This is a case study of my reflections on teaching a first-year undergraduate tutorial on Ancient Greek Philosophy in the UK. This study draws upon the notion of reflective practice as an essential feature of teaching, in this case applied to Higher Education. My aim is to show how a critical engagement with my teaching practices and the overall learning experience modified, developed, or strengthened my practices, attitudes, and teaching philosophy during the course of one term. Methods (...) for data collection included a weekly logbook, student questionnaires, teaching observations, reflective exercises, and peer discussions. The findings shed light on the complexities of teaching Greek philosophy to small groups and the challenges of the practitioner's reflective process in this teaching. (shrink)

While visiting original sites provides a clear benefit to study in ancient history, art, and archaeology, this benefit of such an activity for philosophy is less conclusive. In addition to describing a series of classes on Socrates, Plato, and Aristotle that used seven sites in Greece in a study abroad program, this paper draws on student surveys to argue that on-site sessions have two kinds of benefits. First, visiting sites can enhance understanding by providing important contextual information (...) that greater illustrates certain philosophical points. Second, visual aids available at on-site sessions also bring the reading of texts to life and increase a student's motivation to understand the material. (shrink)

In this paper I discuss in some detail my experience teaching women philosophers in the context of a survey course in ancient Greek philosophy at a small liberal arts college. My aim is to share the peculiar difficulties one may encounter when teaching this topic in a lower-level undergraduate course, difficulties stemming from a multiplicity of methodological hurdles that do not arise when teaching women philosophers in other periods, such as the modern era. In the first section, I briefly (...) review some of what we know about ancient Greek women philosophers, which is not only very little but frustratingly uncertain and highly debated. I devote the second section to some of the scholarly debates surrounding these philosophers’ doctrines, the details of their biographies, and their very existence. The third section is about the corresponding pedagogical challenges, and the fourth and final section describes the strategies I implemented to face those challenges. (shrink)

The article aims to present the study of Aristotle’s teaching on consciousness and soul conducted by the well-known contemporary scholar of ancient philosophy, Jonathan Barnes, as an example of a certain historical-philosophical style that emerged within British analytic philosophy as a whole and within the Aristotelian Society in particular during 1970-1980s. It is shown that the development of the historical-philosophical style within the Aristotelian Society at this time continues the tradition of slow reception of ideas from continental philosophy, (...) which was noted already in the early period of Society emergence and development. This is explained by certain theoretical isolation that had developed by this time in British philosophy, which had its imprint on historical-philosophical studies and is expressed in the application of conceptual analysis and the inclusion of its results into the modern philosophical context. Although Barnes considers Aristotle’s teaching on consciousness and soul through the prism of contemporary versions of physicalism and dualism, the question of what role the Aristotelian teaching plays for them remains unanswered. The author puts forward the thesis that in this case, J. Barnes’s analysis of the Aristotelian problem of consciousness and soul appears less productive than the previously developed approaches in scholasticism and phenomenology in the continental history of philosophy. (shrink)

Collected in this volume are ten essays on Islamic philosophy, some of which have appeared before. The topics range from historical observations on the Islamic-European transmission of ideas to detailed examinations of Arabic developments in logic. The most comprehensive discussion of the latter concerns the theory of temporal modalities as found in Avicenna, al-Qazwini al-Katibi, et al. Of much wider interest is the inquiry into the Arabic concern with the notion of "existence." The author surprises the reader here by pointing (...) out that Al-Farabi was the first to deny that existence is an attribute; that Brentano's notion of "intentional inexistence" was anticipated by both Avicenna and Averroes; that certain teachings of al-Qazwini al-Katibi accord exactly with Russell's work concerning vacuous definite descriptions. The work as a whole provides considerable evidence for Rescher's thesis, fully articulated in the final essay, that "there is no such thing as an Arabic philosophy" but only "Greek philosophy carried forward in an Arabic-language setting." Indicative of this is the correspondence between Avicenna's formulation of the "logic of questions" and the Aristotelian table of categories. Another example is the commentary of Ibn al-Salah on Book II of Aristotle's Posterior Analytics. More familiar is the syncretistic Arabic adaptation of the doctrines of Timaeus and De Caelo; this influence is discussed at length with respect to Al Kindi's cosmology. In summation, this author's work fills a number of gaps in the continuity of logical development from the Ancient-Medieval period to that of the early Renaissance.--W. S. (shrink)

