Anna Marmodoro – författare

Anaxagoras of Clazomenae (Vth century BCE) is best known in the history of philosophy for his stance that there is a share of everything in everything. He puts forward this theory of extreme mixture as a solution to the problem of change that he and his contemporaries inherited from Parmenides - that what is cannot come from what is not (and vice versa). Yet, for ancient and modern scholars alike, the metaphysical significance of Anaxagoras's position has proven challenging to understand. In Everything in Everything, Anna Marmodoro offers a fresh interpretation of Anaxagoras's theory of mixture, arguing for its soundness and also relevance to contemporary debates in metaphysics. For Anaxagoras the fundamental elements of reality are the opposites (hot, cold, wet, dry, etc.), which Marmodoro argues are instances of physical causal powers. The unchanging opposites compose mereologically, forming (phenomenologically) emergent wholes. Everything in the universe (except nous) derives from the opposites. Marmodoro shows that this is made possible in Anaxagoras system by the omni-presence and hence com-presence of the opposites in the universe, which is in turn facilitated by the fact that for Anaxagoras the opposites exist as unlimitedly divided. She argues that Anaxagoras is the first ante litteram 'gunk lover' in the history of metaphysics. He also has a unique conception of (non-material) gunk and a unique power ontology, which Marmodoro refers to as 'power gunk'. Marmodoro investigates the nature of power gunk and the explanatory utility of the concept for Anaxagoras, for his theory of extreme mixture; and finally contrasts it with the only other metaphysical system in antiquity positing (material) gunk, that of the Stoics.

Anaxagoras of Clazomenae (Vth century BCE) is best known in the history of philosophy for his stance that there is a share of everything in everything. He puts forward this theory of extreme mixture as a solution to the problem of change that he and his contemporaries inherited from Parmenides - that what is cannot come from what is not (and vice versa). Yet, for ancient and modern scholars alike, the metaphysical significance of Anaxagoras''s position has proven challenging to understand. In Everything in Everything, Anna Marmodoro offers a fresh interpretation of Anaxagoras''s theory of mixture, arguing for its soundness and also relevance to contemporary debates in metaphysics. For Anaxagoras the fundamental elements of reality are the opposites (hot, cold, wet, dry, etc.), which Marmodoro argues are instances of physical causal powers. The unchanging opposites compose mereologically, forming (phenomenologically) emergent wholes. Everything in the universe (except nous) derives from the opposites. Marmodoro shows that this is made possible in Anaxagoras system by the omni-presence and hence com-presence of the opposites in the universe, which is in turn facilitated by the fact that for Anaxagoras the opposites exist as unlimitedly divided. She argues that Anaxagoras is the first ante litteram ''gunk lover'' in the history of metaphysics. He also has a unique conception of (non-material) gunk and a unique power ontology, which Marmodoro refers to as ''power gunk''. Marmodoro investigates the nature of power gunk and the explanatory utility of the concept for Anaxagoras, for his theory of extreme mixture; and finally contrasts it with the only other metaphysical system in antiquity positing (material) gunk, that of the Stoics.

Anaxagoras of Clazomenae (Vth century BCE) is best known in the history of philosophy for his stance that there is a share of everything in everything. He puts forward this theory of extreme mixture as a solution to the problem of change that he and his contemporaries inherited from Parmenides - that what is cannot come from what is not (and vice versa). Yet, for ancient and modern scholars alike, the metaphysical significance of Anaxagoras''s position has proven challenging to understand. In Everything in Everything, Anna Marmodoro offers a fresh interpretation of Anaxagoras''s theory of mixture, arguing for its soundness and also relevance to contemporary debates in metaphysics. For Anaxagoras the fundamental elements of reality are the opposites (hot, cold, wet, dry, etc.), which Marmodoro argues are instances of physical causal powers. The unchanging opposites compose mereologically, forming (phenomenologically) emergent wholes. Everything in the universe (except nous) derives from the opposites. Marmodoro shows that this is made possible in Anaxagoras system by the omni-presence and hence com-presence of the opposites in the universe, which is in turn facilitated by the fact that for Anaxagoras the opposites exist as unlimitedly divided. She argues that Anaxagoras is the first ante litteram ''gunk lover'' in the history of metaphysics. He also has a unique conception of (non-material) gunk and a unique power ontology, which Marmodoro refers to as ''power gunk''. Marmodoro investigates the nature of power gunk and the explanatory utility of the concept for Anaxagoras, for his theory of extreme mixture; and finally contrasts it with the only other metaphysical system in antiquity positing (material) gunk, that of the Stoics.

