Thematic Approaches

Despite their differences, the ‘Guthrie’ and ‘Hadot’ approaches both follow a broadly chronological approach. An alternative approach can be found in two recent anthologies, both of which arrange their material thematically rather than chronologically. These are Terence Irwin’s Classical Philosophy and Julia Annas’ Voices of Ancient Philosophy. Annas modestly notes at the end of her volume that "Irwin’s book is more comprehensive and less introductory than this one". Irwin’s volume is indeed impressive, but some teachers may prefer Annas’ book insofar as it generally offers extended excerpts rather than brief quotations and the commentary is less obtrusive. In Irwin’s book it is easy to find oneself reading more of Irwin than of the primary sources. Thus the two volumes embody slightly different approaches and in certain respects Annas’ may be more flexible as a textbook.

Alternatively, one might prefer to follow a suggestion made by Priscilla Sakezles, who outlines a thematic approach to ancient philosophy that focuses upon just one philosophical problem. Sakezles’ own course focuses upon the debate between Stoics and Peripatetics concerning fate and responsibility. Following Sakezles’ lead, it is possible to outline a number of thematically orientated courses in ancient philosophy. Consider, for instance, the following suggestions:

• Fate, Freewill, and Responsibility. As I have already noted, Sakezles has outlined a course devoted to the debate between Stoics and Peripatetics concerning fate and responsibility. Beyond the texts that she suggests, one might also like to consider Cicero’s On Fate, Alexander of Aphrodisias’ On Fate, and Plotinus’ On Providence (= Enneads 3.2 and 3.3). Annas and Irwin offer further selections.
• Ancient Epistemology. This is an especially rich topic upon which to focus. The most obvious material can be found in Plato’s response to Protagorean relativism, and later scepticism, both Academic and Pyrrhonic. Then there are the various replies to scepticism by Aristotle, the Stoics, and the Epicureans. Key texts would include Plato’s Theaetetus and Cicero’s Academics, among others. Further suggestions can be found in the collection of essays by Everson.
• Ancient Philosophy of Science. This is closely related to the last topic and could perhaps be combined with it. Obvious places to begin might be Karl Popper’s work on the origins of science in the Presocratics, Aristotle’s reflections on scientific method in the Physics and elsewhere, and Galen’s essays on the status of medical expertise.
• Ancient Physics. The study of nature is a recurrent theme in ancient thought. Beyond the natural philosophy of the earlier Presocratics, relevant material may be found in Plato, Aristotle, Epicurus, and the Stoics. Key texts might include Plato’s Timaeus, Aristotle’s Physics, Epicurus’ Letter to Herodotus, and Cicero’s On the Nature of the Gods. Irwin offers some further material.
• Ancient Philosophy of Religion. There are a number of different approaches that one could take to ‘ancient philosophy of religion’. One could focus upon ancient arguments concerning the existence of the traditional pagan gods, one could examine more theoretical accounts of God as first principle made by ancient philosophers, or one could look at material in the early Church Fathers more akin to recent philosophy of religion. Perhaps a combination of these approaches could be used. Relevant texts would include the fragments of Critias’ Sisyphus, Cicero’s On the Nature of the Gods, and a whole range of texts by Augustine. Irwin offers further material.
• Ancient Philosophy of Mind. Although some might find this phrase somewhat anachronistic, it is nevertheless helpful when referring to ancient theories concerning the nature of the psyche. In fact, I borrow this phrase from Annas’ study Hellenistic Philosophy of Mind. The material covered by Annas in this volume may well be a good place to begin. Platonic and Aristotelian psychology are also fertile ground, with Aristotle’s On the Soul being an obvious text to include. A helpful collection of essays edited by Everson may also be of use.
• The Good Life. A number of contributors to the existing pedagogical literature have noted that students are often drawn to Socrates in the Apology because his concern is not with some obscure technical philosophical problem but rather the more fundamental question ‘how should one live?’. Moreover, I have already noted that for Hadot this is perhaps the most important philosophical topic in antiquity. Drawing upon this student enthusiasm and Hadot’s groundwork one could easily construct a course orientated by this theme, drawing upon texts such as Plato’s Apology, Aristotle’s Nicomachean Ethics, Epicurus’ Letter to Menoeceus, Epictetus’ Handbook, and Cicero’s On Ends. Annas offers some further suggestions.
• Ancient Political Philosophy. There are a number of anthologies devoted to ancient political philosophy. The most obvious texts are, of course, Plato’s Republic, Statesman, Laws, and Aristotle’s Politics. But note also Cicero’s Republic and Laws, Augustine’s political writings, as well as the fragments of the Sophists.

These are just some of the more obvious ways in which one might construct a course in ancient philosophy orientated by a particular philosophical theme or topic. No doubt there are other possibilities. Whether a course restricted to a single philosophical topic would be adequate as a general introduction to ancient philosophy is another matter. But at intermediate or advanced levels this sort of approach might prove very effective.

Links: Review of Annas and Irwin / Review of Sakezles

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