
Contents
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Anaximander and Hesiod on the Question of the Archē Anaximander and Hesiod on the Question of the Archē
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Anaximander’s Apeiron Archē, Justice, and the Opposites Anaximander’s Apeiron Archē, Justice, and the Opposites
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Hesiod’s Cosmogony: The Justice of the Whole Hesiod’s Cosmogony: The Justice of the Whole
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Anaximander’s Critical Response (Reconstructed) to Hesiod’s Cosmogony Anaximander’s Critical Response (Reconstructed) to Hesiod’s Cosmogony
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Xenophanes and Hesiod on the Representation and Knowledge of the Divine Xenophanes and Hesiod on the Representation and Knowledge of the Divine
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Xenophanes’s Moral-Political Qualms—and Hesiod’s Xenophanes’s Moral-Political Qualms—and Hesiod’s
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Xenophanes’s Critique of Anthropomorphism and His Reconception of the God(s): Two Questions Xenophanes’s Critique of Anthropomorphism and His Reconception of the God(s): Two Questions
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Xenophanes—and Hesiod?—on the Limits and Means of Human Understanding Xenophanes—and Hesiod?—on the Limits and Means of Human Understanding
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Postscript: Heraclitus and Parmenides Postscript: Heraclitus and Parmenides
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Heraclitus and Hesiod Heraclitus and Hesiod
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Parmenides and Hesiod Parmenides and Hesiod
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Notes Notes
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References References
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14 The Reception of Hesiod by the Early Pre-Socratics
Get accessMitchell Miller , former Dexter Ferry Professor in Philosophy, is professor emeritus at Vassar College. In addition to his work on Plato and the pre-Socratics, he has long-term interests in late medieval philosophy, Descartes and Leibniz, and nineteenth- and twentieth-century continental thought. He has published two books on Plato, Plato’s Parmenides: The Conversion of the Soul (Princeton University Press, 1986; Penn State UP pap., 1991) and The Philosopher in Plato’s Statesman (Martinus Nijhoff, 1980; reissued with “Dialectical Education and Unwritten Teachings in Plato’s Statesman,” Parmenides Publishing, 2004), a wide-ranging array of essays on Plato, and studies of Hesiod (“ ‘First of All,’ ” Anc Phil 21 2001]) and Parmenides (“Ambiguity and Transport,” OSAP 30 [2006]). In recent years he has concentrated on the Sophist (“What the Dialectician Discerns,” Anc Phil 36 [2016]); the Philebus (“A More ‘Exact Grasp’ of the Soul,” in Truth, ed. K. Pritzl, CUAP 2010); and, as the context for inquiry into Plato’s “so-called unwritten teachings,” the notion of “the longer way” to the Good and a more “precise grasp” of the city, the soul, and (he argues) the cosmos that Plato has Socrates project at Republic 435c-d and 504b-e. For more, go to http://pages.vassar.edu/mitchellmiller/.
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Published:08 August 2018
Cite
Abstract
The early pre-Socratics’ 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 inherited complicates this picture. Close examination of each of their major initiatives together with the relevant passages in Hesiod shows that even in the course of departing from his thought, Anaximander and Xenophanes also reappropriate and renew it. A postscript to this chapter poses some questions for future inquiry into Heraclitus’s and Parmenides’s receptions of Hesiod.
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