Bøger af Thomas Taylor

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ Christus Relevatus. Id Est Vetus Testamentum Expositum Thomas Taylor Leonardi Strik, 1700

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Proclus was born Feb. 8, 412 AD (his birth date is deduced from a horoscope cast by a disciple, Marinus) in Constantinople to a family of high social status in Lycia (his father Patricius was a high legal official, very important in the Byzantine Empire's court system) and raised in Xanthus. He studied rhetoric, philosophy and mathematics in Alexandria, with the intent of pursuing a judicial position like his father. Before completing his studies, he returned to Constantinopole when his rector, his principal instructor (one Leonas), had business there. Proclus became a successful practicing lawyer. However, the experience of the practice of law made Proclus realize that he truly preferred philosophy. He returned to Alexandria, and began determinedly studying the works of Aristotle under Olympiodorus the Elder (he also began studying mathematics during this period as well with a teacher named Heron (no relation to Hero of Alexandria who was also known as Heron). Eventually, this gifted student became dissatisfied with the level of philosophical instruction available in Alexandria, and went to Athens, the preeminent philosophical center of the day, in 431 to study at the Neoplatonic successor of the famous Academy founded 800 years (in 387 BC) before by Plato; there he was taught by Plutarch of Athens, Syrianus, and Asclepigenia; he succeeded Syrianus as head of the Academy, and would in turn be succeeded on his death by Marinus of Neapolis. He lived in Athens as a vegetarian bachelor, prosperous and generous to his friends, until the end of his life, except for a voluntary one year exile, which was designed to lessen the pressure put on him by his political-philosophical activity, little appreciated by the Christian rulers; he spent the exile traveling and being initiated into various mystery cults as befitted his universal approach to religion, trying to become "a priest of the entire universe". His house has been discovered recently in Athens, under the pavement, south of Acropolis, opposite the theater of Dionysus. He had a great devotion to the Goddess Athena, whom he believed guided him at key moments in his life. Marinus reports that when Christians removed the statue of the Goddess from the Parthenon, a beautiful woman appeared to Proclus in a dream and announced that the "Athenian Lady" wished to stay at his home. Proclus died aged 73, and was buried near Mount Lycabettus in a tomb.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book.

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The Former Consisting of Ten Doubts Concerning Providence, and a Solution of those Doubts; and the Latter Containing a Development of the Nature of Evil.

This Is A New Release Of The Original 1922 Edition.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book.

This Is A New Release Of The Original 1816 Edition.

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This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ Memoirs Of John Howard, The Christians Philanthropist Thomas Taylor, John Howard

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

This collection of literature attempts to compile many of the classic works that have stood the test of time and offer them at a reduced, affordable price, in an attractive volume so that everyone can enjoy them.

