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“This engaging set of papers on ancient thought, from the period of the Presocratics
through Plato, Aristotle, and Epicurus, comes at its topics from interesting and sur-
prising perspectives. Several chapters raise questions of particular interest: What is
philosophy? How did it arise? How has it reshaped human life?”
Ronald Polansky, Professor Emeritus of
Philosophy, Duquesne University

“Anthony Preus, a stalwart champion of Ancient Greek Philosophy, has fos-

tered an invaluable community for thousands of scholars in Ancient Philosophy.
Everyone currently working in Greek Philosophy is in his debt. The range of this
collection’s sixteen chapters offers a fitting tribute to Preus’ ongoing presence in
Ancient Philosophy.”
Michael M. Shaw, Professor of Philosophy,
Utah Valley University, Co-Director, Ancient
Philosophy Society
Studies in Ancient Greek Philosophy

Spanning a wide range of texts, figures, and traditions from the ancient
Mediterranean world, this volume gathers far-reaching, interdisciplinary papers
on Greek philosophy from an international group of scholars.
The book’s 16 chapters address an array of topics and themes, extending from
the formation of philosophy from its first stirrings in archaic Greek as well as
Egyptian, Persian, Mesopotamian, and Indian sources, through central concepts
in ancient Greek philosophy and literatures of the classical period and into
the Hellenistic age. Studies in Ancient Greek Philosophy offers both in-depth,
rigorous, attentive investigations of canonical texts in Western philosophy,
such as Plato’s Phaedo, Gorgias, Republic, Phaedrus, Protagoras and the
Metaphysics, De Caelo, Nichomachean Ethics, On Generation and Corruption
of Aristotle’s corpus, as well as inquiries that reach back into the rich archives of
the Mediterranean Basin and forward into the traditions of classical philosophy
beyond the ancient world.
Studies in Ancient Greek Philosophy is of interest to students and scholars
working on different aspects of ancient Greek philosophy, as well as ancient
philosophy, more broadly.

D. M. Spitzer is an independent scholar (USA). His work on early Greek think-

ing has appeared in journals such as Research in Phenomenology, Epoché,
Ancient Philosophy. Spitzer has published two other anthologies: Transfiction
and Bordering Approaches to Theorizing Translation (with Paulo Oliveira) and
Philosophy’s Treason.
Routledge Monographs in Classical Studies

Recent titles include:

Making and Unmaking Ancient Memory
Edited by Martine De Marre and Rajiv Bhola
Production, Trade, and Connectivity in Pre-Roman Italy
Edited by Jeremy Armstrong and Sheira Cohen
Taxation, Economy, and Revolt in Ancient Rome, Galilee, and Egypt
Edited by Thomas R. Blanton IV, Agnes Choi, and Jinyu Liu

Poverty in Ancient Greece and Rome

Realities and Discourses
Edited by Filippo Carlà-Uhink, Lucia Cecchet, and Carlos Machado

Politics in the Monuments of Pompey the Great and Julius Caesar

Eleonora Zampieri

Power and Rhetoric in the Ecclesiastical Correspondence of Constantine

the Great
Andrew J. Pottenger

The War Cry in the Graeco-Roman World

James Gersbach

Religion and Apuleius’ Golden Ass

The Sacred Ass
Warren S. Smith

Studies in Ancient Greek Philosophy

In Honor of Professor Anthony Preus
Edited by D. M. Spitzer

For more information on this series, visit: https://www.routledge.com/Routledge

-Monographs-in-Classical-Studies/book-series/RMCS
Studies in Ancient
Greek Philosophy
In Honor of Professor Anthony Preus

Edited by D. M. Spitzer
First published 2023
by Routledge
4 Park Square, Milton Park, Abingdon, Oxon OX14 4RN
and by Routledge
605 Third Avenue, New York, NY 10158
Routledge is an imprint of the Taylor & Francis Group, an informa business
© 2023 selection and editorial matter, D. M. Spitzer; individual chapters,
the contributors.
The right of D. M. Spitzer to be identified as the author of the editorial
material, and of the authors for their individual chapters, has been asserted
in accordance with sections 77 and 78 of the Copyright, Designs and
Patents Act 1988.
All rights reserved. No part of this book may be reprinted or reproduced or
utilised in any form or by any electronic, mechanical, or other means, now
known or hereafter invented, including photocopying and recording, or in
any information storage or retrieval system, without permission in writing
from the publishers.
Trademark notice: Product or corporate names may be trademarks or
registered trademarks, and are used only for identification and explanation
without intent to infringe.
British Library Cataloguing-in-Publication Data
A catalogue record for this book is available from the British Library
ISBN: 978-1-032-25711-2 (hbk)
ISBN: 978-1-032-25713-6 (pbk)
ISBN: 978-1-003-28465-9 (ebk)
DOI: 10.4324/b22846
Typeset in Times New Roman
by Deanta Global Publishing Services, Chennai, India
For Tony, in gratitude and appreciation for your wisdom
touched with genuine compassion as a teacher, mentor,
colleague—an inspiration

ἡ φύσις καὶ ἡ διδαχὴ παραπλήσιόν ἐστι. καὶ γὰρ ἡ διδαχὴ

μεταρυθμίζει τὸν ἄνθρωπον, μεταρυθμοῦσα δὲ φυσιοποιεῖ
Contents

List of Figures and Tables xi

List of Contributors xiii
Foreword xv
Acknowledgments xix
Abbreviations xx
Anthony Preus xxi

Introduction: SAGP: Studies and Society 1

D. M. SPITZER

1 Discovering φύσις: Reductive Materialism, the Emergence of

Reflexivity, and the First Secular Theories of Everything 18
GERARD NADDAF

2 Archaic Images of Totality 37

D. M. SPITZER

3 The Gnomon as Module for Thales and Anaximander:

A Technique is Always an Application that is Enveloped by a Theory 56
ROBERT HAHN

4 On the Binding of Ares and Aphrodite: The Twofold Meaning

of τὸ καλόν in Ancient Greek Philosophy and Poetry 77
LEWIS TRELAWNY-CASSITY

5 Philosophia in Plato’s Gorgias 96

CHRISTOPHER MOORE
x Contents
6 Meanings of εἰκός in Plato’s Phaedrus: Criticisms and
Appropriations of a Rhetorical Device 110
MARÍA ANGÉLICA FIERRO

7 Consuming Knowledge 130

ANNE ASHBAUGH

8 Souls Within a Soul: The City-Soul Analogy Revisited 144

CARLOS CORTISSOZ

9 Explanation in the Phaedo: An Argument Against the

Metaphysical Interpretation of the Clever Αἰτία 162
ELIZABETH JELINEK

10 Aristotle’s De Caelo Between Mathematics and Physics 180

PIERRE PELLEGRIN

11 Aristotle’s Critique of the Atomists’ Proof of Indivisible

Magnitudes 190
FRED D. MILLER, JR.

12 Aristotle’s Women 204

THOMAS M. OLSHEWSKY

13 εἶδος as Species in Aristotle’s Metaphysics Zeta 211

ANDREY DAROVSKIKH

14 Πολιτεία in Aristotle’s Nicomachean Ethics 230

J. J. MULHERN

15 Assertoric Truth and Falsehood in the Categories 242

MARK R. WHEELER

16 The Gods of the Garden 260

JOHN THORP

Index 275
Figures and Tables

Figures
3.1 23 May 2013: Two gnomons are set several yards apart in the
ground next to the base of a pyramid at Giza, one at the end of the
pyramid’s shadow 64
3.2 23 May 2018: Two gnomons are set several yards apart in the
ground next to the base of a pyramid, one at the end of the
pyramid’s shadow 65
3.3 Pyramid measurement when shadow = height. Similar right
triangles [isosceles right triangles] 65
3.4 Pyramid measurement when shadow ≠ height. Similar right
triangles [scalene right triangles] 67
3.5 Plan view of a possible reconstruction of Anaximander’s sundial
(left); side view of gnomon (right) 69
3.6 [Left] Sighting the rising sun on the winter solstice. [Right]
Sighting the setting sun on the winter solstice 69
3.7 Identifying summer and winter solstice, and the equinox, by the
local noon shadow marking on the sundial 70
3.8 Circles made using the radius distance of local noon shadows to
gnomon 70
3.9 [Left] From archaic Temple of Apollo at Didyma anathyrôsis
with round empolion. [Right] From Samos Dipteros II with
rectangular empolion 71
3.10 [Left] Sighting the rising sun on the summer solstice. [Right]
Sighting the setting sun on the summer solstice 72
3.11 [Left] Sighting the rising sun on the winter solstice. [Right]
Sighting the setting sun on the winter solstice 72
3.12 Possible reconstruction of Anaximander’s frame of the map of the
inhabited earth, using markers of rising and setting of the sun on
summer and winter solstice, and equinox 72
3.13 Anaximander might have calculated the exact time of the equinox
by bisecting the angle formed from sunrise on summer and winter
solstices 73
xii Figures and Tables
9.1 Helen participates in the Form Beauty 164
9.2 A particular fever participates in the Form Fever. The Form Fever
entails the Form Illness 166
9.3 A particular fever occupies Socrates’ body 167

Table
14.1 Equivalents of Πολιτεία in Aristotle’s Nicomachean Ethics
According to Some Scholars (Latin as in Bonitz) b. = Bonitz; g.-j.
= Gauthier-Jolif; m. = Mulhern; o. = Ostwald; r. = Ross 231
Contributors

Anne Ashbaugh is Professor of Philosophy, Towson University (USA), special-

izing in Ancient Greek Philosophy, Nietzsche, and Philosophy of Literature.
Her works include studies on Plato’s ethics, Plato’s Timaeus, and many essays
and chapters. From 2006 to 2016, she was Visiting Professor in Philosophy at
Rutgers University.
Carlos Cortissoz is Associate Professor in the Department of Humanities,
University of Bogotá, Jorge Tadeo Lozano (Colombia), where he teaches
Greek and Roman literature, philosophy, and culture. He has a PhD from
Binghamton University, where he studied Ancient Greek Philosophy with
Professor Anthony Preus.
Andrey Darovskikh is a Doctoral Candidate at Binghamton University (USA).
Prior to coming to Binghamton, he completed two MA projects: one in
Philosophy and another in Medieval Studies. He works on Ancient Philosophy
with a specific focus on Aristotle and his philosophy of biology.
María Angélica Fierro is Associate Researcher, National Council of Science
and Technology, University of Buenos Aires (Argentina) and is Representative
for Latin America at SAGP. She has published articles and book chapters in
Spanish and English. Her Spanish translation of Plato’s Phaedrus was recently
published.
Robert Hahn, Professor of Philosophy, Southern Illinois University Carbondale
(USA), author of six interdisciplinary books on early Greek philosophy.
Recipient of Outstanding Teacher of the College and Outstanding Educator
in the University awards, Professor Hahn has led 65 travel-study programs to
Greece, Turkey, and Egypt.
Elizabeth (Betsy) Jelinek is Associate Professor and Chair of Philosophy at
Christopher Newport University (USA). Currently, she also serves as Assistant
Secretary of the Society for Ancient Greek Philosophy. Jelinek’s work has
appeared in journals including Apeiron, Pacific Philosophical Quarterly, and
History of Philosophy Quarterly.
xiv Contributors
Fred D. Miller, Jr. is Research Professor, Social Philosophy and Policy Center,
West Virginia University; and Professor Emeritus, Bowling Green State
University (USA). His publications include Nature, Justice, and Rights in
Aristotle’s Politics and numerous articles on ancient philosophy.
Christopher Moore is Associate Professor of Philosophy and Classics at the
Pennsylvania State University (USA). Moore is author of three monographs—
Socrates and Self-Knowledge (2015); Calling Philosophers Names (2020); and
The Virtue of Agency (2023)—and numerous essays and translations in classi-
cal Greek philosophy.
J. J. Mulhern joined the University of Pennsylvania (USA) in 1991 and has
taught in Government Administration, Classical Studies, and Political Science,
twice heading the University’s Fels Institute of Government. Much of his work
focuses on ancient Greek logic, ethics, and politics and their afterlife.
Gerard Naddaf is Professor Emeritus of Philosophy and Senior Scholar at York
University in Toronto (Canada). He is the author of The Greek Concept of
Nature, several co-authored works, and numerous articles and book chapters
covering a wide range of topics in ancient Greek philosophy and science.
Thomas M. Olshewsky is Professor Emeritus of Philosophy at the University of
Kentucky and Research Scholar at New College of Florida (USA). While he
has published research in a wide range of areas, his principal focus has been
work on Aristotle’s developing understanding of motion.
Pierre Pellegrin is Director of Research Emeritus at the Centre National de la
Recherche Scientifique, Paris (France). His works include Animals in the
World: Five Essays on Aristotle’s Biology and Endangered Excellence: On
the Political Philosophy of Aristotle, both translated into English by Anthony
Preus.
John Thorp is Professor Emeritus, Department of Philosophy, University of
Western Ontario (Canada). He is a former Executive Director of the Canadian
Federation for the Humanities, a former president of the Canadian Philosophical
Association, and a chevalier in the Ordre des palmes académiques.
Lewis Trelawny-Cassity is an independent scholar (USA). Trelawny-Cassity’s
publications include articles on Plato in Epoché and Polis and an article about
Plato’s Academy in the Internet Encyclopedia of Philosophy. He now lives
with his wife and two sons on a small farm in western Massachusetts.
Mark R. Wheeler is a Professor in the Department of Philosophy at San Diego
State University (USA). Wheeler is the author of Being Measured: Truth and
Falsehood in Aristotle’s Metaphysics (2019).
Foreword