This volume introduces readers to a selected number of core issues in metaphysics that have been central in the history of philosophy and remain foundational to contemporary debates, that is: substances; properties; modality and essence; causality; determinism and free will. Anna Marmodoro and Erasmus Mayr take a neo-Aristotelian approach both in the selection and presentation of the topics. But Marmodoro and Mayr's discussion is not narrowly partisan-it consistently presents opposing sides of the debate and addresses issues from different philosophical traditions, and encourages readers to draw their own conclusions about them.Metaphysics combines a state-of-the-art presentation of the issues that takes into account the most recent developments in the field, with extensive references to the history of philosophy. The book thus makes topics in contemporary analytical metaphysics easily accessible to readers who have no specific background in contemporary philosophy, but rather in the history of philosophy. At the same time, it will engage readers who do not have any historical background with some key developments within the history of the subject.

This volume introduces readers to a selected number of core issues in metaphysics that have been central in the history of philosophy and remain foundational to contemporary debates, that is: substances; properties; modality and essence; causality; determinism and free will. Anna Marmodoro and Erasmus Mayr take a neo-Aristotelian approach both in the selection and presentation of the topics. But Marmodoro and Mayr's discussion is not narrowly partisan-it consistently presents opposing sides of the debate and addresses issues from different philosophical traditions, and encourages readers to draw their own conclusions about them.Metaphysics combines a state-of-the-art presentation of the issues that takes into account the most recent developments in the field, with extensive references to the history of philosophy. The book thus makes topics in contemporary analytical metaphysics easily accessible to readers who have no specific background in contemporary philosophy, but rather in the history of philosophy. At the same time, it will engage readers who do not have any historical background with some key developments within the history of the subject.

This volume introduces readers to a selected number of core issues in metaphysics that have been central in the history of philosophy and remain foundational to contemporary debates, that is: substances; properties; modality and essence; causality; determinism and free will. Anna Marmodoro and Erasmus Mayr take a neo-Aristotelian approach both in the selection and presentation of the topics. But Marmodoro and Mayr''s discussion is not narrowly partisan-it consistently presents opposing sides of the debate and addresses issues from different philosophical traditions, and encourages readers to draw their own conclusions about them.Metaphysics combines a state-of-the-art presentation of the issues that takes into account the most recent developments in the field, with extensive references to the history of philosophy. The book thus makes topics in contemporary analytical metaphysics easily accessible to readers who have no specific background in contemporary philosophy, but rather in the history of philosophy. At the same time, it will engage readers who do not have any historical background with some key developments within the history of the subject.

This volume introduces readers to a selected number of core issues in metaphysics that have been central in the history of philosophy and remain foundational to contemporary debates, that is: substances; properties; modality and essence; causality; determinism and free will. Anna Marmodoro and Erasmus Mayr take a neo-Aristotelian approach both in the selection and presentation of the topics. But Marmodoro and Mayr''s discussion is not narrowly partisan-it consistently presents opposing sides of the debate and addresses issues from different philosophical traditions, and encourages readers to draw their own conclusions about them.Metaphysics combines a state-of-the-art presentation of the issues that takes into account the most recent developments in the field, with extensive references to the history of philosophy. The book thus makes topics in contemporary analytical metaphysics easily accessible to readers who have no specific background in contemporary philosophy, but rather in the history of philosophy. At the same time, it will engage readers who do not have any historical background with some key developments within the history of the subject.

This volume presents thirteen original essays which explore both traditional and contemporary aspects of the metaphysics of relations. It is uncontroversial that there are true relational predications-''Abelard loves Eloise'', ''Simmias is taller than Socrates'', ''smoking causes cancer'', and so forth. More controversial is whether any true relational predications have irreducibly relational truthmakers. Do any of the statements above involve their subjects jointly instantiating polyadic properties, or can we explain their truths solely in terms of monadic, non-relational properties of the relata? According to a tradition dating back to Plato and Aristotle, and continued by medieval philosophers, polyadic properties are metaphysically dubious. In non-symmetric relations such as the amatory relation, a property would have to inhere in two things at once-lover and beloved-but characterise each differently, and this puzzled the ancients. More recent work on non-symmetric relations highlights difficulties with their directionality. Such problems offer clear motivation for attempting to reduce relations to monadic properties. By contrast, ontic structural realists hold that the nature of physical reality is exhausted by the relational structure expressed in the equations of fundamental physics. On this view, there must be some irreducible relations, for its fundamental ontology is purely relational. The Metaphysics of Relations draws together the work of a team of leading metaphysicians, to address topics as diverse as ancient and medieval reasons for scepticism about polyadic properties; recent attempts to reduce causal and spatiotemporal relations; recent work on the directionality of relational properties; powers ontologies and their associated problems; whether the most promising interpretations of quantum mechanics posit a fundamentally relational world; and whether the very idea of such a world is coherent. From those who question whether there are relational properties at all, to those who hold they are a fundamental part of reality, this book covers a broad spectrum of positions on the nature and ontological status of relations, from antiquity to the present day.

