Michael Frede – författare

The Seventh Platonic Letter describes Plato''s attempts to turn the ruler of Sicily, Dionysius II, into a philosopher ruler along the lines of the Republic. It explains why Plato turned from politics to philosophy in his youth and how he then tried to apply his ideas to actual politics later on. It also sets out his views about language, writing and philosophy. As such, it represents a potentially crucial source of information about Plato, who tells us almost nothingabout himself in his dialogues. But is it genuine? Scholars have debated the issue for centuries, although recent opinion has moved in its favour. The origin of this book was a seminar given in Oxford in 2001 by Myles Burnyeat and Michael Frede, two of the most eminent scholars of ancientphilosophy in recent decades. Michael Frede begins by casting doubt on the Letter by looking at it from the general perspective of letter writing in antiquity, when it was quite normal to fabricate letters by famous figures from the past. Both then attack the authenticity of the letter head-on by showing how its philosophical content conflicts with what we find in the Platonic dialogues. They also reflect on the question of why the Letter was written, whether as an attempt to exculpate Platofrom the charge of meddling in politics (Frede), or as an attempt to portray, through literary means, the ways in which human weakness and emotions can lead to disasters in political life (Burnyeat).

In this book distinguished experts from a range of disciplines (Orientalists, philologists, philosophers, theologians and historians) address a central problem which lies at the heart of the religious and philosophical debate of late antiquity. Paganism was not a unified tradition and consequently the papers cover a wide social and intellectual spectrum. Particular emphasis is given to several aspects of the topic: first, monotheistic belief in late antique philosophical ideals and its roots in classical antiquity and the Near East; second, monistic Gnosticism; third, the revelatory tradition as expressed in oracular literature; and finally, the monotheistic trend in popular religion.

The Historiography of Philosophy is the text, virtually unchanged, of the Nellie Wallace lectures, which Michael Frede gave in Oxford in 1989-90. In these lectures, Frede is largely concerned with how the history of philosophy has been studied and how it should be studied, that is, how we ought to conceive of and explain what historians of philosophy have been doing and should be doing. He distinguishes three systematical approaches to the history of philosophy, which run under the same heading ''history of philosophy'' and deal with the same material, but they are distinct enterprises: Philosophical Doxography, Philosophical History of Philosophy, and Historical History of Philosophy. All three enterprises are considered by him as perfectly legitimate, but he clearly gives priority to the historical history of philosophy, since the other two ultimately have to rely on its findings; for it is only a historical discipline that can determine which position a philosopher of the past, as a matter of historical fact, took and for which reasons he did, in fact, take it. Frede starts his lectures by showing how the historical history of philosophy differs from the two philosophical studies of the history of philosophy; he then examines the historical discipline in more detail, and finally looks into the consequences of its practice. This volume also contains three previously published articles by Frede on the same topic, a preface by Katerina Ierodiakonou that places Frede''s lectures in context, and a postface by Jonathan Barnes that discusses and criticizes Frede''s views.

The Historiography of Philosophy is the text, virtually unchanged, of the Nellie Wallace lectures, which Michael Frede gave in Oxford in 1989-90. In these lectures, Frede is largely concerned with how the history of philosophy has been studied and how it should be studied, that is, how we ought to conceive of and explain what historians of philosophy have been doing and should be doing. He distinguishes three systematical approaches to the history of philosophy, which run under the same heading ''history of philosophy'' and deal with the same material, but they are distinct enterprises: Philosophical Doxography, Philosophical History of Philosophy, and Historical History of Philosophy. All three enterprises are considered by him as perfectly legitimate, but he clearly gives priority to the historical history of philosophy, since the other two ultimately have to rely on its findings; for it is only a historical discipline that can determine which position a philosopher of the past, as a matter of historical fact, took and for which reasons he did, in fact, take it. Frede starts his lectures by showing how the historical history of philosophy differs from the two philosophical studies of the history of philosophy; he then examines the historical discipline in more detail, and finally looks into the consequences of its practice. This volume also contains three previously published articles by Frede on the same topic, a preface by Katerina Ierodiakonou that places Frede''s lectures in context, and a postface by Jonathan Barnes that discusses and criticizes Frede''s views.

In this book distinguished experts from a range of disciplines (Orientalists, philologists, philosophers, theologians and historians) address a central problem which lies at the heart of the religious and philosophical debate of late antiquity. Paganism was not a unified tradition and consequently the papers cover a wide social and intellectual spectrum. Particular emphasis is given to several aspects of the topic: first, monotheistic belief in late antique philosophical ideals and its roots in classical antiquity and the Near East; second, monistic Gnosticism; third, the revelatory tradition as expressed in oracular literature; and finally, the monotheistic trend in popular religion.