It is a privilege and a great pleasure to write a foreword to this volume in honor

of Tony Preus, a colleague whose academic work I have known and admired
since my undergraduate years, whose leadership of the Society for Ancient Greek
Philosophy (SAGP) has kept it alive and thriving for more than four decades, and
whose wisdom and huge experience has guided my own presidency of SAGP
since my election to that office.
Tony was born in New Jersey and is of Norwegian descent. He comes from
a long line of Lutheran ministers sent by the church of Norway to the US since
1853 to found and organize the Norwegian Lutheran Church. Tony grew up in
that tradition since his father, who had also received a PhD (in Theology) from
Princeton University, was a pastor of a congregation in New Jersey, and later in
Minnesota. In keeping with family customs, Tony went to Luther College in Iowa
with the intention of subsequently pursuing an ecclesiastic career. His excellent
training in Greek and Latin, however, as well as his love of Classical authors, led
him to change direction. He was awarded a Woodrow Wilson Fellowship and
went to Johns Hopkins University to study Philosophy and Classics. His next
achievement, and a stroke of luck, was a Rhodes Scholarship which enabled him
to study at Trinity College, Oxford (1959–1962). One of the interviewers for the
Rhodes Scholarship asked him whether he believed that everyone should study
Greek philosophy. “No,” said Tony, “but some people must carry that tradition
on and this is what I want to do in my life.” True to his word, after receiving his
MA in Literae Humaniores from Oxford University (1962) he returned to Johns
Hopkins and completed his PhD under the supervision of Ludwig Edelstein and
Ed Lee in 1968. In the meantime, he had been recruited by Binghamton University
in 1964 to join the Philosophy Faculty as a junior member. In Tony’s own words,
he was “directed by divine intervention to teaching” and soon came to consider
Binghamton University his intellectual home.
His remarkable career there is highly revelatory of who Tony is and what he
has offered to his home institution, his students, the discipline, and the profession
as a whole. When he joined Binghamton, the University had approximately 2,800
students. Many were among the best in the state of New York but could never
have afforded to go to an Ivy League School. The explicitly stated mission of
the University was, and still is, to provide for these top-notch students a strong
xvi Foreword
academic education including, notably, a high-quality education in the Liberal
Arts. It is this twofold mission, social and intellectual, that Tony endorsed with
all his heart and has pursued so very successfully to this day. Much of what he
has published and everything that he has taught is related in one way or another
to that context. A brief and selective survey of his topics of research and teaching
conveys an idea of the enormous breadth of his interests, his youthful energy, his
intellectual flexibility and versatility, and his extraordinary capacity to keep up
with the times. Similar observations apply to his role as Secretary of SAGP for the
best part of the last half century.
Since his early years, Tony has had an abiding interest in Biology, which led
him to do his PhD on Aristotle’s biological works (then a relatively neglected
subject). In addition to his seminal books Science and Philosophy in Aristotle’s
Biological Works (1975) and Aristotle and Michael of Ephesus On the Movement
and Progression of Animals (1981), he contributed significantly to the growth
of interest in ancient biological theory, zoology, psychology, and medical
practice with over 50 articles on Aristotle, Theophrastus, and the Peripatetic
tradition as well as Plotinus and Galen. Another area of interest, partly related
to his studies of ancient psychological theories, is the Presocratics: the origins of
Greek Philosophy, the Orphics, Empedocles and generally the development of
Philosophy in Magna Graecia, the development of Greek rhetoric and in particular
Gorgias, and generally themes, patterns, and arguments in Presocratic thought.
Numerous articles attest to Tony’s interest in Plato’s Eleatic dialogues, Plato’s
and Aristotle’s political philosophy, and Aristotle’s metaphysics, while some of
his publications focus on contemporary ethical themes, such as respect for the
dead and the dying, the duty to treat AIDS patients, and the vexed question of
whether the ancients had a concept of human rights. In parallel to this remarkable
production, Tony also co-edited with John Anton four volumes of Essays in
Ancient Greek Philosophy (1983–1992), was the sole editor of the fifth volume of
the series, and has published approximately 90 book reviews. Moreover, his love
and understanding of French language and culture turned him into a consummate
translator of contemporary philosophical studies from French into English. He
has translated books by Pierre Pellegrin, and articles by Antoine Faivre and Paul
Moraux, and continues this practice to this very day.
His contributions to academic teaching cover the broadest spectrum. Topics
include almost every area of Ancient Philosophy, from the Presocratics to Plato
and the Platonists, Aristotle and his school, the Hellenistic Philosophers and
far beyond; Greek language, poetry, and medicine; Literature and composition;
Ethics and Policy, History and Philosophy of Human Services, Medical Ethics,
and Philosophy of Education; Philosophy of Religion, Philosophy of Biology, and
the Ethics of Pain and Death. He has taught students of all levels, has directed or
co-directed numerous dissertations, has served on a large number of dissertation
committees, and has kept up with many of his students after their graduation.
He has pursued his duties as a teacher of Philosophy with the utmost altruism,
infectious enthusiasm, and remarkable success, while also serving Binghamton
University as Chair and as member of major university committees, task forces,
 Foreword xvii
and advisory boards. On account of his absolutely exceptional performance and
especially his superb record as a Philosophy teacher and mentor, Binghamton
University bestowed on him the title of Distinguished Teaching Professor of
Philosophy—a rare and most deserved honor.
Tony’s versatility, extraordinary energy, and concern for others, and also
his distinctive way of bringing philosophy to bear on crucial issues in life, has
found expression in important community service. He has served on the Lourdes
Hospital Institutional Review Board since 1978 and was Committee Chair for five
years (1982–1987). He has been on the Lourdes Death and Dying Committee for
12 years (1975–1987), on the Lourdes Hospital Ethics Committee for six years
(1987–1993), on the Long Term Health Care Ethics Committee for eight years
(1987–1995), and on Ethics Committee of NYS Family Physicians for two years
(1986–1988). He has given dozens of talks at all the local hospitals, and also at
schools, churches, synagogues, television and radio stations. And he has done
much else, too many things to mention, each of them touching in greater or smaller
ways on people’s lives. An accomplished musician on the bass viol, in his student
years he played with the orchestra of the City of Oxford and was a jazz performer
with the “Transatlantics”; after his return to the US he played for several years
with the Binghamton Symphony Orchestra. One wonders when Tony found the
time to sleep. Yet the pleasure that he derives from these manifold activities,
communal as well as academic, is impossible to miss. He has the radiance of a
serene and deeply contented person whose happiness derives not merely from
fulfilled academic ambition but from the consistent pursuit of what he considers
his own mission and a lifetime of faithful service to the institutions that he has
bound himself to.
Tony’s leading role as Secretary of the SAGP lies beyond the sphere of any
particular university or research center and constitutes a hugely important and
long-lasting contribution to the field of Ancient Philosophy and everyone engaged
in it. He became involved in SAGP when he replaced John Anton as Secretary
in 1968. His first move was to expand the activities of SAGP by including the
Central and Pacific Divisions of the American Philosophical Association (APA)
as venues for SAGP talks and panels. Over the next many years, he oversaw
several changes, partly imposed by the decisions of the APA and the Society
for Classical Studies (SCS; formerly the American Philological Association),
partly suggested by currents in scholarship, and by the necessities that came with
the times. He served together with many SAGP Presidents, including Gregory
Vlastos, G.E.L. Owen, Glen Morrow, Ludwig Edelstein, Raphael Demos, Philip
Merlan, Friedrich Solmsen, Julius Moravcsik, John Anton, Willian Fortenbaugh,
Joseph Owens, Charles Kahn, David Furley, Diskin Clay, Deborah Modrak and
several others, always with efficiency and excellent judgment. He kept SAGP
going even when it fell upon harder times, with faith in the Society and its goals,
love for the discipline and its ministers, total dedication and success.
In the early months of my own presidency, Tony guided the Society through an
expansion to include additional constituencies, the election of more representatives
to the Board of Directors, a radical revision of the Society’s Bylaws, the creation
xviii Foreword
of a new website, a system for the electronic payment of dues, and the institution
of two SAGP awards, one intended for the best paper accepted for the APA/SCS
meeting, the other bearing the title of the SAGP Annual Lectureship and destined
to acknowledge a senior scholar’s lifetime contribution to our field in the form of
a widely attended and broadcast lecture by the scholar who receives this honor.
Tony inspired, informed, and spearheaded these changes with characteristic
wisdom and foresight. He also organized, with the help of the Society’s first
Assistant Secretary, Betsy Jelinek, the first SAGP Annual Lectureship held by
David Sedley.
In the approximately 70 years since its foundation, no challenge that SAGP has
had to face has been nearly as daunting as the COVID-19 pandemic. It affected
virtually every activity that the Society had planned, and the cancellation of talks
and panels was all the more demoralizing because it followed almost immediately
upon the structural overhaul mentioned above and designed to take the Society
forward into the future. As President, I was at a loss and the same held for many
other members of the Board. Not so Tony, who immediately went into high gear to
move the activities of the Society to Zoom, mastered the necessary technicalities,
organized the talks and panels at the APA/SCS as remote events, and opened
up possibilities for SAGP that neither myself nor anyone else on the Board had
envisaged. Undoubtedly, the most important innovation that he introduced consists
in a Zoom series in which primarily junior scholars present work in progress and
receive input from their peers as well as leading scholars in attendance. So far as
the Society is concerned, these Zoom sessions, as well as numerous other remote
events proposed and organized by Tony, bring SAGP centerstage, put it in closer
contact with cutting-edge research, enormously enrich its agenda, and optimally
serve the goals of promoting cooperation between specialists and encouraging the
work of younger scholars in our discipline.
It is difficult to describe the inspiration, imagination, and enterprise that Tony
brings to the planning and organization of such events. It is even more difficult to
convey how profoundly touching is his commitment to a deeply egalitarian mode
of philosophical conversation that is largely unaffected by socio-economic factors
and institutional elitism. In a recent conversation on the subject, Tony mentioned
that Plato actually makes the point that this is how philosophy is done: people get
together and talk in specific settings, public or private. “We don’t have the luxury
of Polemarchus’ house in Piraeus,” he said, “but we do now have remote as well
as in person meetings and can do philosophy either way.” I end this all too short
tribute with this thought, and wish to express my admiration and gratitude to Tony
for his immense contributions to SAGP, the profession, and our discipline.
Voula Tsouna
President of SAGP
Distinguished Professor of Philosophy
Department of Philosophy
University of California, Santa Barbara
Acknowledgments