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

The present edition of Plato's "Republic" is a reproduction of the translation completed by Thomas Taylor. Stephanus numbers have been added to the original text for easy reference. Also included are Taylor's introduction, copious notes, and an Apology for the Fables of Homer by Proclus, introducing the 2nd and 3rd Books of the Republic. This is the third book in a series of publications reproducing the Works of Plato. The first volume in this series reproduced Taylor's "General Introduction to the Philosophy and Writings of Plato" (ISBN: 9781530752379) and the second reproduced Taylor's translation of the "First Alcibiades" (ISBN: 9781530843312) From the Foreword: The topic of discussion, throughout all ten books of the Republic, is Justice-justice in the polity of the city-state, and justice as a virtue of our soul. The key feature of this dialogue, the thread that binds it together from beginning to end, is the correspondence between these two. "The design of Plato, says Proclus, in this dialogue, is both concerning a polity and true justice, not as two distinct things, but as the same with each other. For what justice is in one soul, that such a polity as is delineated by Plato is in a well inhabited city." (Taylor) The Republic opens with an exploration of what is best or most beneficial for man: to be just or to be unjust. While on the surface this may seem, morally at least, to be a simple question with a simple answer, strong arguments are made for the benefits of acting unjustly, especially if one is able to simultaneously act unjustly and gain the reputation of a just man: for in such a case, one will procure all that can be gained from unjust actions (increased wealth, position, power, etc.) while facing none or very few of the common disadvantages of being unjust (punishments, low public opinion, etc.). It is argued, one might say quite fairly based on common experience, that justice is rarely pursued for the sake of justice itself, but rather for the perceived benefit to the individual, i.e. the common man only seeks justice if they find there to be some personal advantage in doing so. Socrates addresses these fundamental questions and the several arguments levelled against justice in the opening book of the Republic, and demonstrates, with clear and detailed reasonings, several of the glaring deficiencies in these arguments. The question of whether justice is truly better than injustice is not left to such initial reasonings, however, as Socrates's companions urge him into the greater depths of the subject. This naturally opens the dialogue to a fuller exploration of the nature of justice: what it is, what relation is has to our soul, to our city, and so on. The dialogue thus treads through much territory, centering initially around an ideal construction of a just city, while using the knowledge gained through its analysis to shed light on the role of justice in each individual. It passes on to a definition and unveiling of the nature of a true philosopher, and their proper role in such a just city, and from there to an exploration of the forms of polity and their correspondence with types of men (i.e. Timocratic, Oligarchic, Democratic, Tyrannic), relating the conditions and attitudes of each polity to the same conditions and attitudes within the corresponding man. Book 9 provides what may be viewed as a conclusion on what is better: justice or injustice, covering three major points of argument. The close of the dialogue (Book 10) presents us with something a little different: a view of the immortality of the soul and a vision of death and rebirth, complete with postmortem judgment and necessity, corresponding with the common "eastern" notions of karma and reincarnation. Here we see justice and injustice dealt with in direct relation to the immortal soul, beyond the realm of worldly utilitarianism.

The present edition of Plato's "First Alcibiades" is a reproduction of the translation completed by Thomas Taylor and Floyer Sydenham. Stephanus numbers have been added to the original text for easy reference, and Taylor's "Additional Notes," drawn from the MS Commentary of Proclus on this dialogue, has been included immediately following the translation. This is the second book in a series of publications reproducing the Works of Plato. The first volume in this series reproduced Taylor's "General Introduction to the Philosophy and Writings of Plato" (ISBN: 9781530752379) From the Foreword: "The most peculiar and firm principle of all the dialogues of Plato, and of the whole theory of that philosopher, is the knowledge of our own nature, and such pure and genuine knowledge of ourselves, circumscribed in scientific boundaries, must be considered as the most proper principle of all philosophy. "The design of all that has been said in the First Alcibiades is to purify our dianoëtic part [i.e. our reasoning power] from two-fold ignorance, and to remove all that impedes our resumption of true science. For we are ignorant of ourselves in consequence of being involved in oblivion produced by the realms of generation, and agitated by the tumult of the irrational forms of life. In the mean time, we think that we know many things of which we are ignorant. This dialogue therefore is the beginning of all philosophy, in the same manner as the knowledge of ourselves." (Proclus on the First Alcibiades) The First Alcibiades makes for the perfect opening to the Platonic dialogues, being somewhat of a preface in itself to the full study of Plato's philosophy. As Taylor notes: "The First Alcibiades . . . may be called, and appears to have been generally considered by the ancients, an introduction to the whole of Plato's philosophy." This is naturally apparent to any keen student of philosophy who considers the most basic requisites for wisdom. Before one can hope to gain much from the study of Plato, one must have grasped and put into practice the primary purpose of Socrates's initial discourse with Alcibiades. This purpose is summed up perfectly by Proclus in the above quotation. According to Plato, two-fold ignorance is the dreadful state or disease of the multitude, in which we are not only ignorant with respect to the sublimest knowledge, but even ignorant of our own ignorance! "Two-fold ignorance takes place when a man is ignorant that he is ignorant; and this was the case with Alcibiades in the first part of this dialogue, and is the disease of the multitude." (Taylor) We must liberate ourselves from this state if we are to even begin the real study of nature and ourselves. We must first admit to ourselves that we do not know that which we do not know, and step out of the delusion that we know that which we do not know. Once this initial step is taken, we will have moved from "two-fold ignorance" into "simple ignorance," which is the rightful state for the beginning of our study. For "no one would attempt to investigate that which he thinks he knows. It is necessary, therefore, that simple ignorance should be the beginning of investigation. For investigation is a desire of knowledge in things of which we suspect that we are ignorant." It is thus rather useless to begin a study of the Platonic philosophy if we haven't yet addressed this state of darkness we find ourselves in. And it is this liberation from our two-fold ignorance that is the design of the First Alcibiades. On this basis, we believe the choice to open the study of Plato with this dialogue was a wise choice adopted by Thomas Taylor in his five-volume collection, and would be a wise choice for any student of Plato.