A distinguished group of scholars of ancient philosophy here presents a systematic study of the twelfth book of Aristotle's Metaphysics. Lambda, which can be regarded as a self-standing treatise on substance, has been attracting particular attention in recent years, and was chosen as the focus of the fourteenth Symposium Aristotelicum, from which this volume derives. At the Symposium, each of Lambda's ten chapters was taken in turn as the subject of a session at which a specially written paper was read to and discussed by the assembled symposiasts. (The ninth chapter commanded two sessions by dint of its particular difficulty.) The papers have been revised in the light of discussion, and are now offered to a wider audience as a discursive commentary on points of particular philosophical interest covering all of Lambda. Michael Frede's extensive Introduction aims to give a broader view of Lambda as a whole and the problems it raises, and thus to provide the context for the discussion of each of the chapters. This volume will be a resource of great value and interest for anyone working on ancient metaphysics and theology.

Rationality in Greek Thought - a collection of specially written essays by leading international scholars - fundamentally re-examines ancient ideas of reason and rationality. Conceptions of reason, rationality, and reasonableness have changed over time, and scholars have all too easily projected contemporary ideas of reason onto ancient thought. This tendency has made it impossible for us fully to understand either the central tenets of ancient philosophers like Plato, Aristotle, and the Stoics, or empiricist tendencies in ancient thought.Rationality in Greek Thought examines distinctive aspects of ancient conceptions of reason, sharpening awareness of the considerable conceptual change, and helping to remove a serious obstacle to a full understanding of ancient philosophical texts. At the same time, the essays stimulate a re-assessment of our own ideas of reason and rationality, helping us set them in historical context, and explore alternatives to them.

Rationality in Greek Thought, a collection of specially written essays by leading international scholars, re-examines ancient ideas of reason and rationality.Conceptions of reason, rationality, and reasonableness have changed considerably over time, and scholars have all too easily projected contemporary ideas of reason onto ancient thought. This tendency has made it impossible for us fully to understand either the central tenets of ancient philosophers like Plato, Aristotle, and the Stoics, or empiricist tendencies in ancient thought. Rationality in Greek Thought examines distinctive aspects of ancient conceptions of reason, sharpening awareness of the considerable conceptual change, and helping to remove a serious obstacle to a full understanding of ancient philosophical texts. At the same time, the essays stimulate a reassessment of our own ideas of reason and rationality, helping us set them in historical context and explore alternatives to them.

The Seventh Platonic Letter describes Plato's attempts to turn the ruler of Sicily, Dionysius II, into a philosopher ruler along the lines of the Republic. It explains why Plato turned from politics to philosophy in his youth and how he then tried to apply his ideas to actual politics later on. It also sets out his views about language, writing and philosophy. As such, it represents a potentially crucial source of information about Plato, who tells us almost nothing about himself in his dialogues. But is it genuine? Scholars have debated the issue for centuries, although recent opinion has moved in its favour. The origin of this book was a seminar given in Oxford in 2001 by Myles Burnyeat and Michael Frede, two of the most eminent scholars of ancient philosophy in recent decades. Michael Frede begins by casting doubt on the Letter by looking at it from the general perspective of letter writing in antiquity, when it was quite normal to fabricate letters by famous figures from the past. Both then attack the authenticity of the letter head-on by showing how its philosophical content conflicts with what we find in the Platonic dialogues. They also reflect on the question of why the Letter was written, whether as an attempt to exculpate Plato from the charge of meddling in politics (Frede), or as an attempt to portray, through literary means, the ways in which human weakness and emotions can lead to disasters in political life (Burnyeat).

The Historiography of Philosophy is the text, virtually unchanged, of the Nellie Wallace lectures, which Michael Frede gave in Oxford in 1989-90. In these lectures, Frede is largely concerned with how the history of philosophy has been studied and how it should be studied, that is, how we ought to conceive of and explain what historians of philosophy have been doing and should be doing. He distinguishes three systematical approaches to the history of philosophy, which run under the same heading 'history of philosophy' and deal with the same material, but they are distinct enterprises: Philosophical Doxography, Philosophical History of Philosophy, and Historical History of Philosophy. All three enterprises are considered by him as perfectly legitimate, but he clearly gives priority to the historical history of philosophy, since the other two ultimately have to rely on its findings; for it is only a historical discipline that can determine which position a philosopher of the past, as a matter of historical fact, took and for which reasons he did, in fact, take it. Frede starts his lectures by showing how the historical history of philosophy differs from the two philosophical studies of the history of philosophy; he then examines the historical discipline in more detail, and finally looks into the consequences of its practice. This volume also contains three previously published articles by Frede on the same topic, a preface by Katerina Ierodiakonou that places Frede's lectures in context, and a postface by Jonathan Barnes that discusses and criticizes Frede's views.

Essays in Later Ancient Philosophy is a collection of Michael Frede's papers on topics in later ancient philosophy. They centre on pagan and Christian philosophers including Celsus, Numenius, Longinus, Syrianus, Origen, Eusebius, Gregory of Nyssa, and John of Damascus. In the essays, Frede shows how these figures are significant thinkers in their own right, and testimony to the vitality of philosophical thought of later antiquity. Topics covered in the volume include ethics, theology, metaphysics, and psychology. A common theme across the papers is the growth and mutual interaction of Platonism and Christian philosophical thinking from the late second century onwards. Frede shows how the period is marked by increasing engagement with philosophical authorities of the past (such as Plato, Aristotle, and Pythagoras in the case of Platonism), and with ancient traditions of wisdom on which they in turn were taken to rely.

