Unlängst ist Band II,12 der von Reinhard Lauth, Erich Fuchs, Peter K. Schneider und Ives Radrizzani unter Mitwirkung von Hans Georg von Manz edierten kritischen Ausgabe des Werks von Johann Gottlieb Fichte in der Fichte-Gesamtausgabe der Bayerischen Akademie der Wissenschaften erschienen. Erscheinungsjahr ist 1999, Erscheinungsort wie zuvor Stuttgart-Bad Cannstatt bei Frommann-Holzboog. Der Band enthält Fichtes philosophische Leistung aus dem Jahr 1811. Primär zu nennen sind »Die Thatsachen des Bewussstseyns«, welche Fichte als Einleitung in die Wissenschaftslehre im Wintersemester 1810/11 gelesen hat, (...) die Wissenschaftslehre von 1811, welche Fichte vom 30. Januar bis 6. April vorgetragen hatte, sowie die populären »Vorlesungen über die Bestimmung des Gelehrten«, von denen anzunehmen ist, Fichte habe sie im Frühjahr 1811 gelesen. Fichte hat »Ueber die Bestimmung des Gelehrten« im Verlauf seiner Lehrtätigkeit dreimal im Rahmen seiner Vorlesungszyklen vorgetragen: ein erstes Mal zu Beginn seiner Lehrtätigkeit in Jena 1794/95. Hiervon sind fünf Vorlesungen in GA I,3 von 1966 wiedergegeben, eine weitere Gruppe um das Thema »Ueber den Unterschied des Geistes und des Buchstabens in der Philosophie« findet sich in GA II,3. Ein zweites Mal las Fichte »Ueber die Bestimmung des Gelehrten, und seine Erscheinungen im Gebiete der Freiheit« vom 25. Mai bis wohl Ende August 1805 in Erlangen. Dieser Zyklus umfaßt zehn Vorlesungen und findet sich in Band I,8 der Akademie-Ausgabe. Ein drittes Mal las Fichte »Ueber die Bestimmung des Gelehrten« wohl im Frühjahr/sommer 1811. Die genauen Daten sind nicht bekannt. Reinhard Lauth verweist im Vorwort zum Text auf ein längeres Schreiben des Studenten August Twesten, vom 28. Mai 1811, worin dieser berichtet, er höre bei Fichte »Reden über das Wesen des Gelehrten«, sowie auf die »Miszellen für die Neueste Weltkunde« vom 25. Mai 1811, wo es heißt: »Unsere Universität hat mit diesem Semester bedeutenden Zuwachs erhalten: man zählt jetzt beinahe vierhundert Studenten, grösstentheils Mediziner. Hufeland lieset über seine Makrobiotik, und Fichte über die Bestimmung des Gelehrten«. Beispiel für künstlerische Tätigkeiten pflegen für Fichte die der Dichter, der Maler, der Bildhauer zu sein, in den Vorlesungen über die Bestimmung des Gelehrten ist es ebenfalls die der Bildhauer. In den Vorlesungen von 1811 hingegen ist es der Musiker, welcher mit dem Denkkünstler verglichen wird: »so jemand in der Musik es zur Meisterschaft bringen will, so bedarf er dazu zu allererst der innern Erregbarkeit durch die Form des Uebersinnlichen, wodurch seine Kunst erst zur Kunst wird«. Nun verweist Reinhard Lauth darauf, daß Fichte vom 4. bis 30. August 1811 in Teplitz zur Badekur weilte, wo vom 4. August bis zum 18. September auch Ludwig van Beethoven sich aufhielt und möglicherweise Fichte musikalisch beeindruckte. Daß es zu einer persönlichen Begegnung gekommen sei, läßt sich jedoch dokumentarisch nicht nachweisen. Als Einführung in die Wissenschaftslehre las Fichte im Wintersemester 1810/11 »Ueber das Studium der Philosophie« und »Ueber die Thatsachen des Bewusstseyns«. Wie Reinhard Lauth rekonstruiert hat, hatte Fichte vom 22. bis 26. Oktober 1810 »Ueber das Studium der Philosophie« gelesen. Der Vorlesungstext ist nicht erhalten. Vom 29. Oktober 1810 bis 14. Januar 1811 trug Fichte erstmals »Ueber die Thatsachen des Bewusstseyns« vor. Diese Vorlesung übernahm, wie Reinhard Lauth im Vorwort erläutert, in der Spätphase Fichtes zusammen mit den Ausführungen über »Transzendentale Logik« die Rolle der Jenaer und Erlanger Vorlesungen über Logik und Metaphysik. Sie sollte auf die genetische Darstellung der Phänomene des Bewußtseins in der WL vorbereiten. Durch Fichte von Beginn an zum Druck bestimmt, erschien die Vorlesungsreihe erstmals nach seinem Tod 1817 in der Cottaischen Buchhandlung. 