Chronology of Hellenistic Philosophers

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Academy Peripatos Pyrrhonists Stoics Epicureans c. 365: Pyrrho born 347 : Plato dies, succeeded by 344: Zeno born 341 : Epicurus bom Speusippus 339: Speusippus dies, c ■ 334-324: Pyrrho and succeeded by Anâxarchus in East c. 328: studies under Xenocrates with Alexander Pamphilus 322: Aristotle dies, c. 325 : Timon bom succeeded by c. 321: studies under 314: Xenocrates dies, Theophrastus Nausiphanes succeeded by Polemo 312 : Zeno arrives in Athens, and in the 311-310: sets up following years studies schools in Mytilene under Crates (Cynic), and Lampsacus Stilpo, Polemo, 307: founds Garden in c. 295 : Arcesilaus Diodorus Cronus Athens arrives in Athens Arcesilaus studies under Theophrastus Colotes fl. c. 310-260 c. 287: Theophrastus c. 276 : Polemo dies, dies, succeeded by succeeded by Crates Strato Aristón of Chios, 271: Epicurus dies, c. 273 : Crates dies, c. 270: Pyrrho dies fl. c. 270-250 succeeded by succeeded by c. 269 : Strato dies, Persaeus, fl. c. 280-243 Hermarchus Arcesilaus who succeeded by Lycon institutes scepticism 262: Zeno dies, succeeded by Cleanthes 242: Arcesilaus dies, succeeded by Lacydes Sphaerus, fl. c. 240-210 c. 235 : Timon dies c. 232: Cleanthes dies, succeeded by Chrysippus c. 219: Carneades born c. 206: Chrysippus dies, succeeded by Zeno of Tarsus ( ?): Carneades becomes ( ?): Zeno dies, head of Academy succeeded by Diogenes of Babylon 1 5 5 : Carneades on embassy to Rome with c. 1 5 2 : Diogenes dies, Peripatetic Critolaus succeeded by Antipater and Stoic Diogenes 137: Carneades retires through ill health 129: Carneades dies c. 129: Antipater dies, succeeded by Panaetius c. 128: Clitomachus becomes head of Academy c. no: Clitomachus dies, succeeded by 109: Panaetius dies Philo of Larissa c. 90-80 (probably): Aenesidemus breaks Zeno of Sidon, c. 87: Antiochus away-from Academy r. 155-f. 75 breaks away to found and revives Old Academy ‘Pyrrhonism’ Demetrius Lacón, Posidonius, 135-51 younger contemporary c. 79 : Philo dies of Zeno c. 67 : Antiochus dies Philodemus, fl. 80- 45 B.C. ¿ÿ.55 B.c.: Lucretius 45-4: most of Cicero’s writes De rerum natura philosophical works Agrippa (1st cent, A.D.?) written Sextus Empiricus, fl. c. A.D. 200.

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Augustine on Knowledge
Augustine on Knowledge Divine Illumination as an Argument Against Scepticism ANITA VAN DER BOS RMA: RELIGION & CULTURE Rijksuniversiteit Groningen Research Master Thesis s2217473, April 2017 FIRST SUPERVISOR: dr. M. Van Dijk SECOND SUPERVISOR: dr. dr. F.L. Roig Lanzillotta 1 2 Content Augustine on Knowledge ........................................................................................................................ 1 Acknowledgements ................................................................................................................................ 4 Preface .................................................................................................................................................... 5 Abstract ................................................................................................................................................... 6 Introduction ............................................................................................................................................ 7 The life of Saint Augustine ................................................................................................................... 9 The influence of the Contra Academicos .......................................................................................... 13 Note on the quotations ........................................................................................................................ 14 1. Scepticism ........................................................................................................................................