Is power the essence of divinity, or are divine powers distinct from divine essence? Are they divine hypostases or are they divine attributes? Are powers such as omnipotence, omniscience, etc. modes of divine activity? How do they manifest? In which way can we apprehend them? Is there a multiplicity of gods whose powers fill the cosmos or is there only one God from whom all power(s) derive(s) and whose power(s) permeate(s) everything? These are questions that becomecentral to philosophical and theological debates in Late Antiquity (roughly corresponding to the period 2nd to the 6th centuries). On the one hand, the Pagan Neoplatonic thinkers of this era postulate a complex hierarchy of gods, whose powers express the unlimited power of the ineffable One. On theother hand, Christians proclaim the existence of only one God, one divine power or one ''Lord of all powers''.Divided into two main sections, the first part of Divine Powers in Late Antiquity examines aspects of the notion of divine power as developed by the four major figures of Neoplatonism: Plotinus (c. 204-270), Porphyry (c. 234-305), Iamblichus (c.245-325), and Proclus (412-485). It focuses on an aspect of the notion of divine power that has been so far relatively neglected in the literature. Part two investigates the notion of divine power in early Christian authors, from the NewTestament to the Alexandrian school (Clement of Alexandria, Origen, Athanasius the Great) and, further, to the Cappadocian Fathers (Basil the Great, Gregory of Nyssa), as well as in some of these authors'' sources (the Septuagint, Philo of Alexandria). The traditional view tends to overlook the fact that the Bible,particularly the New Testament, was at least as important as Platonic philosophical texts in the shaping of the early Christian thinking about the Church''s doctrines. Whilst challenging the received interpretation by redressing the balance between the Bible and Greek philosophical texts, the essays in the second section of this book nevertheless argue for the philosophical value of early Christian reflections on the notion of divine power. The two groups of thinkers that each of the sectionsdeal with (the Platonic-Pagan and the Christian one) share largely the same intellectual and cultural heritage; they are concerned with the same fundamental questions; and they often engage in more or less public philosophical and theological dialogue, directly influencing one another.

Is power the essence of divinity, or are divine powers distinct from divine essence? Are they divine hypostases or are they divine attributes? Are powers such as omnipotence, omniscience, etc. modes of divine activity? How do they manifest? In which way can we apprehend them? Is there a multiplicity of gods whose powers fill the cosmos or is there only one God from whom all power(s) derive(s) and whose power(s) permeate(s) everything? These are questions that becomecentral to philosophical and theological debates in Late Antiquity (roughly corresponding to the period 2nd to the 6th centuries). On the one hand, the Pagan Neoplatonic thinkers of this era postulate a complex hierarchy of gods, whose powers express the unlimited power of the ineffable One. On theother hand, Christians proclaim the existence of only one God, one divine power or one ''Lord of all powers''.Divided into two main sections, the first part of Divine Powers in Late Antiquity examines aspects of the notion of divine power as developed by the four major figures of Neoplatonism: Plotinus (c. 204-270), Porphyry (c. 234-305), Iamblichus (c.245-325), and Proclus (412-485). It focuses on an aspect of the notion of divine power that has been so far relatively neglected in the literature. Part two investigates the notion of divine power in early Christian authors, from the NewTestament to the Alexandrian school (Clement of Alexandria, Origen, Athanasius the Great) and, further, to the Cappadocian Fathers (Basil the Great, Gregory of Nyssa), as well as in some of these authors'' sources (the Septuagint, Philo of Alexandria). The traditional view tends to overlook the fact that the Bible,particularly the New Testament, was at least as important as Platonic philosophical texts in the shaping of the early Christian thinking about the Church''s doctrines. Whilst challenging the received interpretation by redressing the balance between the Bible and Greek philosophical texts, the essays in the second section of this book nevertheless argue for the philosophical value of early Christian reflections on the notion of divine power. The two groups of thinkers that each of the sectionsdeal with (the Platonic-Pagan and the Christian one) share largely the same intellectual and cultural heritage; they are concerned with the same fundamental questions; and they often engage in more or less public philosophical and theological dialogue, directly influencing one another.