1845 veröffentlichte auch Immanuel Hermann Fichte in Band 2, S. 534–691 der von ihm herausgegebenen »sämmtlichen Werke« die »Thatsachen« von 1810/11 ein zweites Mal, allerdings nicht ohne unausgewiesene Veränderung ihrer Gliederung, da, wie er ausführte: »das Manuscript, wiewohl ursprünglich für den Druck bestimmt, dennoch die letzte Hand und Feile vom Verfasser nicht erhalten hatte«. Band II,12 der Akademie-Ausgabe enthält nun auch erstmals eine gedruckte Veröffentlichung der WL 1811. Immanuel Hermann Fichte hatte sie in seiner Ausgabe von des Vaters Werken nicht berücksichtigt, ja, nicht einmal erwähnt. Die von fünfundsiebzig Hörern besuchte Vorlesung hatte am 30. Januar begonnen und wurde nach 25 Vorlesungsstunden am 6. April 1811 abgeschlossen. Da sie sorgfältiger ausgeschrieben ist als die späteren und nicht zuletzt als die von 1810, vermutet Reinhard Lauth - gestützt auch auf das Zeugnis von Fichtes Hörer August Twesten –, daß Fichte an eine Veröffentlichung gedacht habe. Twesten, selbst kein schlechter Kopf, hatte 1810 bis 1812 in Berlin studiert. Die These einer geplanten Veröffentlichung wird unterstützt durch das Faktum, daß Fichte schon zum Abschluß seines Vortrags der Wissenschaftslehre 1810 für seine Hörer »Die Wissenschaftslehre in ihrem Umriss« publiziert hatte und daß auch die »Thatsachen des Bewusstseyns« von 1810/11 zum Druck bestimmt waren. Auch ist die WL 1811 sehr viel ausgefeilter und sorgsamer ausgearbeitet als die vorangehende WL 1810, die ein bloßes Vorlesungsskelett darstellt, teilweise aus bloßen Stichworten bestehend. Es gibt somit berechtigten Anlaß zu vermuten, daß Fichte wieder an eine breitere Öffentlichkeit dringen wollte. Zum Inhalt der Wissenschaftslehre von 1811 wäre zu sagen, daß sie von drei Grundthemen dominiert wird: von dem der »Freiheit«, dem der »Fünffachheit« möglicher Standpunkte und dem des »Schemas«. Obgleich „Freiheit“ schon gedankliches Zentrum des frühen Fichte ist, so kommt es doch in seinen ersten Veröffentlichungen so wenig zum Ausdruck, daß Fichte sich in seinem Brief an Reinhold vom 8. Januar 1800 aus einer Position der Defensive zu betonen veranlaßt sieht: »Mein System ist vom Anfange bis zum Ende nur eine Analyse des Begriffs der Freiheit«. Schon in der WL 1801/02 spielt dieser Begriff dann eine bedeutende Rolle. In der WL 1811 hingegen wird der Begriff der Freiheit zentral und zwar im Zusammenhang mit einem zweiten: dem Begriff des „Reflexes“. Es gilt: Die absolute Sichvollziehung der Freiheit bringt das Faktum des Wissens zum Vorschein. Das Wissen führt - - seinen Reflex bei sich: es ist ein sich als Denken verstehenden Denken. Erst so entsteht Bewußtsein. Denn Denken ohne Sich-Sehen wäre ein Wissen ohne Licht, ein Bewußtsein ohne Gehalt. Von „Reflex“ war auch schon in der WL 1801/02 im Zusammenhang mit der »intellektuellen Anschauung« die Rede: »Der Sprung durch das absolute, der Reflex, das für ich seyn desselben, ist in der Mitte«. Dagegen wird die »intellektuelle Anschauung« - noch zentral in der WL 1810 - in der WL 1811 überhaupt nicht mehr genannt. Sie wird verdrängt durch den „Reflex“. In der Wissenschaftslehre 1811 findet also eine gewissen »Intellektualisierung« statt: Es gibt nicht mehr einerseits Anschauung, andererseits Denken, wie in den frühen Fassungen der Wissenschaftslehre, sondern es ist der Verstand, der »Bilder« entwirft. (shrink)