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KEIMPE ALGRA 155-184.Qxd
Ο Ζήνων ο Κιτιέας και η Στωική κοσμολογία: μερικές σημειώσεις και δυο συγκεκριμένες περιπτώσεις. KEIMPE ALGRA Η έκταση και η φύση της συμβολής του Ζήνωνα στη Στωική φυσική και κοσμολογία είναι δύσκολο να θεμελιωθούν. Η ανακοίνωση αυτή μελετά μερικά από τα σχετικά προβλήματα. Η χρήση της ονομαστικής ετικέτας "Ζήνων" από τις αρχαίες μας πηγές δε θα πρέπει πάντα να αξιολογείται επιφανειακά, και η απόδοση καθώς και η διευθέτηση του υλικού του Hans Von Arnim στο Stoicorum Veterum Fragmenta (SVF) δε θα πρέπει να γίνεται αποδεκτή χωρίς κριτική, για λόγους που περιγράφονται σ’ αυτή την εργασία. Παρέχονται δύο συγκεκριμένες περιπτώσεις αποσπασμάτων, οι οποίες, με μια πιο προσεκτική ματιά, δε θα πρέπει να αποδοθούν στο Ζήνωνα. Τελικά, υποστηρίζεται ότι ο Ζήνων δεν ήταν παραγωγικός συγγραφέας σε θέματα φυσικής, και ότι έτυχε στους διαδόχους του ( σε μερικούς από αυτούς) – πιο συγκεκριμένα στον Σφαίρο, στον Κλεάνθη και στον Χρύσιππο – να επεξεργαστούν περαιτέρω και να συγκροτήσουν λεπτομερειακά την φυσική κοσμοεικόνα της Στωικής σχολής. Αυτό σημαίνει πως υπάρχουν περιθώρια ανάπτυξης της φυσικής και της κοσμολογίας στα πλαίσια του αρχαίου Στωικισμού, και πως, συνακόλουθα, είναι ζωτικής σημασίας να διακρίνουμε πιο ξεκάθαρα, απ’ ότι συνήθως, τι πρέπει με ασφάλεια να αποδοθεί στο Ζήνωνα και ότι τέτοιου είδους "κοινά στωικά" δόγματα πρέπεί μόνο πιθανά, ή μερικά, να ανιχνευτούν σ΄αυτόν. Zeno of Citium and Stoic Cosmology: some notes and two case studies KEIMPE ALGRA 1 Zeno of Citium, as indeed the early Stoics in general, conceived of philosophy as consisting of three interrelated parts: logic, physics and ethics.1 But although Zeno’s foundational work covered all three areas, he appears to have had his preferences.
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Skepticism and Pluralism Ways of Living a Life Of
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3 Arcesilaus and Carneades
C:/ITOOLS/WMS/CUP/552750/WORKINGFOLDER/BCP/9780521874762C03.3D 58 [58–80] 24.9.2009 7:15AM harald thorsrud 3 Arcesilaus and Carneades Arcesilaus initiated a sceptical phase in the Academy after taking over in c. 268 BCE. He was motivated in part by an innovative reading of Plato’s dialogues. Where his predecessors found positive doctrines to be systematically developed, he found a dialectical method of arguing and the sceptical view that nothing can be known (akatalêpsia, De Or. 3.67,seeDL4.28, 4.32). He also advanced this conclusion in opposition to the ambitious system of the Stoics, claiming further that the appropriate response to the pervasive uncertainty generated by his method is the suspension of judgement (epochê). Arcesilaus’ dialectical method was practiced without signiﬁcant modiﬁcation in the Academy until Carneades, who became head sometime before 155 BCE.1 Carneades both continued and strength- ened Arcesilaus’ method (ND 1.11, Acad. 2.16, see also Acad. 1.46, and Eusebius, Praep. evang. 14.7.15). Sextus marks the change by referring to Plato’s Academy as Old, Arcesilaus’ as Middle, and Carneades’ as New (PH 1.220). Since the main interpretative issues regarding both Arcesilaus and Carneades depend on the concepts of akatalêpsia and epochê,we must try to determine what they mean, how they are related, and what attitude the Academics take towards them – i.e. in what sense, if any, are these their sceptical doctrines? iarcesilaus The view that Arcesilaus derived from Plato’s dialogues might have taken one of two very different forms. He might have discovered some arguments that show knowledge is not possible.
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De Rerum Natura, Chant II
Neptune ¢ Musée de Sousse Fonds BARDON Neptune ¢ Musée de Sousse Fonds BARDON No 193-194 Anno MMXVI No 193-194 Anno MMXVI No 193-194 Anno MMXVI No 193-194 Anno MMXVI LUCRÈCE, De rerum natura, chant II BIBLIOGRAPHIE COMMENTÉE (par Sabine Luciani) Édition au programme : Lucrece, De la Nature, t. I, livres I-III, A. Ernout (éd.), Paris, Les Belles Lettres, « Collection des Universités de France », 1920 (nombreuses rééditions ¢ révision par C. Rambaux en 1990). Il existe néanmoins d’autres éditions et/ou traductions de grande qualité. 1. Le texte du De rerum natura 1.1. Éditions et traductions Lucrèce, La naissance des choses,B.Combeaud (éd.), édition critique, traduction et notes, Préface de Michel Onfray, Bordeaux, Mollat (diffusion Seuil), 2015. Titus Lucretius Carus, De rerum natura, E. Flores (éd.), edizione critica con introduzione e versione, 3 vol., Naples, Bibliopolis, 2002-2009. Titus Lucretius Carus, De rerum natura, W. H. D. Rouse &M. F. Smith (éd.), Cambridge (Mass.)/Londres, Harvard University Press, The Loeb Classical Library, 1992. 1.2. Éditions commentées Bailey C. 1947, Titi Lucreti Cari De rerum natura libri sex, edited with Prolegomena, Critical Apparatus, Translation and Commentary, 3 vol., Oxford, Clarendon Press. Ernout A. & Robin L. 1962, Lucrèce. De rerum natura. Commentaire exégétique et critique, 3 vol., Paris, Les Belles Lettres (1925-1928). Giancotti F. 1996, Lucrezio. La natura : introduzione, testo criticamente riveduto, traduzione et commento, Milan. Vita Latina 193-194 (2016) : 228-238. bibliographie commentée 229 Guissani C. 1980, Lucrezio. De rerum natura. Commento e note, Turin, (1896-1898), reprod. 2 vol. incluant les Studi Lucreziani, New York-Londres, Garlan.
