{"_index":"sire","_type":"_doc","_id":"1292","_score":null,"_source":{"id":1292,"authors_free":[{"id":1881,"entry_id":1292,"agent_type":"person","is_normalised":1,"person_id":69,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"D\u00f6rrie, Heinrich ","free_first_name":"Heinrich ","free_last_name":"D\u00f6rrie","norm_person":{"id":69,"first_name":"Heinrich ","last_name":"D\u00f6rrie","full_name":"D\u00f6rrie, Heinrich ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/118526375","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"\"Simplikios\"","main_title":{"title":"\"Simplikios\""},"abstract":"Bei dem Text handelt es sich um einen kurzen Eintrag zu Simplikios im f\u00fcnften Band der Fachenzyklop\u00e4die der Altertumswissenschaften \"Der kleine Pauly\".","btype":2,"date":"1975","language":"German","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/Zs9qYWQVl6zGTuN","doi_url":null,"categories":[],"authors":[{"id":69,"full_name":"D\u00f6rrie, Heinrich ","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":{"id":1292,"section_of":264,"pages":"205","is_catalog":null,"book":{"id":264,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":null,"type":4,"language":"de","title":"Der kleine Pauly, Band 5","title_transcript":"","title_translation":"","short_title":"Sontheimer1975","has_no_author":null,"volume":null,"date":"1975","edition_no":null,"free_date":"1975","abstract":"","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/2ExMFKhH22Mx30T","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":264,"pubplace":"M\u00fcnchen","publisher":"Druckenm\u00fcller","series":"Der Kleine Pauly. Lexikon der Antike","volume":"5","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["\"Simplikios\""]}

{"_index":"sire","_type":"_doc","_id":"1005","_score":null,"_ignored":["booksection.book.abstract.keyword"],"_source":{"id":1005,"authors_free":[{"id":1511,"entry_id":1005,"agent_type":null,"is_normalised":null,"person_id":28,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Algra, Keimpe A.","free_first_name":"Keimpe A.","free_last_name":"Algra","norm_person":{"id":28,"first_name":"Keimpe A.","last_name":"Algra","full_name":"Algra, Keimpe A.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/115110992","viaf_url":"","db_url":"","from_claudius":null}},{"id":1512,"entry_id":1005,"agent_type":null,"is_normalised":null,"person_id":7,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Fortenbaugh, William W.","free_first_name":"William W.","free_last_name":"Fortenbaugh","norm_person":{"id":7,"first_name":"William W. ","last_name":"Fortenbaugh","full_name":"Fortenbaugh, William W. ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/110233700","viaf_url":"","db_url":"","from_claudius":null}},{"id":1513,"entry_id":1005,"agent_type":null,"is_normalised":null,"person_id":379,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Gutas, Dimitri","free_first_name":"Dimitri","free_last_name":"Gutas","norm_person":{"id":379,"first_name":"Dimitri","last_name":"Gutas","full_name":"Gutas, Dimitri","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/122946243","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"'Place' in Context: On Theophrastus Fr. 21 et 22 Wimmer","main_title":{"title":"'Place' in Context: On Theophrastus Fr. 21 et 22 Wimmer"},"abstract":"The aim of the present study is to determine what position should be assigned \r\nto Theophrastus\u2019 ideas about place in general, and to fr. 22 in particular, in the \r\nRezeptionsgeschichte of Aristotelian physics. To this purpose we shall concentrate \r\non the three main items already referred to, viz. (1) the interpretation of fr. 22 \r\nin relation to fr. 21 and to Aristotle\u2019s theory of topos to be found in the Physics,\r\n(2) the problem of Theophrastus\u2019 commitment, and (3) the question as to how our \r\nsource Simplicius interprets, or misinterprets, Theophrastus\u2019 position. [p. 142]","btype":2,"date":"1992","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/YHBvZfs9VdSC8vJ","doi_url":null,"categories":[],"authors":[{"id":28,"full_name":"Algra, Keimpe A.","role":{"id":1,"role_name":"author"}},{"id":7,"full_name":"Fortenbaugh, William W. ","role":{"id":2,"role_name":"editor"}},{"id":379,"full_name":"Gutas, Dimitri","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":1005,"section_of":294,"pages":"141-165","is_catalog":null,"book":{"id":294,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":null,"type":4,"language":"en","title":"Theophrastus. His Psychological, Doxographical and Scientific Writings","title_transcript":"","title_translation":"","short_title":"Fortenbaugh1992","has_no_author":null,"volume":null,"date":"1992","edition_no":null,"free_date":"1992","abstract":"Theophrastus of Eresus was Aristotle's pupil and successor as head of the Peripatetic School. He is best known as the author of the amusing Characters and two ground-breaking works in botany, but his writings extend over the entire range of Hellenistic philosophic studies. Volume 5 of Rutgers University Studies in Classical Humanities focuses on his scientific work. The volume contains new editions of two brief scientific essays-On Fish and Afeteoro\/o^y-accompanied by translations and commentary.