Outlines of Metaphysic - dictated portions of the lectures of Hermann Lotze is an unchanged, high-quality reprint of the original edition of 1884. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to (...) the preservation of literature which has become rare and historical knowledge for the future. (shrink)

In all the current alienating discourse on Islam as a source of extremism and fanatic violence this new publication takes a timely and refreshing look at the traditions of Islamic mysticism, philosophy and intellectual debate in a series of diverse and stimulating approaches. It tackles the major figures of Islamic thought as well as shedding light on hitherto unconsidered aspects of Islam utilizing new source material. The contributors are impressive list of scholars and experts.

The non-clerical Schleiermacher. Karl Glutzkow and the Schleiermacher image of Young Germany. Towards a construction of a countermyth. After Friedrich Schleiermacher’s death on February 12, 1834, his disciples and his family endeavoured to idealize him as an exemplary figure of the church by publishing a complete edition of his published and unpublished works as well as a selection from his letters. Schleiermacher’s Christian death. This endeveaour began with the sermons delivered at the funeral and the notes of his wife, Henriette (...) Schleiermacher, about his pious death. Gutzkow’s obituary in the „Allgemeine Zeitung“. The journalist Gutzkow in particular protested against this portrayal in an obituary in which the old Schleiermacher was declared to have been senile and without substantial importance for the present time. On the other hand, an image of the young Schleiermacher, the friend of the Romantics, was to be preserved for the younger generation. The replies of Schleiermacher’s disciples. A forthright reply to Gutzkow’s obituary appeared in the same journal. His view was contradicted by means of an extensive biographical sketch by Friedrich Lücke, one of Schleiermacher’s disciples. Gutzkow’s publication of „Schleiermacher’s Vertraute Briefe über Friedrich Schlegels Lucinde“. Gutzkow supported his view with a new edition of Schleiermacher’s early work, to which he added a provocative preface. As a result, the edition was banned. Abuse of Schleiermacher or a gallant service to him? The reception of the „Vertraute Briefe“. The reactions were divided between considering the work as an early youthful indiscretion of Schleiermacher, and the idea of an intellectual identity running through Schleiermacher’s whole life. The other authors of Young German aligned themselves with Gutzkow. The end of the myth of Schleiermacher: Gutzkow’s „Wally. Die Zweiflerin“. This novel, which derives the protagonist’s suicide from his religious doubts, caused the literary movement Young Germany to be banned in all of Germany, and also led to the imprisonment of the author. In the novel itself, Schleiermacher’s role is rather minor. Later on, Gutzkow did not renew the image of an non-clerical Schleiermacher. – I shall also re-edit a conventional obituary, Gutzkow’s obituary as well as an anonymous reply in the Allgemeine Zeitung. (shrink)