This collection of literature attempts to compile many of the classic works that have stood the test of time and offer them at a reduced, affordable price, in an attractive volume so that everyone can enjoy them.

The present volume is a reprint of Thomas Taylor's 1820 translation of Proclus' Commentaries on the Timæus of Plato, which remains to this day arguably the most important and insightful commentary on any of Plato's dialogues. Proclus' commentary provides us with, as Hegel says, the "culmination of Neo-Platonic thought." Combined with Proclus' "On the Theology of Plato," we are provided with a solid foundation in the Platonic tradition, and are able to trace several of the most fundamental points of doctrine more clearly and systematically than is to be found from just about any other source. Students looking for an introduction to the theological elements described in this volume are encouraged to also read Taylor's General Introduction to the Philosophy and Writings of Plato along with his translations of the complete Works of Plato. For more on the mathematical elements, one may look to Taylor's translation of The Philosophical and Mathematical Commentaries of Proclus on the First Book of Euclid's Elements. As Proclus grounds much of his thought in the Chaldean system, one will also benefit from the fragments of the Chaldean Oracles collected and translated also by Taylor. For more on the Pythagorean ideas, see Taylor's edition of The Life of Pythagoras, and for more on the Orphic system see The Hymns of Orpheus. These (and other available works) combine to present the student with a much greater and more profound context for the ideas examined by Proclus in the present work.

The General Introduction contained in the present volume is drawn from Thomas Taylor's five-volume set of the complete Works of Plato, originally published in 1804. With that great task completed, Taylor became the first to translate the whole of the genuine works of Plato (his 55 dialogues and 12 epistles) into English. That work is a timeless masterpiece not solely because of the quantity of works translated or the sublimity of those works, but due also to Taylor's ability to elucidate the principles of that philosophy as no other has done in the English tongue.In his introduction Taylor gives us an overview of the fundamental principles of the philosophy and theology of Plato, guiding us on a journey transcending the mundane particulars of our sensory lives upwards to the summit of all things, the principle of principles and fountain of all that is. Through this journey, and with careful thought and consideration, the student may gather enough of an outline to begin assembling his own conception of that system, from which he may later begin his efforts towards a recollection of divine truths.Following Taylor's overview of Plato's philosophy, he provides an outline of that great philosopher's writings, from their structure and organization, down to Plato's style of writing. Lastly, Taylor introduces us to the full set of his translations, providing the reasoning used in his arrangement of the dialogues along with references to previous translations and commentaries he relied upon in his efforts.In his five-volume set, Taylor followed this Introduction with a short glossary of terms peculiar to the Platonic philosophy, which we have here reproduced along with several additional terms and definitions drawn from two of Taylor's other publications.Concluding this volume, and Taylor's introductory material for his translations, is his rendering of the biography of Plato by Olympiodorus. This biography is rather concise in itself, but provides some general sense of the life of the man.These introductory materials ought to furnish the sincere student with the necessaries to begin an earnest study of philosophy, not as it is so commonly presented in our modern times, stripped of all substance in the name of ever expanding sophistry, but imbibed with the life-essence of that great wisdom that underlies the genuine Grecian system, from Orpheus to Pythagoras, Plato and beyond. To begin this study is to ask the aid of that golden chain of philosophers in the effort of seeking real knowledge of ourselves, such that we may practice and embody the highest virtue.The present volume is the first in a series of publications reproducing the Works of Plato. It is highly recommended that the student follow Taylor's arrangement of the dialogues in their initial study of the philosophy, in order that they may gain the most from such sincere efforts towards wisdom. If the student is desirous of this, the first dialogue in that arrangement is the First Alcibiades. In that dialogue, one will encounter the first, and most critical step in the life of a philosopher: that of liberation from the disease of two-fold ignorance. Only once liberated may one truly benefit from further study of Plato's sublime philosophy.It is further recommended that the sincere student open themselves to a wider study of the Grecian philosophy, theology and mythology as presented throughout the translations and original works of Thomas Taylor. From the Egyptian Mysteries, the Chaldean Oracles, the Hymns of Orpheus, to the Life of Pythagoras, and onwards through the works of Plato, Aristotle and the later Platonists (in particular, that of Proclus), Taylor's translations, as well as his introductions and copious notes, shed clear white light on this vast and sublime wisdom tradition. The study of Plato is but one thread in this divine tapestry.

