Olympiodorus' life and society -- Philosophical excellence and the philosophical curriculum -- Pre-philosophical excellence: (1) natural and (2) habituated -- Philosophical excellence: (3) civic, (4) purificatory, (5) contemplative -- Excellence beyond philosophy: (6) inspired [and (7) hieratic] -- Summary -- The Platonic curriculum and the Alcibiades: from natural gifts to civic responsibility -- Olympiodorus' lectures on the Alcibiades -- Appendix: Olympiodorus' works -- Uncertain attributions -- Textual emendations -- Translation -- Bibliography -- English-Greek glossary -- Greek-English index -- Index of passages cited -- Index of names and places -- Subject index.

Olympiodorus' life and society -- Philosophical excellence and the philosophical curriculum -- Pre-philosophical excellence: (1) natural and (2) habituated -- Philosophical excellence: (3) civic, (4) purificatory, (5) contemplative -- Excellence beyond philosophy: (6) inspired [and (7) hieratic] -- Summary -- The Platonic curriculum and the Alcibiades: from natural gifts to civic responsibility -- Olympiodorus' lectures on the Alcibiades -- Appendix: Olympiodorus' works -- Uncertain attributions -- Textual emendations -- Translation -- Bibliography -- English-Greek glossary -- Greek-English index -- Index of passages cited -- Index of names and places -- Subject index

Many philosophers in the ancient world shared a unitary vision of philosophy – meaning 'love of wisdom' – not just as a theoretical discipline, but as a way of life. Specifically, for the late Neoplatonic thinkers, philosophy began with self-knowledge, which led to a person's inner conversion or transformation into a lover, a human being erotically striving toward the totality of the real. This metamorphosis amounted to a complete existential conversion. It was initiated by learned guides who cultivated higher and higher levels of virtue in their students, leading, in the end, to their vision of the Good, or the One. In this book, James M. Ambury closely analyses two central texts in this tradition: the commentaries by Proclus (412–485 AD) and Olympiodorus (495–560 AD) on the Platonic Alcibiades I. Ambury's powerful study illuminates the way philosophy was conceived during a crucial period of its history, in the lecture halls of late antiquity.

Olympiodorus (AD c. 500–570), possibly the last non-Christian teacher of philosophy in Alexandria, delivered these lectures as an introduction to Plato with a biography. For us, they can serve as an accessible introduction to late Neoplatonism. Olympiodorus locates the First Alcibiades at the start of the curriculum on Plato, because it is about self-knowledge. His pupils are beginners, able to approach the hierarchy of philosophical virtues, like the aristocratic playboy Alcibiades. Alcibiades needs to know himself, at least as an individual with particular actions, before he can reach the virtues of mere civic interaction. As Olympiodorus addresses mainly Christian students, he tells them that the different words they use are often symbols of truths shared between their faiths.

This is the first collected volume dedicated to Olympiodorus of Alexandria, the last pagan Platonic philosopher at the end of antiquity.

Societies create rules that govern our practices. Such rules can only be effective, however, if the intermediaries between rules and practices--institutions--harness the skill, knowledge, and motivation of practitioners. Yet, everywhere institutions seem to be failing. Over-reliance on rules and incentives has not only corrupted the intrinsic motivations that arise from practice, it has also promoted the spread of competitive utility maximizing and thereby discouraged the kind of moral agency necessary for institutions to work well. In Political Institutions and Practical Wisdom, Maxwell Cameron takes this basic insight as his starting point to argue that the rapid spread of the tenets of a neoliberal political-economic philosophy in our era has contributed to the erosion of institutional capacity. The book contributes to an emerging field of social science research grounded in the Aristotelian idea of phronesis, or practical wisdom. Drawing on a wide range of examples, Cameron not only shows how good institutions depend on wise practitioners, he argues that contemporary democratic institutions are being assaulted by excessive partisanship and the hollowing-out of democratic deliberation, by the corrupting effects of money in politics, and by the use of neoliberal techniques of governance that are designed to foster competition rather than the pursuit of common goods. At once a valuable guide to designing effective institutions and a trenchant critique of contemporary institutional failure, Political Institutions and Practical Wisdom promises to reshape our understanding of one of the most basic building blocks of contemporary social and political life.

With Ascent to the Beautiful, William H. F. Altman completes his five-volume reconstruction of the Reading Order of the Platonic dialogues. This book covers Plato’s elementary dialogues, grappling from the start with F. D. E. Schleiermacher, who created an enduring prejudice against the works Plato wrote for beginners. Recognized in antiquity as the place to begin, Alcibiades Major was banished from the canon but it was not alone: with the exception of Protagoras and Symposium, Schleiermacher rejected as inauthentic all seven of the dialogues this book places between them. In order to prove their authenticity, Altman illuminates their interconnections and shows how each prepares the student to move beyond self-interest to gallantry, and thus from the doctrinal intellectualism Aristotle found in Protagoras to the emergence of philosophy as intermediate between wisdom and ignorance in Symposium, en route to Diotima’s ascent to the transcendent Beautiful. Based on the hypothesis that it was his own eminently teachable dialogues that Plato taught—and bequeathed to posterity as his Academy’s eternal curriculum—Ascent to the Beautiful helps the reader to imagine the Academy as a school and to find in Plato the brilliant teacher who built on Homer, Thucydides, and Xenophon.