By Graham Oppy, N. N. Trakakis
The origins of the Western philosophical culture lie within the old Greco-Roman international. This quantity presents a special perception into the existence and writings of a various workforce of philosophers in antiquity and offers the most recent considering on their perspectives on God, the gods, non secular trust and perform. starting with the 'pre-Socratics', the quantity then explores the influential contributions made to the Western philosophy of faith through the 3 towering figures of Socrates, Plato and Aristotle. The chapters that keep on with conceal the the best philosophers of the foremost colleges of the traditional international - Epicureanism, Stoicism, Neoplatonism and the early Christian Church. "Ancient Philosophy of faith" may be of curiosity to students and scholars of Philosophy, Classics and faith, whereas last obtainable to any drawn to the wealthy cultural history of old non secular suggestion.
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Extra info for Ancient Philosophy of Religion: The History of Western Philosophy of Religion, Volume 1
As such, the arguments I have 15 george boys- stones been tracing (versions of the arguments from consensus and from experience) have been about resisting the reductionist tendencies of atheism by trying to specify the nature of god as encountered. But such arguments necessarily have their limits. There is, as we have seen, a gap between demonstrations that religious language has a role, and specifications of the role it has. The Stoic proof of god from consensus, for example, is effective in inverse proportion to the amount it says about what god is.
Two kinds of practical concerns are involved here: ritualism and morality. 6 The first, illustrated by the poets (and mythographers), spoke of the gods in terms of mythical tales and narratives about their life and activities. The second, practised by the philosophers, attempted to give a reasonable account of the gods’ identity, origin and nature (physis), and of our capacity to apprehend these cognitively. ) surrounding the worship of the gods in the context of civic religion. Useful though it may be, this distinction is somewhat artificial.
1 Moreover, if we are to believe Iamblichus (1991: §§158, 198; but see Zhmud [1997: 91–2]), in the continuous flow of the Pythagorean tradition, the doctrines going back to the founder are even more difficult to isolate because the aura of his authority seems to have prompted (many of) his disciples as well as later Pythagoreans to attribute the paternity of their novel ideas to him, in order to honour him but also, we might assume, in order to give their own ideas a more respectable pedigree. On the philosophical level, we must contend with the absence of preserved primary, authentic sources emerging directly from Pythagorean circles earlier than Philolaus.
Ancient Philosophy of Religion: The History of Western Philosophy of Religion, Volume 1 by Graham Oppy, N. N. Trakakis