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  1. Knowledge and Presence in Early Greek Poetry and Philosophy.James Lesher - forthcoming - In ‘Knowledge’ in Archaic Greece: What Counted as ‘knowledge’ Before there was a Discipline called Philosophy. Washington, DC: Center for Hellenic Studies.
    Philosophical reflection on the conditions of knowledge did not begin in a cultural vacuum. Several centuries before the Ionian thinkers began their investigations, the Homeric bards had identified various factors that militate against a secure grasp of the truth. In the words of the ‘second invocation of the Muses’ in Iliad II: “you, goddesses, are present and know all things, whereas we mortals hear only a rumor and know nothing.” Similarly Archilochus: “Of such a sort, Glaucus, son of Leptines, is (...)
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  2. El noûs en la filosofía presocrática: Homero, Jenófanes y Parménides.David Torrijos-Castrillejo - 2024 - In Víctor Manuel Tirado San Juan (ed.), Ampliación de la razón: acercamiento histórico y sistemático. Madrid: Ediciones Universidad San Dámaso. pp. 89-127.
    This article reviews the notion of 'noûs' and the verb 'noein' in pre-Socratic philosophy: it brings together research carried out since Kurt von Fritz's famous articles of 1945-1946, taking into account 20th and 21th centuries studies, in particular the ones of James H. Lesher, Shirley D. Sullivan, Rossana Stefanelli and Favio Stella. This paper also focuses on the conception of 'noûs' in the thought of Xenophanes, who links it with divinity and thus anticipates the important contribution of Anaxagoras. Finally, it (...)
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  3. Xenophanes' Epistemology: Empiricist, Global Skeptic, or Both?Timothy Kirschenheiter - 2023 - Akroterion 68:1-13.
    In this paper, I consider two interpretations of Xenophanes’ epistemology – that he is an empiricist and that he is a global skeptic. I argue that two these interpretations are not mutually exclusive, and that Xenophanes should, in fact, be thought of as both an empiricist and a global skeptic.
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  4. Acheloios, Thales, and the Origin of Philosophy: A Response to the Neo-Marxians.Nicholas J. Molinari - 2022 - Oxford: Archaeopress.
    This book presents a new account of Thales based on the idea that Acheloios, a deity equated with water in the ancient Greek world and found in Miletos during Thales’ life, was the most important cultic deity influencing the thinker, profoundly shaping his philosophical worldview. In doing so, it also weighs in on the metaphysical and epistemological dichotomy that seemingly underlies all academia—the antithesis of the methodological postulate of Marxian dialectical materialism vis-à-vis the Platonic idea of fundamentally real transcendental forms. (...)
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  5. Epistemology within a theological framework - Tor mortal and divine in early greek epistemology. A study of hesiod, xenophanes and parmenides. Pp. XIV + 406. Cambridge: Cambridge university press, 2017. Cased, £90, us$120. Isbn: 978-1-107-02816-6. [REVIEW]Dariusz Kubok - 2019 - The Classical Review 69 (1):20-22.
  6. The Reception of Hesiod by the Early Presocratics.Mitchell Miller - 2018 - In Alexander Loney & Stephen Scully (eds.), The Oxford Handbook of Hesiod. Oxford University Press. pp. 207-225.
    The early Presocratics’ major speculative and critical initiatives—in particular, Anaximander’s conceptions of the justice of the cosmos and of the apeiron as its archē and Xenophanes’s polemics against immorality and anthropomorphism in the depiction of the gods and against any claim to divine inspiration—appear to break with Hesiod’s form of thought. But the conceptual, critical, and ethical depth of Hesiod’s own rethinking of the lore that he inherits complicates this picture. Close examination of each of their major initiatives together with (...)
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  7. (1 other version)Pico della Mirandola and the Presocratics.Georgios Steiris - 2018 - In Konstantinos Boudouris (ed.), Proceedings of the XXIII World Congress of Philosophy. Greek Philosophical Society. pp. 27-37.
    Giovanni Pico della Mirandola (1463-1494) decided to study all the ancient and medieval schools of philosophy, including the Pre-Socratics, in order to broaden his scope. Pico showed interest in ancient monists. He commented that only Xenophanes’ One is the One simply, while Parmenides’ One is not the absolute One, but the oneness of Being. Melissus’ One is in extreme correspondence to that of Xenophanes. As for Xenophanes, Pico seems to have fallen victim of ancient sources, who referred to Xenophanes and (...)
