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In the treatise On the Change of Names (part of his magnum opus, the Allegorical Commentary), Philo of Alexandria brings his figurative exegesis of the Abraham cycle to its fruition. Taking a cue from Platonist interpreters of Homer’s Odyssey, Philo reads Moses’s story of Abraham as an account of the soul’s progress and perfection. Responding to contemporary critics, who mocked Genesis 17 as uninspired, Philo finds instead a hidden philosophical reflection on the ineffability of the transcendent God, the transformation of souls which recognize their mortal nothingness, the possibility of human faith enabled by peerless faithfulness of God, and the fruit of moral perfection: joy divine, prefigured in the birth of Isaac.
This book represents the first monograph (miscellany) entirely devoted to Crantor of Soli (app. 335–275 BCE), an outstanding figure of the Old Academy. He was in particular famous for his On Grief, an exemplary work of consolation literature, and for his being the first commentator of Plato’s Timaeus. Unlike his darling Arcesilaus of Pitane, who initiated the Sceptical turn, Crantor seems to have stuck firm to the Academic teachings of Polemon and Plato. The contributions collected in this book aim to convey a complete picture of Crantor by discussing various aspects of his philosophy and biography.
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A wealth of political literature has survived, from political theory by Plato and Aristotle to the variety of prose and verse literature that more broadly demonstrate political thinking. However, despite the extent of this legacy, it can be surprisingly hard to say how ancient Greek political thought has made its influence present, or whether this influence has been sustained across the centuries. This volume includes a range of disciplinary responses to issues surrounding the legacy of Greek political thought, demonstrating the ways in which political thinking has evolved from antiquity to the present day.
Philosophy in the Islamic World is a comprehensive and unprecedented four-volume reference work devoted to the history of philosophy in the realms of Islam, from its beginnings in the eighth century AD down to modern times. The focus of this fourth installment of the series, divided into two volumes, is the 19th and 20th centuries and geographically on the Arab countries, the Ottoman-Turkish region, Iran, and Muslim South Asia. During this time philosophy was pursued at Islamic institutions and increasingly in Western-style universities, but philosophy also had an impact beyond academia. In each chapter, an international expert on philosophy in this period explores the teachings of individual philosophers, philosophical movements (philosophy of religion, logical empiricism, deconstructionism, etc.), and schools (for instance the continuation of Mullā Ṣadrā’s philosophy of being). Debates over cultural authenticity, political rule, gender, and other major issues are also presented. This is the English version of the relevant volume of the Ueberweg, the most authoritative German reference work on the history of philosophy, which updates the German version (Philosophie in der Islamischen Welt Band 4/1: 19. und 20. Jahrhundert. Arabischer Sprachraum, Basel: Schwabe, 2021) by providing references to the latest scholarly literature.

Katajun Amirpur, Sadik Jalal al-Azm, Serpil Çakır, Frank Darwiche, Bettina Dennerlein, Sarhan Dhouib, Zeynep Direk, Michael Frey, Urs Gösken, Ursula Günther, Reza Hajatpour, Jan-Peter Hartung, Christoph Herzog, Elisabeth Susanne Kassab, Mohamed Aziz Lahbabi, Kata Moser, Sait Özervarlı, Nils Riecken, Sajjad Rizvi, Ruggero Vimercati Sanseverino, Roman Seidel and Harald Viersen.
The Neoplatonic philosopher Plotinus invites us to take part in his philosophizing when he encourages his readers to think about what they think they are, as living beings, human beings, as rational beings, ethical subjects and as philosophers. He is interested in what we say about ourselves in ordinary language and notices that such ordinary experience conflicts with what the Platonic tradition claims we (truly) are. This conflict does not lead him to turn away from the human terms and expressions, but impels him to take seriously what we say about ourselves and to explain it philosophically.
‘Let me give you a simple example of what I mean, and you will see the rest for yourself.’ This is how Plato usually introduces mathematical examples to illustrate important philosophical puzzles. The research presented in this book offers a systematic analysis of these examples and demonstrates their crucial psychagogical function. Providing a toolkit of paradoxical objects that challenge the soul and summon thought, mathematical examples do not convey demonstrative rigor or exact calculations, but instead induce psychic states of aporia and wonder. The gaze of Plato’s mathematicians is directed both downwards and upwards: precisely for this reason mathematics have the power to awaken the soul and to lead it towards the Forms.

«Prendi un piccolo esempio, e saprai tutto quello che voglio dire». Così Platone introduce esempi matematici funzionali a illustrare snodi filosofici particolarmente problematici. Questo studio fornisce un’analisi sistematica di tali esempi e ne mostra la cruciale funzione psicagogica. Come un toolkit di oggetti paradossali che confondono l’anima e mettono in moto il pensiero, le matematiche degli esempi non veicolano rigore dimostrativo e calcoli esatti, ma inducono stati psichici di aporia e meraviglia. Proprio in virtù del loro sguardo biforcuto, rivolto non solo verso l’alto ma anche verso il basso, le matematiche hanno il potere di risvegliare l’anima e di trainarla verso le Idee.
D’une Herméneutique de la Nature à une Sémiotique de la Culture
Salah Natij's book, Al-Jahiz's Theory of Bayân: From a Hermeneutics of Nature to a Semiotics of Culture is the first comprehensive study entirely devoted to the Bayān theory (communication, hermeneutics, semiology) elaborated in the middle of the ninth century by the Arab encyclopedist and polygrapher al-Jāḥiẓ (d. 255 H./ 869). It is a work that restores to the Jāḥiẓian theory of bayān its originality by showing that it does not constitute a simple linguistic rhetoric (Balāgha), having the verbal statement (Lafẓ) as its sole object, but a hermeneutic-semiological perspective that studies not only speech (lafẓ), but also all types of signs that living beings, human and non-human, produce, emit and use to communicate or adapt to their living environment.