greek philosophical terms and concepts. This book with its countless citations enabled me to understand all these terms like logos, phronesis, doxa, episteme, nous, eudaimoniaetc. Due to its essential reference to the most of the Presocratics I could finally grasp the metaphysical and epistemological concepts of Plato and Aristotle. The author does not only show the way to discover the Greek wisdom through the innumerable fragments, but he also helps the student to do a further research into the enormous work of Plato and Aristotle, since he quotes the references of their work related to certain topics.
Really amazing and helpful work!!

Excellent book of ancient Greek philosophy
Finally I found the right book, which helped me to understand the main concepts of ancient Greek philosophy.

back to the origins in Greek philosophy
This little 'Handbook of Greek Philosophy' introduces the reader to all those authors who have become a staple of any history of European philosophy: Thales, Anaximander, Anaximenes, Pythagoras, Heraclitus, Parmenides, Empedocles, Anaxagoras, Democritus, the Sophists, Socrates, Plato, Aristotle, Epicurus, and the Stoics.

The author had the good idea to devote nearly half of the pages to the Pre-Socratics from Thales to Democritus. As a result of this, much of what we know from Plato becomes better understandable, and besides this reader's awareness of the wealth of thoughts debated before the rise of Socrates is much heightened.

The term 'handbook' is a bit misleading, since this is not a magisterial work bringing several pounds of heavy scholarship onto your desk. It is more aptly called 'a first guide to the origins of European philosophy for the uninitiated.' However, this should not devalue the book. The book radiates the charm of old diaries and notebooks. There are many valuable nuggets strewn throughout the text, so one gets hooked and reads on.

There are some minor technical weaknesses. Readers looking for a synoptic vision which puts all things in their proper context and builds a grandiose web of cross references will be disappointed. But the bottom-line is: Read this book and you will have not wasted your time but on the contrary gained a strong feeling of what philosophy is all about and how the Greeks did it.

From the countless citations an intense feeling of immediacy develops, of being near to the sources from where philosophy once sprang like from a well of fresh water. What looks like a weakness turns out to be a strength: The author is not standing in the way of getting at the sources of original insight but makes you go there yourself.

I have to admit that I am no specialist on Greek philosophy, while the author seems to be. Thus I cannot evaluate the quality of the selections. But this does not change my evaluation as a reader that the book deserves close reading and will repay study.

Because there remains much to be improved in technicalities as is cross-referencing and index etc. I gave only 4 stars this time. ... Read more