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On the Date of the Trial of Anaxagoras
The Classical Quarterly http://journals.cambridge.org/CAQ Additional services for The Classical Quarterly: Email alerts: Click here Subscriptions: Click here Commercial reprints: Click here Terms of use : Click here On the Date of the Trial of Anaxagoras A. E. Taylor The Classical Quarterly / Volume 11 / Issue 02 / April 1917, pp 81 - 87 DOI: 10.1017/S0009838800013094, Published online: 11 February 2009 Link to this article: http://journals.cambridge.org/abstract_S0009838800013094 How to cite this article: A. E. Taylor (1917). On the Date of the Trial of Anaxagoras. The Classical Quarterly, 11, pp 81-87 doi:10.1017/S0009838800013094 Request Permissions : Click here Downloaded from http://journals.cambridge.org/CAQ, IP address: 128.122.253.212 on 28 Apr 2015 ON THE DATE OF THE TRIAL OF ANAXAGORAS. IT is a point of some interest to the historian of the social and intellectual development of Athens to determine, if possible, the exact dates between which the philosopher Anaxagoras made that city his home. As everyone knows, the tradition of the third and later centuries was not uniform. The dates from which the Alexandrian chronologists had to arrive at their results may be conveniently summed up under three headings, (a) date of Anaxagoras' arrival at Athens, (6) date of his prosecution and escape to Lampsacus, (c) length of his residence at Athens, (a) The received account (Diogenes Laertius ii. 7),1 was that Anaxagoras was twenty years old at the date of the invasion of Xerxes and lived to be seventy-two. This was apparently why Apollodorus (ib.) placed his birth in Olympiad 70 and his death in Ol.
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The Liar Paradox As a Reductio Ad Absurdum Argument
University of Windsor Scholarship at UWindsor OSSA Conference Archive OSSA 3 May 15th, 9:00 AM - May 17th, 5:00 PM The Liar Paradox as a reductio ad absurdum argument Menashe Schwed Ashkelon Academic College Follow this and additional works at: https://scholar.uwindsor.ca/ossaarchive Part of the Philosophy Commons Schwed, Menashe, "The Liar Paradox as a reductio ad absurdum argument" (1999). OSSA Conference Archive. 48. https://scholar.uwindsor.ca/ossaarchive/OSSA3/papersandcommentaries/48 This Paper is brought to you for free and open access by the Conferences and Conference Proceedings at Scholarship at UWindsor. It has been accepted for inclusion in OSSA Conference Archive by an authorized conference organizer of Scholarship at UWindsor. For more information, please contact [email protected]. Title: The Liar Paradox as a Reductio ad Absurdum Author: Menashe Schwed Response to this paper by: Lawrence Powers (c)2000 Menashe Schwed 1. Introduction The paper discusses two seemingly separated topics: the origin and function of the Liar Paradox in ancient Greek philosophy and the Reduction ad absurdum mode of argumentation. Its goal is to show how the two topics fit together and why they are closely connected. The accepted tradition is that Eubulides of Miletos was the first to formulate the Liar Paradox correctly and that the paradox was part of the philosophical discussion of the Megarian School. Which version of the paradox was formulated by Eubulides is unknown, but according to some hints given by Aristotle and an incorrect version given by Cicero1, the version was probably as follows: The paradox is created from the Liar sentence ‘I am lying’.
