Timaeus and Critias is a Socratic dialogue in two parts. A response to an account of an ideal state told by Socrates, it begins with Timaeus’s theoretical exposition of the cosmos and his story describing the creation of the universe, from its very beginning to the coming of man. Timaeus introduces the idea of a creator God and speculates on the structure and composition of the physical world. Critias, the second part of Plato’s dialogue, comprises an account of the rise and fall of Atlantis, an ancient, mighty and prosperous empire ruled by the descendents of Poseidon, which ultimately sank into the sea.

Plato’s Timaeus was his only cosmological dialogue and for almost thirteen hundred years it provided the basis in the West for educated people’s general view of the natural world. The author provides a translation of this important work, together with the Critias – the source of the legendary tale of Atlantis. He has taken particular care to provide an accurate rendering of Plato’s words and to avoid putting his own or any other interpretation on the works.

Plato's Timaeus is one of the most influential and challenging works of ancient philosophy to have come down to us. Sarah Broadie's rich and compelling study proposes new interpretations of major elements of the Timaeus, including the separate Demiurge, the cosmic 'beginning', the 'second mixing', the Receptacle and the Atlantis story. Broadie shows how Plato deploys the mythic themes of the Timaeus to convey fundamental philosophical insights and examines the profoundly differing methods of interpretation which have been brought to bear on the work. Her book is for everyone interested in Ancient Greek philosophy, cosmology and mythology, whether classicists, philosophers, historians of ideas or historians of science. It offers new findings to scholars familiar with the material, but it is also a clear and reliable resource for anyone coming to it for the first time.

Plato’s Timaeus and the Biblical Creation Accounts argues that the creation of the world in Genesis 1 and the story of the first humans in Genesis 2-3 both draw directly on Plato’s famous account of the origins of the universe, mortal life and evil containing equal parts science, theology and myth. This book is the first to systematically compare biblical, Ancient Near Eastern and Greek creation accounts and to show that Genesis 1-3 is heavily indebted to Plato’s Timaeus and other cosmogonies by Greek natural philosophers. It argues that the idea of a monotheistic cosmic god was first introduced in Genesis 1 under the influence of Plato’s philosophy, and that this cosmic Creator was originally distinct from the lesser terrestrial gods, including Yahweh, who appear elsewhere in Genesis. It shows the use of Plato’s Critias, the sequel to Timaeus, in the stories about the Garden of Eden, the intermarriage of "the sons of God" and the daughters of men, and the biblical flood. This book confirms the late date and Hellenistic background of Genesis 1-11, drawing on Plato’s writings and other Greek sources found at the Great Library of Alexandria. This study provides a fascinating approach to Genesis that will interest students and scholars in both biblical and classical studies, philosophy and creation narratives. .

The studies included in Mythogenesis, Interdiscursivity, Ritual —offered to Professor Demetrios Yatromanolakis, a pioneering scholar— shed new light on a variety of areas: the encounters of ancient Greece with other societies and cultures in antiquity; the interplay between art (vase-painting and sculpture) and broader ideological developments/mentalities in antiquity; ritual in ancient Greek contexts; political ideologies and religion; history of scholarship, textual criticism/critical editing, and hermeneutics; the reception of myth and of archaic and classical Greek culture and philosophy in diverse discursive, mediatic, and sociocultural contexts — from impressionist painting, to modernism and the avant-garde, to Foucauldian thought.

Timaeus is not an independent work. Rather, it is the premier dialogue in an unfinished trilogy that also includes Critias, of which we have only a fragment, and Hermocrates, which is forecast in Critias but was presumably never written. There is demand, and has been for some time now, for an account of the relevance between the extant parts of the trilogy, namely the pertinence of Timaeus’ cosmology to Critias’ war story. Over time this demand has been refined. There is now a more specific interest in the relevance of the cosmology to what is commonly known as “Socrates’ Request”—that is, what Socrates is asking of his interlocutors at the outset of the trilogy. While Charles Ives certainly addresses the former, more general demand, the primary concern in this book is with the latter, given the obvious aptness of Critias’ contribution. Socrates, at least in part, is asking for a story about a war, and Critias provides it. What is far from obvious is how Timaeus’ contribution fits into this picture. In order to illuminate the nature of this contribution, Ives first establishes that Socrates is asking for an encomium with two areas of focus, which will be taken up by Critias and Timaeus. Critias will speak on war—more precisely, on the war between ancient Athens and Atlantis. Timaeus will speak on the warriors’ education as philosophers, and in particular on the formation and nature of the philosophical soul. To show the relevance of Timaeus’ speech to the request, Ives highlights the educational aspects of the dialogue, charting the progress of an educational program that aims at health. The book especially focuses on the convalescence of intellect, which ushers in discussions of the medical dimensions of Timaeus’ physics; the markedly Platonic project of becoming like god; and the comprehensively philosophical soul that leads its possessor to success on the battlefield. Socrates’ Request and the Educational Narrative of the Timaeus is written for those interested in ancient philosophy and philosophy of education.