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New articles related to this author's research. Email address for updates. Emma Griffiths. On the Nature of the Universe. Peta Fowler. Parmenides and Presocratic Philosophy. John Palmer.

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Baby Professor. David Furley. Twelve Voices from Greece and Rome. Christopher Pelling. Plato's 'Republic'. Mark L. The Platonic Art of Philosophy. George Boys-Stones. The Sublime Seneca. Erik Gunderson. The Cambridge Companion to Plato's Republic. Introduction to Presocratics. Giannis Stamatellos. The Cambridge Companion to Epicureanism. James Warren. Apuleius' Platonism. Professor Richard Fletcher. Roman Error. Basil Dufallo. Myth and Philosophy in Plato's Phaedrus. Daniel S. Playing Hesiod. Helen Van Noorden. Stephen R. Roger Sworder. The Philosopher's Song. Kevin M. Thalia Delighting in Song.

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Emmet I. Sappho's Sweetbitter Songs. Lyn Hatherly Wilson. Listening to the Logos.

Christopher Lyle Johnstone. Foragers, Farmers, and Fossil Fuels.

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Ian Morris. Richard Seaford. Menelaos Christopoulos. Tragedy, Ritual and Money in Ancient Greece. Selfhood and the Soul. How to write a great review. The review must be at least 50 characters long. The title should be at least 4 characters long. Your display name should be at least 2 characters long.

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You submitted the following rating and review. We'll publish them on our site once we've reviewed them. Continue shopping. Item s unavailable for purchase. For instance, the Homeric Hymn to Demeter which S. This seems a bit hasty, since Zeus in the Iliad is constantly acting against his own narrowly defined interests in order to maintain peace among the divine community, and S.

But S.

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This process is also affected by the rise of monetisation in the late Archaic polis, and S. Having set this background, S. The chapters in this section build steadily on S.

Indeed, the inexorable teleology in S. That said, there are real insights in almost every paragraph, and one comes away from his interpretations invigorated, especially when S.

So tragedy attempts to limit and break down this unity by combining with it — or opposing to it — the aetiological chronotope, which wins out by seeking the telos of those action cycles in some communal ritual. All of this is informative and stimulating the connections between presocratic thought and Aeschylus, especially and, in its general direction at least, probably correct. Is this contradiction chronotope? Though more generalisations may not be welcome here, does not human culture in general attempt to reconcile contradictory and hopelessly irreconcilable conceptions into a practical, workable system?

One begins to suspect, in other words, that his conceptual framework is not quite as distinctive as S. This becomes clear in those cases where connections are more intuited than argued — e.