Even the most casual observer of Chinese society is aware of the tremendous significance of Confucianism as a linchpin of both ancient and modern Chinese identity. Furthermore, the Confucian tradition has exercised enormous influence over the values and institutions of the other cultures of East Asia, an influence that continues to be important in the global Asian diaspora. If forecasters are correct in labeling the 21st century 'the Chinese century,' teachers and scholars of religious studies and theology will be (...) called upon to illuminate the history, character, and role of Confucianism as a religious tradition in Chinese and Chinese-influenced societies. The essays in this volume will address the specifically pedagogical challenges of introducing Confucian material to non-East Asian scholars and students. Informed by the latest scholarship as well as practical experience in the religious studies and theology classroom, the essays are attentive to the various settings within which religious material is taught and sensitive to the needs of both experts in Confucian studies and those with no background in Asian studies who are charged with teaching these traditions. The authors represent all the arenas of Confucian studies, from the ancient to the modern. Courses involving Confucius and Confucianism have proliferated across the disciplinary map of the modern university. This volume will be an invaluable resource for instructors not only in religious studies departments and theological schools, but also teachers of world philosophy, non-Western philosophy, Asian studies, and world history. (shrink)

Philosophy of University Education in Ethiopia. Philosophy and the future of African universities : ethics and imagination / Charles C. Verharen -- Some thoughts on the African university / Bekele Gutema -- The challenge and responsibility of universal otherness in African philosophy / Daniel Smith ; Philosophy and culture. Harnessing myth to rationality / Messay Kebede -- The riddles of number nine among the Guji- Oromo culture / Taddesse Berisso -- Sage philosophy, rationality, and science. The case of Ethiopia / (...) Charles C. Verharen ; Political philosophy. The spirit of Rousseau and Boorana political traditions : an exercise in understanding / Taddesse Lencho ; Philosophy and religion. Encounter of Oromo with evangelical Christianity : a look at the meaning of conversion / Ezekiel Gebissa ; Philosophy and women. Should women love wisdom? evaluating the Ethiopian wisdom tradition / Gail M. Presbey ; Sage philosophy. The concept of peace in the Oromo Gadaa system : its mechanisms and moral dimension / Tenna Dewo -- Comparing Oromo and Ancient Egyptian philosophy / Charles C. Verharen -- Moral economy : an original economic form for the African condition / Teodros Kiros. (shrink)

In this paper, I will explain how ancient Greek philosophy can be made relevant to our lives. I do this by explaining how an instructor of a course in ancient Greek philosophy can teach Greek philosophy in a way that makes its study relevant to how the students in the course live their lives. Since this is the most likely way in which its relevance to contemporary life might be realized in practice, I explain its relevance from (...) this perspective. I contrast the different ways in which ancient Greek philosophy is taught, and give examples of how it can be taught that calls attention to the ways in which what the Greeks said are relevant to how students live their lives. (shrink)

The first step in education's long road to respectability lay in the ability of its proponents to demonstrate that it was worthy of collaborating with traditional disciplines in the syllabus of higher learning. The universities where the infant discipline of education was promoted benefited from scholars who engaged in teaching and research with enthusiasm and preached the gospel of scientific education. These schools-Teachers College/Columbia University, the University of Chicago, and Stanford University-gained a reputation as oases of pedagogical knowledge. Soon, public (...) and private colleges alike introduced professional academic programs for the preparation of teachers. Foremost among the subjects for these programs was education philosophy, with its long history and the impeccable credentials of its ancient and modern expositors. Although the principal focus of this study is the history of educational philosophy in colleges and universities, it also recognizes educational philosophy's antecedents. Chapters cover ancient roots, Christian educational theory, educational theory and the modern world, philosophy and education in early America, development of philosophies of education, disciplinary maturity for educational philosophy, and prospects. There is a bibliography and an index. (shrink)

Consisting of nineteen essays plus an epilogue and a postscript, and subtitled "Form, Arts, Gadgets, and Hemlock," this book is a collection of published articles and public lectures which encapsulate Brumbaugh's ongoing interest in Platonic themes. The postscript contains his final lecture on the history of ancient philosophy, delivered after an outstanding teaching career of more than forty-five years. This reviewer can personally attest to the observation made by Robert Neville in his foreword of the lasting impact that Brumbaugh (...) as a lecturer has had on the subsequent careers of his teaching assistants. He is the only professor I've ever known whose concluding course lectures invariably received a well-deserved standing ovation. (shrink)

