This Is A New Release Of The Original 1903 Edition.

This historic book may have numerous typos and missing text. Purchasers can usually download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1903 edition. Excerpt: ...by truth concerning each one, but at other times and in other things is driven to and fro among them all, and of some it somehow forms right opinions among the combinations, but fails to apprehend these same things when transferred to the long and difficult syllables of facts. Not only the general drift, but the language and imagery of this passage must be understood of the recollections of the ideas. The phrase ravrbv Tovto tjfi&v ij yfrvij.fvaei, irepl Ta, Tow irdvrwv aroicla ireirovdvla does not refer mainly or solely to our liability to error, as might be supposed from Campbell's "is naturally liable to the same infirmity," or from Jowett's "has the same uncertainty." It refers to the whole preceding comparison of which the starting-point is that the soul knows all things in a sense, even as the children know all their letters imperfectly. That this is the meaning of iwra.... ireirovdvla appears further by comparison with Phcedrus, 249 E, iraaa fiev avdpiyirov yfrvxv.fivaei redecncu ret, 6vra. The doctrine of avdfivqais, then, repeated in the Politicus, is not abandoned in the Philebus. This conclusion might have been affirmed a priori. For "recollection," once indissolubly associated with the ideas and the pre-existence of the soul, would not be given up while they were retained. But pre-existence is assumed in the Laws, ' and the ideas, as we have seen, occur in the Politicusm and are reaffirmed in the Timceus, which also implies the soul's prior knowledge of all things, in language recalling the Phcedrus and Politicus."1 b) The general problem of the relation of mind and body is involved in that of immortality and the parts of the soul. As we have seen, the Timceus, though it assigns...

M. J. Levett's elegant translation of Plato's Theaetetus, first published in 1928, is here revised by Myles Burnyeat to reflect contemporary standards of accuracy while retaining the style, imagery, and idiomatic speech for which the Levett translation is unparalleled. Bernard William’s concise introduction, aimed at undergraduate students, illuminates the powerful argument of this complex dialogue, and illustrates its connections to contemporary metaphysical and epistemological concerns.

In this volume Professor Guthrie continues and completes his account of Plato's philosophy.

This book is intended to offer an interpretation of an important aspect of Plato's philosophy. The matter to be interpreted will be the Platonic myths and doctrines which bear upon self-knowledge and self-ignorance. It is difficult to say in a word just what sort of thing an interpretation is. Rather than attempting to provide a set of rules or meta-rules supposed to define the ideally perfect interpretation, several distinctions will be suggested. I should like to distinguish the philological scholar from the inter preter by saying that the latter uses what the former produces. The function of the scholarly examination of a text is to make an ancient (or foreign) writing available to the contemporary reader. The scholar solves grammatical, lexical, and historical problems and renders his author readable by the person who lacks this scholarly learning and technique. The function of the interpreter is to make use of such available writings in order to render their content more intelligible and useful to a given audience. Thus, he thinks through this content, explains, and re-expresses it in a form which can be easily related to problems, persons, doctrines, or events of another epoch or of another class of readers. At the minimum, the interpretation of a philosophic writing may be thought to prepare its teaching for application to matters which belong in another time or context. Detailed application of a doctrine is, of course, still another thing.

Here is the first survey of the surviving evidence for the growth, development, and influence of the Neoplatonist allegorical reading of the Iliad and Odyssey. Professor Lamberton argues that this tradition of reading was to create new demands on subsequent epic and thereby alter permanently the nature of European epic. The Neoplatonist reading was to be decisive in the birth of allegorical epic in late antiquity and forms the background for the next major extension of the epic tradition found in Dante.

In this insightful new book David J. Yount argues, against received wisdom, that there are no essential differences between the metaphysics of Plato and Plotinus. Yount covers the core principles of Plotinian thought: The One or Good, Intellect, and All-Soul (the Three Hypostases), Beauty, God(s), Forms, Emanation, Matter, and Evil. After addressing the interpretive issues that surround the authenticity of Plato's works, Plotinus: The Platonist deftly argues against the commonly held view that Plotinus is best interpreted as a Neo-Platonist, proposing he should be thought of as a Platonist proper. Yount presents thorough explanations and quotations from the works of each classical philosopher to demonstrate his thesis, concluding comprehensively that Plato and Plotinus do not essentially differ on their metaphysical conceptions. This is an ideal text for Plato and Plotinus scholars and academics, and excellent supplementary reading for upper-level undergraduates students and postgraduate students of ancient philosophy.