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Portrait of honouree (v) Table of Contents (vii-viii) Abbreviations (ix-x) List of figures (xi-xvi) List of tables (xvi) Abstracts/ Περιλήψεις (xvii-xxvii) Olga Krzyszkowska: Preface (xxix) Gerald Cadogan, Sinclair Hood, Vincenzo La Rosa: 'Some reminiscences' (xxxi-xxxii) Bibliography of Peter Warren (xxxiii-xxxix) 1. Ph. P. Betancourt: 'The EM I pithoi from Aphrodite's Kephali' (1-9) 2. Manfred Bietak: 'Minoan presence in the pharaonic naval base of Peru-nefer' (11-24) 3. Keith Branigan: 'The Late Prepalatial resurrected' (25-31) 4. Cyprian Broodbank: 'Braudel's Bronze Age' (33-40) 5. Gerald Cadogan: 'Goddess, nymph or housewife; and water worries at Myrtos?' (41-47) 6. Kostis S. Christakis: 'A wine offering to the Central Palace Sanctuary at Knossos: the evidence from KN Zb 27' (49-55) 7. Anna Lucia D'Agata: 'The many lives of a ruin: history and metahistory of the Palace of Minos at Knossos' (57- 69) 8. Costis Davaras: 'One Minoan peak sanctuary less: the case of Thylakas' (71-87) 9. Nota Dimopoulou: 'A gold discoid from Poros, Herakleion: the guard dog and the garden' (89-100) 10. Christos C. Doumas: 'Crete and the Cyclades in the Early Bronze Age: a view from the north' (101-105) 11. Jan Driessen: 'The goddess and the skull: some observations on group identity in Prepalatial Crete' (107- 117) 12. Doniert Evely: 'On a lentoid flask of red marble from Knossos' (119-129) 13. Geraldine C. Gesell: 'The snake goddesses of the LM IIIB and LM IIIC periods' (131-139) 14. Birgitta P. Hallager: 'The elusive Late IIIC and the ill-named Subminoan' (141-155) 15. Erik Hallager: 'A note on a lost stirrup jar from Knossos' (157-160) 16. Sinclair Hood: 'The Middle Minoan Cemetery on Ailias at Knossos' (161-168) 17. Olga Krzyszkowska: 'Impressions of the natural world: landscape in Aegean glyptic' (169-187) 18. Vincenzo La Rosa: 'A new Early Minoan clay model from Phaistos' (189-194) 19. Angeliki Lebessi: 'Hermes as Master of Lions at the Syme Sanctuary, Crete' (195-202) 20. Colin Macdonald: 'Rejection and revival of traditions: Middle Minoan II-IIIA footed goblets or eggcups at Knossos' (203-211) 21. Irene Nikolakopoulou: 'Middle Cycladic iconography: a social context for 'A new chapter in Aegean art'' (213-222) 22. Krzysztof Nowicki: 'Myrtos Fournou Korifi: before and after' (223-237) 23. Ingo Pini: 'An unusual four-sided prism' (239-242) 24. Lefteris Platon: 'On the dating and character of the 'Zakros pits deposit'' (243-257) 25. Jean-Claude Poursat: 'Malia: palace, state, city' (259-267) 26. Oliver Rackham, Jennifer Moody, Lucia Nixon and Simon Price: 'Some field systems in Crete' (269-284) 27. Colin Renfrew: Contrasting trajectories: Crete and the Cyclades during the Aegean Early Bronze Age (285- 291) 28. Georgios Rethemiotakis: 'A shrine-model from Galatas' (293-302) 29. Joseph W. Shaw: 'Setting in the palaces of Minoan Crete: a review of how and when' (303-314) 30. Maria C. Shaw: 'A fresco of a textile pattern at Pylos: the importation of a Minoan artistic technique' (315- 320) 31. Anna Simandiraki-Grimshaw: 'The human body in Minoan religious iconography' (321-329) 32. Jeffrey S. Soles: 'Evidence for ancestor worship in Minoan Crete: new finds from Mochlos' (331-338) 33. Metaxia Tsipopoulou: 'The work of Arthur Evans at Knossos as documented in the Historical Archive of the Greek Archaeological Service (1922-31)' (339-352) 34. Andonis S. Vasilakis: 'Myrtos Fournou Korifi and Trypiti Adami Korfali: similarities and differences in two Prepalatial settlements in southern Crete' (353-357) 35. Maria Vlazaki: Iris cretica and the Prepalatial workshop of Chamalevri (359-366) 36. Malcolm H. Wiener: 'A point in time' (367-394) Index of place names (395-398) List of contributors (399-400) Notes:

