For the sake of science and knowledge, for the sake of one human civilization that does not exclude anyone, for the sake of common sense and the right heart, for the sake of one world that worships one God, for the sake of one family and one nation, with all love and appreciation, we have placed this book in your hands

This original treatment of medieval and Renaissance Jewish thinkers expands the scope of Jewish philosophy and adds new depth to our understanding of Jewish culture of the period. While medieval Christian political philosophy was based on Aristotle's Politics, Muslim and Jewish philosophy adhered to the Platonic tradition. In this book, Abraham Melamed explores a major aspect of this tradition—the theory of the philosopher-king—as it manifested itself in medieval Jewish political philosophy, tracing the theory's emergence in Jewish thought as well as its patterns of transmittal, adaptation, and absorption. The Maimonidean encounter with the theory, via al-Farabi, is also examined, as is its influence upon later scholars such as Felaquera, ibn Latif, Narboni, Shemtov ibn Shemtov, Polkar, Alemanno, Abarbanel, and others. Also discussed is the influence of Averroe's commentary on Plato's Republic, and the Machiavellian rejection of the theory of the philosopher-king and its influence upon early modern Jewish scholars, such as Simone Luzzatto and Spinoza, who rejected it in favor of a so-called "Republican" attitude.

The Tragedy of King Lear precedes Cymbeline King of Britain as the earliest of Shakespeare's English history plays in the sense that it represents a primordial age when the "sceptered isle" of "England" was hardly yet even clearly differentiated from "Britain." The decay and fall of the world is visible, i.e., is originally conceivable as a subject, only from a vantage that is in some sense not itself limited to error or fault. This resolution cannot be a thesis that is merely proved from outside but a vantage that emerges in a careful reading of the 1623 Folio text from the beginning that is alert both to the whole of Shakespeare's corpus and its cultural context. The reading shows The Tragedy of King Lear to be a Thomistic portrayal of the problem and reality of kingship, in which there emerges an increasingly explicit and profoundbut unsentimentalChristianity that seems as much Augustinian as Thomistic.

The Story of Philosophy sees philosophy for what it is: a passionate, exhilarating quest for human understanding that cannot be reduced to dry categories or simple definitions. It's a story with plot twists, a murder, accidental discoveries, disastrous love affairs, geniuses, idiots, monks, and vagabonds. At the heart of it all are the ideas and obsessions that have captured great thinkers from the very beginning. Packed with intriguing anecdotes and fascinating detail, James Garvey and Jeremy Stangroom bring us face to face with the most important philosophers in western history. Rigorous, refreshingly free of academic jargon, and highly accessible, this is the ideal introduction for anyone who wants to gain a new perspective on philosophy's biggest thoughts.

One of the most celebrated of Plato's ideas was that if human society was ever to function successfully then philosophers would need to become kings, or kings philosophers. In a perfect state, therefore, philosophic wisdom should be wedded to political power. In antiquity, who were or aspired to be philosopher-kings? What was their understanding of wisdom and the limits of knowledge? What influence have they had on periods beyond antiquity? This volume focuses on Plato and his contemporaries; Alexander the Great and his Hellenistic successors; Marcus Aurelius and the 'good emperors'; Moses, Solomon and early Hebrew leaders; and Julian the Apostate, the last of the pagans. In conclusion it looks at the re-emergence of the Platonic ideal in important moments of European history, such as the Enlightenment. The theme of the philosopher-king is significant for Greco-Roman antiquity as a whole, and this work is unique in detailing the development of an idea through major periods of Greek and Roman history, and beyond.

Philosopher-Kings broke new ground on its first appearance by delivering to an audience accustomed to looking for flaws in Plato's thinking an interpretation of the Republic that celebrates the coherence of Plato's argument as it ramifies through every cranny of that controversial work. Reeve's book swiftly became a classic of Platonic scholarship and has never lost its grip. Its reissue by Hackett is a very welcome event. --G. R. F. Ferrari, University of California, Berkeley

Written in political exile in New Zealand during the Second World War and published in two volumes in 1945, The Open Society and its Enemies was hailed by Bertrand Russell as a 'vigorous and profound defence of democracy'. This legendary attack on the philosophies of Plato, Hegel and Marx prophesied the collapse of communism in Eastern Europe and exposed the fatal flaws of socially engineered political systems. It remains highly readable, erudite and lucid and as essential reading today as on publication in 1945. It is available here in a special centenary single-volume edition.

This edition includes a select bibliography, a synopsis of each book, a glossary of terms, a glossary and index of names, and a general index. "Reeve's new translation of Republic is the one to order for students. . . . Reeve draws on his thorough understanding of Plato's central work to provide an informed translation and properly brief supporting apparatus. A highlight is the concise, substantive Introduction that usefully encapsulates much of Reeve's own scholarship." —P.W. Wakefield, in CHOICE

Nathan Lovell proposes that 1 and 2 Kings might be read as a work of written history, produced with the explicit purpose of shaping the communal identity of its first readers in the Babylonian exile. By drawing on sociological approaches to the role historiography plays in the construction of political identity, Lovell argues the book of Kings is intended to reconstruct a sense of Israelite identity in the context of these losses, and that the book of Kings moves beyond providing a reason for the exile in Israel's history, and beyond even connecting its exilic audience to that history. The book recalls the past in order to demonstrate what it means to be Israel in the (exilic) present, and to encourage hope for the Israelite nation in the future. After developing a reading strategy for 1–2 Kings that treats the book as a coherent narrative, Lovell examines the construction of Israelite identity within Kings under the headings of covenant, nationhood, land, and rule. In each case he suggests that the narrative of the book creates room for a genuine but temporary expression of Israelite identity in exile: genuine to show that it remains possible for Israel to be Yahweh's people during the exile, but temporary to encourage hope for a future restoration.