Ludwig von Mühlenfels as Advocatus Schleiermacheri. An addendum. The editorial copy of the “Allgemeine Zeitung” has survived in the Cotta-Archive with the names of the contributors. This has made it possible to identify belatedly the author of the apologia “Another word about Schleiermacher” in the “Außerordentliche Beilage der Allgemeinen Zeitung” of April 2, 1834. It was Ludwig Friedrich von Mühlenfels. Mühlenfels, who led a rather varied life, was related to Schleiermacher’s wife Henriette, and thus belonged to Schleiermacher’s extended family. Member (...) of Lützow’s Freicorps. On Schleiermacher’s suggestion, Mühlenfels participated in the war of liberation against Napoleon as a volunteer with the “Black Hunters”, in the end in the so-called Battle of the Nations at Leipzig. He finished the study of law in 1816 and, on probation, joined the prosecutor’s office in Cologne where the French legal code was still in force. Incarcerated as a demagogue under the investigating judge E. T. A. Hoffmann. Mühlenfels became one of the formative figures in the early history of German fraternities and participated in the Wartburg Festival in October 1817. He was arrested in July 1819 by the authorities in Berlin, charged with activities as a demagogue and incarcerated in Berlin on September 17. Mühlenfels contested the jurisdiction of the authorities in Berlin and refused to testify. The investigative judge was the writer and composer E. T. A. Hoffmann who wanted to have Mühlenfels released, and who later used him as a literary figure in a satirical novel. Flight from Berlin – Exile in Sweden. On May 5, 1821, Mühlenfels succeeded in fleeing to Sweden where he made a meagerly living as a private tutor. Professor for German and Scandinavian Literature in London – Return to Prussia. In October 1827, Mühlenfels reached London. Supported by some German scholars, he obtained the Chair for German and Scandinavian at the newly founded University College. He taught there until 1831 and publishedseveral textbooks. When he was acquitted by a court ruling in 1830, he returned to the Prussian public service in August 1831 and gradually built a solid career. The defender of Schleiermacher. His apologia of Schleiermacher written in opposition to the obituary by Gutzkow is a masterpiece of literary and legal writing. – First publication: Six letters between Mühlenfels, Henriette and Friedrich Schleiermacher, and Georg Andreas Reimer. (shrink)

This is a book that no one but Weyl could have written--and, indeed, no one has written anything quite like it since.

Hermann Karl Usener published his monumental Epicurea in 1887. The volume is a collection of Epicurean texts and citations from a wide range of classical authors including Arrian, Cicero, Diodorus, Euripides, Plato and Seneca. The volume includes critical texts of Epicurus' most important letters: Letter to Menoeceus, Letter to Herodotus and Letter to Pythocles, preserved by the third-century compiler Diogenes Laertius. The letters give important summaries of Epicurus' philosophy. Usener's pioneering work represented the first attempt to deal critically with (...) the manuscript traditions behind Epicurean texts. His reconstructions of the texts included in this volume are based on a thorough understanding of the trajectories of textual transmission. Each text is supported by a detailed critical apparatus, and another apparatus records manuscript glosses and scholia. This work provided for the first time accurate and reliable texts for the critical study of Epicureanism. (shrink)

The neo-Kantian Hermann Cohen is famously anti-empiricist in that he denies that sensations can make a definable contribution to knowledge. However, in the second edition of Kant’s Theory of Experience (1885), Cohen considers a proposition that contrasts with both his other work and that of his followers: a Kantian who studies scientific claims to truth—and the grounds on which they are made—cannot limit himself to studying mathematics and logical principles, but needs to also investigate underlying presuppositions about the empirical (...) element of science. Due to his subjectivist approach, Cohen argues, Kant not only failed to explain how scientific observation and experiments are possible, but also misconceived the role of the ideas, particularly the idea of a system of nature. (shrink)

Grete Hermann was a pupil of mathematical physicist Emmy Noether, follower and co-worker of neo-Kantian philosopher Leonard Nelson, and an important intellectual figure in post-war German social democracy. She is best known for her work on the philosophy of modern physics in the 1930s, some of which emerged from intense discussions with Heisenberg and Weizsäcker in Leipzig. Hermann’s aim was to counter the threat to the Kantian notion of causality coming from quantum mechanics. She also discussed in depth (...) the question of ‘hidden variables’ and provided an extensive analysis of Bohr’s notion of complementarity. This volume includes translations of Hermann’s two most important essays on this topic: one hitherto unpublished and one translated here into English for the first time. It also brings together recent scholarly contributions by historians and philosophers of science, physicists, and philosophers and educators following in Hermann’s steps. Hermann's work places her in the first rank among philosophers who wrote about modern physics in the first half of the last century. Those interested in the many fields to which she contributed will find here a comprehensive discussion of her philosophy of physics that places it in the context of her wider work. (shrink)

Hermann Diels, professor of classics at Berlin, is chiefly remembered for this collection of quotations from, and reports about, Presocratic philosophers; his system of numbering was later adopted as the scholarly standard. This reissue reproduces the original, single-volume edition of 1903, though the book was revised and expanded three times during Diels' lifetime, and again after his death, and new fragments continue to be discovered. Designed as a reference tool to underpin university classes on the beginnings of Greek philosophy, (...) the book sought to enable students to engage with original evidence. Diels aimed to provide a complete corpus of fragments rather than an arbitrary selection. He intentionally reproduced the texts exactly rather than standardising the language, in order to provide a foundation for future research. While admitting he found the material obscure at times, Diels provided German translations to help make the content more accessible to his readers. (shrink)