From the first century BCE onwards, philosophers started to write commentaries on those Aristotle’s treatises that were meant for the internal use of his school. Plato’s works had been commented on already earlier, the first reported commentary originates in the 300s BCE. Commentaries are treatises that follow an object text in a more or less linear fashion. The format was not unknown before the first century BCE but new in extensive philosophical use. This review essay focuses on authors who commented (...) on Aristotle’s works. The commentaries emerged when Platonists and Aristotelians observed the need to teach the philosophy of these ancient masters to their students and to systematise their philosophy to respond to rival schools. In the late ancient schools, Plato and Aristotle were considered great thinkers, whose views needed to be studied carefully when considering any matter at hand. Many also argued that, despite the initial appearance to the contrary, there is no deep disagreement between Plato and Aristotle but, rather, a division of labour; Aristotle is dominant in natural philosophy and Plato in theology. However, this harmony thesis was not universally accepted. Despite their respect for Plato and Aristotle, the commentators were not mere followers of these authors. They developed, criticised and transformed the doctrines in significant ways, not only by suggesting different answers to the same questions but also by transforming the questions themselves. (shrink)

The volume discusses the notion of space by focusing on the most representative exponents of the Hellenistic schools and explores the role played by spatial concepts in both coeval and later authors who, without specifically thematising these concepts, made use of them in a theoretically original way. Renowned scholars investigate the philosophical significance and bring to light the problematical character of the ancient conceptions of space.

Studying teaching behavior in controlled conditions is difficult. It seems intuitive that a human learner might have trouble reliably recreating response patterns over and over in interaction. A robot would be the perfect tool to study teaching behavior because its actions can be well controlled and described. However, due to the interactive nature of teaching, developing such a robot is not an easy task. As we will show in this review, respective studies require certain robot appearances and behaviors. These (...) mainly should induce teaching behavior in humans, be interactive, match the study design, and be realizable in terms of effort. We discuss how remote controlling of the robot or simulating robot capabilities is used as an option. With this review, we introduce the field of research on studying human teaching behavior with robots as a tool in the experimental design. We will provide a structured overview of existing work, and identify main challenges of employing robots in such studies. (shrink)

Original and engaging, this exploration of early Western philosophy traces the religious roots of science and systematic speculation. Author F. M. Cornford, a distinguished historian of ancient philosophy, combines deep classical scholarship with anthropological and sociological insights to examine the mythic precursors of enduring metaphysical concepts--such as destiny, God, the soul, substance, nature, and immortality. Cornford illustrates the rise of a new spirit of rational inquiry from traditional beliefs, demonstrating that philosophy’s modes of clear definition and explicit statement were (...) already implicit in the unreasoned intuitions of mythology. (shrink)

This volume presents both a historical and a systematic examination of the philosophy of classical Confucianism. Taking into account newly unearthed materials and the most recent scholarship, it features contributions by experts in the field, ranging from senior scholars to outstanding early career scholars. The book first presents the historical development of classical Confucianism, detailing its development amidst a fading ancient political theology and a rising wave of creative humanism. It examines the development of the philosophical ideas of Confucius (...) as well as his disciples and his grandson Zisi, the Zisi-Mencius School, Mencius, and Xunzi. Together with this historical development, the book analyzes and critically assesses the philosophy in the Confucian Classics and other major works of these philosophers. The second part systematically examines such philosophical issues as feeling and emotion, the aesthetic appreciation of music, wisdom in poetry, moral psychology, virtue ethics, political thoughts, the relation with the Ultimate Reality, and the concept of harmony in Confucianism. The Philosophy of Classical Confucianism offers an unparalleled examination to the philosophers, basic texts and philosophical concepts and ideas of Classical Confucianism as well as the recently unearthed bamboo slips related to Classical Confucianism. It will prove itself a valuable reference to undergraduate and postgraduate university students and teachers in philosophy, Chinese history, History, Chinese language and Culture. (shrink)