This volume presents thirteen original essays which explore both traditional and contemporary aspects of the metaphysics of relations. It is uncontroversial that there are true relational predications-''Abelard loves Eloise'', ''Simmias is taller than Socrates'', ''smoking causes cancer'', and so forth. More controversial is whether any true relational predications have irreducibly relational truthmakers. Do any of the statements above involve their subjects jointly instantiating polyadic properties, or can we explain their truths solely in terms of monadic, non-relational properties of the relata? According to a tradition dating back to Plato and Aristotle, and continued by medieval philosophers, polyadic properties are metaphysically dubious. In non-symmetric relations such as the amatory relation, a property would have to inhere in two things at once-lover and beloved-but characterise each differently, and this puzzled the ancients. More recent work on non-symmetric relations highlights difficulties with their directionality. Such problems offer clear motivation for attempting to reduce relations to monadic properties. By contrast, ontic structural realists hold that the nature of physical reality is exhausted by the relational structure expressed in the equations of fundamental physics. On this view, there must be some irreducible relations, for its fundamental ontology is purely relational. The Metaphysics of Relations draws together the work of a team of leading metaphysicians, to address topics as diverse as ancient and medieval reasons for scepticism about polyadic properties; recent attempts to reduce causal and spatiotemporal relations; recent work on the directionality of relational properties; powers ontologies and their associated problems; whether the most promising interpretations of quantum mechanics posit a fundamentally relational world; and whether the very idea of such a world is coherent. From those who question whether there are relational properties at all, to those who hold they are a fundamental part of reality, this book covers a broad spectrum of positions on the nature and ontological status of relations, from antiquity to the present day.

What significance does the voice or projected persona in which a text is written have for our understanding of the meaning of that text? This volume explores the persona of the author in antiquity, from Homer to late antiquity, taking into account both Latin and Greek authors from a range of disciplines. The thirteen chapters are divided into two main sections, the first of which focuses on the diverse forms of writing adopted by various ancient authors, and thedifferent ways these forms were used to present and project an authorial voice. The second part of the volume considers questions regarding authority and ascription in relation to the authorial voice. In particular, it looks at how later readers - and later authors - may understand the authority of atext''s author or supposed author. The volume contains chapters on pseudo-epigraphy and fictional letters, as well as the use of texts as authoritative in philosophical schools, and the ancient ascription of authorship to works of art.

Are space and time fundamental features of our world or might they emerge from something else? The Foundation of Reality brings together metaphysicians and philosophers of physics working on space, time, and fundamentality to address this timely question. Recent developments in the interpretation of quantum mechanics and the understanding of certain approaches to quantum gravity have led philosophers of physics to propose that space and time might beemergent rather than fundamental. But such discussions are often conducted without engagement with those working on fundamentality and related issues in contemporary metaphysics. This book aims to correct this oversight. The diverse contributions to this volume address topics including the nature of fundamentality,the relation of space and time to quantum entanglement, and space and time in theories of quantum gravity. Only through consideration of a range of different approaches to the topic can we hope to get clear on the status of space and time in our contemporary understanding of physical reality.

Are space and time fundamental features of our world or might they emerge from something else? The Foundation of Reality brings together metaphysicians and philosophers of physics working on space, time, and fundamentality to address this timely question. Recent developments in the interpretation of quantum mechanics and the understanding of certain approaches to quantum gravity have led philosophers of physics to propose that space and time might beemergent rather than fundamental. But such discussions are often conducted without engagement with those working on fundamentality and related issues in contemporary metaphysics. This book aims to correct this oversight. The diverse contributions to this volume address topics including the nature of fundamentality,the relation of space and time to quantum entanglement, and space and time in theories of quantum gravity. Only through consideration of a range of different approaches to the topic can we hope to get clear on the status of space and time in our contemporary understanding of physical reality.

