Search results for ""diogenes""

One of the most influential historians of ancient philosophy of the past half-century, Pierre Hadot was adept at using ancient philosophers to illuminate the relevance of their ideas to contemporary life. This new edition of The Present Alone is Our Happiness, which has been significantly revised and expanded to include two previously untranslated essays, is an ideal introduction to some of Hadot's more scholarly work. In it, we discover that to be an Epicurean is not merely to think like one; it is to adopt a way of living where limiting desires is the condition for happiness. Being an Aristotelian, similarly, is to choose a life that involves contemplation, and being a Cynic is to follow Diogenes in his refusal of quotidian convention and the mentality of ordinary people. If so many ancient philosophers founded schools, Hadot explains, it was precisely because they were proposing how to live life on a daily basis. We learn here that the history of philosophy has been something more than just that of a discourse. The founding texts of Greek philosophy, after all, were notes taken from oral exercises undertaken in concrete circumstances and contexts, most often a dialogue between students and specific interlocutors who meant to shed light on their students' real existence. The immense contribution of this book, which also traces Hadot's own personal itinerary in a touching manner, is to remind us, through direct language and numerous examples, what the theoretical aspect of philosophy often masks: its vital and existential dimensions.

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Dr. Watson was the chronicler of every Sherlock Holmes adventure published in The Strand magazine between 1887 and 1927. He reported them with honesty in the bluff, army-style of a military doctor, so frank in their account of human behaviour that they were too risque for the morals of Victorian England. George Newnes, the editor, purged each story before its publication. Newnes also replaced Watson's jocular illustrations with Sidney Paget's more innocuous portrayals. Newnes deleted everybody's backgrounds but in these accounts Watson reveals Holmes's family: his father, Professor Julian Cornelius Bortzoy Holmes; his wife, Wendy; his sister, Rachel, as well as Mycroft. Watson also exposes Mrs. Hudson's property empire and he tells us how Professor Moriarty became "the Napoleon of crime." Some of this new material is shocking, even by today's standards! Book 11 synopsis, Holmes and Watson are given an early morning surprise when a well-dressed man visits 221B Baker Street. Events of the night before have sent the City banker into a frenzy and he starts to tear his hair out in front of the great detective. Holmes and Watson travel to south London, to the modest home of their new client, only to find a dispirate family at loggerheads over something that went bump in the night. The finger of guilt is pointed firmly at the client’s son but Holmes thinks differently and launches himself into the mystery whilst Watson evokes an extraordinary metal-bending practice from his army days in India, with calamitous results. The adventure ends with an initiation for Dr. Watson to The Diogenes Club.

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The recent discovery of fragments from such novels as Iolaos, Phoinikika, Sesonchosis, and Metiochos and Parthenope has dramatically increased the library catalogue of ancient novels, calling for a fresh survey of the field. In this volume Susan Stephens and John Winkler have reedited all of the identifiable novel fragments, including the epitomes of Iamblichos' Babyloniaka and Antonius Diogenes' Incredible Things Beyond Thule. Intended for scholars as well as nonspecialists, this work provides new editions of the texts, full translations whenever possible, and introductions that situate each text within the field of ancient fiction and that present relevant background material, literary parallels, and possible lines of interpretation. Collective reading of the fragments exposes the inadequacy of many currently held assumptions about the ancient novel, among these, for example, the paradigm for a linear, increasingly complex narrative development, the notion of the "ideal romantic" novel as the generic norm, and the nature of the novel's readership and cultural milieu. Once perceived as a late and insignificant development, the novel emerges as a central and revealing cultural phenomenon of the Greco-Roman world after Alexander. Originally published in 1995. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905.