Over the past few decades, the idea of philosophy as a way of life (PWL) has gained undeniable prominence in contemporary debates about the nature and function of philosophy. Pierre Hadot forged the notion to denote the specific way in which ancient philosophers conceived of and practiced philosophy, stressing its performative character and its potential for self-transformation on the basis of what he called “spiritual exercises.” Referring primarily to the Hellenistic and Roman eras, Hadot claimed that “philosophy was a (...) mode of existing-in-the-world, which had to be practiced at each instant, and the goal of which was to transform the whole of the individual’s life. Furthermore, he also implied that some modern and contemporary philosophers came close to this model of philosophical practice and described it as his own metaphilosophical ideal. As he comments in the same text: “Such is the lesson of ancient philosophy: an invitation to each human being to transform himself. Philosophy is a conversion, a transformation of one’s way of being and living, and a quest for wisdom.” This normative and pedagogic component is a crucial aspect of Hadot’s account of PWL. Indeed, Hadot is not just describing what philosophy was in the past, but also evaluating what it is in the present and considering what it could become beyond his (and our) time. This is one of the reasons that made his approach so popular and led to so many fruitful developments in the field of PWL. Inspired by Hadot’s account, which was complemented by the late Foucault’s own reflections on philosophy’s practical and performative potential, recent scholarship has characterized PWL as a metaphilosophical model that can be fruitfully used to criticize current academic practices and to develop innovative methodological approaches to the study, research, and teaching of philosophy, which in turn might enable a transformation of philosophical practices in the context of modern universities. (shrink)

Incluye referencias bibliográficas (p. [191] - 215).

Our study explored the application of emotion philosophy in vocal music teaching. We utilized surveys, semi-structured interviews, and focus group discussions to gather data from a group of 18 students. The survey results revealed an average familiarity with emotion philosophy concepts but a strong agreement on the importance of understanding a song's emotions for effective singing. Students perceived their current vocal training to be somewhat helpful in understanding emotional background but felt it focused more on technical skills than fostering (...) emotional connection. Thematic analysis of interview data highlighted several key themes. Students emphasized the importance of imagination and storytelling techniques to connect with a song's emotions. Additionally, they valued understanding the historical context of a work and viewed developing emotional intelligence as beneficial. Integrating philosophical frameworks on emotional expression was seen as a way to gain a deeper understanding of vocal performance. In terms of vocal techniques, timbre variations were seen as a powerful tool for emotional expression. Nuances in dynamics and phrasing were viewed as ways to create specific emotions, and clear articulation was considered important for ensuring listeners grasped the lyrical message and connected with the song's emotional core. Overall, this study suggests that incorporating emotion philosophy concepts and techniques into vocal training has the potential to enhance students' understanding and expression of emotions in their singing. (shrink)

Philosophy at the Gymnasium sets Greek moral philosophy in its original context-Athenian gyms-to understand how training for the body sparked training for the mind. It explores Socratic dialogue set in gyms, civic and mental health in Plato's works, and Olympic victors as Aristotle's model for the happy life.

Philosophy of Islamic religious education to preschool children.

This paper addresses the problem of the perceived irrelevance of philosophy to undergraduate students and advances a pedagogical strategy for making philosophy relevant. Teaching philosophy as the pursuit of life as meaningful, that is, as a life skill, frames philosophy as a relevant study of significant benefit to them. The overall goal of a course which approaches philosophy this way is to develop a “creative aptitude” in students. Thus, students do not learn philosophical lessons by wrote, but rather, like (...) apprentices, learn to personally incorporate the critical tools of philosophy and treat philosophy as a “life craft.” The author details the pedagogical techniques that make such a course possible (techniques for motivating students to care and learn about philosophy) and concludes this paper by briefly detailing some student feedback on a course of this nature. (shrink)

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.

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.

This is a relatively short but important book. Boys-Stones argues for the following : Both Platonists and Christians from the end of the first century A.D. onwards grounded the authority of a doctrine in its antiquity. Christian writers claimed that Christianity is the expression of an ancient wisdom from which both Judaism and pagan philosophy are deviations. Platonists claimed that Plato gave the fullest expression to an ancient wisdom also preserved, though less perfectly, in the supposed writings of (...) Orpheus and Pythagoras. This approach is itself a development from the attempts of Platonists to resist skeptical arguments from the disagreements between different schools by claiming that the philosophical schools that developed after Plato changed his doctrines for the worse, this explaining their disagreements, combined with the appeal, developed by the Stoics and more widely influential in the early Imperial period, to a supposed wisdom of earlier mankind preserved in imperfect form in mythological doctrines. Boys-Stones draws careful distinctions: while the early Stoics distinguished between the pre-philosophical, natural understanding of the earliest humans, and the subsequent development of a conscious inquiry into nature, Posidonius argued for the presence of philosophers even in the Golden Age, resisting an innate human tendency towards evil. Boys-Stones describes how the first-century A.D. Stoic Cornutus took the further step of arguing that the early philosophers themselves expressed their doctrines in allegorical form, whereas for the early Stoics the contributions of poets had obscured the truth rather than expressing it. A new emphasis on antiquity is also apparent, Boys-Stones argues, in Josephus’s responses to Hellenistic anti-Semitic arguments, and in Philo of Alexandria’s readiness to interpret Greek myths as allegorical expressions of the truth. Thus, for Boys-Stones, and together gave rise to the view that Plato gave the fullest expression to truths which derived their authority from their antiquity. (shrink)