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  8. A Woven Web of Guesses: Xenophanes of Colophon.Henri van Nispen - 2018 - Apeiron 51 (4):391-403.
    Journal Name: Apeiron Issue: Ahead of print.
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  9. Gods and fossils: inference and scientific method in Xenophanes' philosophy.Michael Papazian - 2016 - In Davide Tanasi Heather Reid (ed.), Philosopher Kings and Tragic Heroes. Parnassos Press. pp. 61-78.
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  10. Feuerbach, Xenophanes and the all too human God.David Torrijos-Castrillejo - 2015 - In Gabriela Blebea Nicolae (ed.), Credința în época secularizării. Editura Arhiepiscopiei Romano-Catolice. pp. 179-192.
    Feuerbach is known for his unmasking of the concept of God insofar he solved it in a celestial idealization of the human essence. Xenophanes already rejected the popular idea of the gods, which were described as deified human beings. Our purpose is to compare the process both thinkers followed, because both set the human as the focus of their arguments. Xenophanes’ divinity retained some aspect in common with humans and such a God, despite his diversity from men and his transcendence, (...)
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  11. The Conception of eoikōs/eikōs as Epistemic Standard in Xenophanes, Parmenides, and in Plato’s Timaeus.Alexander P. Mourelatos - 2014 - Ancient Philosophy 34 (1):169-191.
  12. Likeness and Likelihood in the Presocratics and Plato. By Jenny Bryan. [REVIEW]William H. F. Altman - 2013 - Ancient Philosophy 33 (1):194-198.
  13. Ksenofanes z Kolofonu i greckie źródła problemu poznania.Dariusz Kubok - 2013 - Analiza I Egzystencja 23:5-23.
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  14. Likeness and likelihood in the Presocratics and Plato.Jenny Bryan - 2012 - New York: Cambridge University Press.
    The Greek word eoikos can be translated in various ways. It can be used to describe similarity, plausibility or even suitability. This book explores the philosophical exploitation of its multiple meanings by three philosophers, Xenophanes, Parmenides and Plato. It offers new interpretations of the way that each employs the term to describe the status of their philosophy, tracing the development of this philosophical use of eoikos from the fallibilism of Xenophanes through the deceptive cosmology of Parmenides to Plato's Timaeus. The (...)
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  15. Gli inizi della filosofia, in Grecia.Maria Michela Sassi - 2009 - Torino: Bollati Boringhieri.
  16. Xenophanes of Colophon. [REVIEW]H. S. Schibli - 1995 - Ancient Philosophy 15 (2):590-598.
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  17. Xenophanes of Colophon. [REVIEW]H. S. Schibli - 1995 - Ancient Philosophy 15 (2):590-598.
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  18. (1 other version)Xenophanes J. H. Lesher: Xenophanes of Colophon: Fragments, a Text and Translation with a Commentary. (Phoenix Supplementary Vol. XXX, Presocratics Vol. IV.) Pp. xvi + 264. Toronto, Buffalo and London: University of Toronto Press, 1992. $50/£29.95. [REVIEW]F. R. Pickering - 1993 - The Classical Review 43 (02):232-233.
  19. (1 other version)Xenophanes on Inquiry and Discovery.J. H. Lesher - 1991 - Ancient Philosophy 11 (2):229-248.
    In fragment B 18 (DK) Xenophanes asserts that ‘Not from the outset did the gods reveal all things to mortals’ but that ‘in time, as they seek, men discover better.’ The remark has been understood in different ways but is usually read as a rejection of the view of the gods as the givers of all good things and an expression of faith in the capacity of human beings to make progress through their own efforts. I argue that the ‘hymn (...)
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  20. Xenophanes Mario Untersteiner: Senofane, Testimonianze e Frammenti, Introduzione, traduzione e commento. (Biblioteca di Studi Superiori, xxxiii.) Pp. cclxxx + 155. Florence: La Nuova Italia, 1956. Paper, L. 4,000. [REVIEW]G. B. Kerferd - 1957 - The Classical Review 7 (3-4):203-204.
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