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The Greek philosopher Diogenes said that when he died his body should be tossed over the city walls for beasts to scavenge. Why should he or anyone else care what became of his corpse? In The Work of the Dead, acclaimed cultural historian Thomas Laqueur examines why humanity has universally rejected Diogenes's argument. No culture has been indifferent to mortal remains. Even in our supposedly disenchanted scientific age, the dead body still matters--for individuals, communities, and nations. A remarkably ambitious history, The Work of the Dead offers a compelling and richly detailed account of how and why the living have cared for the dead, from antiquity to the twentieth century. The book draws on a vast range of sources--from mortuary archaeology, medical tracts, letters, songs, poems, and novels to painting and landscapes in order to recover the work that the dead do for the living: making human communities that connect the past and the future. Laqueur shows how the churchyard became the dominant resting place of the dead during the Middle Ages and why the cemetery largely supplanted it during the modern period. He traces how and why since the nineteenth century we have come to gather the names of the dead on great lists and memorials and why being buried without a name has become so disturbing. And finally, he tells how modern cremation, begun as a fantasy of stripping death of its history, ultimately failed--and how even the ashes of the victims of the Holocaust have been preserved in culture. A fascinating chronicle of how we shape the dead and are in turn shaped by them, this is a landmark work of cultural history.

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In this book of brilliantly erudite and precise discussions, Pierre Hadot explains that for the Ancients philosophy was not reducible to the building of a theoretical system: it was above all a choice about how to live one's life. One of the most influential historians of ancient philosophy in the world today, Hadot is adept at using ancient philosophers to illuminate the relevance of their ideas to contemporary life. In this book, which is an ideal introduction to Hadot's more scholarly What is Ancient Philosophy?, we learn that to be an Epicurean is not merely to think like one; it is to adopt a way of living where limiting desires is the condition for happiness. Being an Aristotelian, similarly, is to choose a life that involves contemplation, and being a Cynic is to follow Diogenes in his refusal of quotidian convention and the mentality of ordinary people. If so many Ancient philosophers founded schools, Hadot explains, it was precisely because they were proposing how to live life on a daily basis. We learn here that the history of philosophy has been something more than just that of a discourse. The founding texts of Greek philosophy, after all, were notes taken from oral exercises undertaken in concrete circumstances and contexts, most often a dialogue between students and specific interlocutors who meant to shed light on their students' real existence. The immense contribution of this book, which also traces Hadot's own personal itinerary in a touching manner, is to remind us, through direct language and numerous examples, what the theoretical aspect of philosophy often masks: its vital and existential dimensions.

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The first anthology ever to present the entire range of ancient Greek and Roman stories--from myths and fairy tales to jokes Captured centaurs and satyrs, talking animals, people who suddenly change sex, men who give birth, the temporarily insane and the permanently thick-witted, delicate sensualists, incompetent seers, a woman who remembers too much, a man who cannot laugh--these are just some of the colorful characters who feature in the unforgettable stories that ancient Greeks and Romans told in their daily lives. Together they created an incredibly rich body of popular oral stories that include, but range well beyond, mythology--from heroic legends, fairy tales, and fables to ghost stories, urban legends, and jokes. This unique anthology presents the largest collection of these tales ever assembled. Featuring nearly four hundred stories in authoritative and highly readable translations, this is the first book to offer a representative selection of the entire range of traditional classical storytelling. Set mostly in the world of humans, not gods, these stories focus on figures such as lovers, tricksters, philosophers, merchants, rulers, athletes, artists, and soldiers. The narratives range from the well-known--for example, Cupid and Psyche, Diogenes and his lantern, and the tortoise and the hare--to lesser-known tales that deserve wider attention. Entertaining and fascinating, they offer a unique window into the fantasies, anxieties, humor, and passions of the people who told them. Complete with beautiful illustrations by Glynnis Fawkes, a comprehensive introduction, notes, and more, this one-of-a-kind anthology will delight general readers as well as students of classics, fairy tales, and folklore.

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An indispensable collection that re-examines what it means to belong in the world. "Where are you from?" The word cosmopolitan was first used as a way of evading exactly this question, when Diogenes the Cynic declared himself a “kosmo-polites,” or citizen of the world. Cosmopolitanism displays two impulses—on the one hand, a detachment from one’s place of origin, while on the other, an assertion of membership in some larger, more compelling collective. Cosmopolitanisms works from the premise that there is more than one kind of cosmopolitanism, a plurality that insists cosmopolitanism can no longer stand as a single ideal against which all smaller loyalties and forms of belonging are judged. Rather, cosmopolitanism can be defined as one of many possible modes of life, thought, and sensibility that are produced when commitments and loyalties are multiple and overlapping. Featuring essays by major thinkers, including Homi Bhabha, Jean Bethke Elshtain, Thomas Bender, Leela Gandhi, Ato Quayson, and David Hollinger, among others, this collection asks what these plural cosmopolitanisms have in common, and how the cosmopolitanisms of the underprivileged might serve the ethical values and political causes that matter to their members. In addition to exploring the philosophy of Kant and the space of the city, this volume focuses on global justice, which asks what cosmopolitanism is good for, and on the global south, which has often been assumed to be an object of cosmopolitan scrutiny, not itself a source or origin of cosmopolitanism. This book gives a new meaning to belonging and its ground-breaking arguments call for deep and necessary discussion and discourse.

