Classics Commons^™

2. Jerusalem: Religion In The Hellenistic World, Robert L. Bloom, Basil L. Crapster, Harold A. Dunkelberger, Charles H. Glatfelter, Richard T. Mara, Norman E. Richardson, W. Richard Schubart

Section I: Athens, Rome, and Jerusalem: Background of Western Civilization

During the last three or four centuries of the pre-Christian era, the world of the Mediterranean and the Ancient Near East underwent a tremendous religious upheaval, While the later prophets and the scribes were reinterpreting Judaism in the light of world developments, the polytheism of Athens, Sparta, and Rome, which made religion part of the total life of the community and identified it closely with patriotism, gave way before pressures that were exceedingly complex and that we can identify only partially. These pressures were well under way in Athens before the conquests of Philip and Alexander. They can be seen …

1. Jerusalem: The Hebrews, Robert L. Bloom, Basil L. Crapster, Harold A. Dunkelberger, Charles H. Glatfelter, Richard T. Mara, Norman E. Richardson, W. Richard Schubart

Section I: Athens, Rome, and Jerusalem: Background of Western Civilization

Long the political and religious center of the Hebrew people and for a brief time the chief center of Christianity, the city of Jerusalem has been chosen to represent the Judeo-Christian heritage of Western Civilization. Jerusalem is older than Rome, possibly even older than Athens (as far as habitation by the Greeks is concerned), and it will be helpful to keep that fact in mind. Solomon lived perhaps before there was a city of Rome. The kingdom of Judah fell almost a century before the Persians attacked Greece. [excerpt]

4. Jerusalem: "The Blood Of The Martyrs Was The Seed Of The Church", Robert L. Bloom, Basil L. Crapster, Harold A. Dunkelberger, Charles H. Glatfelter, Richard T. Mara, Norman E. Richardson, W. Richard Schubart

Section I: Athens, Rome, and Jerusalem: Background of Western Civilization

Sooner or later the Christians were bound to collide with the Roman government. This collision came not primarily on religious grounds, for the Romans had long tolerated Eastern faiths, even in Rome. It came simply because they could not understand as anything but subversive or treasonous some of the practices of the early Christians: their refusal to worship (even the nominal worship which would have satisfied the government completely) either living or deceased emperors or other gods of the state; their strong bent to pacifism; their withdrawal from significant aspects of community life, such as games or festivals; and, perhaps …

6. Jerusalem: The Development Of A Theology, Robert L. Bloom, Basil L. Crapster, Harold A. Dunkelberger, Charles H. Glatfelter, Richard T. Mara, Norman E. Richardson, W. Richard Schubart

Section I: Athens, Rome, and Jerusalem: Background of Western Civilization

Christianity began as a religion centering around the person of Jesus, and not as a philosophy. It was rooted in Judaism, likewise a religion, not a philosophy. The truths of both were held to have been revealed by God and hence the need for a rational inquiry into their nature was minimized. Many individuals to whom Christianity appealed were satisfied with the simple message of repentance and salvation, but there were many others whose minds were more inquiring and who could not rest until they had explored in a rational way the deep questions which Christianity posed. Most early Christians …

8. Jerusalem: Summary, Robert L. Bloom, Basil L. Crapster, Harold A. Dunkelberger, Charles H. Glatfelter, Richard T. Mara, Norman E. Richardson, W. Richard Schubart

Section I: Athens, Rome, and Jerusalem: Background of Western Civilization

In this section an attempt has been made to sketch some of the most important developments of the first five hundred years of Christian history. By the year 500 the Church had been for more than a century the only legal religious institution in what remained of the Western Roman Empire, whose subjects were thus, nominally at least, Christians. The Church was an essentially new institution in the Mediterranean World, one with which no previous tribe, polis, nation, or empire had had to come to terms. Because of the position which it enjoyed, the Church had called into existence a …

Society For Ancient Greek Philosophy 1958 Program, Rosamond Kent Sprague

The Society for Ancient Greek Philosophy Newsletter

No abstract provided.

Listing Of The 1958-1959 Sagp Content, Society For Ancient Greek Philosophy

The Society for Ancient Greek Philosophy Newsletter

No abstract provided.

Ancient Philosophy At Salerno In The Twelfth Century, Paul Oskar Kristeller

The Society for Ancient Greek Philosophy Newsletter

Examination of medical manuscripts from 12th and 13th century Salerno demonstrates strong influence of Aristotle on medieval Western thought.

The Functionalism And Dynamism Of Aristotle, John Herman Randall Jr.

