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Covering over 1000 years of classical philosophy from Homer to Saint Augustine, this accessible, comprehensive study details the major philosophies and philosophers of the period--the Pre-Socratics, Socrates, Plato, Aristotle, Stoicism, Epicureanism, and Neoplatonism. Though the emphasis is on questions of philosophical interest, particularly ethics, the theory of knowledge, philosophy of mind, and philosophical theology, Irwin includes discussions of the literary and historical background to classical philosophy as well as the work of other important thinkers--Greek tragedians, historians, medical writers, and early Christian writers. The most complete one-volume introduction to ancient philosophy available, the book will be an invaluable survey for students of philosophy and classics and general readers.
- Sales Rank: #414476 in Books
- Published on: 1988-12-29
- Original language: English
- Number of items: 1
- Dimensions: 5.13" h x .75" w x 7.75" l, .51 pounds
- Binding: Paperback
- 288 pages
Most helpful customer reviews
26 of 28 people found the following review helpful.
A peculiar and somewhat puzzling book
By G. T.
To be honest, I don't quite know what to do with this book. It is somewhat puzzling to me. It isn't a bad book, but it is a peculiar book indeed. It is the first book in a series on the history of western philosophy, but as it's title Classical Thought suggests, there's more here than just philosophy in a strict sense. And there's nothing wrong with that. However, Irwin leaves out some very important stuff in Greek philosophy, and I wonder whether it was worth sacrificing it to be able to broaden the scope of the book. Was it even a necessary sacrifice?
In the 2nd chapter Irwin deals with Homer, Hesiod and the background, one might say, of Greek thought. As Irwin explains in the 1st chapter (the introduction), the starting point is not completely arbitrary. Homer, after all, had a profound influence on all subsequent Greek thought and even philosophy. On the other hand, Irwin leaves out such prominent figures in Early Greek philosophy as Parmenides (who is mentioned only once in the book, during the discussion of St. Augustin), but instead we get to read about the historian Herodotus. Of course, it is perfectly admissible to include Herodotus in a book on classical thought, but I have doubts about doing it at the expense of Parmenides. Irwin has also omitted most of scepticism, as he himself points out in the introduction. Sextus Empiricus and Pyrrhon (thus written in the book) are each only mentioned once in an endnote. Moreover, Empedocles is not mentioned at all. Is it not peculiar that in a book on classical thought, published in a series on the history of western philosophy, the philosopher Empedocles is nowhere mentioned, but the emperor Nero is mentioned three times? Plato's later thought is not discussed nor is there any discussion of ancient logic in the book.
In my oppinion, this book would have benefited greatly if Irwin had added about 25 pages to it; ten or so on the presocratics, ten or so on the sceptics and maybe five on Plato's later thought. I don't know why the editor of the series should refuse to do so. This book is only 288 pages long, whereas Copenhaver and Schmitt's book on Renaissance philosophy (in the same series) is 464 pages long. But even so, I cannot help feel that this is perhaps not the right book to cover antiquity in a series on the history of western philosophy. Perhaps it should have been a book more on hardcore philosophy.
Having said that, I do admit that this book is lucidly written and inviting. It is easy to read and may be of much use to someone wanting quickly to familiarize himself with ancient thought. But as a first introduction to ancient philosophy proper or for a more thorough discussion of any topic in ancient philosophy (whether Irwin discusses it or not) I would have to recommend another book, e.g. Classical Philosophy by Christopher Shield, The Blackwell Guide to Ancient Philosophy or The Cambridge Companion to Greek and Roman Philosophy.
6 of 8 people found the following review helpful.
Intro to Classical Philosophy
By A Customer
This book is one in a series of small paperbacks printed by Oxford University Press as part of a history of Western Philosophy. This volume (#1)is a survey of classical philosophy beginning with Homer and Hesiod, covering Socrates, Plato, and Aristotle and continuing to St. Augustine. The aim of this book and this series is to offer an introduction to the main philosophical issues and thinkers of this period. I would recommend it as a good start to someone who was completely unfamiliar with the philosophy of this period. For someone who is looking for more information, this book would not be worth buying. If you were looking for more depth than Copleston's History of Philosophy would be better. Another choice might be the Cambridge Companion to Greek and Roman Philosophy. Other than this complaint, I would say that the chapters are clearly written and that the concepts which are discussed are explained in a way that the average reader would be able to understand. Not a bad book to begin with at all!
1 of 1 people found the following review helpful.
Gratifying on the whole
By HH
This is a compendious survey written for the general public. In 11 chapters, beginning with Homer and ending with Christianity and Greek Thought, Irwin surveys the whole field. Describing the book as Classical Thought, rather than, say, Greek Philosophy is a shrewd move, since it enables him to bring in Homer at the outset, various 5th century figures such as Herodotus, Thucydides, the tragedians and the medical writers (under the rubric of 'The Naturalist Movement' and 'Doubts about Naturalism') to flesh out the Presocratics and Sophists, and Christian thinkers at the end, all of whom might not be deemed to count as philosophers, but are important aspects of the Greek intellectual heritage.
Once Irwin gets to Plato, however, he finds it impossible to keep up this broader view of "thought", and we get straightforward chapters on Plato, Aristotle, Epicureans, Stoics, and Plotinus (a commendable inclusion!). Indeed, 32 pages on Plato and 26 pages on Aristotle does not allow for much more than a sort of encyclopedia article, and thus one is moved to speculate as to the sort of general public who is going to get much enlightenment out of this. Irwin is the two other important books on Plato and Aristotle, and he is well in the forefront of scholarship on both these philosophers, so that it must have been a sort of torment for him to confine himself to basics. But he has done that, and the result is something very sound and unexceptionable, if bland. The chapters which follow, on the Epicureans and the Stoics, are of a similar nature, though he has good discussions of Epicurean hedonism and of Stoic determinism. Following on these, he offers fully 15 pages on Plotinus, a most commendable effort in a work of this kind, and a token, perhaps, of the somewhat recent increased interest in Plotinus manifesting itself among classical philosophers. Irwin's survey of Plotinus's thought is sympathetic and well-informed, though at one point (p. 192) he seems confused as between the non-discursive thought proper to Intellect, and to thinking about Intellect, and the properly super noetic "touching" which relates to the One.
Irwin's survey ends with a chapter on "Christianity and Greek Thought", culminating in a discussion of Augustine. I find this odd, for what it really brings out is the uncompromising un-Greekness of the thought of such a man as St. Paul, to whom Irwin devotes much attention, while he devotes very little to either the Alexandrian Fathers or the Cappadocians, who were much influenced by Hellenism, and turns instead to Augustine, a Latin-speaking North African who knew very little Greek, and who largely repudiated what Greek philosophy he had picked up.
Irwin has tried here to be comprehensive, and to go outside the traditional limits of philosophy, in order to bring in other facets of Greek thought. That is commendable, but it has some curious effects, notably in the early chapters on what he chooses to call "naturalism" (rather than, say, philosophy of nature), where we find no mention at all of such figures as Pythagoras, Parmenides, or Empedocles, all of whom, one would think, have a better right to be considered Greek thinkers than Paul of Tarsus, who would hardly appreciate being included in such a book.
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