The Emperor Julian's Oration to the Sovereign Sun and The Emperor Julian's Oration to the Mother of the Gods. With a copious introduction, in which some of the greatest arcana of the Grecian theology are unfolded. "The Emperor Julian, the author of the two following Orations, is well known in the character of a Sovereign and an Apostate which he once sustained, but very few are acquainted with him in the characters of a Theologist and Philosopher, which he displays through the whole of his works, in a manner by no means contemptible or weak." "Julian, however, appears to have possessed as much of the philosophical genius as could possibly be the portion of an Emperor of Rome, and was doubtless as much superior to any other Emperor, either prior or posterior to him, as the philosophy and theology which he zealously professed transcend all others in dignity and worth.

The "Elements of Theology" is one of Proclus' most famous works. The translator Thomas Taylor describes the Elements thus: "This admirable work contains two hundred and eleven propositions, disposed in a scientific order, and supported by the firmest demonstrations. They begin from the super-essential unity, and proceed gradually through all the beautiful and wonderful progressions of divine causes, ending in the self-moving energies of souls. They possess all the accuracy of Euclid, and all the subtlety and sublimity necessary to a knowledge of the most profound theology; and may be considered as bearing the same relation to the Pythagoric and Platonic wisdom, as Euclid's Elements, to the most abstruse geometry. . . . it is replete with sublimest knowledge, and the most important truths. . . . the propositions relate to the most abstract subjects that can be conceived; and the demonstrations are uncommonly subtle and profound. I only add, that these Elements form an admirable introduction to the six books of Proclus on Plato's Theology."-Thomas Taylor, from the Foreword.

The present volume is a reprint of Thomas Taylor's 1816 translation of Proclus' "On the Theology of Plato", by far the most exhaustive and complete survey of the theological elements of Plato's teachings. In the original edition of this work, Taylor included additional materials, including Proclus' "Elements of Theology", along with fragments from treatises on Providence, Fate and Evil. Of these, only the Elements of Theology have been included in the present volume, while the others await reprinting in a separate volume. The Elements of Theology and the Theology of Plato together allow the reader a greater possibility of grasping the overall scheme of Platonic theology. As Taylor notes in his Introduction, "the Elements of Theology . . . render[s] the treatise On the Theology of Plato more complete, and . . . assist[s] the reader who wishes to penetrate the depths of that most abstruse and sublime work; for the former elucidates, and is elucidated by the latter." Students wishing for an introduction to the theology described in this volume are encouraged to also read Taylor's General Introduction to the Philosophy and Writings of Plato along with his translations of the complete Works of Plato. "I rejoice in the opportunity which is afforded me of presenting the truly philosophic reader, in the present work, with a treasure of Grecian theology; of a theology, which was first mystically and symbolically promulgated by Orpheus, afterwards disseminated enigmatically through images by Pythagoras, and in the last place scientifically unfolded by Plato and his genuine disciples. The peculiarity indeed of this theology is that it is no less scientific than sublime; and that by a geometrical series of reasoning originating from the most self-evident truths, it develops all the deified progressions from the ineffable principle of things, and accurately exhibits to our view all the links of that golden chain of which deity is the one extreme, and body the other."-Thomas Taylor, from the Introduction

Introduction to the Philosophy and Writings of Plato