By Karsten Friis Johansen

Translated through Henrik Rosenmeier, A historical past of old Philosophy charts the origins and improvement of old philosophical idea. for simple reference, the e-book is split chronologically into six major elements. The sections are extra divided into philosophers and philosophical movements:
*Pre-Socratic Philosophy, together with mythology, the Pythagoreans and Parmenides
*The nice Century of Athens, together with the Sophists and Socrates
*Plato, together with The Republic, The Symposium and The Timaeus
*Aristotle, together with The Physics, The Metaphysics and The Poetics
*Hellenistic Philosophy, together with the Sceptics, the Stoics, the Epicureans and Cicero
*Late Antiquity, together with Neoplatonism, Origen and St Augustine.
This accomplished and meticulously documented e-book is based to make historical philosophical suggestion and historic thinkers obtainable. It contains:
*full references to basic sources
*detailed interpretations of key philosophical passages, together with surveys of prior philosophical readings
*an evaluation of the advance of historical philosophical thought
*discussions of the relationships among philosophers and their ideas
*analyses of key philosophical thoughts and ideologies together with ontology, epistemology, good judgment, semantics, ethical and political philosophy, theology and aesthetics
*explanations of Greek philosophical terminology.

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Extra info for A History of Ancient Philosophy: From the Beginning to Augustine

Sample text

It is suggestive that he is said to have stated that everything is filled with gods. 545 BC) was a student of Thales, and it is in any case clear that they belong to the same intellectual milieu. Like Thales, Anaximander was an active man, a politician with practical concerns—for example, he introduced the solar clock from the Orient in the shape of a vertical stick placed in the earth (a gnomon). In Anaximander we meet the voracious interest of the time in everything worth knowing about things in heaven and on earth.

Heraclitus both narrowed down and expanded the field of problems of Ionian natural philosophy. As has been mentioned, he is not interested in detailed scientific speculations, but concerns himself with something other and more than the external world. The soul, human life, its conditions, and its norms—for example right and wrong—preoccupy him, but all from one point of view: the unity and the connection behind plurality and change. When he speaks of unity he most often uses the expression logos, which may be reproduced as both law and insight into law; he may also say harmony, and he may say god.

Presented by Nietzsche in Die Philosophie im tragischen Zeitalter der Griechen) is not a problem-free reading either, for the fragment declares that the things ‘pay retribution to each other’. Hence the conclusion must be that to apeiron has a double function. It is the basic stuff existing outside our world, from which worlds are created, and in which worlds disintegrate. But at the same time, it is a basic stuff lying behind the changes in the world: one thing is changed into another, but this is only a modification of the same basic stuff.

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