Great and many thanks to Tony Preus, who (as Gerard Naddaf writes in his chap-
ter) is always there when you need him. In the case of the preparation of this
volume, Tony has been available for various and sundry queries and requests
for assistance, including regarding some tedious minutiae in the preparation of
his bibliography and, most pleasurably, some exchanges about translating οὐσία
in a very specific context. Tony’s efforts to sustain without interruption the pro-
ceedings of the SAGP have been, to echo Voula Tsouna, essential, inviting, and
seamless.
To the several contributors who have been involved with this project since
before its inception—Betsy, Lew, John, J. J.—thank you for your generosity of
spirit and steadfast encouragement through the long and complicated progress
that has led, at last, to a volume honoring Tony.
Special thanks to Voula Tsouna for producing a foreword to the collection.
Thanks, too, to the many other scholars who had interest in, but insufficient
time for, involvement or for whom difficult circumstances created impediments
to contributing to this project.
To the team at Routledge, including the anonymous reviewers, editors Amy
Davis-Poynter, Marcia Adams, project manager Shanmugapriya Rajaram, and
others, I offer thanks for all the various helpful guidance and assistance from
proposal to print.
Special gratitude, too, I would like to extend to Cynthia Graeff for technical
work in producing images that appear in Chapter 3.
Finally, I would like to express warm gratitude to all the contributors of this
volume. The patience, enthusiasm, and unfailing support you have shown through
a somewhat lengthy process has made this project enjoyable, while your contri-
butions have made it a rich and truly excellent way to honor Tony Preus through
offering a collection of papers that advance the field he has done so very much to
develop and promote.
Abbreviations

Abbreviations of ancient sources conform to the system laid out in Simon

Hornblower, Antony Spawforth, eds., The Oxford Classical Dictionary, 3rd ed.
Other abbreviations are announced within each chapter.
Anthony Preus

Distinguished Teaching Professor of Philosophy

Binghamton University

Bibliography
Warm thanks to Tony Preus for assistance in
the preparation of this bibliography.
Books
Single authored
2015. Historical Dictionary of Ancient Greek Philosophy. 2nd ed. Lanham: Rowman &
Littlefield.
2012. “Greek Philosophy.” In Oxford Bibliographies Online. Oxford: Oxford University
Press, Online. Last updated 24 November, 2020.
2007. Historical Dictionary of Ancient Greek Philosophy. Lanham: Scarecrow Press. (For
a time starting in 2010, the paperback edition of this book has been known as The A to
Z of Greek Philosophy).
1996. Notes on Greek Philosophy from Thales to Aristotle. Binghamton: Global
Publications, Institute of Global Cultural Studies (IGCS), Binghamton University,
SUNY. (2nd ed., 1999).
1981. Aristotle and Michael of Ephesus On the Movement and Progression of Animals.
Hildesheim: Georg Olms Verlag.
1975. Science and Philosophy in Aristotle’s Biological Works. Hildesheim: Georg Olms
Verlag.

Edited volumes
2001. Essays in Ancient Greek Philosophy, Volume VI: Before Plato. Albany: SUNY Press.

Edited with John Anton.

1992. Essays in Ancient Greek Philosophy, Volume V: Aristotle’s Ontology. Albany:
SUNY Press.
1991. Essays in Ancient Greek Philosophy, Vol. IV: Aristotle’s Ethics. Albany: SUNY Press.
xxii Anthony Preus
1989. Essays in Ancient Greek Philosophy, Vol. III: Plato. Albany: SUNY Press.
1983. Essays in Ancient Greek Philosophy, Vol. II. Albany: SUNY Press.

Translations (French to English)

2020. Endangered Excellence: On the Political Philosophy of Aristotle. By Pierre Pellegrin.
Albany: SUNY Press.
1986. Aristotle’s Classification of Animals: Biology and the Conceptual Unity of the
Aristotelian Corpus. By Pierre Pellegrin. Berkeley: University of California Press.

Articles
2020. “The Techne of Nutrition in Ancient Greek Philosophy.” Archai 29: 1–34.
2017. “Philosophy and Rhetoric in Western Greece: Focus on Empedocles and Gorgias.”
In Politics and Performance in Western Greece, edited by Heather L. Reid, Davide
Tanasi, and Susi Kimbell, 197–208. Sioux City: Parnassos Press.
2016. “The Philosophical Climate in Magna Graecia from the mid-6th to the mid-4th
BCE.” In Philosopher Kings and Tragic Heroes, edited by Heather L. Reid and Davide
Tanasi, 1–24. Sioux City: Parnassos Press.
2012. “Aristotle on Oligarchy: Theory and Observation.” Philosophical Inquiry 35, no. 3:
26–58.
2011. Introduction to the Transaction Edition of Alban Dewes Winspear, The Genesis of
Plato’s Thought: “The Genesis of Winspear’s Thought.” New Brunswick: Transaction
Publishers.
2010. “Aristotle.” In The Oxford Encyclopedia of Ancient Greece and Rome. Oxford:
Oxford University Press.
2008. “Pre-Socratic Philosophy.” In The Humanities at Work: International Exchange
of Ideas in Aesthetics, Philosophy and Literature, edited by Yubraj Aryal, 248–69.
Kathmandu: Sunlight Publication.
2005. “Did the Ancient Greeks have a Concept of Human Rights?” International Journal
of Decision Ethics 1, no. 2: 43–64.
2005. “Citizenship and Participation in Government in Ancient Greek Political Thought.”
Skepsis 26, no. 1: 150–163.
2004. “Major Trends in Greek Philosophy in the United States, 1953–2003.” In Greek
Philosophy in the New Millenium: Essays in Honour of Thomas M. Robinson, edited by
Livio Rossetti, 75–88. Sankt Augustin: Academia Verlag.
2002. “Plotinus and Biology.” In Neoplatonism and Nature: Studies in Plotinuis’ Enneads,
edited by Michael F. Wagner, 43–55. Albany: SUNY Press.
1999. “Hellenic Philosophy of Law: Conceptual Framework.” In Encyclopedia of
Philosophy of Law, edited by C. B. Gray, 353–356. New York: Garland.
1999. “Hellenic Philosophy of Law: Sources for the Earlier Period.” In Encyclopedia of
Philosophy of Law, edited by C. B. Gray, 356–360. New York: Garland.
1998. “Thoth and Apollo: Greek Myths of the Origin of Philosophy.” Methexis 11:
113–125.
1997. “Greek Philosophy in Egypt: From Solon to the Arab Conquest.” In Greeks &
Barbarians: Essays on the Interactions between Greeks and Non-Greeks in Antiquity
and the Consequences for Eurocentrism, edited by John E. Coleman and Clark A.
Walz, 155–174. Bethesda: CDL Press.
 Anthony Preus xxiii
1997. “Hermetica: Egyptian Religious and Philosophical Texts.” In Encyclopedia of
Ancient Philosophy, edited by Donald J. Zeyl, Daniel Devereux, and Philipo Mitsis,
263–265. Westport: Greenwood Press.
1997. “Polemon of Athens.” In Zeyl, Devereux, and Mitsis, Encyclopedia of Ancient
Philosophy, 439.
1997. “Some Ancient Ecological Myths and Metaphors.” In The Greeks and the
Environment, edited by Laura Westra and T. M. Robinson, 11–18. Lanham: Roman &
Littlefield.
1997. “Sotion of Alexandria.” In Zeyl, Devereux, and Mitsis, Encyclopedia of Ancient
Philosophy, 524.
1997. “Wisdom Texts and Philosophy.” Tópicos 13, no. 1: 237–254.
1995. “The Priority of the Intelligible.” Review of Form and the Good in Plato’s Eleatic
Dialogues, by Kenneth Dorter. Apeiron 28, no. 3: 239–249.
1994. “Ο Αριστoτέλης για τη Δoυλεία: Πρoσφατες Ηρμηvειες.” Translated by D. Z.
Andriopolous (Δ. Ζ. Αvδριoπoυλoς). In Αριστoτέλης: Οvτoλoγια, Γvωσιoθεωρια,
ήθικη, πoλιτικη φιλoσoφια, αφιερωμα στov, John P. Anton, edited by Δ. Ζ. Αvδριoπoυ
λoς. Athens: Βιβλιoπoλειo της “εστιας”. (Translation of 1993b).
1993a. “Hermetica Bibliography.” Journal of Neoplatonic Studies II, no. 1: 151–155.
1993b. “Aristotle on Slavery: Recent Reactions.” Philosophical Inquiry 15, nos. 3–4: 33–47.
1992. Greek Philosophy: Egyptian Origins. Binghamton: IGCS. Binghamton University
Research Papers #3.
1992. Aristotle on Africa. Binghamton: IGCS. Binghamton University Research Papers #7.
1991. “Man and Cosmos in Aristotle: Metaphysics Lambda and the Biological Works.”
In Biologie Logique et Metaphysique, edited by Daniel Devereux and Pierre Pellegrin,
467–487. Paris: Editions du Centre National de la Recherche Scientifique (CNRS).
1991. “Animal and Human Souls in the Peripatetic School.” Skepsis. Reprinted in
Philosophies of Being and Mind, edited by J. T. H. Martin, 125–149. Delmar: Caravan
Books, 1992.
1990. “Michael of Ephesus and the History of Zoology.” In The Classics in the Middle
Ages: Papers of the Twentieth Annual Conference of the Center for Medieval and
Early Renaissance Studies, edited by Aldo S. Bernardo and Saul Levin, 265–282.
Binghamton: Center for Medieval and Early Renaissance Studies.
1989. “AIDS: The Duty to Treat, A Philosopher’s Perspective.” The Mount Sinai Journal
of Medicine 56, no. 3: 254–258.
1988/9. “Aristotle and Respect for Persons.” University of Dayton Review 19, no. 3: 71–80.
Reprinted in Anton and Preus, Essays in Ancient Greek Philosophy, Vol. IV: Aristotle’s
Ethics 1991, 215–226.
1988. “Drugs and Psychic States in Theophrastus’ Historia Plantarum 9.8–20.” In
Theophrastean Studies: Rutgers Studies in Classical Humanities, vol. III, edited by
W. W. Fortenbaugh and R. W. Sharples, 76–99. New Brunswick: Transaction Books.
1986. “Aristotle on Healthy and Sick Souls.” The Monist 69, no. 3: 416–433.
1985. “Fidelity and Collaboration.” Translation Perspectives II: 87–94.
1984. “Respect for the Dead and Dying.” Journal of Medicine and Philosophy 9, no. 5:
409–415.
1983. “Biological Theory in Porphyry’s De abstinentia.” Ancient Philosophy 3, no. 2:
149–159.
1983. “Comments on Professor Kerferd’s Paper: Possible Stoic Models of Impulses.” In On
Stoic and Peripatetic Ethics, edited by W. W. Fortenbaugh, 99–106. New Brunswick:
Transaction Books.
xxiv Anthony Preus
1983. “Aristotle and Hippocratic Gynecology.” In Aristoteles als
Naturwissenschaftstheoretiker, edited by Johannes Irmscher and Georg Harig, 189–202.
Berlin: Akademie Verlag.
1982/3. “Socratic Psychotherapy.” University of Dayton Review 16, no. 1: 15–23.
1982. “Michael of Ephesus on Aristotle IA and MA.” World Congress on Aristotle,
Proceedings.
1981. “Ethics and Policy in the Human Services.” American Philosophical Association
Newsletter on Teaching Philosophy 2, no. 3: 6–7.
1981. “Intention and Impulse in Aristotle and the Stoics.” Apeiron 15, no. 1: 48–58.
1981. “Reply to Jacobs.” Nature and System 3, no. 2: 119–121.
1979. “Eidos as Norm in Aristotle’s Biology.” Nature and System I (1979): 79–101.
Reprinted in Anton and Preus, Essays in Ancient Greek Philosophy, Vol. II., 340–363.
1977. “Galen’s Criticism of Aristotle’s Conception Theory.” Journal of the History of
Biology 10, no. 1: 65–85.
1975. “Biomedical Techniques for Influencing Human Reproduction in the Fourth Century
BC.” Arethusa 8, no. 2: 237–263.
1975. “Geometric Method in Aristotle’s Progression of Animals.” Historical and
Philosophical Dimensions of Logic, Methodology and Philosophy of Science. Fifth
International Congress of Logic, Methodology, and Philosophy of Science, Proceedings
XII, edited by R. E. Butts and J. Hintikka, 45–46. Dordrecht: D. Reidel.
1973. “Aristotle’s Three Theories of the Soul.” Proceedings of the Creighton Club: 16–31.
1970. “Science and Philosophy in Aristotle’s Generation of Animals.” Journal of the
History of Biology 3, no. 1:1–52.
1970. “The Continuous Analogy: Uses of Continuous Proportions in Plato and Aristotle.”
Agora 1, no. 2: 20–42.
1969/70. “The Continuous Analogy: Aristotle’s Cosmological Argument.” Proceedings of
the Creighton Club: 82–95.
1969. “Aristotle’s Natural Necessity.” Studi Internazionali di Filosofia I (1969): 91–100.
1969. “Aristotle’s ‘Nature uses…’.” Apeiron 3, no. 2: 20–33.
1968. “Aristotle’s Parts of Animals 2.16.659b13-19: Is it Authentic?” The Classical
Quarterly 18, no. 2: 170–178.
1968. “On Dreams 2, 459b24-460a33, and Aristotle’s Oψις.” Phronesis 13, no. 2: 176–182.
1964. “Aristotle on Biology as Philosophy.” Oneota Review 1, no. 2: 5–11.

