By Richard D. McKirahan, Patricia Curd
Development at the virtues that made the 1st version of A Presocratics Reader the main normal sourcebook for the research of the Presocratics and Sophists, the second one variation deals much more worth and a much wider collection of fragments from those philosophical predecessors and contemporaries of Socrates.
With revised introductions, annotations, feedback for extra analyzing, and extra, the second one variation attracts at the wealth of recent scholarship released on those attention-grabbing thinkers during the last decade or extra, a remarkably wealthy interval in Presocratic studies.
At the volume’s center, as ever, are the fragments themselves—but now in completely revised and, at times, new translations by way of Richard D. McKirahan and Patricia Curd, between them these of the lately released Derveni Papyrus.
On the 1st Edition:
“One of the virtues of A Presocratics Reader is that scholars trying to know about Presocratic philosophy may be in a position to move on to the first fabrics with no need to extract them from a surrounding remark. The introductory essays position the philosophers of their old environment, and determine the most interpretive questions, yet enable the philosophers converse for themselves. . . . A Presocratics Reader presents a good method into the research of Presocratic philosophy.”—J. H. Lesher, collage of Maryland
Patricia Curd is Professor of Philosophy, Purdue University.Richard D. McKirahan is Edwin Clarence Norton Professor of Classics and Professor of Philosophy at Pomona collage.
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Additional resources for A Presocratics Reader: Selected Fragments and Testimonials
Spinoza’s thought moves from ontological speculation to the practical reality of the theological–political imagination, back to an ontological examination of the power of the imagination and affects. The relays that pass from theoretical speculation to practical activity and back again produce the possibility for liberation. The movement from ontology to politics is a movement that maintains the two in an intimate relation that is never quite identity, but never quite separation. The transition between ontology and politics is the movement from the difference between potestas and potentia as a difference of ontological ground, and the difference between potestas and potentia as they relate on the social–historical terrain of antagonism and constitution.
Negri 1991b: 84) Pars destruens–pars construens must be opened to the difference between thought and its occasion. This difference, this exposure to historicity and the social, is what the affirmation of potentia, power in its practical constitutive moment, demands. This displacement, or shift, is not exterior to the relation pars destruens–pars construens as its application, nor is it entirely interior, as its speculative foundation, but it is the movement where the practice of thinking finds itself intersected with and transformed by its encounter with the materiality and history of the existing world.
The texts of history, and our own daily existence, would continually remind us of the practical and material primacy of constituted or instituted power (potestas) over constitutive power (potentia) (Hardt 1991: xiv). Constitutive power seems blocked at every point by the deadweight of constituted, or instituted, power, by the ordered forces of the market and the state. Yet, as Spinoza’s own encounter with the history of religion has demonstrated, potestas, even in its extreme form as God’s law, must be seen as nothing other than an expression and an application of constitutive power, of potentia.