READINGS IN ANCIENT GREEK PHILOSOPHY PDF
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Readings in Ancient Greek Philosophy book. Read 21 reviews from the world's largest community for readers. The second edition of this comprehensive antho. Editorial Reviews. About the Author. S. Marc Cohen is Professor Emeritus of Philosophy, Readings in Ancient Greek Philosophy: From Thales to Aristotle - Kindle edition by S. Marc Cohen, Patricia Curd, C. D. C. Reeve. Download it once and. 1. Readings in Ancient Greek Philosophy: From Thales by S Marc Cohen. Readings in Ancient Greek Philosophy: From Thales to Aristotle. by S Marc Cohen;.
Details if other: Thanks for telling us about the problem. Return to Book Page. Readings in Ancient Greek Philosophy: From Thales to Aristotle by C. Reeve Contributor. The second edition of this comprehensive anthology of ancient philosophy fetures extra pages of Presocratic fragments, testimonia and dialogues of Plato. Republic is also featured in its entirety. Get A Copy. Unknown Binding , pages. Published October 1st by Hackett Publishing Company first published More Details Original Title.
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Community Reviews. Showing Rating details. Sort order. Aug 31, Manuel rated it it was amazing. My first taste of original source or fragments of material from the ancient philosophers.
I have the 4th edition and it is a wonderful way to begin philosophy. Translated Original philosophic documents from ancient Greece.
I used this along side of an audio course called "Introduction to ancient Greek philosophy.
Lots of Plato was translated well, but the Aristotle selections were hit and miss for me. Good source of "primary" documents without much commentary, not really a book to just pick up and read on your own. View 1 comment. I once had the description of that book in my mind , not quite aware that something like that existed , till my Mom surprised me one day and bought it for me.
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I think now my collection is complete. I am fascinated with Greek mythology and philosophy, and I am a great fan of Plato.
That may be one day I ll name my children Plato and Socrates: I especially love The Meno , and The symposium the most. Oct 08, Jane rated it really liked it. In which I proceed to mix up a lot of dead Greek guys who may or may not have just been full of hot air. It seems weird to rate a book that is really just a compilation of a lot of really important people's really important ideas. But yeah. It's a mixed bag. The Pre-Socratics: Generally really dull and confusing, mostly because what survives of their writings is really just a bunch of fragments.
Sorry, guys. Cool dude. Seemed like kind of a know-it-all asshole though, so I totally In which I proceed to mix up a lot of dead Greek guys who may or may not have just been full of hot air. Seemed like kind of a know-it-all asshole though, so I totally understand why he was pissing off the Athenians.
I liked reading his works the best. He did have some really weird and just plain messed-up ideas, along with the really good ones. See his noble lie in The Republic. Gets a bit technical to read sometimes, especially when he talks about nature. I liked his Nicomachean Ethics , but not so much the other stuff. One of the really interesting aspects of my ancient philosophy class for me at least was discussing how the difficulties in translating ancient Greek to English sometimes distort the meaning of the text.
Readings in Ancient Greek Philosophy (Fifth Edition)
For example, in Greek, "virtue" literally means "to do well". So you have to keep that kind of stuff in mind when you're reading before you dismiss ideas altogether. May 28, Jim rated it really liked it. Think ancient Greek philosophy is opaque and difficult to understand? Think again.
Much more so than, for example, the works of Shakespeare. This is a very handy and super cheap -I paid less than 5 bucks including shipping!
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The translations are good, within the limits that any translation faces. Highly recommended. Thoroughly enjoyed this entire course. Apr 12, Jeff rated it really liked it. For it is necessary that we look to the primary conception corresponding to each word and that it stand in no need of demonstration, if, that is, we are going to have something to which we can refer the object of search or puzzlement and opinion.
Again, it is also necessary to observe all things in accordance with one's sense-perceptions, i. After distinguishing these points we must next arrive at a general view about the things which are non-evident. The first point is that nothing comes into being from what is not; for [in that case] everything would be coming into being from everything, with no need of seeds. And if that which disappears were destroyed into what is not, all things would have been destroyed, since that into which they were dissolved does not exist.
Further, the totality [of things] has always been just like it is now and always will be. For there is nothing for it to change into. For there exists nothing in addition to the totality, which could enter into it and produce the change.
And if there did not exist that which we call void and space and intangible nature, bodies would not have any place to be in or move through, as they obviously do move. Beyond these two things 1. A scholiast in antiquity added: "He makes this point in the Major Summary at the beginning and in book one of the On Nature. And these are atomic and unchangeable, if indeed they are not all going to be destroyed into not being but will remain firmly during the dissolutions of compounds, being full by nature and not being subject to dissolution in any way or fashion.