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.

In lieu of an abstract, here is a brief excerpt of the content:Is "Chinese Philosophy" a Proper Name?A Response to Rein RaudCarine DefoortIn the preface to his Outline of the History of Chinese Philosophy, Hu Shi wrote: "Today, the two main branches of philosophy meet and influence each other. Whether or not in fifty years or one hundred a sort of world philosophy will finally arise cannot yet be ascertained."1 Although uncertain, Hu was still hopeful, since he believed that the (...) two major traditions of modern world philosophy, founded in Europe and China, had finally met. That was in 1919. Now, almost a century later, we can respond to Hu's speculation with relative certainty: a world philosophy has not arisen and is not on the rise. In fact, the situation is much worse: Chinese ancient thought is not even considered "philosophy" by most Western specialists in the field.For Feng Youlan, Hu's contemporary, this lack of recognition had become a major frustration by the end of his life. Feng earnestly felt that "parts of classical Chinese philosophy have a contribution to make to the elevating of man's spiritual sphere and in solving universal problems in human life."2 But on the last page of the last volume of his New Edition of the History of Chinese Philosophy, completed a few weeks before his death in November 1990, Feng concluded that Western philosophers had not even begun to consider ancient Chinese thought to be worthy of their attention: "Chinese traditional philosophy has always been regarded as a part of sinological studies and is considered as having no relation to philosophy."3 Feng's sentiment is still widely shared today; for instance, in the Yearbook of Chinese Philosophy for 2001, Zheng Jiadong remarks that "in the West, especially in Europe, the legitimacy of 'Chinese philosophy' has always been questioned; 'Chinese philosophy' [End Page 625] has to a large extent been considered a strange thing of questionable antecedents."4 Others confirm that "Chinese thinking has been all but excluded from the discipline of philosophy in Western seats of learning."5Indeed, various eminent European philosophers, such as Kant, Hegel, Husserl, Heidegger, and, more recently, Jacques Derrida on his visit to Shanghai in 2001,6 have proclaimed that ancient Chinese thought is not really philosophy. Kant, for example, stated that "Philosophy is not to be found in the whole Orient.... Their teacher Confucius teaches in his writings nothing outside a moral doctrine designed for the princes."7 Even sinology scholars sometimes wonder whether ancient Chinese thought ought to be labeled "philosophy."8 But more powerful than such explicit rejections of the legitimacy of "Chinese philosophy," which are nowadays relatively rare, is the dominant and implicit Western (especially European) view, embedded in the organization of academic conferences, journals, university curricula (as Feng Youlan remarked), and bookstores, that ancient China did not have philosophy. The average European bookstore, for instance, does not display the Laozi or Yijing on the "philosophy" shelf, but rather among various types of wisdom or practical knowledge, between Celtic myths, herbal medicine, and the art of astrology. However unobtrusive, this organizational given reveals more clearly and influentially than any contemporary scholar explicitly states, that the name "Chinese philosophy" for the Chinese masters and some Classics is not proper—or, to put it in ancient Chinese terms: this ming 名 is not zheng 正.9The twenty-first century, however, has seen strong indications of change, not in the sense that "Chinese philosophy" is now being generally accepted as one of the two main branches of world philosophy, as Hu Shi had hoped, but in the sense that the debate has been reopened, both in China and in the West. In China, the appropriateness of the label "Chinese philosophy" for ancient Chinese thought was questioned by some leading scholars in the first part of the twentieth century. But in the last decade the matter has been experienced as a crisis and challenge, and has been discussed much more broadly and vividly by Chinese academia: conferences are being dedicated to the question of the "legitimacy of 'Chinese philosophy"' (Zhongguo zhexue hefaxing 中国哲学的合法性), newspapers report on it, and some journals devote whole forums to it.10 About one hundred articles or chapters related... (shrink)

This book traces, for the first time, a revolution in philosophy which took place during the early centuries of our era. It reconstructs the philosophical basis of the Stoics' theory that fragments of an ancient and divine wisdom could be reconstructed from mythological traditions, and shows that Platonism was founded on an argument that Plato had himself achieved a full reconstruction of this wisdom, and that subsequent philosophies had only regressed once again in their attempts to "improve" on his (...) achievement. (shrink)

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.