\r\n\r\nAmong the contributions are: \"Peripatetic Dialectic in the De sensibus,\" Han Baltussen; \"Empedocles\" Theory of Vision and Theophrastus' De sensibus,\" David N. Sedley; \"Theophrastus on the Intellect,\" Daniel Devereux; \"Theophrastus and Aristotle on Animal Intelligence,\" Eve Browning Cole; \"Physikai doxai and Problemata physika from Aristotle to Agtius (and Beyond),\" Jap Mansfield; \"Xenophanes or Theophrastus? An Aetian Doxographicum on the Sun,\" David Runia; \"Place1 in Context: On Theophrastus, Fr. 21 and 22 Wimmer,\" Keimpe Algra; \"The Meteorology of Theophrastus in Syriac and Arabic Translation,\" Hans Daiber; \"Theophrastus' Meteorology, Aristotle and Posidonius,\" Ian G. Kidd; \"The Authorship and Sources of the Peri Semeion Ascribed to Theophrastus,\" Patrick Cronin; \"Theophrastus, On Fish\" Robert W. Sharpies.","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/YbepBXKpzNkg3QW","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":294,"pubplace":"New Brunswick","publisher":"Transaction Publers","series":"Rutgers University Studies in Classical Humanities","volume":"5","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["'Place' in Context: On Theophrastus Fr. 21 et 22 Wimmer"]}

{"_index":"sire","_type":"_doc","_id":"845","_score":null,"_source":{"id":845,"authors_free":[{"id":1249,"entry_id":845,"agent_type":null,"is_normalised":null,"person_id":14,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Steel, Carlos","free_first_name":"Carlos","free_last_name":"Steel","norm_person":{"id":14,"first_name":"Carlos ","last_name":"Steel","full_name":"Steel, Carlos ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/122963083","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"(Neo-) Platonica","main_title":{"title":"(Neo-) Platonica"},"abstract":"Filosofie is ons vooral in de vorm van teksten toegankelijk. Wie filosofie wil studeren, zal onvermijdelijk teksten moeten bestuderen en zal het resultaat van zijn eigen onderzoek weer in de vorm van teksten produceren. Wel heeft de filosofie van oudsher ook met de mogelijkheid rekening gehouden dat men inzichten kan verwerven die niet discursief uitgedrukt kunnen worden, die niet \u201etextf\u00e4hig\u201c zijn; maar toch is de filosofie weinig be\u00efnvloed geworden door deze principi\u00eble mogelijkheid. Tenslotte kan men weer reflecteren en schrijven over deze niet-tekstmatige inzichten, zodat het erop lijkt dat men nooit uit de toverban van de tekst geraken kan. Niemand zal eraan denken het voordeel prijs te geven dat de filosofie heeft door zich aan teksten te binden en zo haar inzichten te objectiveren. Maar toch is het bedenkelijk dat men de binding van filosofisch inzicht aan de tekst als vanzelfsprekend ziet. Zo wordt ook niet meer duidelijk wat de \u201ezaak\u201c is waarop de filosofische tekst betrekking heeft. Is er wel een \u201ezaak-los-van-de-tekst\u201c? Het is bekend dat Plato tegenover het fenomeen \u201etekst\u201c bewust afstand heeft genomen. Men kan hem zeker niet verwijten dat hij een na\u00efef vertrouwen heeft in de tekst als medium van filosofisch inzicht: waar het in de filosofie eigenlijk om gaat is niet in tekst uit te drukken. Al is hij zelf meer dan wie ook tekst-kunstenaar, hij blijft zich bewust van de grenzen van de tekst. Wie uit Plato\u2019s dialogen een doctrine construeert, een systeem van uitspraken over \u201ewat het geval is\u201c, verliest deze reserve ten opzichte van de tekst en reduceert de vele \u201evormen van kennis\u201c tot objectief \u201epropositioneel\u201c kennen.