Based on three empirical studies, this research sets out to conceptualise and subsequently operationalise the construct of consumer perceived ethicality (CPE) of a company or brand. Study 1 investigates consumer meanings of the term ethical and reveals that, contrary to philosophical scholars' exclusively consequentialist or nonconsequentialist positions, consumers' ethical judgments are a function of both these evaluation principles, illustrating that not any one scholarly definition of ethics alone is capable of capturing the content domain. The resulting conceptualisation identifies six key (...) themes explicating the construct. Building upon these findings, studies 2 and 3 were conducted to operationalise CPE. Such operationalisation is an essential prerequisite for future explorations and theory development given the absence of a suitable tool to capture and quantify the strength and direction of CPE. The key focus was on developing a valid and reliable multi-item measurement tool that is practical, parsimonious and easy to administer. The scale's general applicability allows deployment in academic and business contexts as well as different research areas and doing thus facilitates the much-needed theory building in this new research area. (shrink)

Hermann Cohen's Religion of Reason, Out of the Sources of Judaism is widely taken to be the greatest work in Jewish philosophy and religious thought since Maimonides' Guide to the Perplexed. It is at once a Jewish book and a philosophical one: Jewish because it takes its material from the literary tradition that extends from the bible to the rabbis to the great medieval philosophers; philosophical because it studies that material in order to construct a worldview that is rational (...) in the broadest sense of the term. This edition reprints a 1972 introduction by Leo Strauss and includes an essay on the work by Steven Schwarzchild. A new introduction by Kenneth R. Seeskin situates Cohen's masterwork in the history of modern philosophical and religious thought. (shrink)

This chapter is about Grete Hermann, a philosopher-mathematician who productively and mutually beneficially interacted with the founders of quantum mechanics in the early period of that theory's elaboration. Hermann was a neo-Kantian philosopher. At the heart of Immanuel Kant's critical philosophy lay the question of the conditions under which we can be said to know something objectively, a question Hermann found to be particularly pressing in quantum mechanics. Hermann's own approach to Neo-Kantianism was Neo-Friesian. Jakob Friedrich (...) Fries, like Kant, had understood critical philosophy to be an essentially epistemic project. Fries departed from Kant in his account of the elements involved in our cognition. In this chapter it is discussed how, beginning from a neo-Friesian understanding of critical philosophy, Hermann is led to conclude that quantum mechanics shows us that physical knowledge is fundamentally split; that the objects of quantum mechanics are only objects from a particular perspective and in the context of a particular physical interaction. It will be seen how Hermann's solution to the problem of objectivity in quantum mechanics is a natural one from a neo-Friesian point of view, even though it disagrees with those offered by more orthodox versions of Kantian doctrine. (shrink)

Accompanied by facing-page Italian and explanatory notes, a stunning new translation, using modern American English, of the great poetic masterpiece maintains Dante's original triple rhyme scheme, brilliantly and beautifully recreating Inferno in all its glory.

French philosopher Louis Pierre Althusser (1918 -1990) helped define the politico-theoretical conjuncture of pre- and post-1968. Today, there is a recrudescence of interest in his thought, especially in light of his later work, published in English as Philosophy of the Encounter (Verso, 2006). This has led to renewed debates on the reformulation of conflicting notions of materialism, on the event as both philosophical concept and political construction, and on the nature of politics and the political. These original essays by leading (...) scholars aim to provide a new assessment of Althusser's thought, especially in relation to contemporary debates. Organized in four sections that represent the main currents in Althusser's scholarship, the book discusses materialism and the different formulations of the relationship between politics and philosophy, Althusser's interpretations of political thinkers (including Machiavelli, Deleuze and Gramsci), the resources he provides to critique political economy and politics in post-Marxist thought, and the theorization of ideology and politics. Encountering Althusser is a groundbreaking resource that highlights Althusser's continuing relevance to contemporary radical thought. (shrink)