Essays in Later Ancient Philosophy is a collection of Michael Frede's papers on topics in later ancient philosophy. They centre on pagan and Christian philosophers including Celsus, Numenius, Longinus, Syrianus, Origen, Eusebius, Gregory of Nyssa, and John of Damascus. In the essays, Frede shows how these figures are significant thinkers in their own right, and testimony to the vitality of philosophical thought of later antiquity. Topics covered in the volume include ethics, theology, metaphysics, and psychology. A common theme across the papers is the growth and mutual interaction of Platonism and Christian philosophical thinking from the late second century onwards. Frede shows how the period is marked by increasing engagement with philosophical authorities of the past (such as Plato, Aristotle, and Pythagoras in the case of Platonism), and with ancient traditions of wisdom on which they in turn were taken to rely.

Essays in Later Ancient Philosophy is a collection of Michael Frede's papers on topics in later ancient philosophy. They centre on pagan and Christian philosophers including Celsus, Numenius, Longinus, Syrianus, Origen, Eusebius, Gregory of Nyssa, and John of Damascus. In the essays, Frede shows how these figures are significant thinkers in their own right, and testimony to the vitality of philosophical thought of later antiquity. Topics covered in the volume include ethics, theology, metaphysics, and psychology. A common theme across the papers is the growth and mutual interaction of Platonism and Christian philosophical thinking from the late second century onwards. Frede shows how the period is marked by increasing engagement with philosophical authorities of the past (such as Plato, Aristotle, and Pythagoras in the case of Platonism), and with ancient traditions of wisdom on which they in turn were taken to rely.

In this book distinguished experts from a range of disciplines, including orientalists, philologists, philosophers, theologians, and historians, address a central problem which lies at the heart of the religious and philosophical debate of late antiquity. Paganism was not a unified tradition and consequently the papers cover a wide social and intellectual spectrum. Particular emphasis is given to several aspects of the topic: first, monotheistic belief in late antique philosophical ideals and its roots in classical antiquity and the Near East; second, monistic Gnosticism; third, the revelatory tradition as expressed in oracular literature; and finally, the monotheistic trend in popular religion.

Where does the notion of free will come from? How and when did it develop, and what did that development involve? In Michael Frede's radically new account of the history of this idea, the notion of a free will emerged from powerful assumptions about the relation between divine providence, correctness of individual choice, and self-enslavement due to incorrect choice. Anchoring his discussion in Stoicism, Frede begins with Aristotle - who, he argues, had no notion of a free will - and ends with Augustine. Frede shows that Augustine, far from originating the idea (as is often claimed), derived most of his thinking about it from the Stoicism developed by Epictetus.

Where does the notion of free will come from? How and when did it develop, and what did that development involve? In Michael Frede's radically new account of the history of this idea, the notion of a free will emerged from powerful assumptions about the relation between divine providence, correctness of individual choice, and self-enslavement due to incorrect choice. Anchoring his discussion in Stoicism, Frede begins with Aristotle - who, he argues, had no notion of a free will - and ends with Augustine. Frede shows that Augustine, far from originating the idea (as is often claimed), derived most of his thinking about it from the Stoicism developed by Epictetus.

Where does the notion of free will come from? How and when did it develop, and what did that development involve? In Michael Frede''s radically new account of the history of this idea, the notion of a free will emerged from powerful assumptions about the relation between divine providence, correctness of individual choice, and self-enslavement due to incorrect choice. Anchoring his discussion in Stoicism, Frede begins with Aristotle--who, he argues, had no notion of a free will--and ends with Augustine. Frede shows that Augustine, far from originating the idea (as is often claimed), derived most of his thinking about it from the Stoicism developed by Epictetus.

Essays in Ancient Philosophy was first published in 1987. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions.To understand ancient philosophy "in its concrete, complex detail," Michael Frede says, "one has also to look at all the other histories to which it is tied by an intricate web of casual connections which run both ways." Frede's distinctive approach to the history of ancient philosophy is closely tied to his specific interests within the field - the Hellenistic philosophers and those of late antiquity, who are the primary subjects of this book. Long ignored or even maligned, the Stoics and Skeptics, medical philosophers, and grammarians are extremely interesting once their actual views are reconstructed and it is possible to recognize their ties to earlier and later philosophical thought. Refusing to study them as paradigms of achievement, or to seek purely philosophical explanations for their views, Frede draws instead upon those "other histories"—of religion, social structure, law and politics—to illuminate their work and to show how it was interpreted and transformed by succeeding generations.

These five essays began a debate about the nature and scope of ancient scepticism which has transformed our understanding of what scepticism originally was. Together they provide a vigorous and highly stimulating introduction to the thought of the original sceptics, and shed new light on its relation to sceptical arguments in modern philosophy.