Translations (French to English).

1994. “Ancient and Medieval Sources of Modern Esoteric Currents.” Chap. 1 in Access to
Western Esotericism, by Antoine Faivre. Albany: SUNY Press.
1989. (The Pellegrin parts). “Cicero and the Aristotelian Theory of Divination by Dreams.”
By José Kany-Turpin and Pierre Pellegrin. In Cicero’s Knowledge of the Peripatos,
edited by William W. Fortenbaugh and Peter Steinmetz, 220–245. New Brunswick:
Transaction Books.
1987. “Logical Difference and Zoological Difference: The Unity of Aristotle’s Thought.”
By Pierre Pellegrin. In Philosophical Issues in Aristotle’s Biology, edited by Allan
Gotthelf and James Lennox, 313–338. Cambridge: Cambridge University Press.
1985. “Aristotle: A Zoology Without Species.” By Pierre Pellegrin. In Aristotle on Nature
and Living Things, Philosophical and Historical Studies Presented to David M. Balme
on His Seventieth Birthday, edited by Allan Gotthelf, 95–116. Pittsburgh: Mathesis
Publications; Bristol: Bristol Classical Press.
 Anthony Preus xxv
1985. “Galen and the ‘De Partibus Animalium’.” By Paul Moraux. In Gotthelf, Aristotle on
Nature and Living Things, 327–344.

Book reviews
2018. Plato Laws 1 and 2. Translated with and Introduction and Commentary, by Susan
Sauvé Meyer. Plato: The Internet Journal of the International Plato Society 18:
127–128.
2013. Pursuits of Wisdom, by John Cooper. Polis 30, no. 1: 129–132.
2012. Theophrastus, On First Principles, by Dmitri Gutas. The Classical Review 62, no.
1: 91–93.
2008. Aristotle on Definition, by Marguerite Deslauriers. History and Philosophy of Logic
29, no. 3: 302–305.
2005. The Female in Aristotle’s Biology, by Robert Mayhew. Journal of the History of
Philosophy (JHP) 43, no. 1: 109–110.
2004. Studies in Ancient Philosophy, vol. XV, edited by C.C.W. Taylor. International
Studies in Philosophy (ISP) 46, no. 1: 321–322.
2004. Ethics in Reproductive and Perinatal Medicine, by Carson Strong. ISP 46, no. 1:
311–314.
2004. Emotion and Peace of Mind, by Richard Sorabji. ISP 46, no. 1: 302–303.
2004. Order in Multiplicity: Homonymy in the Philosophy of Aristotle, by Christopher
Shields. ISP 46, no. 1: 297–299.
2002/2003. Aristotle on Life and Death, by R. A. H. King. Hermathena 173/174: 218–222.
2002. Theophrastus against the Presocratics and Plato: Peripatetic Dialectic in the De
Sensibus, by Han Baltussen. Religious Studies Review (RSR) 28, no. 2: 164.
2002. The Myth of Aristotle’s Development and the Betrayal of Metaphysics, by Walter
Wehrle. JHP 40, no. 4: 536–538.
2001. The Unity of Plato’s “Sophist”: Between the Sophist and the Philosopher, by Noburu
Notomi. RSR 27, no. 3: 288.
2001. Plato: Clitophon, edited by S. R. Slings. RSR 27, no. 2: 161–162.
2000. Hippocrates, by Jacques Jouanna. RSR 26, no. 3: 272.
1999. Studies in Greek Philosophy, Vols I & II, by Gregory Vlastos. ISP 31, no. 4: 138–140.
1999. Galen: On Antecedent Causes, by R. J. Hankinson. RSR 25, no. 2: 187.
1999. Asclepius: Collection and Interpretation of the Testimonies, by E.J. & L. Edelstein.
RSR 25, no. 1: 76.
1999. Aristotle’s Metaphysics Θ 1–3: On the Essence and Actuality of Force, Martin
Heidegger. Translated by Walter Brogan and Peter Warnek. ISP 31, no. 2:
141–143.
1999. Aristotle’s Theory of Material Substance: Heat and Pneuma, Form and Soul, by Gad
Freudenthal. ISP 31, no. 2: 134–136.
1998. Galen and Chrysippus on the Soul: Argument and Refutation in the De Placitis,
Books II-III, by Teun Tieleman. RSR 24, no. 4: 412.
1998. Aristotle and Neoplatonism in Late Antiquity: Interpretations of the De Anima, by
Henry J. Blumenthal. RSR 24, no. 2: 190–191.
1997. The Masters of Truth in Archaic Greece, by Marcel Detienne. RSR 23, no. 3: 291.
1997. Aristotle’s Philosophical Development: Problems and Prospects, by William Wians.
JHP 35, no. 3: 460–462.
1995. Ethics With Aristotle, by Sarah Broadie. RSR 21, no. 2: 135.
xxvi Anthony Preus
1995. Taking Life Seriously: A Study of the Argument of the “Nicomachean Ethics”, by
Francis Sparshott, and Aristotle on the Goals and Exactness of Ethics, by Georgios
Anagnostopoulos. JHP 33, no. 3: 511–514.
1994. Forms in Plato’s Philebus, by E. E. Benitez. ISP 26, no. 2: 104.
1993. Theophrastus, De Causis Plantarum Books III–IV, V–VI, edited and translated by
Benedict Einarson and George K. K. Link. Ancient Philosophy 13, no. 2: 448–450.
1992. The Anatomy of Neoplatonism, by A. C. Lloyd. The Journal of Neoplatonic Studies
1, no. 1: 141–145.
1991. Aristotle on the Human Good, by Richard Kraut. RSR 17, no. 3: 257–258.
1991. Faces of Medicine: A Philosophical Study, by Wim J. Van der Steen and P. J. Thung.
ISP 23, no. 1: 140.
1991. The Fabric of Character: Aristotle’s Theory of Virtue, by Nancy Sherman. ISP 23,
no. 3: 147–148.
1991. Aristotle’s Concept of the Universal, by George Brakas. ISP 23, no. 1: 101–102.
1991. Aristotle on Substance: The Paradox of Unity, by Mary Louise Gill. ISIS 82, no. 2:
362–363.
1991. Cosmic and Meta-Cosmic Theology in Aristotle’s Lost Dialogues, by Abraham P.
Bos. JHP 29, no. 4: 669–671.
1991. Les Choses memes. La pensee du reel chez Aristote, by Gilbert Dherbey-Romeyer.
Ancient Philosophy 11, no. 2: 444–445.
1990. Alfred of Sareshel’s Commentary on the Metheora of Aristotle, by James K. Otte.
ISIS 81: 759–760.
1990. Cosmic Problems: Essays on Greek and Roman Philosophy of Nature, by David
Furley. RSR 16, no. 4: 340.
1990. Simplicius On Aristotle’s Physics 6, translated by David Konstan. RSR 16, no. 2: 149.
1989. A New Aristotle Reader, edited by J. L. Ackrill. RSR 15, no. 3: 260.
1989. The Phaedo: A Platonic Labyrinth, by Ronna Burger. ISP 21, no. 1: 73.
1989. The Arguments ‘From the Sciences’ in Aristotle’s Peri Ideon, by Daniel H. Frank.
ISP 21, no. 1: 81–82.
1989. Just Health Care, by Norman Daniels. ISP 21, no. 3: 106.
1988. Aristotle and Logical Theory, by Jonathan Lear. ISP 20, no. 1: 93–94.
1987. Passage and Possibility: A Study of Aristotle’s Modal Concepts, and Nature,
Change, and Agency in Aristotle’s Physics: A Philosophical Study, by Sarah Waterlow
(Broadie). ISP 19, no. 3: 122–123.
1987. Science, Folklore and Ideology: Studies in the Life Sciences in Ancient Greece, by
G. E. R. Lloyd. ISP 19, no. 3: 96–97.
1987. Aristotle’s Theory of Moral Insight, by Troels Engbert-Pedersen. ISP 19, no. 3:
73–75.
1987. Health and Human Values, A Guide to Making Your Own Decisions, by Frank
Harron, John Burnside, and Tom Beauchamp; Biomedical-Ethical Issues, A Digest of
Law and Policy Development, by Frank Harron, John Burnside, and Tom Beauchamp;
Human Values and Health Care: Audio-Visual Resources, by Frank Harron, John
Burnside, and Tom Beauchamp. ISP 19, no. 1: 84–85.
1987. A History of Greek Philosophy, vol. vi, Aristotle an Encounter, by W. K. C. Guthrie.
ISP 19, no. 1: 80–82.
1986. The Modes of Scepticism: Ancient Texts and Modern Interpretations, by Julia Annas
& Jonathan Barnes. RSR 12, no. 1: 68.
1986. L’Avénement de la science physique, by Lambros Couloubaritsis. ISP 18, no. 1: 71.
 Anthony Preus xxvii
1986. Aristotle on Mind and the Senses, edited by G. E. R. Lloyd and G. E. L. Owen. ISP
18, no. 1: 94–95.
1986. The Concept of First Philosophy and the Unity of the Metaphysics of Aristotle, by
Giovanni Reale, translated by J. R. Catan. ISP 18, no. 3: 78.
1985. Le triangle hippocratique dans le monde gréco-romain: Le malade, sa maladie et
son médecin, by Danielle Gourevitch. ISIS 76, no. 2: 266.
1985. The Presocratic Philosophers (2nd edition), by G. S. Kirk, J. E. Raven, and M.
Schofield. RSR 11, no. 4: 399.
1984. Zénon d’Elée, by Maurice Caveing. ISIS 75, no. 3: 607–608.
1984. Empedocles: The Extant Fragments, by M. R. Wright. RSR 10, no. 3: 287.
1983. Facets of Plato’s Philosophy, by W. H. Werkmeister. ISP 15, no. 3: 123–124.
1983. Necessity, Cause, and Blame, by Richard Sorabji. ISP 15, no. 1: 119–121.
1982. The Presocratic Philosophers, by Jonathan Barnes. ISP 14, no. 2: 89–90.
1982. Alexander of Aphrodisias, De Anima, translated by A. P. Fotinis. JHP 20, no. 4:
427–429.
1981. Die Naturphilosophie des Aristoteles, by G. A. Seeck. Archiv fűr Geschichte der
Philosophie 63, no. 1: 83–84.
1981. Selected Papers, by Harold Cherniss. ISP 12, no. 1: 88–89.
1981. “Thirty-Two Essays,” review of Hippocratica, Actes du Colloque hippocratique de
Paris (4–9 septembre 1978), edited by M. C. Grmek. Clio Medica 16, no. 2/3: 152–154.
1980. Mind and Madness in Ancient Greece: The Classical Roots of Modern Psychiatry,
by Bennett Simon. ISP 12, no. 2: 89–91.
1980. The Middle Platonists, 80 BC-AD 220, by John Dillon. ISP 12, no. 2: 92–94.
1980. Aristotle’s De Motu Animalium, by Martha Nussbaum. Journal of the History of
Biology 13: 351–356.
1979. Substance, Body and Soul: Aristotelian Investigations, by E. Hartman. ISP 11:
211–213.
1978. Le jugement d’existence chez Aristote, by Suzanne Mansion. JHP 16, no. 2: 255.
1978. The Origins of Stoic Cosmology, by David Hahm. ISP 10: 219–220.
1978. “Reason in Aristotle’s Ethics,” review of Reason and Human Good in Aristotle, by
J. M. Cooper and Bios Theoretikos, by T. B. Ericksen. ISP 10: 135–137.
1977. Aristotle and His School, by Felix Grayeff. ISP 9: 209–211.
1977. Aristotle on Emotion, by W. W. Fortenbaugh. ISP 9: 206–209.
1976. Aristotele Trattato sul Cosmo, by Giovanni Reale. JHP 14, no. 4: 478–480.
1976. Articles on Aristotle I: Science, edited by Jonathan Barnes, Malcolm Schofield, and
Richard Sorabji. ISP 8: 222.
1976. Intellectual Experiments of the Greek Enlightenment, by Friedrich Solmsen. ISP 8:
220–222.
1974. Aristotle, by John Ferguson and Aristote et l’analyse du savoir, by Hervè Barreau.
Studi Internazionali di Filosofia (Studi) 6: 213–216.
1974. Aristotle on Memory, by Richard Sorabji. Studi 6: 211–213. Review reprinted in
Filosoficky Casopis 45, no. 4 (1997): 686–687.
1974. Xenophon’s Socrates, by Leo Strauss. Studi 6: 211.
1974. The Verb ‘Be’ in Ancient Greek, by Charles Kahn. Studi 6: 208–211.
1973. Le premier humanisme byzantine, by Paul Lemerle. Studi 5: 245–247.
1973. The Older Sophists, edited by Rosamund Kent Sprague. Studi 5: 244–245.
1972. Essays in Ancient Greek Philosophy, edited by John P. Anton and George L. Kustas.
Studi 4: 179–180.
xxviii Anthony Preus
1972. D’Aristote à Bessarion, by Paul Moraux. Studi 4: 178–179.
1972. The Philosophy of Chrysippus, by J. B. Gould. Studi 4: 175–178.
1971. A History of Greek Philosophy, Vol. III, by W. K. C. Guthrie. Studi 3: 291–221.
1970. Physiological Theory and the Doctrine of the Mean in Plato and Aristotle, by
Theodore Tracy. Studi 2: 181–184.
1966. Selections from Early Greek Philosophy, 2nd edition, by M. C. Nahm. The American
Oxonian 52, no. 2: 94–95.