Notes:

Robin Lane Fox, The first Hellenistic man 1-29 Stephen Colvin, The Koine: A new language for a new world 31-45 Richard Hunter, The letter of Aristeas 47-60 Joseph Roisman, The Silver Shields, Eumenes and their historian 61-81 Alan B. Lloyd, From satrapy to Hellenistic kingdom: the case of Egypt 83-105 Josef Wiesehöfer, Frataraka rule in Seleucid Persis: a new appraisal 107-121 Hans-Ulrich Wiemer, Early Hellenistic Rhodes: the struggle for independence and the dream of hegemony 123- 146 Shane Wallace, The significance of Plataia for Greek eleutheria in the early Hellenistic period 147- 176 Andrew Erskine, Between philosophy and the court: the life of Persaios of Kition 177-194 Elizabeth D. Carney, Being royal and female in the early Hellenistic period 195-220 Daniel Ogden, How to marry a courtesan in the Macedonian courts 221-246 Lloyd Llewellyn-Jones and Stephanie Winder, A key to Berenike's Lock? The Hathoric model of queenship in early Ptolemaic Egypt 247-269 James I. Porter, Against λεπτότης: rethinking Hellenistic aesthetics 271-312 Peter Schultz, Style, continuity and the Hellenistic baroque 313-344 Notes:

understanding of the good life was unorthodox. He thought that rationality in human beings was a matter of proper psychological functioning, that the best exercise of reason presupposes knowledge and takes the form of an expertise, that this expertise is practical wisdom about ethical matters, and hence that the life of ethical virtue is the good life for human beings. (70) About Plato he writes that he recast the love of wisdom as an exercise of reason in connection with forms. He thought that the human good is psychological organization in imitation of the disincarnate soul. In this state, the soul is free from practical concerns and the need to exercise reason to meet these needs. It is fixed in an exercise of reason that involves knowledge of the forms and hence is fixed in the contemplation of reality itself. … [Still, this] conception remained underspecified and perplexing in certain ways. (153-4) These are coherent and interesting views. (Blackson doesn't really query the idea that Plato does not assert views.) The book begins with a justification for its idiosyncratic structure, acknowledgements singling out Gareth Matthews and Michael Frede, and a five-page introduction giving an historical outline of the sweep of ancient philosophy, some remarks about Socrates and Plato, and a differentiation between the history of philosophy and philosophy itself. The first full chapter, on the Presocratics, begins like the subsequent chapters: with a several-line outline, a boxed two-paragraph abstract, and a timeline. The Milesians, presented as "the first inquirers," are said to believe that "humans beings could flourish, and get more and more parts of their lives under control, if they would think about things clearly and systematically." They believed we should weaken our commitments to the theological tradition. They explained rain, for example, by appeal to premises that bypass "the traditional pantheon of gods." A problem with appeals to religion is the variability among customs. The Milesians appealed to the nature of reality. But they had a hard time convincing people that they knew what they were talking about. Parmenides, too, presents a reality at great odds with common experience. These difficulties in adjudicating claims about reality and its appearance, Blackson argues, provided the impetus for philosophical investigation. The latter Presocratics, for instance the atomists, directly confronted misalignments between conclusions drawn from reason and those drawn from experience. Democritus posited distinct modes of judgment, one legitimate and the other illegitimate. This effort was noble, but insufficient, Blackson says; Democritus failed to specify the "cognitive procedures" proper to reason and experience, and he seems not to have worried whether reason is itself dependent on experience, and therefore of dubious epistemic superiority. Socrates is the object of chapters two and three. Blackson's thesis is that "in the early dialogues, Socrates again and again searches for a definition in connection with some ethical matter. This emphasis on reason, as opposed to experience, contrasts with the more common idea that the expertise involved in living a good life is a matter of living through situations of the sort human beings encounter as they live their lives." Chapter two begins with some general remarks about Socrates and some symbolization of "What is x"-type questions. It then discusses parts of the Euthyphro, Apology, and Protagoras. Chapter three, contrasting Socrates with the sophists, returns to the Protagoras and finishes out with a discussion of the three main exchanges in the Gorgias. Chapter four addresses recollection and the unteachability of virtue in the Meno, talk about forms and immortality in the Phaedo, and the three-part soul of the Republic. Chapter five gives fifteen more pages to the Republic. The four brief chapters on Aristotle cover natures, souls, god, substances, forms, and the relationship between theoretical and practical wisdom. The final chapter, on the Hellenistic schools, takes efforts to show that their views of the good life were "not the same as the one in Plato and Aristotle." This very brief summary should show that this book could be rather helpful to any lecturer in Greek philosophy. It provides compressed formulations to use—about knowledge and reason, for example—and ideas about a dialectical continuity among the principal figures of ancient philosophy. Indeed, I might think that this book would be better for lecturers than for students. The book's virtues have led to some decisions of presentation that hinder its teaching function. 1. Concision of the main text. The main text wins its brevity by shunting almost all biographical and much explanatory information to footnotes (marked by letters), and nearly all reference to the scholarship to endnotes (marked by numbers).2 For example, each of the first five pages of the second chapter has nearly twice as many footnote words as main-text words. Both footnotes and endnotes frequently rely for their material on long quoted passages from contemporary and recent scholars, either in explanation or corroboration.3 Blackson's streamlining aims to preserve the integrity of the argument and to speed reading along. It does so at the cost of intimidating blocks of small text. It may also discourage students from dipping into the notes—they are too long and adjunct to the argument—and thus from seeing how cultural or scholarly considerations influence how we should understand our philosophers and their arguments. A representative moment comes three paragraphs into the discussion of Socrates. Blackson starts a footnote with the big claim: "The quest for the good life was a traditional pursuit among the Athenians, and it remains clearly recognizable and no less important today" (42n.e). He continues the footnote with a sixteen-line summary of the Laches and, in parentheses, a twelve-line quotation from Susan Sauvé Meyer's Ancient Ethics, the first six lines of which discuss the challenges of thinking that one must be able to speak about virtue to have virtue and the latter six of which discuss the Laches too. Two sentences later in the main text, footnote f defines having wisdom as "not [being] confused about things that typically confuse others." This is a surprising footnote, since we would expect to find this point, with significant elaboration and evidence, in the main text; after all, Blackson takes Socrates' métier to be the "love of wisdom."4 2. Narrowness of focus. Any text about Greek philosophy must leave aside core material. This one seems to leave aside much. It does not talk about the definitions of virtue in the Meno and the Nicomachean Ethics; the ethical and metaphysical debates about to kalon; the connection between Aristotle's practical and scientific works to his others; the relations between philosophy and mathematics; and the questions of self-knowledge. 3. Directness of prose. Blackson is not much given to illustration, clarification, simile, or changes in voice. He does not often step back to give the contrasting position for the purposes of illuminating the position he's setting out or showing why a view is worth taking note of. Discussion is not always clear, and does not take adequate note of its audience. Blackson assumes that students will know what it means, for example, when he says that Democritus' "ontology is far more radical than it may appear" (27), having defined neither ontologies nor radicality. 4. Concreteness of lessons. This book makes no explicit efforts to teach how to philosophize or read philosophical texts. It does depict a high level of reconstructive analysis, and manifests a real curiosity about how people have thought about thinking and knowing. These will be adequate guides for some students. Unlike some approaches to teaching ancient philosophy, however, it does not revel in the play of interpretative possibility, dwell on significant cruxes, build up to questions Socratically—i.e., through mundane concerns, reflect aloud on what the ancient philosophers would hope from their readers, or engage novices with the simultaneous depth and relevance of the philosophy's questions. 5. Nature of philosophy. From the book's beginning, Blackson regularly translates philosophia as "love of wisdom." This leads him, somewhat absurdly, to say that Aristotle calls his physical works part of the "second love of wisdom" (154). This gloss is strained and ignores the fact that philosophia is a name and not just a transparent description. Not acknowledging this, Blackson makes imprecise and unsubstantiated claims. He says, for example, that "[i]t is common to have Socrates call himself a 'philosopher' and his practice 'philosophy'" (66n8). In all the dialogues Blackson talks about (which are many hundreds of Platonic pages), Socrates does so only four times, each time with a weird meaning. Socrates' self-understanding would seem to be an important fact when interpreting how Plato understood Socrates; and Blackson says that his "focus in this book is on the lines of thought that in one way or another pass through him [sc. Socrates]." I should conclude by reiterating that I enjoyed and benefited from following Blackson's attempts to trace some continuities of interest and debate in the principal ancient philosophers. I do not think, though, the textbook is the one best-suited for introducing students into ancient philosophy. Notes:

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Cretan Offerings: Studies in Honour of Peter Warren. British School at Athens Studies 18.