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Alexander of Aphrodisias on Fate, Providence and Nature
Supplement to Acta Philosophica FORUM Volume 3 (2017)7–18 Alexander of Aphrodisias on Fate, Providence and Nature David Torrijos-Castrillejo Universidad Eclesiástica San Dámaso [email protected] DOI: 10.17421/2498-9746-03-01 Abstract To study the inuence of divinity on cosmos, Alexander uses the notions of ‘fate’ and ‘providence,’ which were common in the philos- ophy of his time. In this way, he provides an Aristotelian interpreta- tion of the problems related to such concepts. In the context of this discussion, he oers a description of ‘nature’ dierent from the one that he usually regards as the standard Aristotelian notion of nature, i.e. the intrinsic principle of motion and rest. The new coined concept is a ‘cosmic’ nature that can be identied with both ‘fate’ and ‘divine power,’ which are the immediate eect of providence upon the world. In the paper it is exposed how the conception of providence defended by Alexander means a rejection of the divine care of the particulars, since the divinities are only provident for species. Several texts be- longing to the Middle Platonic philosophers will convince us that such thinkers (and not directly Aristotle) are the origin of the thesis that will be understood as the conventional Aristotelian position, namely that divinity only orders species but not individuals. contents 1 Alexander on Nature as Divine Power or Fate ........... 8 2 Middle Platonic Roots of the Alexandrian Notion of Fate and Providence ............................. 11 3 Conclusions ............................ 14 Notes ................................. 15 7 david torrijos-castrillejo Alexander of Aphrodisias, the commentator of Aristotle par excellence, tries to answer to the scientic questions arisen in his time using the contribu- tions of the philosophy of the head of the Peripatetic school.
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The Female in Lucretius' De Rerum Natura
Colby Quarterly Volume 30 Issue 3 September Article 5 September 1994 Mater Matters: The Female in Lucretius' De Rerum Natura S. Georgia Nugent Follow this and additional works at: https://digitalcommons.colby.edu/cq Recommended Citation Colby Quarterly, Volume 30, no.3, September 1994, p.179-205 This Article is brought to you for free and open access by Digital Commons @ Colby. It has been accepted for inclusion in Colby Quarterly by an authorized editor of Digital Commons @ Colby. Nugent: Mater Matters: The Female in Lucretius' De Rerum Natura Mater Matters: The Female in Lucretius' De Rerum Natura by S. GEORGIA NUGENT PIC POETRY CELEBRATES the creation of a certain kind of self. l That creation E will often-but not always-be directed toward, tested through, and dam aged ordestroyed by war. AI ways, it will be male. This is not to say that females do not appear on the epic stage; they may even appear in the guise of heroic warrior-there is Camilla, there is Atalanta.2 But each such figure is anomalous; the "real" subject of epic is how to be a man and, beyond that, how to be a community of men-an army, a polis, a republic, an empire. Typically, such epics will address questions ofautonomy and social comrade ship, appetite and sublimation, intellection and action. Whether via the portrayal of Achilles sulking in his tent, Aeneas setting sail from Carthage and Dido, Tydeus single-handedly slaughtering an ambush party of fifty men, or even Epicurus laying bare the secrets of nature, epic provides narrative models for male life in the world.
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Oxford Studies in Ancient Philosophy. Volume 31, Winter 2006
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The Stoics and the Practical: a Roman Reply to Aristotle
DePaul University Via Sapientiae College of Liberal Arts & Social Sciences Theses and Dissertations College of Liberal Arts and Social Sciences 8-2013 The Stoics and the practical: a Roman reply to Aristotle Robin Weiss DePaul University, [email protected] Follow this and additional works at: https://via.library.depaul.edu/etd Recommended Citation Weiss, Robin, "The Stoics and the practical: a Roman reply to Aristotle" (2013). College of Liberal Arts & Social Sciences Theses and Dissertations. 143. https://via.library.depaul.edu/etd/143 This Thesis is brought to you for free and open access by the College of Liberal Arts and Social Sciences at Via Sapientiae. It has been accepted for inclusion in College of Liberal Arts & Social Sciences Theses and Dissertations by an authorized administrator of Via Sapientiae. For more information, please contact [email protected]. THE STOICS AND THE PRACTICAL: A ROMAN REPLY TO ARISTOTLE A Thesis Presented in Partial Fulfillment of the Degree of Doctor of Philosophy August, 2013 BY Robin Weiss Department of Philosophy College of Liberal Arts and Social Sciences DePaul University Chicago, IL - TABLE OF CONTENTS - Introduction……………………..............................................................................................................p.i Chapter One: Practical Knowledge and its Others Technê and Natural Philosophy…………………………….....……..……………………………….....p. 1 Virtue and technical expertise conflated – subsequently distinguished in Plato – ethical knowledge contrasted with that of nature in
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