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles, which may be of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books. This volume presents the published version of the Nellie Wallace Lectures in Ancient Philosophy, delivered at the University of Oxford by Professor Gisela Striker. Together, these lectures make up a connected account of Stoic ethics. The other contributors to this volume are: Thomas C. (...) Brickhouse, G. R. F. Ferrari, Montgomery Furth, Charles Kahn, John Malcolm, Nicholas D. Smith, and Paul A. Vander Waerdt. (shrink)

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.

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles, some of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books. Contributors include Mary Margaret Mackenzie, Aryeh Finkelberg, Charles H. Kahn, Christopher Shields, Paul Woodruff, Christopher Gill, Rosalind Hursthouse, G.E.R Lloyd, Henry Maconi, and David Bostock.

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles, which may be of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books. All the contributors to this volume are based in the US, except for David Bostock who is at Merton College, Oxford, and Eric Lewis who is at King's College London.

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. 'standard reading among specialists in ancient philosophy' Brad Inwood, Bryn Mawr Classical Review.

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.

Plato's dialogue the Timaeus-Critias presents two connected accounts, that of the story of Atlantis and its defeat by ancient Athens and that of the creation of the cosmos by a divine craftsman. This book offers a unified reading of the dialogue. It tackles a wide range of interpretative and philosophical issues. Topics discussed include the function of the famous Atlantis story, the notion of cosmology as 'myth' and as 'likely', and the role of God in Platonic cosmology. Other areas (...) commented upon are Plato's concepts of 'necessity' and 'teleology', the nature of the 'receptacle', the relationship between the soul and the body, the use of perception in cosmology, and the work's peculiar monologue form. The unifying theme is teleology: Plato's attempt to show the cosmos to be organised for the good. A central lesson which emerges is that the Timaeus is closer to Aristotle's physics than previously thought. (shrink)

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.

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles, which may be of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books.

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.

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.

Spanning a wide range of texts, figures, and traditions from the ancient Mediterranean world, this volume gathers far-reaching, interdisciplinary papers on Greek philosophy from an international group of scholars. The book's sixteen chapters address an array of topics and themes, extending from the formation of philosophy from its first stirrings in archaic Greek as well as Egyptian, Persian, Mesopotamian, and Indian sources, through central concepts in ancient Greek philosophy and literatures of the classical period and into the Hellenistic (...) age. Studies in Ancient Greek Philosophy offers both in-depth, rigorous, attentive investigations of canonical texts in western philosophy, such as Plato's Phaedo, Gorgias, Republic, Phaedrus, Protagoras and the Metaphysics, De Caelo, Nichomachean Ethics, Generation and Corruption of Aristotle's corpus, as well as inquiries that reach back into the rich archives of the Mediterranean Basin and forward into the traditions of classical philosophy beyond the ancient world. Studies in Ancient Greek Philosophy is of interest to students and scholars working on different aspects of ancient Greek philosophy, as well as ancient philosophy more broadly. (shrink)

An annual publication which publishes original articles, some of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books.

In 2003, almost a decade after South Africa’s 1994 first democratic elections, an academic debate emerged about the need to include the indigenous African philosophy of education in teacher education. Subsequently, Ubuntu philosophy has been given attention in philosophy for teacher education. However, ancient Egyptian philosophy of education, an indigenous African tradition, is absent. On their part, European and Asian philosophies of education are centred, leaving space for some philosophers of education to falsely attribute the genesis of philosophy, in (...) general, and philosophy of education, in particular, to Europe and Asia since the two are dated. In contrast, Ubuntu philosophy of education is not dated. In this article, I argue that ancient Egyptian philosophy of education must be reclaimed and centred on teacher education not only in South Africa but wherever Africans are. Such an approach will not only expose Africans to their rich philosophical heritage but will also help to reclaim African philosophy’s space as a leader of humankind in the history of philosophy. (shrink)