Miscellaneous
SAGP Newsletters, 1981–present.
2007, 1995, 1992, 1989. Guide to the Finger Lakes Trail in Delaware County and Ulster
County, NY. Distributed by the Finger Lakes Trail Conference.
2006, 1995, 1994, 1993. FLT End-To-End: A Guide for Backpackers. Distributed by the
Finger Lakes Trail Conference. (This guide continues with the work of Joe Dabes.)
2006, 1995, 1994, 1993. Guide to the Finger Lakes Trail in Cortland County, and to the
Onondaga Trail. Distributed by the Finger Lakes Trail Conference.
2006, 1995–91, 1988-86. Guide to the Finger Lakes Trail in Chenango County. Distributed
by the Finger Lakes Trail Conference.
1992, 1989, 1987. Guide to the Finger Lakes Trail, O’Dell Road to Chippewa Falls,
Cortland County NY, and to the Onondaga Trail, Cuyler to Fabius. Distributed by the
Finger Lakes Trail Conference.
1985. “A Science Presents a Dilemma.” Binghamton Press & Sun Bulletin, Saturday,
December 14, 9a.
1985. “Reply to the ‘Note from the Editor’ and the Letter to the APA by Jay Kantor.” APA
Philosophy and Medicine Newsletter 2.
1984. “One Man’s Poison, Another’s Nectar.” Binghamton Press, March 31, 1c, 8c.
1984. “Free Choice vs. Moral Duty.” Binghamton Press, February 11, 1c, 8c.
1983. Ethical Issues in the Human Services: Bibliography and Course Outlines (produced
locally and distributed widely to complete work on NEH Grant).
1983. “Philosophy for Life.” Binghamton Press, May 28, 1c, 8c.
1981. “Ethics and Policy in the Human Services.” American Philosophical Association
Newsletter on Teaching Philosophy 2, no. 3: 6–7.
1981. “Note on Binghamton Medical Ethics Activities.” APA Committee on Philosophy
and Medicine Newsletter 11.
1981. “With Liberty Goes Freedom to Choose.” Binghamton Press, November 21, 1c, 8c.
1979. “Report on Binghamton Bioethical Grand Rounds.” In Ethics Rounds in Hospitals.
Committee on Philosophy and Medicine, American Philosophical Association.
1972. “Report on the IVth International Congress for Logic, Methodology and Philosophy
of Science, Bucharest.” 1971. Studi 4.
1958. “And She Cried Out… In Anguish.” (Short Story) Luther Life: 16–20. Reprinted in
One, 1959.
Introduction
SAGP: Studies and Society
D. M. Spitzer

Society and Studies

Studies in Ancient Greek Philosophy shares the abbreviation SAGP with the
Society for Ancient Greek Philosophy: this is meant to gesture towards some
relationships between the book and the professional organization. Most of the
volume’s contributors are members of the Society for Ancient Greek Philosophy
(SAGP)—including members of the Society’s Board (Fierro, Miller, Thorp,
Wheeler), a former officer (Miller), the current Assistant Secretary (Jelinek), and,
through her foreword, the Society’s President (Tsouna). Beyond this association,
the title of this volume and the abbreviation it shares with the Society intends to
point to another, more substantive relationship. The SAGP, according to its stated
aims, looks “to encourage and contribute to the scholarly study of Ancient Greek
Philosophy” through collaboration that “facilitates interactions among interna-
tional scholars, and highlights the interdisciplinary and intercultural dimensions
of our field” (Society for Ancient Greek Philosophy 2022). Each of these aims is
reflected throughout this collection.

Diversity
Studies in Ancient Greek Philosophy collects the work of scholars at varied
moments in their careers, including a doctoral candidate, early, mid, and late
career as well as emeriti faculty, and scholars working independently of academic
institutions. The inclusion of contributors from South America, North America,
and Europe was facilitated in part by the networks cultivated by the SAGP and
specifically Professor Preus, the Society’s Secretary. The international roster illus-
trates the continual realization of the SAGP’s international presence and its strong
commitment “to promoting equality and diversity in the field of Ancient Greek
Philosophy” (Society for Ancient Greek Philosophy 2022), as well as the broad
admiration and appreciation for Professor Preus as a scholar, educator, and the
society’s secretary since 1980. At an earlier moment in the volume’s development
there was a considerably higher number of papers by women scholars, but due to
emerging circumstances and changes in organization some of the initial contribu-
tors withdrew or found that circumstances prevented their participation; of these,

DOI: 10.4324/b22846-1
2 D. M. Spitzer
several were women. As it stands, in addition to Voula Tsouna’s foreword the
book contains three chapters by women philosophers out of 16 total. Hopefully
this does not reflect a broader imbalance in the area of study. As a way towards
gender inclusivity through the volume, statements that are not direct quotations
or translations and that are meant to apply to human beings universally have been
rendered either in plural forms or with the use of they as a singular pronoun.
Diversity of approaches, styles, and topics forms an important characteristic of
this volume, and in this sense it participates in the mode of the Essays in Ancient
Greek Philosophy series produced from 1971 to 2001 by State University of New
York Press, first under the editorship of Professors John Anton and George L.
Kustas (volume I), then of Anton and Preus (volumes II–V), and finally of Preus
alone (volume VI). Compare, for instance, the ways Ashbaugh works closely
and solely with primary texts to Fierro’s deep involvement with the scholarship
on Phaedrus, or Trelawny-Cassity’s look to a range of texts from ancient Greek
literature and modern philosophy with Wheeler’s logical analysis of truth in
Aristotle’s Categories. These are just two comparisons that illustrate the range of
approaches brought together in one book to honor Professor Preus. The full extent
of this range might serve as a reminder of the diverse and expansive possibilities
available within the field of ancient Greek philosophy.
While the scope of the volume’s current 16 chapters is broad indeed, at one
point in its development Studies in Ancient Greek Philosophy: In Honor of
Professor Anthony Preus contained more than 20 proposed chapters, covering an
even wider and more variegated range within—and beyond—the field. The spread
of that moment in the volume’s coming-to-be included studies of Zarathustran/
Zoroastrian influence on ancient Greek thinking, but also on European philoso-
phers such as Leibniz and Nietzsche. Among other studies that do not appear in
the finalized volume but were present at an earlier moment, two more deserve
special mention: a study of Xenophon’s considerations of military virtue, and
a comparative inquiry drawing together into fruitful dialogue Parmenides and
twentieth-century philosopher of the Harlem Renaissance, Alain Locke, disclos-
ing connections between Locke’s “critical relativism” and Parmenidean ἀλήθεια.
For various reasons and circumstances these proposals and some others did not
materialize into papers for the collection; hopefully their authors will accept genu-
ine thanks for their interest in the project and appreciation for their circumstances.
Even in its current, slightly reduced form, the vast coverage of 16 chapters in a
single volume such as this one still has advantages, especially for students at the
advanced undergraduate and graduate levels, but also for working scholars who,
in encountering such richly manifold studies in one book might formulate fresh
insights and connections across and among the papers in the collection. While the-
matic volumes contribute importantly in focusing attention specifically on curated
questions and areas of interest, non-thematized volumes open opportunities for
readers to craft threads and shared interests through the multiple possibilities for
arranging the chapters and bringing them into dialogue.
Hopefully, through continually expanding research and teaching in the area(s)
of ancient Greek philosophy, and perhaps through continued lines of inquiry and
 Introduction 3
curriculum development that follow and are inspired by Preus’ insight that Greek
philosophy is “for the most part, a cultural product of the eastern Mediterranean”
and the Near East with inextricable connections and influences in Asia and Africa
(Preus 1992, 14–15), the appeal of studying and specializing in the area of ancient
Greek philosophy will become even more inclusive and achieve still greater
diversity.

