Abstract: Volume Editor's Introduction Abbreviations Symbols 1 From Ipsos to Korupedion (301-281) 2 The Seleucid Kingdom 3 The Greeks in Baktria and India 4 Macedon and the Greeks of Europe 5 Pergamon 6 Ptolemaic Egypt: kingdom and empire Glossary Appendixes Indexes

Abstract: Aristotle, Rhetoric II: A Commentary completes the acclaimed work undertaken by the author in his first (1980) volume on Aristotle's Rhetoric The first Commentary on the Rhetoric in more than a century, it is not likely to be superseded for at least another hundred years

Abstract: A rotary wheel has a hub mounted for rotation about an axis and a plurality of circumferentially distributed wall portions which extend from the hub at least substantially radially of the axis and defining a plurality of cells each having a radially outwardly directed opening. A bag is mounted in each of the cells, consisting of elastomeric material, and has an open side facing the associated opening so that material which is introduced into the bag through the opening when the latter faces substantially upwardly with reference to the substantially horizontal axis of rotation, the material will issue from the open side and through the opening when the wheel has been displaced to a position where the opening faces downwardly.

Abstract: The second volume of Translated Documents of Greece and Rome is a collection of English translations with commentary and bibliography, ancient and modern, of the major inscriptions and historical fragments relating to the history of Greece in the fourth century BC. The book is designed to supplement existing translations of the extant historical works of the period, so that the student who knows neither Greek nor Latin can study the fourth century in greater depth than has previously been possible. The period covered by this collection includes the restoration of the democracy at Athens in 403/2, the creation of the Second Athenian Naval League, the Theban hegemony, the Sacred and Social Wars, the rise of Philip of Macedon, the career of his son Alexander, the Lamian War and, finally, the first rounds of the battle for the succession. There are documents from places as far apart as Priene and Tegea, but the majority come from Athens. This collection includes such material as alliances and peace treaties, honorific decrees, catalogues of temple deposits and naval equipment, laws, accounts, dedications, legal decisions, royal correspondence, constitutions and some important fragments of narrative histories. This book will be welcomed by teachers and students of ancient history.

Abstract: From the Introduction: "Stoic philosophy, of which Epictetus (c. a.d. 50--130) is a representative, began as a recognizable movement around 300 b.c. Its founder was Zeno of Cytium (not to be confused with Zeno of Elea, who discovered the famous paradoxes). He was born in Cyprus about 336 b.c., but all of his philosophical activity took place in Athens. For more than 500 years Stoicism was one of the most influential and fruitful philosophical movements in the Graeco-Roman world. The works of the earlier Stoics survive only in fragmentary quotations from other authors, but from the Renaissance until well into the nineteenth century, Stoic ethical thought was one of the most important ancient influences on European ethics, particularly because of the descriptions of it by Cicero, through surviving works by the Stoics Seneca, Marcus Aurelius, and also Epictetus--and also because of the effect that it had had in antiquity, and continued to have into the nineteenth century, on Christian ethical views. Nowadays an undergraduate or graduate student learning about ancient philosophy in a university course may well hear only about Plato and Aristotle, along perhaps with the presocratics; but in the history of Western thought and education this situation is somewhat atypical, and in most periods a comparable student would have learned as much or more about Stoicism, as well as two other major ancient philosophical movements, Epicureanism and Scepticism. In spite of this lack of explicit acquaintance with Stoic philosophers and their works, however, most students will recognize in Epictetus various ideas that are familiar through their effects on other thinkers, notably Spinoza, in our intellectual tradition."

Abstract: In a famous passage in the tenth book of the Republic Plato invokes the "ancient quarrel between poetry and philosophy" (607b). Tragedy, Plato argues, not only presents unseemly images of the gods but also feeds the irrational part of the soul and encourages us to indulge in these emotions-pity and fear, Aristotle will later specify-to the detriment of our rational faculties. The quarrel, however, has another dimension, implicit in Plato's argument but not fully developed by him, namely the fact that the function of language in poetry is fundamentally different from that in philosophy. Poetic language, unlike philosophic, seeks not to define abstractly or to isolate conceptually, but rather to connect imagistically. (Ironically, one of the great exceptions is Plato himself, in his own way as great a poet as Euripides.) Its peculiar strength, in fact, lies not in separating, strand by strand, the parts of an argument and examining each of the terms that constitute its underpinnings, but rather in associations, in subtle relations, and above all in concrete detail. Hence the texture of the words in poetry is more important than or as important as the abstract lexical meanings; the connotations are as central as the denotations. How separable, then, is the thought or meaning of tragedy from the texture of its language? To be sure, tragedy shares with moral philosophy a central concern with the great issues that philosophers have traditionally concerned themselves with: the meaning of life, the problem of death and suffering, the arguments for choosing one course of action over another, and so on. Philosophers, of course, tend to approach these issues with the hope that rational definition and systematic logic can clarify, if not solve, the problems, whereas tragedians tend to approach the questions with a stronger sense of their unresolvability, the inherent irrationality of existence, the rootedness of suffering in the very essence of human life, and the ineradicability of the irrational, whether from man or from the world-social, moral, physical-in which he lives. There are, of course, pessimistic philosophers, like Schopenhauer, and optimistic tragedies (or at least what the Greeks called tragedies) like the Ion of Euripides or (up to a point) the Oresteia of Aeschylus or even the Oedipus Coloneus and perhaps the Philoctetes of Sophocles. Pessimism or optimism, sad or happy ending, is not the issue. Philosophers, nevertheless, want, on the whole, to bring intellectual order into the world. They tend to believe in the inherently rational potentialities of language; the tragic poets do not deny that the world may be orderly (Aeschylus and Racine certainly believed in an underlying cosmic and political or-