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Much political thinking today, particularly that influenced by liberalism, assumes a clear distinction between the public and the private, and holds that the correct understanding of this should weigh heavily in our attitude to human goods. It is, for instance, widely held that the state may address human action in the "public" realm but not in the "private." In Public Goods, Private Goods Raymond Geuss exposes the profound flaws of such thinking and calls for a more nuanced approach. Drawing on a series of colorful examples from the ancient world, he illustrates some of the many ways in which actions can in fact be understood as public or private. The first chapter discusses Diogenes the Cynic, who flouted conventions about what should be public and what should be private by, among other things, masturbating in the Athenian marketplace. Next comes an analysis of Julius Caesar's decision to defy the Senate by crossing the Rubicon with his army; in doing so, Caesar asserted his dignity as a private person while acting in a public capacity. The third chapter considers St. Augustine's retreat from public life to contemplate his own, private spiritual condition. In the fourth, Geuss goes on to examine recent liberal views, questioning, in particular, common assumptions about the importance of public dialogue and the purportedly unlimited possibilities humans have for reaching consensus. He suggests that the liberal concern to maintain and protect, even at a very high cost, an inviolable "private sphere" for each individual is confused. Geuss concludes that a view of politics and morality derived from Hobbes and Nietzsche is a more realistic and enlightening way than modern liberalism to think about human goods. Ultimately, he cautions, a simplistic understanding of privacy leads to simplistic ideas about what the state is and is not justified in doing.

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The meaning of our concern for mortal remains—from antiquity through the twentieth centuryThe Greek philosopher Diogenes said that when he died his body should be tossed over the city walls for beasts to scavenge. Why should he or anyone else care what became of his corpse? In The Work of the Dead, acclaimed cultural historian Thomas Laqueur examines why humanity has universally rejected Diogenes's argument. No culture has been indifferent to mortal remains. Even in our supposedly disenchanted scientific age, the dead body still matters—for individuals, communities, and nations. A remarkably ambitious history, The Work of the Dead offers a compelling and richly detailed account of how and why the living have cared for the dead, from antiquity to the twentieth century.The book draws on a vast range of sources—from mortuary archaeology, medical tracts, letters, songs, poems, and novels to painting and landscapes in order to recover the work that the dead do for the living: making human communities that connect the past and the future. Laqueur shows how the churchyard became the dominant resting place of the dead during the Middle Ages and why the cemetery largely supplanted it during the modern period. He traces how and why since the nineteenth century we have come to gather the names of the dead on great lists and memorials and why being buried without a name has become so disturbing. And finally, he tells how modern cremation, begun as a fantasy of stripping death of its history, ultimately failed—and how even the ashes of the victims of the Holocaust have been preserved in culture.A fascinating chronicle of how we shape the dead and are in turn shaped by them, this is a landmark work of cultural history.

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Volume 12 in the RUSCH series continues work already begun on the School of Aristotle. It focuses on two Peripatetic philosophers who lived in the third century BCE, when Stoicism and Epicureanism flourished. Lyco of Troas was the third head of the Peripatos after Aristotle. Hieronymus of Rhodes was a member of the school and an antagonist of Lyco.Excellence in teaching was Lyco's distinguishing attribute, but he also attracted benefactors and had the reputation of being a bon vivant. Hieronymus is best known for his work on ethics, but he also wrote on literature, history, and rhetoric. Our understanding of the work being done in the Peripatos during the third century BCE will be greatly enhanced by Peter Stork's new edition of Lyco and Stephen White's edition of Hieronymus.The two editions in this volume are accompanied by full translations as well as notes on the Greek and Latin texts (an apparatus criticus) and substantive notes that accompany the translation. The editions will replace those of Fritz Wehrli, which were made over half a century ago and published without an accompanying translation. In addition to the two editions, this volume includes ten essays that address significant themes presented by the texts. Three of the essays deal with biographical material: "Diogenes Life of Lyco" (J orgen Mejer), "Hieronymus in Athens and Rhodes" (Elisabetta Matelli), and "Peripatetic Philosophers as Wandering Scholars" (Peter Scholz). Four develop philosophical topics: "Hieronymus of Rhodes on Vision" (Todd Ganson), "The Historical Setting of Hieronymus fr. 10 White" (Peter Lautner), "Peripatetic Reactions to Hellenistic Epistemology" (Hans Gottschalk), and "Lyco and Hieronymus on the Good Life" (Stephen White). Three concern rhetoric and literature: "Lyco Phrastikos" (William Fortenbaugh), "Hieronymus on Isocrates' Style" (David Mirhady), and "Hieronymus in Ancient Commentaries on Hesiod's Shield" (Andrea Martano).