The Society for Ancient Greek Philosophy Newsletter

It is the contention of this paper that Aristotle's thought is relevant and suggestive for two of the most important present-day philosophical movements, the concern with language, and the concern with natural processes and their analysis. Aristotle can be viewed today as the outstanding functionalist of the Western tradition. Aristotle's philosophy is more than important, it is true.

Ephesus, Pagan And Christian 133 B.C. - 262 A.D., Ruth O. Michener

Graduate Thesis Collection

This dissertation is an atrcempt to reconstruct and to recapture a period in the history of this famous city, a center so important in New Testament times and in the first two centuries or the Christian Church, but a metropolis which centuries ago became buried in the silt of a river. The site and a primitive kind of settlement began in pre-historic times. We will briefly trace the story of its ancestory; its youth; its changes; traditions; then its glory between the years 133 B.C. to A.D. 262; its contribution to culture; its spirit; its contact with Christianity; its period …

6. Rome: The Barbarians, Robert L. Bloom, Basil L. Crapster, Harold A. Dunkelberger, Charles H. Glatfelter, Richard T. Mara, Norman E. Richardson, W. Richard Schubart

Section I: Athens, Rome, and Jerusalem: Background of Western Civilization

North of the Rhine and Danube Rivers there lived people known to the Romans as Germans, and often called the barbarians. One of the meanings of the word "barbarian" refers to people who are uncivilized in the sense that they are primarily pastoral and semi-nomadic; they lack a written language; and they possess little in the way of government except in time of war, which may be frequent, since warfare and hunting are usually the chief preoccupation of the males. What agriculture barbarians have generally is carried on by women and slaves. This description fits their northern neighbors at the …

4. Athens: Socrates, Robert L. Bloom, Basil L. Crapster, Harold A. Dunkelberger, Charles H. Glatfelter, Richard T. Mara, Norman E. Richardson, W. Richard Schubart

Section I: Athens, Rome, and Jerusalem: Background of Western Civilization

Later Greek philosophers started with questions somewhat different from those of their predecessors. Instead of asking about the nature of the universe, they first concerned themselves with the nature of man, how he can know, and what he should do. These questions ultimately led them back to the earlier ones, but now with a different perspective. This change in emphasis came as the life of the independent city-state was drawing to its unhappy close and as it seemed that men were being cast adrift on uncharted seas. Three great figures dominate this period of ~ Greek philosophy by virtue of …

1. Rome: Republic And Empire, Robert L. Bloom, Basil L. Crapster, Harold A. Dunkelberger, Charles H. Glatfelter, Richard T. Mara, Norman E. Richardson, W. Richard Schubart

Section I: Athens, Rome, and Jerusalem: Background of Western Civilization

It is believed that about the same time certain barbarian people were entering Greece from the north, others came into the Italian peninsula from the same direction. A fusion with earlier inhabitants similar to that which took place in Greece produced the Italian people of recorded history. In terms of mountains, soil, mineral resources, and climate, there were similarities between the two countries, with Italy in general being the more favored. There was a significant difference: the relative lack of navigable rivers and natural harbors offered much less inducement for trade and commerce than was the case in Greece. Throughout …

3. Rome: Roman Citizenship, Robert L. Bloom, Basil L. Crapster, Harold A. Dunkelberger, Charles H. Glatfelter, Richard T. Mara, Norman E. Richardson, W. Richard Schubart

Section I: Athens, Rome, and Jerusalem: Background of Western Civilization

The Roman concept of citizenship represents both a measure of their capacity to govern and one of their key contributions to Western culture. In the Greek city-state, citizenship was something which could not be separated from the intimate and varied life of the polis. It enabled a man to live the good life because it entitled him to participate in all the activities which the polis sponsored. Justice, Plato wrote, meant that every man in this society was doing that for which he was best suited and was receiving in return what was his due. It was the result of …

7. Athens: Summary, Robert L. Bloom, Basil L. Crapster, Harold A. Dunkelberger, Charles H. Glatfelter, Richard T. Mara, Norman E. Richardson, W. Richard Schubart

Section I: Athens, Rome, and Jerusalem: Background of Western Civilization

The Golden Age of Greece was confined to the relatively short period of two centuries. After the death of Alexander the Great in 323 B. C., the vast empire he had built fell apart, and his generals tried to pick up the pieces. By that time the Greek polis no longer possessed the vitality that was reflected in the funeral oration of Pericles. Something like cultural lethargy began to settle upon the descendants of Herodotus and Socrates. The center of learning switched from Athens to Alexandria, in Egypt. [excerpt]

2. Rome: Roman Civilization, Robert L. Bloom, Basil L. Crapster, Harold A. Dunkelberger, Charles H. Glatfelter, Richard T. Mara, Norman E. Richardson, W. Richard Schubart

Section I: Athens, Rome, and Jerusalem: Background of Western Civilization

For our purpose, the importance of the Romans lies in the fact that it was most directly from the ruins of their civilization that our own developed. Therefore, before completing the account of the decline and fall of their empire, we will consider the cultural contributions made by the Romans.