This research investigates how consumers’ ethical brand perceptions are affected by differentially valenced information. Drawing on literature from person-perception formation and using a sequential, mixed method design comprising qualitative interviews and two experiments with a national representative population sample, our findings show that only when consumers perceive their judgment of a brand’s ethicality to be pertinent, do they process information holistically and in line with the configural model of impression formation. In this case, negative information functions as a diagnostic cue (...) to form an unethical brand perception, irrespective of other positive information at hand. However, in the case where processing relevance of the un/ethical information provided is low, brand perception formation is algebraic, in which case positive information can counterbalance and neutralize the detrimental impact of brand misbehavior. Our findings extend existing research on consumer perceived ethicality as well as consumer reactions to corporate social responsibility and sustainability initiatives, which has so far assumed the asymmetric impact of negative information on ethical perceptions and consumer attitudes to be prevalent. We derive a range of academic and managerial implications and present a number of important avenues for future research. (shrink)

Vogt puts forward a novel version of the Guise of the Good: the desire to have one's life go well shapes and sustains mid- and small-scale motivations. Her book lays out a non-relativist version of Protagoras's Measure Doctrine and defends a new realism about good human lives.

Resumo: Franz Brentano não foi uma figura solitária que propôs sua filosofia isolada de outros filósofos contemporâneos na Alemanha, tal como alguns neo-brentanianos reivindicaram nos últimos anos. O objetivo deste artigo é corrigir tais concepções equivocadas estabelecendo que Brentano desenvolveu sua psicologia filosófica engajado ativamente no rico contexto histórico-intelectual e acadêmico de seu tempo - em particular, sob a influência de Hermann Lotze. Especificamente, Brentano: (i) adota de Lotze a ideia de que juízo não é apenas uma associação de (...) ideias, mas uma asserção do conteúdo; (ii) também adota a ideia de Lotze de que o conteúdo da percepção é algo dado; (iii) a noção brentaniana de intencionalidade também foi herdada de Lotze, (iv) bem como o método da psicologia descritiva; (v) finalmente, Lozte e Brentano concordaram ao admitir que percepção e conhecimento estão intrinsicamente conectados às emoções. Ao mesmo tempo, há ao menos dois pontos nos quais Brentano discorda de Lotze: (i) ele critica a teoria da percepção do signo local, bem como o atomismo de Lotze. Estas eram claramente teorias construtivistas inspiradas por Kant. (ii) Brentano também critica o princípio do teleomecanismo de Lotze, influenciado pelos idealistas alemães. (shrink)

Assuming that there is moral progress, and assuming that the abolition of slavery is an example of it, how does moral progress occur? Is it mainly driven by specific individuals who have gained new moral insights, or by changes in the socio‐economic and epistemic conditions in which agents morally judge the norms and practices of their society, and act upon these judgements? In this paper, I argue that moral progress is a complex process in which changes at the level of (...) belief and changes at the level of institutions and social practices are deeply intertwined, and that changes in the socio‐economic and epistemic conditions of moral agency constitute the main motor of moral progress. I develop my view of moral progress by way of grappling with Michelle Moody‐Adams’ prominent philosophical account of it. My view is less intellectualistic and individualistic than hers, does not presuppose meta‐ethical moral realism, and blurs her distinction between moral progress in beliefs and moral progress in social practices. I point out the limits of humans to progress morally, which are partly grounded in our evolutionary history, and argue that moral progress is always of a ‘local’ nature. (shrink)

The problems which that earlier period considered fundamental to all science were those of the theory of knowledge: What is true in our sense perceptions and thought? and In what way do our ideas correspond to reality? Philosophy and the natural sciences attack these questions from opposite directions, but they are the common problems of both. Philosophy, which is concerned with the mental aspect, endeavours to separate out whatever in our knowledge and ideas is due to the effects of the (...) material world, in order to determine the nature of pure mental activity. The natural sciences, on the other hand, seek to separate out definitions, systems of symbols, patterns of representation, and hypotheses, in order to study the remainder, which pertains to the world of reality whose laws they seek, in a pure form. Both try to achieve the same separation, though each is interested in a different part of the divided field. (shrink)

Hierocles of Alexandria was a Neoplatonic philosopher of the fifth century AD. Hermann S. Schibli surveys his life, writings, and pagan and Christian surroundings, and succintly examines the major points of his philosophy, both contemplative and practical. He includes the first modern English translations, with helpful notes, of Hierocles' Commentary on the Golden Verses of the Pythagoreans and of the remnants of his treatise On Providence.