Exploring Gregory of Nyssa: Philosophical, Theological, and Historical Studies brings together an interdisciplinary team of historians, classicists, philosophers, and theologians to offer a holistic exploration of the thought of Gregory of Nyssa. The volume considers Gregory''s role in the main philosophical and religious controversies of his era, such as his ecclesiastical involvement in the Neo-Nicene apologetical movement. It looks at his complexrelationships-for example with his brother Basil of Caesarea and with Gregory of Nazianzus. Contributors highlight Gregory''s debt to Origen, but also the divergence between the two thinkers, and their relationships to Platonism. They also examine Gregory of Nyssa''s wider philosophy and metaphysics; deep questions inphilosophy of language such as the nature of predication and singular terms that inform our understanding of Gregory''s thought; and the role of metaphysical concepts such as the nature of powers and identity.The study paints a picture of Gregory as a ground-breaking philosopher-theologian. It analyses the nature of the soul, and connection to theological issues such as resurrection; questions that are still of interest in the philosophy of religion today, such as divine impassibility and the nature of the Trinity; and returning to more immediately humane concerns, Gregory also has profound thoughts on topics such as vulnerability and self-direction. The volume will be of primary interest toresearchers, lecturers, and postgraduate students in philosophy, classics, history, and theology, and can be recommended as secondary reading for undergraduates, especially those studying classics and theology.

Exploring Gregory of Nyssa: Philosophical, Theological, and Historical Studies brings together an interdisciplinary team of historians, classicists, philosophers, and theologians to offer a holistic exploration of the thought of Gregory of Nyssa. The volume considers Gregory''s role in the main philosophical and religious controversies of his era, such as his ecclesiastical involvement in the Neo-Nicene apologetical movement. It looks at his complexrelationships-for example with his brother Basil of Caesarea and with Gregory of Nazianzus. Contributors highlight Gregory''s debt to Origen, but also the divergence between the two thinkers, and their relationships to Platonism. They also examine Gregory of Nyssa''s wider philosophy and metaphysics; deep questions inphilosophy of language such as the nature of predication and singular terms that inform our understanding of Gregory''s thought; and the role of metaphysical concepts such as the nature of powers and identity.The study paints a picture of Gregory as a ground-breaking philosopher-theologian. It analyses the nature of the soul, and connection to theological issues such as resurrection; questions that are still of interest in the philosophy of religion today, such as divine impassibility and the nature of the Trinity; and returning to more immediately humane concerns, Gregory also has profound thoughts on topics such as vulnerability and self-direction. The volume will be of primary interest toresearchers, lecturers, and postgraduate students in philosophy, classics, history, and theology, and can be recommended as secondary reading for undergraduates, especially those studying classics and theology.

This book investigates the thought of two of the most influential philosophers of antiquity, Plato and his predecessor Anaxagoras, with respect to their metaphysical accounts of objects and their properties. The book introduces a fresh perspective on these two thinkers' ideas, displaying the debt of Plato's theory on Anaxagoras's, and principally arguing that their core metaphysical concept is overlap; overlap between properties and things in the world. Initially Plato endorses Anaxagoras's model of constitutional overlap, and subsequently develops qualitative overlap. Overlap is the crux to our understanding of objects participating in Forms in Plato's metaphysics; of Plato's account of relata without relations; of the role of Forms as causes; of the metaphysics of necessity; and of the role of the Great Kinds and of the paradeigma in the development of Plato's thought. Anna Marmodoro argues that Plato is ground-breaking in the history of metaphysics, in different ways from those acknowledged so far, and with respect to more metaphysical questions than had been hitherto appreciated; e.g. Plato's treatment of structure as property; of complexity; and his introduction of the first ever account of metaphysical emergence. In addition to these results, Marmodoro makes Anaxagoras's and Plato's systems philosophically accessible to us, today's philosophers, by applying conceptual tools from analytic metaphysics to the study of ancient metaphysics. In this way, the book brings Anaxagoras's and Plato's ideas to bear on todays' philosophical discussions and opens up new venues of research for current philosophical discussions.