Interdisciplinarity
The SAGP’s goal to draw attention to, and support for, the interdisciplinary char-
acter of studies in ancient Greek philosophy overlaps with several broad inquiries
in this collection that not only highlight the interdisciplinarity of scholarship on
ancient Greek philosophy, but also widen the reach of that interdisciplinarity. In
“Discovering φύσις: Reductive Materialism, the Emergence of Reflexivity, and
the First Secular Theories of Everything,” for instance, Naddaf calls on recent
studies in evolutionary biology, neuroscience, and genetics, as well as historical
and cultural studies and primary sources ranging from epic and lyric poetries to
Plato, to address the question of philosophy’s beginnings in archaic Greece. The
whole gamut comes to bear on Naddaf’s conclusion that the being to emerge in
the Greek archaic period, which he terms Homo philosophicus, arises from a
dynamic circle of mutually enhancing and transformative cultural and genetic
developments that “changed the course of civilization in the West,” develop-
ments that he stresses are not exclusive to Greeks (33–34). Taking guidance
from Preus’ thoughts on widening the scope of inquiry into Greek philosophy,
Spitzer’s chapter investigates images of totality from Persian, Mesopotamian,
and Egyptian, as well as ancient Greek texts. Hahn’s study of the Milesian phi-
losophers Thales and Anaximander draws on a broad range of the resources in
classical studies, including archaeology, ancient mathematics and technologies,
history, to develop what he terms the “one-under-many” or modular thinking
paradigm that orients early Greek philosophy, a paradigm he links specifically
to the broader cultural developments in the sixth century BCE. Investigating the
implications and necessary procedures for Thales’ measurements of the pyra-
mids in Egypt and Anaximander’s use of a gnomon to map the inhabited earth,
Hahn finds that both activities bear witness “not only to their proportional think-
ing but also their microcosmic-macrocosmic reasoning,” both of which build on
their grasp of “an underlying unity that alters without changing” (73). Trelawny-
Cassity’s chapter moves through a range of authors including Homer, Sappho,
and Tyrtaios in its exploration of the ancient sense(s) of τὸ καλόν—which he
finds to name in an irreducibly double manner beautiful and noble. The inquiry
also turns to a twentieth-century interpretation of G. W. F. Hegel (1770–1831
CE) in order to disclose the relations joining desire, recognition, and τὸ καλόν
(89–92), resulting in the insight that a “twofold desire” for what is attractive and
for recognition “splits the καλόν” (93). In his study of Plato’s Gorgias, Moore
gathers from Thucydides, Aristophanes, Gorgias, and Lysias, to build out the
meaning of φιλοσοφία/philosophia in fifth-century BCE Athens as involving
4 D. M. Spitzer
“in-depth conversation and reflection about doing well in life, personally or
socially” (106), before returning to Plato’s formulation of the term in the Gorgias.
Even when attention is concentrated on a single text squarely within philosophy,
as in Fierro’s inquiry into the meanings and implications of Plato’s use of εἰκός
in Phaedrus, the text itself looks out beyond the disciplinary boundaries of phi-
losophy, even if intending to elucidate those boundaries more effectively. Fierro
follows those outward gestures in Phaedrus towards observations on legal dis-
course of the classical period, specifically those of the Attic orator Antiphon (ca.
480–411 BCE), in order to gain a view onto the ways in which Plato appropriates
the use of εἰκός to be an access to truth “in a Platonic sense, that is to say, to the
real essence of everything” (116).
The range of topics in this volume further exemplifies the interdiscipli-
narity within study of ancient Greek philosophy, what the SAGP’s statement
of aims refers to as the “interdisciplinary and intercultural dimensions” of the
field. Emphasizing political thinking, Cortissoz undertakes a reading of Plato’s
Republic that seeks a resolution of the problems raised by the city-soul analogy:
if the city is just on condition that each citizen is just, and if some citizens are
primarily guided by desires (ἐπιθυμητικόν) in such a way that prevents their being
just, then the city cannot be just (145–146). By attending to and building out a
distinction between types (εἴδη) and manners (ἤθη), Cortissoz discloses a unity
of virtues that involves “different δυνάμεις within the soul” (158). Examples con-
cerning gender discrimination in the closing section bring the ancient text into
proximity with contemporary social and political topics: since, as Cortissoz notes,
it is difficult “to appreciate subtle mechanisms of discrimination” in contemporary
contexts, the paper gestures beyond Plato, beyond the ancient world, and towards
the important work towards a more just society “at every level,” from education,
to cultural production, to law, and more (159). Also centering an inquiry on Plato,
Jelinek concentrates on Phaedo, developing an intervention on the metaphys-
ics of Forms and the question of causation. Rather than understanding causation
in terms of participation in a Form, Jelinek advances another interpretation that
invokes both Forms and particulars in a manner that “treats each as an irreducible
source of explanation” (171).
Within the vast sweep of Aristotle’s work, Pellegrin seeks to locate De Caelo
more adequately by asking whether, and in what way(s), that text constitutes
a work in the study of nature. Ranging through Aristotle’s works, including
Meteorologica, De Caelo, Posterior Analytics, Physics, and their reception by
Simplicius (sixth c. CE), the luminaries discussed in Simplicius’ commentary
(Alexander of Aphrodisias [second–third c. CE] and Iamblicus [third–fourth
c. CE]), Ibn Rushd (aka Averroës, twelfth c. CE), and Thomas Aquinas (thir-
teenth c. CE), the very breadth of the inquiry’s scope discloses a kind of in-
built interdisciplinarity already active in Aristotle’s philosophy. Distinguishing
early in the study between two modes of carrying out inquiries into φύσις (often
translated as nature,1 perhaps better as growth), which Pellegrin characterizes
as “formal and final, the other one material and mechanistic” while also articu-
lating a combined or hybrid more “necessary for a ‘complete’ physics” (180),
 Introduction 5
Pellegrin shows how, in his considerations on motions, Aristotle sets up “a kind
of conceptual framework” that shifts the inquiry away “from mathematical
considerations to a physical analysis” (187), rendering De Caelo both a scien-
tific and a physical treatise. In “Aristotle’s Critique of the Proof of Indivisible
Magnitudes,” Miller focuses on the ἀπορία (he translates: puzzle) involving
infinite divisibility in Aristotle’s account and objection to atomism. By refer-
ence to the ancient commentary of Philoponus (sixth c. CE) and the introduc-
tion of a temporal aspect—simultaneity (ἅμα), Miller develops a distinction
between “divisible anywhere” and “divisible everywhere at the same time”
(197). With this distinction in play, Miller adduces aspects of Aristotle’s geom-
etry from Physics and On Coming-To-Be and Passing-Away (De Generatione
et Corruptione) and clears the way towards a resolution of the ἀπορία and the
insight that Aristotle discerned in the atomists thinking “a failure to understand
the nature of points and magnitudes” (200).
The overlap of biological works and metaphysics sets in motion two of the
volume’s studies on Aristotle, each one further illuminating the interdiscipli-
narity of ancient philosophy. Olshewsky moves from On Parts of Animals to
Generation of Animals, from De Anima to On the Motion of Animals and History
of Animals in order to elucidate Aristotle’s differentiation of male and female
contributions to reproduction. Tracing an increasingly nuanced path through these
works that runs from an apparent distinction based in male’s form and female’s
matter in reproduction into a difference of actual or potential form—since mat-
ter “is always relative to an actuality” (206), Olshewsky turns to Metaphysics
Iota and Aristotle’s types of contrariety only to find that the path was a circle:
the contributions of male and female seem to counter “the presumption of com-
mon species” (208). Yet Olshewsky notes that the progress along this path at
least shows Aristotle thinking in a “more fluid” way than the paradigm of male-
as-seed acting on female-as-(inert)-field, a “basis for the sexist attitudes of our
current culture” (209). The range and interrelatedness of Aristotle’s philosophy
emerges, too, in Darovskikh’s study of εἶδος in Metaphysics Z. With a specific
book of Metaphysics as a focal point, Darovskikh makes his way through various
biological works towards finding that εἶδος has multiple senses that call for both
intensive and extensive reading. Primarily, through an intensive, close reading
of the relevant chapters that coordinates εἶδος with other key terms οὐσία (often
translated substance)2 and τὸ τί ἦν εἶναι (often translated essence), Darovskikh
argues that εἶδος names both species and individual form, that “form as species
and individual forms are not two different concepts” (222). This insight builds on
Darovskikh’s extensive readings, notably Categories, Posterior Analytics, On the
Generation of Animals, Parts of Animals, that both assist in articulating various
senses of εἶδος and intervene on topics of scholarly dispute, such as whether an
entity (οὐσία) is identical with its form (εἶδος).
In addition to the interdisciplinarity enacted in the studies engaged with
Aristotle’s biology and metaphysics, Mulhern’s chapter, “Πολιτεία in Aristotle’s
Nicomachean Ethics,” closely charts the movements of the term πολιτεία in
Nichomachean Ethics. Mulhern develops a network of terms to translate the one
6 D. M. Spitzer
term, πολιτεία, more precisely, with a rootedness in the specific discursive con-
texts where it occurs. To build this network, the chapter turns to Homeric poetry,
Herodotos, as well as to Plato’s Republic and Aristotle’s Politics and Physics,
various translations, and the scholarly literature, particularly on the subject of the
phrase κατὰ φύσιν in “the understood occurrence” of πολιτεία (233–236): ἀλλὰ
μία μόνον πανταχοῦ κατὰ φύσιν ἡ ἀριστή (Arist. Eth. Nic. 1135a5). Mulhern
finds that Aristotle’s surrounding vocabulary, whether “language of sharing,” of
“being habituated,” of “those who rule,” or “looking ahead to using the word in
its different historical senses” in Politics (239), guides readers into the most fitting
understanding of πολιτεία in each case. This latter—the interlacing of the term
through Nichomachean Ethics and Politics—shows again the disciplinary span
and interconnectivity of Aristotle’s philosophy.
Focused on Categories and De Interpretatione, Wheeler’s chapter investigates
questions concerning truth and falsehood: what is the relationship between λόγοι
and ἡ ἀλήθεια? Can all λόγοι be true, or only certain types? What forms “the cor-
relation between things in the world (πραγμάτα) and true and false λόγοι?” (243).
From close attention to a specific passage in Categories (14b14–23), Wheeler
finds that Aristotle considers true λόγοι those which are “single simple linguis-
tic and mental assertions” (253). This insight paves a way towards an articula-
tion of the relation between truth and “things in the world (πραγμάτα),” between
Aristotle’s thinking of assertoric truth in Categories to that in Metaphysics.
In closing, Wheeler also signals toward additional lines of inquiry that would
amplify “the mathematical underpinnings of the Categories” and the relations
between Categories and Metaphysics (256).
The final chapter, reaching into the Hellenistic period, extends the volume’s
historical scope and its topical coverage. Thorp’s study of Epicurus’ theology
evaluates the realist and idealist interpretations of Epicurean divinities. To
approach the theology, Thorp opens inquiries into Epicurus’ theory of truth,
which involves considerations on the atomist, materialist cosmology entwined
with Epicurus’ conceptions of truth. The distinction Thorp makes between pri-
mary and secondary truth, where primary truth has to do with a person’s percep-
tion of εἴδωλα (images) and does not admit of falsity, while secondary truth
involves a distorted perception of an εἴδωλον that does not represent “a true grasp
of the remote object” (261), and can be false concerning the relationship between
the εἴδωλον and the “remote object” that is its source, bears importantly on the
subsequent lines of inquiry. Working through a discussion of “three foundational
items in his epistemology: sensations (αἰσθήσεις), prolepses, and feelings (τὰ
πάθη)” (264), specifically πρόληψις (“kinds of clear generic images” [266]),
Thorp returns to the question of the divinities and their relation to truth, con-
cluding that “Epicurus can claim that the old gods are false, and the new gods—
understood as living blessedly calm lives disengaged from petty concerns—are
true” (270).
All told, a breadth of coverage in the volume’s chapters spans very ancient
texts, what might be called philosophy’s prehistory (Burkert 2008/2009)—what
Preus includes in the range of “wisdom literature” (1997, 239 with notes), through
 Introduction 7
the classical period and its central figures, and into the Hellenistic period. The
approaches this volume gathers extend this range into Medieval and Modern
philosophy and, of course, by way of engagement with the scholarly literature and
linkages to topics of current interest, into the contemporary moment. These layers
of historical breadth produce a vast chronological period—from approximately
3000 BCE to the present day—that incorporates a rich array of interdisciplinarity.

Studies and Society

Of the book’s contributors, several have benefited from the encouragement pro-
moted by the Society in the development of their chapters, having presented
versions of their papers in SAGP venues. Miller, in person at the 2020 SAGP
session of the American Philosophical Association Central Meeting in Chicago,
and Darovskikh, remotely for the SAGP Annual Meeting in October of 2021,
gained insights on their projects from presentations to the SAGP. That such ven-
ues continued and thrived during the pandemic is a result, as Tsouna observes in
her foreword to this volume, of Preus’ thorough and long-standing commitment to
the advancement of research in the field of ancient Greek philosophy even in the
midst of such global turbulence.
Similarly, some papers in this volume develop lines of inquiry that contribu-
tors have begun in other, related publications or presentations beyond the SAGP’s
immediate circle. Naddaf, for instance, first presented what is now the volume’s
opening chapter at a conference on Physics and Ontology in San Sebastian,
Spain, in 2018. While developing and finalizing his contribution, Hahn made
presentations of versions of his chapter at (virtual) conferences hosted or organ-
ized in Greece (Delphi), the US (Pittsburgh), France (Besançon), and the UK
(London). On the way to his chapter, Spitzer formulated a related paper on archaic
images published in the journal Epoché—a journal associated with the Ancient
Philosophy Society.
Studies and society belong together, facilitating and enhancing the formula-
tion of new research in the field of ancient Greek philosophy in ways that reach
out beyond whatever apparent intra-disciplinary differences (e.g. of approach
or method) might be present: as one expression of this, see Cortissoz’s note of
gratitude to Professor Preus (144). In its wide range of approaches and topics,
Studies in Ancient Greek Philosophy: In Honor of Professor Anthony Preus
enacts some aspects of the diversity and interdisciplinarity valued and promoted
by the SAGP and contributes to the advancement of those important aims. Such
contribution forms the most honorific feature of the collection, which was devel-
oped as a tribute to Professor Anthony Preus, Distinguished Teaching Professor
of Philosophy at Binghamton University (SUNY), editor of the SUNY Press
series in Ancient Philosophy, Secretary of the SAGP. Apart from a few notes
of gratitude and appreciation in individual chapters, the studies collected here
offer to Preus and his legacy, both as long-serving and steadfast secretary of the
SAGP and as editor of the State University of New York Press’ series in Ancient
Philosophy (a role he assumed in 1986 and in which he continues to thrive at
8 D. M. Spitzer
present), a deeper and more far-reaching honor than surveys of his scholarship or
encomia. Through rigorous and thoughtful encounters with a vast array of ancient
sources, the contributors to Studies in Ancient Greek Philosophy: In Honor of
Professor Anthony Preus show respect and appreciation for Preus in ways that
enrich and advance the field of study his efforts have significantly shaped through
the decades.