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“The art of the biographer consists specifically in choice. He is not meant to worry about speaking truth; he must create human characteristics amidst the chaos.”—Marcel Schwob Imaginary Lives remains, over 120 years since its original publication in French, one of the secret keys to modern literature: under-recognized, yet a decisive influence on such writers as Apollinaire, Borges, Jarry and Artaud, and more contemporary authors such as Roberto Bolaño and Jean Echenoz. Drawing from historical influences such as Plutarch and Diogenes Laërtius, and authors more contemporary to him such as Thomas De Quincey and Walter Pater, Schwob established the genre of fictional biography with this collection: a form of narrative that championed the specificity of the individual over the generality of history, and the memorable detail of a vice over the forgettable banality of a virtue. These 22 portraits present figures drawn from the margins of history, from Empedocles the “Supposed God” and Clodia the “Licentious Matron” to the pirate Captain Kidd and the Scottish murderers Messrs. Burke and Hare. In his quest for unique lives, Schwob also formulated an early conception of the anti-hero, and discarded historical figures in favor of their shadows. These “imaginary lives” thus acquaint us with the “Hateful Poet” Cecco Angiolieri instead of his lifelong rival, Dante Alighieri; the would-be romantic pirate Major Stede Bonnet instead of the infamous Blackbeard who would lead him to the gallows; the false confessor Nicolas Loyseleur rather than Joan of Arc whom he cruelly deceived; or the actor Gabriel Spenser in place of the better-remembered Ben Jonson who ran a sword through his lung. Marcel Schwob (1867–1905) was a scholar of startling breadth and an incomparable storyteller. The secret influence on generations of writers, Schwob was as versed in the street slang of medieval thieves as he was in the poetry of Walt Whitman (whom he translated into French).

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'A marvellous book, lovingly edited, beautifully produced. . . and brimming with literary insights, much laughter, a sprinkle of gossip and the poet's insuppressible joie de vivre, even in adversity. Buy it, read it, and keep it to hand on to your children.' John Banville, Guardian'An epistolary cornucopia. . . contains an abundance of insight and illumination, literary gossip and appraisal, playfulness and cogency, all bound up with a steadfast attention to the feelings and expectations of each correspondent.' Patricia Craig, TLS Books of the YearEvery now and again I need to get down here, to get into the Diogenes tub, as it were, or the Colmcille beehive hut, or the Mossbawn scullery. At any rate, a hedge surrounds me, the blackbird calls, the soul settles for an hour or two . . .For all his public eminence, Seamus Heaney seems never to have lost the compelling need to write personal letters. In this ample but discriminating selection from fifty years of his correspondence, we are given access as never before to the life and poetic development of a literary titan - from his early days in Belfast, through his controversial decision to settle in the Republic, to the gradual broadening of horizons that culminated in the award of a Nobel Prize and the years of international acclaim that kept him heroically busy until his death.Editor Christopher Reid draws from both public and private archives to reveal this story in the poet's own words. Generous, funny, exuberant, confiding, irreverent, empathetic and deeply thoughtful, the letters encompass decades-long relationships with friends and colleagues, as well as showing an unstinted responsiveness to passing acquaintances. Moreover, Heaney's joyous mastery of language is as evident here as it is in any of his writing for a literary readership.Listening to Heaney's voice, we find ourselves in the same room as a man whose presence, when he lived, enriched the world immeasurably, and whose legacy continues to deepen our sense of what truly matters.

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