This book investigates the thought of two of the most influential philosophers of antiquity, Plato and his predecessor Anaxagoras, with respect to their metaphysical accounts of objects and their properties. The book introduces a fresh perspective on these two thinkers'' ideas, displaying the debt of Plato''s theory on Anaxagoras''s, and principally arguing that their core metaphysical concept is overlap; overlap between properties and things in the world. Initially Plato endorses Anaxagoras''s model of constitutional overlap, and subsequently develops qualitative overlap. Overlap is the crux to our understanding of objects participating in Forms in Plato''s metaphysics; of Plato''s account of relata without relations; of the role of Forms as causes; of the metaphysics of necessity; and of the role of the Great Kinds and of the paradeigma in the development of Plato''s thought. Anna Marmodoro argues that Plato is ground-breaking in the history of metaphysics, in different ways from those acknowledged so far, and with respect to more metaphysical questions than had been hitherto appreciated; e.g. Plato''s treatment of structure as property; of complexity; and his introduction of the first ever account of metaphysical emergence. In addition to these results, Marmodoro makes Anaxagoras''s and Plato''s systems philosophically accessible to us, today''s philosophers, by applying conceptual tools from analytic metaphysics to the study of ancient metaphysics. In this way, the book brings Anaxagoras''s and Plato''s ideas to bear on todays'' philosophical discussions and opens up new venues of research for current philosophical discussions.

This book investigates the thought of two of the most influential philosophers of antiquity, Plato and his predecessor Anaxagoras, with respect to their metaphysical accounts of objects and their properties. The book introduces a fresh perspective on these two thinkers'' ideas, displaying the debt of Plato''s theory on Anaxagoras''s, and principally arguing that their core metaphysical concept is overlap; overlap between properties and things in the world. Initially Plato endorses Anaxagoras''s model of constitutional overlap, and subsequently develops qualitative overlap. Overlap is the crux to our understanding of objects participating in Forms in Plato''s metaphysics; of Plato''s account of relata without relations; of the role of Forms as causes; of the metaphysics of necessity; and of the role of the Great Kinds and of the paradeigma in the development of Plato''s thought. Anna Marmodoro argues that Plato is ground-breaking in the history of metaphysics, in different ways from those acknowledged so far, and with respect to more metaphysical questions than had been hitherto appreciated; e.g. Plato''s treatment of structure as property; of complexity; and his introduction of the first ever account of metaphysical emergence. In addition to these results, Marmodoro makes Anaxagoras''s and Plato''s systems philosophically accessible to us, today''s philosophers, by applying conceptual tools from analytic metaphysics to the study of ancient metaphysics. In this way, the book brings Anaxagoras''s and Plato''s ideas to bear on todays'' philosophical discussions and opens up new venues of research for current philosophical discussions.

This volume presents thirteen original essays which explore both traditional and contemporary aspects of the metaphysics of relations. It is uncontroversial that there are true relational predications-'Abelard loves Eloise', 'Simmias is taller than Socrates', 'smoking causes cancer', and so forth. More controversial is whether any true relational predications have irreducibly relational truthmakers. Do any of the statements above involve their subjects jointly instantiating polyadic properties, or can we explain their truths solely in terms of monadic, non-relational properties of the relata? According to a tradition dating back to Plato and Aristotle, and continued by medieval philosophers, polyadic properties are metaphysically dubious. In non-symmetric relations such as the amatory relation, a property would have to inhere in two things at once-lover and beloved-but characterise each differently, and this puzzled the ancients. More recent work on non-symmetric relations highlights difficulties with their directionality. Such problems offer clear motivation for attempting to reduce relations to monadic properties. By contrast, ontic structural realists hold that the nature of physical reality is exhausted by the relational structure expressed in the equations of fundamental physics. On this view, there must be some irreducible relations, for its fundamental ontology is purely relational. The Metaphysics of Relations draws together the work of a team of leading metaphysicians, to address topics as diverse as ancient and medieval reasons for scepticism about polyadic properties; recent attempts to reduce causal and spatiotemporal relations; recent work on the directionality of relational properties; powers ontologies and their associated problems; whether the most promising interpretations of quantum mechanics posit a fundamentally relational world; and whether the very idea of such a world is coherent. From those who question whether there are relational properties at all, to those who hold they are a fundamental part of reality, this book covers a broad spectrum of positions on the nature and ontological status of relations, from antiquity to the present day.

