Celebrating the sixtieth birthday of G. E. L. Owen, this is a book for specialists in Greek philosophy and philosophers of language.

"Basics" is a series about the basic disciplines of graphic design. The first installment in the series is about logos and is classified into three categories: graphics, typography and illustration. Basics-Logos features 2067 different logos developed by designers from around the world, showcasing a broad range of styles that enhance the book and make it both a compendium of visual input and a great source for inspiration.

The author illustrates how designers can utilize the tools of rhetoric.

Today we urgently need to reevaluate the human place in the world in relation to other animals. This book puts Maurice Merleau-Ponty’s philosophy into dialogue with literature, evolutionary biology, and animal studies. In a radical departure from most critical animal studies, it argues for evolutionary continuity between human cultural and linguistic behaviors and the semiotic activities of other animals. In his late work, Derrida complained of philosophers who denied that animals possessed such faculties, but he never investigated the wealth of scientific studies of actual animal behavior. Most animal studies theorists still fail to do this. Yet more than fifty years ago, Merleau-Ponty carefully examined the philosophical consequences of scientific animal studies, with profound implications for human language and culture. For him, “animality is the logos of the sensible world: an incorporated meaning.” Human being is inseparable from animality. This book differs from other studies of Merleau-Ponty by emphasizing his lifelong attention to science. It shows how his attention to evolutionary biology and ethology anticipated recent studies of animal cognition, culture, and communication.

This book contains fifteen essays all seeking to regain the original meaning of philosophy as the love of wisdom. Mythos and Logos are two essential aspects of a quest that began with the ancient Greeks. As concepts fundamental to human experience, Mythos and Logos continue to guide the search for truth in the twenty-first century.

Johnstone's interdisciplinary account ably demonstrates that in the ancient world it was both the content and form of speech that most directly inspired, awakened, and deepened the insights comprehended under the notion of wisdom.

“In this extraordinary meditation, Eva Brann takes us to the fierce core of Heraclitus's vision and shows us the music of his language. The thought and beautiful prose in The Logos of Heraclitus are a delight.”—Barry Mazur, Harvard University “An engaged solitary, an inward-turned observer of the world, inventor of the first of philosophical genres, the thought-compacted aphorism,” “teasingly obscure in reputation, but hard-hittingly clear in fact,” “now tersely mordant, now generously humane.” Thus Eva Brann introduces Heraclitus—in her view, the West’s first philosopher. The collected work of Heraclitus comprises 131 passages. Eva Brann sets out to understand Heraclitus as he is found in these passages and particularly in his key word, Logos, the order that is the cosmos. “Whoever is captivated by the revelatory riddlings and brilliant obscurities of what remains of Heraclitus has to begin anew—accepting help, to be sure, from previous readings—in a spirit of receptivity and reserve. But essentially everyone must pester the supposed obscurantist until he opens up. Heraclitus is no less and no more pregnantly dark than an oracle…The upshot is that no interpretation has prevailed; every question is wide open.”

"The coming of a spiritual age must be preceded by the appearance of an increasing number of individuals who are no longer satisfied with the normal intellectual, vital, and physical existence of man, but perceive that a greater evolution is the real goal of humanity and attempt to effect it in themselves, to lead others to it, and to make it the recognized goal of the race. In proportion as they succeed, and to the degree to which they carry this evolution, the yet unrealized potentiality which they represent will become the actual possibility of the future." --Sri Aurobindo, The Human Cycle Sri Aurobindo stands out as one of the deepest and most profoundly relevant of contemporary Asian spiritual masters speaking to the West. His vision transcends the distinctive strengths and weaknesses of India and the West, and his discipline brings the yogas of the Gita to the task of world transformation. His collaborator, The Mother, offers a blueprint for the utopian community Auroville, giving sage advice on the ideal of a spiritually based approach to education. Robert McDermott's afterword in this revised edition recounts the increased significance of Aurobindo's message in the West--especially for America--since the book was first published in 1973. Here is an invaluable resource for understanding the underlying connections and common ground between Eastern and Western teachings and traditions for modern thinkers and spiritual seekers.

A germinal examination of rhetoric's beginnings through pre-fourth-century Greek texts How did rhetoric begin and what was it before it was called "rhetoric"? Must art have a name to be considered art? What is the difference between eloquence and rhetoric? And what were the differences, if any, among poets, philosophers, sophists, and rhetoricians before Plato emphasized—or perhaps invented—their differences? In Logos without Rhetoric: The Arts of Language before Plato, Robin Reames attempts to intervene in these and other questions by examining the status of rhetorical theory in texts that predate Plato's coining of the term rhetoric (c. 380 B.C.E.). From Homer and Hesiod to Parmenides and Heraclitus to Gorgias, Theodorus, and Isocrates, the case studies contained here examine the status of the discipline of rhetoric prior to and therefore in the absence of the influence of Plato and Aristotle's full-fledged development of rhetorical theory in the fourth century B.C.E. The essays in this volume make a case for a porous boundary between theory and practice and promote skepticism about anachronistic distinctions between myth and reason and between philosophy and rhetoric in the historiography of rhetoric's beginning. The result is an enlarged understanding of the rhetorical content of pre-fourth-century Greek texts. Edward Schiappa, head of Comparative Media Studies/Writing and the John E. Burchard Professor of Humanities at the Massachusetts Institute of Technology, provides an afterword.