Translation
Without translation work on ancient philosophies cannot be done.
In a narrow sense, to study and write in English or any modern language
on topics in ancient philosophy depends on translation(s), both in terms of the
presentation of ancient material—whether by direct translation, paraphrase, or
quotation from a published translation—and in terms of the manner of learn-
ing and developing skill in reading the ancient languages. If Thales traveled to
Egypt and learned philosophy there, as reported in the Pseudo-Plutarchian Placita
Philosophorum (Ps. Plut. Plac. 875e.3), translation will also have been implicated
in Greek philosophy’s own account of its inception.
More expansively, this relationship would encompass the histories of textual
transmission including not only interlingual translations and the circulation, res-
toration, and preservation of texts, but also their transportation and the hospitable
human relationships accompanying all of the former: the other side of exile, ref-
uge, the welcoming and sheltering assistance where philosophy might continue, as
in the case of Damascius’ (462–538 CE) eastward flight from Athens (cf. Spitzer
2020, xii–xiv)—or where it might begin. While Thales may have been born in
Miletos, other accounts suggest he traveled to the Ionian city, accompanying a
companion who had been exiled from Phoenicia (Diog. Laert. I.1.22). Journeying
and voyaging throughout the eastern Mediterranean during his self-imposed exile
(Hdt. I.29), Solon, for instance, meets with such hospitality in Sardis, in the house
of Croesus, who characterizes Solon’s voyaging as φιλοσοφέων (Hdt. I.30.2). On
another leg of that long journey of philosophy, Solon among Egyptians had “to
be prepared to understand and accept what he is taught, and the teacher has to be
prepared to communicate what he knows and understands,” according to Preus’
comments on the narrative in Plato’s Timaeus (1992, 12): readiness to receive on
all sides, along with a readiness to give, has some place in the ancient narratives of
philosophy. Moreover, concerning the account of the encounter in Critias, Sallis
has observed that, in creating an archive of whatever they had heard from the
inhabitants of Atlantis, “there is good reason to suspect that virtually everything
the Egyptian scribes wrote down would have been a translation, that the writ-
ings Solon was shown in Egypt were nothing but translation” (2002, 59)—which
in turn undergo translation by Solon (εἰς τὴν ἡμετέραν ἄγων φωνὴν, Pl. Criti.
113b1). As one of what Preus terms “more profound truth” available in non-literal
readings of myths, especially those concerning philosophy’s origins (1998, 113),
both narratives implicate translation for the progress of philosophy, whether in
the form of communication by way of interpreters (translators) or in the form of
 Introduction 9
language learning and its associations with translation. Explicitly in the case of
Pythagoras among Egyptians, language learning, and so some form and meas-
ure of translation, comes forward as part of his philosophical education (Diog.
Laert. VIII.1.1–3). As the activities of the SAGP, and specifically of Professor
Preus, illuminate—and as Preus himself suggested in his reference to the house of
Polemarchus in his discussions with Tsouna for her foreword to this volume—this
companionable, welcoming, and sheltering openness towards others constitutes
an important dimension of philosophy. Here, too, in the relations of translation
and philosophy, society and studies turn on a circle of reciprocity.
Broader and narrower senses of translation entwine. Even within the narrow
sense of translation, philosophy depends on, but also makes philosophical head-
way through, translation. In Preus’ study of ancient nutrition, for instance, an
opening translation of a passage from Plato’s Gorgias sets up a question as to how
to make meaningful distinctions between ἐμπειρία and τέχνη specifically related
to ὀψοποιία. The work towards such distinctions initially unfolds as sounding
various translations of the latter term before moving beyond entries in a lexicon
or specific translators’ offerings and into passages from philosophic texts (Preus
2020, 2–3). Then, from Plato, Preus brings out the meanings of the other terms at
issue: ἐμπειρία as both “a practice derived by trial and error,” drawn from a pas-
sage in Plato’s Laws, as well as a combination of “sense experience and memory,”
based on Aristotle’s thinking in Metaphysics; τέχνη as “a disposition to apply true
reasoning to production,” which Preus builds by way of an “interpretive transla-
tion” of a passage in Nicomachean Ethics (2020, 3–4). The paper’s longer sec-
tions that explore nutrition in Empedocles, Anaxagoras, and the text On Regimen,
and then more thoroughly, the second book of the latter, depend on translations
from Greek to English to deliver to English readers the range of the various spe-
cies of animals and plants discussed in that text. By the study’s end, after articu-
lating types of knowledge that together form the τέχνη of nutrition in Regimen,
the empirical (namely, the effects of certain foods on those who consume them)
and philosophic (e.g. the elemental composition of foods), Preus returns to the
distinction between ἐμπειρία and τέχνη. Building on the work that has involved
translation in the earlier sections, Preus suggests that “the aim of the practice”
might differentiate most significantly the two terms, with ἐμπειρία guided princi-
pally by “enjoyment and pleasure, without care for the lasting effects” and τέχνη,
in contrast, chiefly oriented by “health and long-term physical well-being” (2020,
29). In this way the entangled threads of translation come to light, where the nar-
rower sense (presentation in English of texts written in ancient Greek) is bound
up with, and has an active part in, another sense of translation as a way towards
formulating meanings.
An initial and seemingly mundane sense in which translation plays a vital
role—the narrow sense of translation—can be found in Spitzer’s chapter. Ranging
over texts from diverse cultural and linguistic settings, Spitzer depends on trans-
lations of ancient Egyptian, Babylonian, Zarathustran, and Upanishadic texts in
order to develop the interpretations through which the “images of totality” can be
organized into “constellations” (40–41, 51). Yet even here, a richer sense
10 D. M. Spitzer
emerges in Spitzer’s treatment of Theano (sixth century BCE; 48–50): when she
is asked the meaning of Pythagoras’ insight that “all things emerge in accordance
with number,” her answer takes place as a kind of translation—what Jakobson
termed intralingual translation (2012, 127)—an interpretation that in differ-
ent expression brings out a previously unknown dimension of the source under
investigation.
Moore opens his chapter with an announcement that the transliteration
philosophia intends to mark a difference between the practice in classical Greece
and whatever contemporary determinations operate in the term philosophy
(96). In this case, Moore’s transliteration lets the Greek term approach English,
brings it into nearness, while also activating the distance between the terms:
philosophia and philosophy. This works to remind readers of their own inter-
pretative lenses and embedded extant ideas and opinions concerning the mean-
ing and activity of philosophy. Opening this zone where the study can attempt
to articulate an ancient view involves both a refusal to translate—a moment
of non-translation that nevertheless moves within the region of translation—
and a commitment to translate through a patient investigation of the sources.
Translating φιλοσοφία-philosophia, then, will not be a matter of finding the
right word, but of letting its sense(s) come to attention throughout the entire
work of the chapter.
Where Darovskikh’s chapter recognizes ambiguities or several senses of
Aristotle’s use of εἶδος that could be translated along a spectrum “from form or
shape to species, genus, kind” (220), translation differentiates for philosophic
purposes, opens and explores the intricate differentiations within the term εἶδος
itself. Pursuing the question of whether εἶδος registers a meaningful ambiguity as
both form and species, Darovskikh finds that εἶδος in Metaphysics can be thought
as the definable inner structure of an entity (οὐσία) and as a pliable, variable gen-
erality, a “species that is common to individuals but does not exist independently
of them” (226). Along the way readers are guided through a network of Aristotle’s
terminology in ways that show how translation makes—to paraphrase and repur-
pose Aristotle’s remark on the importance of habituation this way or that (Eth.
Nic. 1103b23–25)—not a little, but rather all the difference.
Thorp, beginning from the several meanings—κατάληψιν (perception), δόξαν
ὀρθὴν (right opinion), ἔννοιαν (conception), καθολικὴν νόησιν ἐναποκειμένην
(universal thought gathered and stored)—given by Diogenes Laertius in his dox-
ography (Diog. Laert. X.33), works towards a narrower and more rigorous sense
of πρόληψις in Epicurean epistemology (264–267). Even as he develops a view
that prolepseis plausibly indicate “a kind of clear generic images—concepts—
that claim strong epistemic reliability,” Thorp finds that this does not gain ground
in the theological line of inquiry he has undertaken (266–267). Nevertheless, here
too the task of translation forms the philosophic activity of this stage of Thorp’s
chapter (as it did, Thorp observes in passing, for Lucretius [266], and for Cicero,
who offered antipicationem as a translation [Cic. Nat. D. I.44]), enabling him both
to eliminate this epistemologically restricted sense of prolepsis from the investi-
gation and to situate the question instead within the region of metaphysics.
 Introduction 11
Philosophy
Studies and society belong together. Philosophy and society belong together, as
the organizing schema of teacher-student for Diogenes Laertius’ doxography
highlights: Anaximander-Anaximenes, Anaximenes-Anaxagoras, Anaxagoras-
Archelaus, Archelaus-Socrates. Moore, in one of his investigations into the
development of the term φιλοσοφία, has raised the possibility that the terms phi-
losophy and philosopher themselves gained currency in fifth–fourth-century BCE
Athens through the social connections, however distant, between Socrates and
Anaxagoras. The latter was said to have been the first in Athens to have philoso-
phized and, Moore suggests, served as a kind of paradigm for the term φιλόσοφος
(philosopher) in the popular imagination and its implications “judged so danger-
ous as to merit a capital trial” (Moore 2016, 3§5). In this case, the practice is
elaborated by way of the sociality of education and the characterization of that
practice overflowing the grasp of its practitioners into a wider social and political
network. Both pathways implicate philosophy and society in their togetherness.
The ancient genre of dialogue similarly emphasizes the belonging-together of
philosophy and society both formally, in its crafting of multiple speakers engaged
in conversation, and socially insofar as reading took place as commonly a shared,
social activity into the classical period—as the scenes of reading in Plato such
as Parmenides, Theaetetus, and Phaedrus illustrate—and beyond: centuries after
Plato, not only does Augustine (354–430 CE) remark on Ambrose’s silent read-
ing as if unusual, his comments illustrate that reading aloud still bore a kind of
invitation, either for elucidation or disputation, to “a hearer interested and intent
on the matter” (Aug. Conf. VI.iii.3; trans. Chadwick 1991, 93). From the belong-
ing-together of philosophy and society Heraclitus of Ephesus (late-sixth century
BCE) calls on others to listen (ἀκού-) to λόγος:

Logos is ever, ever humans ignore it, before hearing [ἀκοῦσαι]

and after having heard [ἀκούσαντες]. All follows logos, but humans,
impractical, practice words and deeds in disarray.
I array all, seeing in each its nature and saying how it is.
(DK B1)

Listening [ἀκούσαντας] not to me but to logos,

it is wise to recognize that all things are one.
(B50)

The ignorant neither listen [ἀκούσαντες] nor attend.