Is power the essence of divinity, or are divine powers distinct from divine essence? Are they divine hypostases or are they divine attributes? Are powers such as omnipotence, omniscience, etc. modes of divine activity? How do they manifest? In which way can we apprehend them? Is there a multiplicity of gods whose powers fill the cosmos or is there only one God from whom all power(s) derive(s) and whose power(s) permeate(s) everything? These are questions that become central to philosophical and theological debates in Late Antiquity (roughly corresponding to the period 2nd to the 6th centuries). On the one hand, the Pagan Neoplatonic thinkers of this era postulate a complex hierarchy of gods, whose powers express the unlimited power of the ineffable One. On the other hand, Christians proclaim the existence of only one God, one divine power or one 'Lord of all powers'. Divided into two main sections, the first part of Divine Powers in Late Antiquity examines aspects of the notion of divine power as developed by the four major figures of Neoplatonism: Plotinus (c. 204-270), Porphyry (c. 234-305), Iamblichus (c.245-325), and Proclus (412-485). It focuses on an aspect of the notion of divine power that has been so far relatively neglected in the literature. Part two investigates the notion of divine power in early Christian authors, from the New Testament to the Alexandrian school (Clement of Alexandria, Origen, Athanasius the Great) and, further, to the Cappadocian Fathers (Basil the Great, Gregory of Nyssa), as well as in some of these authors' sources (the Septuagint, Philo of Alexandria). The traditional view tends to overlook the fact that the Bible, particularly the New Testament, was at least as important as Platonic philosophical texts in the shaping of the early Christian thinking about the Church's doctrines. Whilst challenging the received interpretation by redressing the balance between the Bible and Greek philosophical texts, the essays in the second section of this book nevertheless argue for the philosophical value of early Christian reflections on the notion of divine power. The two groups of thinkers that each of the sections deal with (the Platonic-Pagan and the Christian one) share largely the same intellectual and cultural heritage; they are concerned with the same fundamental questions; and they often engage in more or less public philosophical and theological dialogue, directly influencing one another.

Exploring Gregory of Nyssa: Philosophical, Theological, and Historical Studies brings together an interdisciplinary team of historians, classicists, philosophers, and theologians to offer a holistic exploration of the thought of Gregory of Nyssa. The volume considers Gregory's role in the main philosophical and religious controversies of his era, such as his ecclesiastical involvement in the Neo-Nicene apologetical movement. It looks at his complex relationships-for example with his brother Basil of Caesarea and with Gregory of Nazianzus. Contributors highlight Gregory's debt to Origen, but also the divergence between the two thinkers, and their relationships to Platonism. They also examine Gregory of Nyssa's wider philosophy and metaphysics; deep questions in philosophy of language such as the nature of predication and singular terms that inform our understanding of Gregory's thought; and the role of metaphysical concepts such as the nature of powers and identity. The study paints a picture of Gregory as a ground-breaking philosopher-theologian. It analyses the nature of the soul, and connection to theological issues such as resurrection; questions that are still of interest in the philosophy of religion today, such as divine impassibility and the nature of the Trinity; and returning to more immediately humane concerns, Gregory also has profound thoughts on topics such as vulnerability and self-direction. The volume will be of primary interest to researchers, lecturers, and postgraduate students in philosophy, classics, history, and theology, and can be recommended as secondary reading for undergraduates, especially those studying classics and theology.

Are space and time fundamental features of our world or might they emerge from something else? The Foundation of Reality brings together metaphysicians and philosophers of physics working on space, time, and fundamentality to address this timely question. Recent developments in the interpretation of quantum mechanics and the understanding of certain approaches to quantum gravity have led philosophers of physics to propose that space and time might be emergent rather than fundamental. But such discussions are often conducted without engagement with those working on fundamentality and related issues in contemporary metaphysics. This book aims to correct this oversight. The diverse contributions to this volume address topics including the nature of fundamentality, the relation of space and time to quantum entanglement, and space and time in theories of quantum gravity. Only through consideration of a range of different approaches to the topic can we hope to get clear on the status of space and time in our contemporary understanding of physical reality.

The idea that something can be present at every place has engendered much discussion both in the past and at present. Typically, omnipresence is thought to be a divine attribute, but the question as to how something can be omnipresent has not been historically confined to the status of a divine being. The Oxford Handbook of Omnipresence offers an insight into historical accounts of omnipresence and its developments in ancient, medieval, modern, and contemporary thought. It further widens the study of omnipresence by including less widely studied strands of thought on this topic from mystical, process theological, feminist theological, and phenomenological perspectives. Additionally, whilst the study of omnipresence has typically focused on Christian thinkers, the volume broadens the range of voices on this attribute further by including Jewish, Islamic, Buddhist, Sanskrit, and Donghak accounts. The Handbook provides an introduction to the main facets of omnipresence, both historical and contemporary, and opens up new avenues for research that are yet to be fully explored.