Consequently the principles of bodies must be atomic natures. Moreover, the totality is unlimited. For what is limited has an extreme; but an extreme is seen in contrast to something else, so that since it has no extreme it has no limit.
But since it has no limit it would be unlimited and not limited. Further, the totality is unlimited in respect of the number of bodies and the magnitude of the void. For if the void were unlimited and bodies limited, bodies would not come to a standstill anywhere but would move in scattered fashion throughout the unlimited void, since they would lack anything to support them or check them by collision.
But if the void were limited, the unlimited bodies would not have a place to be in. In addition, the bodies which are atomic and full, from which compounds both come to be and into which they are dissolved, are ungraspable when it comes to the differences among their shapes.
For it is not possible that so many differences [in things] should come to be from the same shapes having been comprehensively grasped. And for each type of shape there is, quite simply, an unlimited number of similar [atoms], but with respect to the differences they are not quite simply unlimited but only ungraspable. This is the result of the nature of the void which separates each of them and is not 2. The scholiast adds: "This is also in book one of the On Nature and in books fourteen and fifteen, as well as in the Major Summar:y.
Scholiast: "A bit later he also says that division does not go on indefinitely; and he says since the qualities change, unless one intends simply to extend them indefinitely with respect to their magnitudes too. Scholiast: "and he says a bit later that they also move with equal speed since the void gives an equal yielding [i. There is no principle for these [entities], since the atoms and the void are eternal.
If all these points are remembered, a maxim as brief as this will provide an adequate outline for [developing] our conceptions about the nature of what exists.
Moreover, there is an unlimited number of cosmoi, and some are similar to this one and some are dissimilar. For the atoms, which are unlimited as was shown just now , are also carried away to very remote distances.
For atoms of the sort from which a world might come to be or by which it might be made are not exhausted [in the production] of one world or any finite number of them, neither worlds like this one nor worlds unlike them. Consequently, there is no obstacle to the unlimitedness of worlds. Further, there exist outlines [i. For it is not impossible for such compounds to come into being in the surrounding environment, nor that there should be favourable opportunities for the production of hollow and thin [films], nor that effluences should retain the relative position and standing [i.
These outlines we call 'images'. Further, since their movement through the void occurs with no conflict from [atoms which] could resist them, it can cover any comprehensively graspable distance in an inconceivably [short] time. For the presence and absence of resistance take on a similarity to slowness and speed.
The moving body itself, however, cannot reach several places at the same time, speaking in terms of time contemplated by reason; for that is unthinkable. Yet when considered as arriving in perceptible time from any point at all in the unlimited, it will not be departing from the place from which we comprehensively grasp its motion as having come from. For it will be like resistance even if to this point we leave the speed of the movement free from resistance.
The retention of this basic principle too is useful. Next, none of the appearances testifies against [the theory] that the images have an unsurpassed fineness; and that is why they have unsurpassed speed too, since they find every passage suitably sized for there 5. Scholiast: "He says a bit later that there are not even any qualities in atoms, except shape and size and weight; in the Twelve Basic Principles he says that their colour changes according to the arrangement of the atoms; and that they cannot have every magnitudeat any rate an atom has never been seen with sense-perception.
In addition, [none of the facts testifies against the claim] that the production of images occurs as fast as thought. For there is a continuous flow from the surface of bodies, though it is not obvious from any reduction in bulk because the [objects are] refilled [by other atoms]; [and this flow] preserves for quite some time the position and order of the atoms which it had in the solid, even if it is sometimes disrupted; and [two-dimensional] compounds are quickly produced in the surrounding environment, since they do not need to be filled out with depth-and there are certain other ways in which such natures [i.
None of these [claims] is testified against by the senses, providing one considers the clear facts in a certain way; one will also refer to [the senses] the [fact that] harmonious sets [of qualities] come to us from external objects. One must also believe that it is when something from the external objects enters into us that we see and think about their shapes.
For external objects would not stamp into us the nature of their own colour and shape via the air which is between us and them, nor via the rays or any kind of flows which move from us to them, as well as [they would] by means of certain outlines which share the colour and shape of the objects and enter into us from them, entering the vision or the intellect according to the size and fit [of the effluences] and moving very quickly; And whatever presentation we receive by a form of application, whether by the intellect or by the sense organs, and whether of a shape or of accidents, this is the shape of the solid object, produced by the continuous compacting or residue of the image.
For the similarity of appearances which are like what are grasped in a representational picture and occur either in dreams or in some other applications of the intellect or the other criteria to what are called real and true things would never occur if some such thing were not added [to the basic experience].
And error would not occur if we did not have 6. Scholiast: "According to a certain motion in ourselves which is linked to the application to presentations but is distinct, according to which falsehood occurs. One must, then, keep this doctrine too quite firmly in mind, in order to avoid destroying the criteria of clear facts and to avoid having error placed on an equal basis with that which has been established, which would confound everything.