Environment

Theory

Les Mémoires de la Méditerranée

Historiography

peripeteia

Chronology

Aegean Bronze Age Chronology

Pre-Palatial Crete

adjacent

Phournou Koryphi

Adami Korfali

a propos

Minoans and Mycenaeans: Flavours of their time

Palatial and Post-Palatial Crete

Crete and the outside world

Peru-Nefer

Arts, Crafts and Iconography

Minoan Stone Vases

Cretan religion

Minoan Religion as Ritual Action

Cretan Offerings

Peru-nefer

Iris cretica

The Function of the Minoan Palaces

The Myth of Paganism: Nonnus, Dionysus and the World of Late Antiquity. Classical Literature and Society.

Vigiliae Christianae

Plotinus in Dialogue with the Gnostics. Studies in Platonism, Neoplatonism, and the Platonic Tradition 11.

Vita Pythagorae (VP)

Großschrift

sc.

VP

Großzyklus

Excerpta ex Theodoto

Timaeus

ap.

Comm. in Gen.

Plotinus Ennead II 9 [33]

Rethinking "Gnosticism": An Argument for Dismantling a Dubious Category

What Is Gnosticism?

InvLuc

Nuovo Dizionario Patristico e di Antichità Cristiane

Religiöse Philosophie und philosophische Religion

Anzeiger für die Altertumswissenschaft

Frühes Christentum und Gnosis

Beyond Gnosticism

IJPT

Gnose et Philosophie

Le Néoplatonisme

Pagani e cristiani alla ricerca della salvezza

HTR

VigChr

APB

A Free Will: Origins of the Notion in Ancient Thought. Sather Classical Lectures 68.

eph' hēmin

The Theory of Will in Classical Antiquity

Creating a Hellenistic World.

Letter of Aristeas

Letter

frataraka

eleutheria

homonoia

basilissa

Rape of the Lock

sunthesis

Creating a Hellenistic World

The Hellenistic World

The Greek World After Alexander 323-30 BC.

The Cambridge Companion to the Hellenistic World.

Ancient Greek Philosophy: from the Presocratics to the Hellenistic Philosophers.

Ancient Greek Philosophy

what does one have to do to become wise

Euthyphro

Apology

Protagoras

Gorgias

Meno

Phaedo

Republic

Concision of the main text

e

Laches

Ancient Ethics

f

Narrowness of focus

Nicomachean Ethics

to kalon

Directness of prose

Concreteness of lessons

Nature of philosophy

philosophia

Categories

Physics

Metaphysics

De Anima

Ethics

Aristophanes: Lysistrata; The Women's Festival; and Frogs. Translated with theatrical commentaries. Oklahoma Series in Classical Culture, 42.

Thesmophoriazusae

The Women's Festival

Lysistrata

The Women's Festival

dramatis personae

Frogs

Aristophanes: Plays One

Aristophanes: Plays Two

Θρύλοι και Παραμύθια για τη Χώρα του Χρυσού. Αρχαιολογία ενός Παραμυθιακού Μοτίβου (Legends and Folktales about the Land of Gold. Archaeology of a Folktale Motif).

logos

Epic of Gilgamesh

Acharnians

Bibl.

Nat. anim.

Shāhnāma

presentation

archaeology

identity

origins

presentation-archaeology

Alexander Romance

Odyssey

Candide

Utopia

The Orientalizing Revolution. Near Eastern Influence on Greek Culture in the Early Archaic Age

The East Face of Helicon. West Asiatic Elements in Greek Poetry and Myth

Babylon. Memphis. Persepolis. Eastern Contexts of Greek Culture

Homer's Odyssey and the Near East

Ἀκίχαρος. Ἡ Διήγηση τοῦ Ἀχικὰρ στὴν Ἀρχαία Ἑλλάδα

Tale of Ahiqar

Fairytale in the Ancient World

Ariadne's Thread. A Guide to International Tales Found in Classical Literature

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