This book presents Gregory of Nyssa's On the Six Days of Creation (In Hexaemeron) as a specimen of Early Christian philosophy. It comprises Gregory of Nyssa's text in its Greek original accompanied by a new English translation, and seven accompanying essays by international specialists from diverse backgrounds. Each essay focuses on a section of the text and the arising philosophical issues. The essays complement each other in offering multiple perspectives on how Gregory's text may be approached philosophically and positioned in relation to other, more or less contiguous, philosophical theories, including the early Greeks Anaxagoras and Empedocles, Aristotle, and the Stoics. Rather than presenting a definite and exhaustive state of the art study of Gregory's text, this volume aims to open new pathways for research into In Hexaemeron.

This book presents Gregory of Nyssa's On the Six Days of Creation (In Hexaemeron) as a specimen of Early Christian philosophy. It comprises Gregory of Nyssa's text in its Greek original accompanied by a new English translation, and seven accompanying essays by international specialists from diverse backgrounds. Each essay focuses on a section of the text and the arising philosophical issues. The essays complement each other in offering multiple perspectives on how Gregory's text may be approached philosophically and positioned in relation to other, more or less contiguous, philosophical theories, including the early Greeks Anaxagoras and Empedocles, Aristotle, and the Stoics. Rather than presenting a definite and exhaustive state of the art study of Gregory's text, this volume aims to open new pathways for research into In Hexaemeron.

How can we explain the structure of perceptual experience? What is it that we perceive? How is it that we perceive objects and not disjoint arrays of properties? By which sense or senses do we perceive objects? Are our five senses sufficient for the perception of objects? Aristotle investigated these questions by means of the metaphysical modeling of the unity of the perceptual faculty and the unity of experiential content. His account remains fruitful-but also challenging-even for contemporary philosophy. This book offers a reconstruction of the six metaphysical models Aristotle offered to address these and related questions, focusing on their metaphysical underpinning in his theory of causal powers. By doing so, the book brings out what is especially valuable and even surprising about the topic: the core principles of Aristotle's metaphysics of perception are fundamentally different from those of his metaphysics of substance. Yet, for precisely this reason, his models of perceptual content are unexplored territory. This book breaks new ground in offering an understanding of Aristotle's metaphysics of the content of perceptual experience and of the composition of the perceptual faculty.

How can we explain the structure of perceptual experience? What is it that we perceive? How is it that we perceive objects and not disjoint arrays of properties? By which sense or senses do we perceive objects? Are our five senses sufficient for the perception of objects? Aristotle investigated these questions by means of the metaphysical modeling of the unity of the perceptual faculty and the unity of experiential content. His account remains fruitful-but also challenging-even for contemporary philosophy. This book offers a reconstruction of the six metaphysical models Aristotle offered to address these and related questions, focusing on their metaphysical underpinning in his theory of causal powers. By doing so, the book brings out what is especially valuable and even surprising about the topic: the core principles of Aristotle''s metaphysics of perception are fundamentally different from those of his metaphysics of substance. Yet, for precisely this reason, his models of perceptual content are unexplored territory. This book breaks new ground in offering an understanding of Aristotle''s metaphysics of the content of perceptual experience and of the composition of the perceptual faculty.

The growth of both philosophy of mind and cognitive science has developed our understanding of the human mind in ways that just a few decades ago were unthinkable. As ideas from philosophy of mind begin to cross over into philosophy of religion, there is renewed interest in questions about the divine mind, about how it might relate to a human body, and about whether incarnation itself might be articulated with the conceptual tools offered by the current research developments in the philosophy of mind. This book offers original essays by leading philosophers of religion representing these new approaches to theological problems such as incarnation. The doctrine of incarnation - that Jesus Christ was God become human - has always been one of the most central and distinctive features of Christianity. Similar doctrines about divine humans can be found in other religions, from the claims to divinity made by ancient kings and emperors to the concept of avatars in Hinduism. But many people regard the notion that a human being could also be divine as unjustifiable or incoherent, and none of the many attempts to articulate it philosophically has earned general acceptance. The authors explore, from a variety of different viewpoints, whether any metaphysically rigorous and coherent model of incarnation can be defended today. Their aim is to give readers a clearer sense not only of the problems and possible new solutions associated with incarnation itself, but of how the notion of incarnation may be fitted in to wider current debates in philosophy.