Giorgio Morandi.

Presentazione di Angelo Paredi. Vicenza, Neri Pozza Ed. 1968, cm.16,5x22, pp.53, 38 tavv.bn.ft. legatura editoriale cartonata sopracoperta figurata. Coll.Fontes Ambrosiani,XLI.

Torino, Einaudi Ed. 1981, cm.20,5x21, pp.362, 307 tavv.bn.nt. legatura editoriale sopracoperta figurata. Coll.Saggi,434.

Firenze, Edizioni U 1946, cm.14x18,5, pp.38, 64 tavv.bn.ft. legatura editoriale. Edizione limitata e numerata in 1000 esemplari. Quaderni d'Arte, n.1. collana curata da G.Raimondi e C.L.Ragghianti. Dorso mancante.

Introduzione di Raffaele De Grada. Bergamo, Poligrafiche Bolis 1975, cm.20,5x28, pp.138 ill.bn.e a colori. legatura editoriale in tutta tela, con sopracoperta figurata a colori.

Illustrato da Franca Puliti. raccontato da Sergio Ladislao Miranda. Parma, Artegrafica Silva 1979, cm.31x42, pp.29, alcune tavv.a col.applicate. legatura ed.cop.fig.a col.

New York, Random House 1928, 2 voll. di 3, cm.14x21, pp.(6),567,(3), legatura ed. in tutta tela, titoli in oro al dorso.

Traduzione di Pietro Balestrero. Catania, Edizioni Paoline 1962, cm.11,5x17, pp.122, legatura ed.in balacron. Coll.Maestri, 5.

University of California Press 1994, cm.15x23, pp.254, brossura con copertina figurata a colori. We tend to suppose that the ancient Greeks had primitive ideas of the self, of responsibility, freedom, and shame, and that now humanity has advanced from these to a more refined moral consciousness. Bernard Williams's original and radical book questions this picture of Western history. While we are in many ways different from the Greeks, Williams claims that the differences are not to be traced to a shift in these basic conceptions of ethical life. We are more like the ancients than we are prepared to acknowledge, and only when this is understood can we properly grasp our most important differences from them, such as our rejection of slavery. The author is a philosopher, but much of his book is directed to writers such as Homer and the tragedians, whom he discusses as poets and not just as materials for philosophy. At the center of his study is the question of how we can understand Greek tragedy at all, when its world is so far from ours.