The Romans were not great cultural innovators. During the early republic, they were a simple agricultural people who were isolated from the civilizations upon whom the Greeks had drawn as well as from the Greeks themselves. As they began to expand, they came into contact with the Greeks -- first …

5. Athens: Plato, Robert L. Bloom, Basil L. Crapster, Harold A. Dunkelberger, Charles H. Glatfelter, Richard T. Mara, Norman E. Richardson, W. Richard Schubart

Section I: Athens, Rome, and Jerusalem: Background of Western Civilization

Plato (427-347 B. C.) was born to a distinguished Athenian family a few years after the beginning of the Peloponnesian War. He came under the influence of Socrates, although he may not have been one of the philosopher's most intimate followers. After the death of his mentor, Plato left Athens in disgust, giving up any hope of ever entering the political career he had long desired. Upon returning to the city some years later, he founded the school known as the Academy (387 B. C.), to which he devoted the remaining years of his long life. Many students came here …

Parmenides On Names (B 8.34-41), Leonard Woodbury

The Society for Ancient Greek Philosophy Newsletter

Thinking can take only one form ("it-is"), because thinking of this kind and that- which-is are inseparable (and so thinking can never be found ’’with" anything else, nor in any other form than "it-is"), This is because (there cannot be anything else, "with" which thinking might be found, since) that-which-is is unique, being necessarily whole and unmoved. The argument moves from thinking to that-which-is. It asks why thinking can take only one form and answers that the necessity of being, which makes that-which—is unique, does not permit an alternative. It is evident that Parmenides finds in being a limitation upon …

They Told Me, Heraclitus, Beryl Harold Levy

Journal of Legal Education

No abstract provided.

Form And Matter, Donald C. Williams

The Society for Ancient Greek Philosophy Newsletter

No abstract provided.

Listing Of The 1957-1958 Sagp Content, Society For Ancient Greek Philosophy

The Society for Ancient Greek Philosophy Newsletter

No abstract provided.

A Zenonian Argument Against Plurality, Gregory Vlastos

The Society for Ancient Greek Philosophy Newsletter

The two surviving fragments of this argument make up between them some 75% of all that has come down to us of Zeno's original treatise. On this one ground, if on no other, they have a high claim on the attention of anyone interested in becoming acquainted with the authentic Zeno. The problems they present are great but, one may hope, not insuperable.

Numbers And Magnitudes: An Iamblichean Derivation Theory And Its Relation To Speusippean And Aristotelian Doctrine, W. Gerson Rabinowitz

The Society for Ancient Greek Philosophy Newsletter

No abstract provided.

Οὐ Μᾶλλον And The Antecedents Of Ancient Skepticism, Phillip Delacy

The Society for Ancient Greek Philosophy Newsletter

No abstract provided.

Listing Of The 1956-1957 Sagp Content, Society For Ancient Greek Philosophy

The Society for Ancient Greek Philosophy Newsletter

No abstract provided.

Plato's Sophist 251-259, John L. Ackrill

The Society for Ancient Greek Philosophy Newsletter

The question I wish to raise is this. Is it correct to say that one of Plato’s achievements in this passage is the ‘discovery of the copula’, or the ‘recognition of ambiguity of ἔστιν’ as used on the one hand in statements of identity and on the other hand in attributive statements? I feel little doubt that it is correct to say this, but Cornford and Robinson (to mention no others) deny it. After a remark on the question itself I shall try state briefly a case for answering it affirmatively, and shall then consider some of the counter-arguments that …

The Biographical Tradition Of The Presocratics, John B. Mcdiarmid

The Society for Ancient Greek Philosophy Newsletter

Traces the influence of Aristotle and Theophrastus on later accounts of Presocratic philosophy. This is especially clear in the matter of the relationship between Xenophanes and Parmenides.

The Evil Soul In Plato's Laws, Thomas F. Gould

The Society for Ancient Greek Philosophy Newsletter

Evil soul in the Laws is 'self-generating motion in more than one place.'

Language, Plato, And Logic, Ronald B. Levinson

The Society for Ancient Greek Philosophy Newsletter

No abstract provided.

Gorgias And The Socratic Principle Nemo Sua Sponte Peccat, Guido Calogero

The Society for Ancient Greek Philosophy Newsletter

This essay explores the possible influences of Gorgias' thought on Socrates as represented in Plato's Apology. "No one sins willingly" is a theme both of Gorgias' work and of Socrates, for a start.