Moreover, hearing too occurs when a flow moves from that object which makes an utterance or produces a sound or makes a noise or in any other way causes the auditory experience.
This flow is broken into small masses which are homogeneous with the whole which at the same time preserve an harmonious set [of qualities] relative to each other and also a unique kind of unity which extends back to the originating source and, usually, produces the perceptual experience occasioned by the flow; and if not, it only makes the external object apparent.
For without some harmonious set [of qualities] coming from there, this sort of perceptual experience could not occur.
So one must not think that the air itself is shaped by the emitted voice or even by things of like character-for it is far from being the case that it [i. Further, one must also believe that the [sense of] smell, like hearing too, would never have produced any experience if there were not certain masses moving from the object and being commensurate for the stimulation of this sense organ, some of them of one sort, i.
Further, one must believe that the atoms bring with them none of the qualities of things which appear except shape, weight, and size and the [properties] which necessarily accompany shape. For every quality changes, while the atoms do not change in any respect; for it is necessary that during the dissolution of compounds something should remain solid and undissolved, which will guarantee that the changes are not into what is not nor from what is not, but come about by rearrangements in many cases, and in some cases too by additions and subtractions [of atoms from the compound].
That is why it is necessary that the things which are rearranged should be indestructible and not have the nature of what changes, but rather their own masses and configurations. For it is also necessary that these things should remain [unchanged].
For even with things in our experience which change their shapes The Extant Letters by the removal [of matter], the shape is grasped as inhering in the object which changes, while its qualities do not so inhere.
The shape remains, but the qualities are eliminated from the entire body. So these features which are left behind [after a change] are sufficient to produce the differences in compounds, since it is necessary that some things be left behind and that there not be a destruction into what is not.
(PDF Download) Readings in Ancient Greek Philosophy: From Thales to Aristotle 4th Edition PDF
Moreover, one should not believe that atoms have every [possible] magnitude, so that one may avoid being testified against by the appearances. But one should believe that there are some differences in magnitude. For if this [doctrine] is added, then it will be easier to account for what, according to our feelings and sense-perceptions, actually happens. But [to suppose] that every magnitude exists is not useful for [accounting for] the differences of qualities, and at the same time it would be necessary that some atoms reach the point of being visible to us-which is not seen to occur nor can one conceive how an atom could become visible.
In addition to these points, one must not believe that there can be an unlimited number of masses-no matter how small-in any finite body. Consequently, not only must one eliminate unlimited division into smaller pieces to avoid making everything weak and being forced in our comprehensive grasps of compound things to exhaust the things which exist by reducing them to non-existence , but one must also not believe that within finite bodies there is an unlimited movement, not even by smaller and smaller stages.
For as soon as one says that there is in some thing an unlimited number of masses, no matter how small, then one cannot think how this magnitude could any longer be limited. For obviously these unlimited masses must be of some size or other; and no matter how small they might be, the magnitude [of the whole object] would for all that be unlimited. And since the limited has an extreme which can be distinguished even if it cannot be observed on its own, it is impossible not to conceive that the thing next to it is of the same character and that by moving forward from one point to the next in this fashion it turns out that one will in this fashion reach the unlimited conceptually.
And we must conceive that the minimal perceptible [part] is neither such as to be traversible nor is it totally and altogether unlike this. It has something in common with things which permit of being traversed, but [unlike them] it does not permit the distinguishing of parts [within it]; but whenever, because of the resemblance created by what they have in common, we think that we are going to distinguish some [part] of itone part here, another over there-it must be that we encounter something of equal size.
We observe these one after another, starting from the first, and not [as being] in the same place nor as touching each other's 12 parts with their own, but rather we [see] them measuring out magnitudes in their own unique way, more of them measuring out a larger magnitude and fewer of them a smaller. One must believe that the minimal part in the atom also stands in this relation. It is obvious that it is only in its smallness that it differs from what is observed in the case of perception, but it does stand in the same relation.
For indeed it is because of this relation that we have already asserted that the atom has magnitude, and have merely extended it far beyond [perceptible things] in smallness.
And again we must believe that the minimal and indivisible parts are limits which provide from themselves as primary [units] a standard of measurement for the lengths oflarger and smaller [atoms], when we contemplate invisible things with reason.Further, since their movement through the void occurs with no conflict from [atoms which] could resist them, it can cover any comprehensively graspable distance in an inconceivably [short] time.
Part III contains a comparably expanded selection of texts. The Testimony of Cicero 57 what I could understand that good to be. Since this point is accepted by virtually everyone. Nor must we alter the terms we use in order to 'improve' them. Neugebauer in rejecting the historicity of the eclipse story altogether.
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