In July 2020 we have published our 110th volume, Iamblichus, On the Science of Mathematics, tr. J. Dillon & J. O. Urmson. You can read more about it at Bloomsbury's website here. We also have three more volumes coming out before the end of 2020. These are: 

Al-Farabi, Syllogism: An Abridgement of Aristotle’s Prior Analytics, tr. W. Hodges & S. Chatti, due Sept 2020 – https://www.bloomsbury.com/uk/al-farabi-syllogism-an-abridgement-of-aristotles-prior-analytics-9781350126992/
 
Alexander of Aphrodisias, On Aristotle Topics 2, tr. L. Castelli, due Sept 2020 – https://www.bloomsbury.com/uk/alexander-of-aphrodisias-on-aristotle-topics-2-9781350151284/
 
Themistius, On Aristotle Metaphysics 12, tr. Y. Mayrav, due Nov 2020 – https://www.bloomsbury.com/uk/themistius-on-aristotle-metaphysics-12-9781350127241/
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We are pleased to announce two new volumes currently in press and hopefully in print in early 2018. These are:
 
Elias and David, Introductions to Philosophy, with Olympiodorus, Introduction to Logic, translated by Sebastian Gertz
 
Ammonius (445-517/26 AD) set up a new teaching programme in Alexandria with up to six introductions to the philosophy curriculum, which made it far more accessible, and encouraged its spread from Greek to other cultures. From Olympiodorus, his pupil, we have an introduction to Aristotle’s Philosophy, an introduction to Logic and an introduction to Aristotle’s Categories. Olympiodorus’ students, Elias and David, both wrote introductions to Philosophy, which start with six definitions of Philosophy, to which David adds replies to the sceptical question whether there is such a thing as Philosophy. All these are translated here. From Ammonius we have an Introduction to Logic, to Aristotle’s Philosophy, and to Aristotle’s Categories, all translated earlier as the prooemium to Ammonius’ commentary on Aristotle’s Categories. Ammonius also wrote a commentary on an earlier introduction, Porphyry’s Isagoge (Introduction), and prefaced this with a further introduction. If we count in Porphyry’s Introduction itself, which has been translated elsewhere, this makes six introductions to the Philosophy curriculum. The texts translated by Sebastian Gertz go a long way towards completing our picture of what it would have been like to sit in a first year Philosophy course in Ancient Alexandria.
 
Hermias, On Plato Phaedrus 227A-245E, translated by Dirk Baltzly & Michael Share
 
This commentary records, through notes taken by Hermias, Syrianus’ seminar on Plato’s Phaedrus, one of the world’s most influential celebrations of erotic beauty and love. It is the only Neoplatonic commentary on Plato's Phaedrus to have survived in its entirety. Further interest comes from the recorded interventions by Syrianus’ pupils – including those by Proclus, his eventual successor as head of the Athenian school, who went on to teach Hermias’ father, Ammonius.
 
The first of two volumes of Hermias’ commentary, the chapters translated here discuss the argument that the soul can be proved immortal as being the self-moving source of eternal motion. Aristotle explicitly disagreed with Plato on this treatment of the soul and Syrianus, having previously (in a commentary on the Metaphysics) criticised Aristotle severely when he disagreed with Plato, feels obliged here, too, to address the apparent disagreement. This new translation is thus vital for understanding Syrianus’ attitude to Aristotle.

We are pleased to announce four volumes due out in 2016. These are the second edition of Aristotle Transformed and its sequel Aristotle Re-Interpreted, the second half of Michael Griffin's translation of Olympiodorus, On Plato Alcibiades, and, previously unannounced here, Priscian's Answers to King Khosroes of Persia. This last volume has involved retro-translation of the, in places incomprehensible, Latin text into ancient Greek in order to produce a meaningful English translation.

Priscian of Lydia was one of the Athenian philosophers who took refuge in 531 AD with King Khosroes I of Persia, after the Christian Emperor Justinian stopped the teaching of the pagan Neoplatonist school in Athens. This was one of the earliest examples of the sixth-century diffusion of the philosophy of the commentators to other cultures.

Tantalisingly, Priscian fully recorded in Greek the answers provided by the Athenian philosophers to the king's questions on philosophy and science. But these answers survive only in a later Latin translation which understood both the Greek and the subject matter very poorly. Our translators have often had to reconstruct from the Latin what the Greek would have been, in order to recover the original sense.

The answers start with subjects close to the Athenians' hearts: the human soul, on which Priscian was an expert, and sleep and visions. But their interest may have diminished when the king sought their expertise on matters of physical science: the seasons, celestial zones, medical effects of heat and cold, the tides, displacement of the four elements, the effect of regions on living things, why only reptiles are poisonous, and winds. At any rate, in 532 AD, they moved on from the palace, but still under Khosroes' protection. This is the first translation of the record they left into English or any modern language.