(DK B34; trans. Hix 2015, 9–10; my interpolations)

The stress is emphatically on the sociality of discourse, of thinking, and the

twofold (or manifold) of speaking and listening embedded in both. Similarly,
Parmenides (late-sixth–early-fifth-century BCE), within a poem that begins
from a scene that emphasizes togetherness, vulnerability, and care (DK B1),3
Another random document with
no related content on Scribd:
vague sense within me of a growing panic.
It seemed a deadlock. And then began movement; strategic
movement. From one portion of his line Thone suddenly withdrew a
number of his thinkers. They came sweeping around to our side.
With this reinforcement we became stronger over here, and the red
chaos surged inward. I saw it flow almost to engulf the crouching
Brutar fighters who were here opposing it. Saw a few of them fall—
ghostly shells lying inert—and above them a something luminous,
the Ego-mind deranged, unhinged, hovering, then winging away into
death....
A shape hurriedly approached us; a man with harried, anxious face.
"Thone! We are too weak now upon the other side. The Red Death is
almost upon us there! They want the thinkers back."
Thone ordered them back. He turned to me. "We will win, Rob."
But I could not see it so.
"Look!" He gestured. "There is a haze above the red. It passes
inward—can't you see that? And they cannot stop it. They have not
been trained, for they do not know what it is."
Above the red seething ring, where the opposing thoughts were
meeting, I saw as he said, a haze. It seemed a dim purple. It was
floating up and inward. Very tenuous, hardly to be noticed. An
imponderable something.
Thone said, "A quality of our thought which they cannot combat
since they do not know what it is—or realize perhaps its presence.
But its influence will reach them in time."
He swung upon the attentive shapes near us. "Ohl—give orders not
to hasten. Hold the deadlock. Keep them there. Do not hasten. We
must drive up the others if we can. Brutar and the others—"
Brutar! His few picked men down there in New York working death
and destruction! I had forgotten them completely. Thone issued other
orders. "If thoughts of distress come from here—let the thoughts out.
They may reach Brutar—bring him back to help his battle here. Let
out their thoughts that way." He gestured toward New York. "And if
we drive Brutar and his men up here, let them in."
Other orders. A hundred or two of our fighters withdrew from the line.
One here and there, ceasing to fight, coming toward Thone, forming
behind us. A picked force with which we were to descend into New
York.
And soon, leaving the scene here, we sped under the grey shadows
of Westchester, southward toward the city. And in time, came upon it.
New York! Splendid giant. Like some great helpless lion standing
harried. Cuffed, wounded, stricken. Unable to fight back. Amazed,
bewildered, yet undaunted, ready to fight.
But helpless.
 CHAPTER XIX
THE STRICKEN CITY
The little glowing bricks had been spread in scores of places. The
acres of tumbled masonry which once reared aloft in proud splendor
—the Woolworth Building—lay still smoking. Other buildings were
down. Lower Manhattan—its pile of monuments to the engineering
skill of man—was interspersed with areas of ruin. A smoke pall hung
over everything. Through it as we arrived I saw another giant
building come down....
A warship lay in the upper harbor. Small boats were clustered
around it. Over its decks and within its structure, men were frantically
rushing. It stood there, a shadow on the shadowy water, the
embodiment of impregnable power; the small anxious boats around
it like milling pygmies trying futilely to help its distress.
Then men began pouring from it. The little boats took them and
made off. Alone it lay there. Motionless. Then there came a surge of
its giant bulk upward—a torrent waterspout as of a great mine
exploding beside it. Bow down, it began to sink.
The Statue of Liberty fell. Head down, with torch plunging like a
falling symbol....
The great Fort Wadsworth guarding the Narrows, as though an
earthquake had torn it apart, rose and shook itself and fell into a
shapeless mass. A small police boat was scurrying by in a panic.
The tumbling white waves engulfed it....
The Brooklyn Bridge lay broken and fallen. Its dangling cables hung
like rent cobwebs ripped apart by a giant, ruthless hand.... Figures of
men were clinging to parts of it.
Death, destruction everywhere. But there were soldiers grimly
standing in Battery Park. Machine guns idly standing. Another
warship, unattacked, belching belligerent smoke, moving majestically
around the Battery from one river to another.
A harried lion. Undaunted. But helpless to fight.

Beneath the shadows of the lower Hudson we came upon Brutar and
his clustered cohorts. The devastation was slackening; the bricks
had done their work. Brutar was doubtless thinking of rejoining his
people up there under the little Westchester town. He saw our
shapes, and started north. We followed. Urging him on, but not
attacking.
Thone began, "Once we get them all together up there—all of them
together—" But he did not finish.
Our lines let them through. It was a crescent battle line now, open to
the south. But when Brutar swept in we closed it as before.
The scene here had changed somewhat since we left it. The lurid
red of the opposing thought-streams still held balanced between the
lines of the fighters. But in one place it was indented now far into
Brutar's territory—a red gash like a wound gaping amid his huddled
throng. And I noticed, too, that the dim purple haze hung now like an
aura close above the heads of our enemies.
I asked Thone about it. He said, "Those who are not fighters in there
are beginning to feel our thoughts. Perhaps even they begin to
suspect what awaits them. Soon the fighters also will know."
He spoke quietly, but on a note of calm certainty that in the end we
would triumph. From that same height we watched the scene.
Almost immovable, struggling ghosts—grey translucent shapes to
my vision as now I regarded them. Yet—I wondered—were not those
shapes of Brutar's people more solid than our own? A vague
shudder mingled with triumph unholy, swept over me. Was it fancy,
or was there indeed a change?
I could see Brutar, or at least a shape I assumed to be his, raised
upon a height in the center of his forces; his arms waving; his
soundless voice doubtless exhorting his fighters to greater effort.
The fog of purple haze swirled about him, tinting, but not obscuring,
for it seemed utterly transparent. Was it my fancy that Brutar's shape
was of changing aspect?
And then I was aware of an uneasiness growing in the mob huddled
there in the midst of the fighting. A stirring. A ripple of movement.
Spreading like the ripples of a pebble thrown into a pond; spreading
until abruptly the mob was surging, struggling to break the bonds of
its own protecting ring of fighters.
The fighters felt the press of the throng behind them. Their efforts
wavered. With diverted minds their thought-stream weakened. At
once the red tumult moved in upon them.
But Thone called his orders and a score of shapes relayed them
throughout our circular investing ring. I could not understand it. We
were not to press our advantage. Our fighters lessened visibly the
strength of their attack. And our antagonists in a moment recovered.
Thone said quietly, "No, Rob—if we were to force in there now and
overwhelm them, there would be many minds unhinged, but not
driven irrevocably away. They might return. It is my aim to destroy
them completely—mind and body—annihilation!"
Savage purpose, savagely expressed! But he added, "It is best—and
I think, more merciful."
 CHAPTER XX
THE DESTRUCTION OF THE GHOSTS
There came presently a sudden change to this silent battle. For the
purely mental, abruptly was substituted a semblance of physical
struggle. The two mingled. In the Ego-world it would not have been
possible; but here in the Borderland, these bodies of half-material
substance abruptly found themselves capable of it. From physical
immobility there sprang movement. A panic at first; but Brutar
quelled it, organized it into a concerted rush. His mob, his fighters,
began pressing forward in a single direction. The Borderland slope
lay well beneath the ground level of the village overhead; but off to
the left there seemed an area in the outskirts of the town where the
slope and the ground of Earth reached a common level. And Brutar's
people were pressing that way.
They surged forward; were forced back—surging and rebounding as
one would press against a yielding but entangling net. Our lines, and
theirs, and the red tumult of conflict surged with them; bending, but
the whole scene holding its contour. And I saw that very slowly, with
each forward sweep and rebound they were gaining in their
direction.
I heard Thone beside me addressing Will. "They will never make it.
They will be too late." He seemed to realize something. "Those
people up there in the town, Will—they must escape! Abandon the
town! All of them escape—now before it's too late!"
Will said, "If we could only communicate with them. Do you suppose
we could?" And Bee eagerly put in, "Let's try. Let Rob and me try.
We will go up there to the level."
They explained it all to me then. Horrible, sinister, shuddering
outcome! Grewsome! Of course, the Earth-people in the town must
escape....
Bee and I together took ourselves up the Borderland slope to the
outskirts of the village where the slope was level with the ground. We
were now half a mile beyond this spectral town which was thronged
with ghostly vehicles and ghostly people staring in wonderment
down at the battle scene.

We came to the common level, stood upon a spectral road with a

few wraiths of houses lining it. There seemed no people here—they
were all crowding the town to gaze at the struggling ghosts directly
beneath them there.
"No one is around here, Bee." But no sooner had I said it than we
saw, standing by a fence nearby, a ghost warily regarding us. A man
in uniform, a State trooper I thought. He appeared, standing there
alone, to have no desire to approach us. But I waved. And Bee
waved. We carefully advanced upon him—carefully, for fear of
startling him into flight. Gesturing, smiling with every effort to appear
friendly. He understood us at last; came to the middle of the road,
and there we joined him.
Fantastic meeting! Ghosts, all of us, standing there in a group,
gesturing. I put out my hand as a friend, and his came to meet it.
Touched it? Had a billion million miles of Space and Eons of Time
been between us we could hardly have been further apart!
But at last we made him understand. An ingenious fellow! He took a
shadowy paper and pencil from his pocket and wrote what he
thought we intended to convey to him; and we read it and nodded
and smiled—grimly, for this was grim business indeed—grim,
horrible!
When at last he knew, astonishment, terror was upon him. And he
was off down the road at a run, waving his arms, shouting no doubt,
screaming to everyone his terrible warning....
We rejoined Thone upon the height overlooking the struggle. He
murmured, "I see you were successful. And just in time—this is
almost over now."
The battle lines still held. But what a change was come to our
enemies! There was no mistaking it now—their bodies were
materializing. The purple haze carrying the malignant influence of
our fighters, was forcing their bodies into the Earth-state!...
The town above us, warned by our messenger was emptying.
Vehicles—shadowy moving shapes of cars and wagons—were
scurrying out of it over all the roads. The houses were empty; the
roads all thronged with fugitives on foot. Empty-handed; and families
trudging with what little worldly goods they could carry in their arms.
Wagons and cars piled high with household furnishings hastily
rescued. The lines of pedestrians urged, lashed to greater haste by
frightened officials. An exodus from death into safety....
The end came suddenly, unexpectedly swiftly. Thousands of ghostly
bodies, there beneath the ground of the village abruptly leaping over
the last gap into material being. In the ground—the earth, the rock—
the very atoms of these foreign bodies intermingled, blended to their
essence with the atoms of the rock and soil. And suddenly leaping
into solidity....
The scene everywhere seemed to shudder. Its grey details slurred
into a blur, a formless chaos of power unleashed. A soundless
rumble; a sweep of tumbling movement. Upward, with a burst; an
infinity of newly created entities demanding space. Space!
Demanding it; heaving upward over the path of least resistance to
find it....
As though, there in the bowels of the earth a pent-up volcano had
suddenly broken forth, the abandoned village heaved into the air;
rose, shattered apart, and fell in a tumbled waste. An earthquake, a
very cataclysm of nature outraged....
A shattered, tumbled mass of wreckage where a moment before
there had been a village.... Fire leaped to the last destruction....
Smoke rolled up in great spiraling clouds....
And visible, down beneath the ruin, a ring of victorious shimmering
ghosts, standing awed and alone in the empty darkness....
 CHAPTER XXI
EACH TO HIS OWN ALLOTTED PORTION
We stood in the Borderland with Thone and Ala.
"You will not return to our Ego-world?" said Thone. It was a
statement in tone, rather than a question. "You are right, friends.
Each to his own, as the Creator intended. Your world, better for you
—but ours, best of them all, for us."
Ala was standing close by Will. So near was she to our Earth-state,
here in the Borderland, that I knew she had felt for Will those
stirrings we call love. And now she was fighting them.
He touched her. "Could you not find it best to come with my sister
and me, Ala?"
But she shook her head. "No. Father speaks truth. One should hold
in contentment his allotted portion." But I think it tore at her with a
new, very human temptation. "Good-bye," she said resolutely.
It wrenched at us all. Friendship, even over so brief an interval,
cannot be lightly broken. We told ourselves we would not break it.
Some day, some time, we would again come together.
"Good-bye." Soundlessly it echoed within us. Will, Bee and I stood
silent as we watched them trudge away into the shadows and the
darkness.
Each to his own allotted portion.
Thone had assured us that our natural tendency of body would be to
resume an Earth-existence from this adjacent Borderland. And Will
had formerly returned and found it easier than staying. We located,
after roaming a time, that corner of Will's own garden where the
ground level of Earth coincided with the Borderland slope....
Solidity! Again—at last—we were solid, human—wraiths no longer.
Will had gone on into the house; Bee and I lingered in the garden.
Blessed sounds and sights and odors. We could hear the murmur of
insect life; hear the night breeze stirring the leaves, feel it fanning our
hot cheeks. The roses and honeysuckle were heavily, thrillingly
odorous. The moon bathed us with its pale silver fire.
I took Bee in my arms. She came, willingly, eagerly, trembling with
this new-found world of love. And returned my kisses, and clung to
me.
"Each to his own, Bee darling. How good this world of ours seems! I
never appreciated it before. Did you?"
"No! No, never!"
But I appreciated it now.
THE END
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The Foundation is committed to complying with the laws regulating

charities and charitable donations in all 50 states of the United
States. Compliance requirements are not uniform and it takes a
considerable effort, much paperwork and many fees to meet and
keep up with these requirements. We do not solicit donations in
locations where we have not received written confirmation of
compliance. To SEND DONATIONS or determine the status of
compliance for any particular state visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where

we have not met the solicitation requirements, we know of no