\r\n\r\nDit is de invalshoek van waaruit Wolfgang Wieland, vooral bekend wegens zijn originele studie over Aristoteles\u2019 Physica, zijn Plato-boek geschreven heeft: Platon und die Formen des Wissens. Het boek bevat drie delen. Het eerste is gewijd aan Plato\u2019s verhouding tot de geschreven tekst. Uitgaande van de bekende passage in de Phaidros onderzoekt Wieland waarom Plato zo kritisch is ten opzichte van het schrift. Plato verzet zich tegen elke poging om het weten te objectiveren alsof men in de tekst over inzicht als over een stuk bezit zou kunnen beschikken. Elke formulering in taal blijft werktuig, iets voorlopigs. Het \u201egebruiksweten\u201c dat in de omgang met de dingen tot stand komt, heeft voorrang op het weten dat in proposities is uitgedrukt. Hier staan we meteen voor het centrale thema van Wielands boek. Het is echter de vraag of dit bij Plato wel zo centraal is. Bij Plato gaat het vooreerst om kritiek op het schrift, en niet op het propositionele weten als zodanig.\r\n\r\nVanuit de schriftkritiek kan men ook de dialoog als medium van filosofisch denken begrijpen. Indien men ondanks alle reserves toch niet aan tekst verzaken kan, dan biedt de dialoogvorm een uitweg. E\u00e9n van de tekorten van de tekst heeft namelijk te maken met het ontbreken van een re\u00eble context van het woord. De dialoog brengt deze context op dramatisch-fictieve wijze tot stand. De dialoog is geen didactisch hulpmiddel, geen inkleding van een leer. De uitspraken blijven er als \u201ewerktuigen\u201c in de gespreksactie fungeren. Vanuit de schriftkritiek kan men ook het statuut van de mythe binnen de tekst begrijpen, het metaforische karakter van vele passages, het gebruik van de ironie. Tenslotte wijst Wieland in \u00a7 5 op het belang van de fictieve chronologie bij het beoordelen van een dialoog. Men kan namelijk, uitgaande van de dramatische situatie van de verschillende dialogen, een fictieve chronologie opstellen: zo zal niemand betwisten dat de Parmenides later is geschreven dan de Phaidon (re\u00eble chronologie), maar in de fictieve chronologie komt de Parmenides veel eerder, omdat hierin de jonge Socrates optreedt, terwijl in de Phaidon Socrates voor de dood staat. In de interpretatie heeft men te weinig rekening gehouden met de plaats van een dialoog in deze fictieve chronologie.\r\n[introduction p. 319-320] \u00dcbersetzung: Philosophie ist uns vor allem in der Form von Texten zug\u00e4nglich. Wer Philosophie studieren will, muss zwangsl\u00e4ufig Texte studieren und wird die Ergebnisse seiner eigenen Forschung wiederum in Form von Texten pr\u00e4sentieren. Die Philosophie hat jedoch seit jeher auch die M\u00f6glichkeit ber\u00fccksichtigt, dass Erkenntnisse gewonnen werden k\u00f6nnen, die nicht diskursiv ausgedr\u00fcckt werden k\u00f6nnen, die also nicht \u201etextf\u00e4hig\u201c sind. Dennoch hat diese prinzipielle M\u00f6glichkeit die Philosophie kaum beeinflusst. Letztendlich kann man auch \u00fcber diese nicht-textlichen Erkenntnisse reflektieren und schreiben, sodass es scheint, als k\u00f6nne man niemals aus dem Bann des Textes entkommen. Niemand wird daran denken, den Vorteil aufzugeben, den die Philosophie dadurch hat, sich an Texte zu binden und ihre Erkenntnisse so zu objektivieren. Doch es ist bedenklich, dass man die Bindung philosophischer Erkenntnis an den Text als selbstverst\u00e4ndlich betrachtet. Dadurch wird auch unklar, was die \u201eSache\u201c ist, auf die sich der philosophische Text bezieht. Gibt es \u00fcberhaupt eine \u201eSache au\u00dferhalb des Textes\u201c?\r\n\r\nEs ist bekannt, dass Platon dem Ph\u00e4nomen \u201eText\u201c bewusst distanziert gegen\u00fcberstand. Man kann ihm sicher nicht vorwerfen, ein naives Vertrauen in den Text als Medium philosophischer Erkenntnis gehabt zu haben: Worauf es in der Philosophie eigentlich ankommt, l\u00e4sst sich nicht in Texten ausdr\u00fccken. Auch wenn er selbst mehr als jeder andere ein K\u00fcnstler des Textes war, war er sich stets der Grenzen des Textes bewusst. Wer aus Platons Dialogen eine Doktrin konstruiert, ein System von Aussagen \u00fcber \u201edas, was der Fall ist\u201c, verliert diese kritische Distanz zum Text und reduziert die vielen \u201eFormen des Wissens\u201c auf ein objektives \u201epropositionales\u201c Wissen.\r\n\r\nDies ist die Perspektive, aus der Wolfgang Wieland, vor allem bekannt f\u00fcr seine originelle Studie \u00fcber Aristoteles\u2019 Physik, sein Platon-Buch Platon und die Formen des Wissens geschrieben hat. Das Buch besteht aus drei Teilen. Der erste Teil widmet sich Platons Verh\u00e4ltnis zum geschriebenen Text. Ausgehend von der bekannten Passage im Phaidros untersucht Wieland, warum Platon dem Schreiben so kritisch gegen\u00fcberstand. Platon wendet sich gegen jede Versuchung, Wissen zu objektivieren, als k\u00f6nne man in einem Text \u00fcber Erkenntnisse verf\u00fcgen wie \u00fcber einen Besitz. Jede Formulierung in Sprache bleibt ein Werkzeug, etwas Vorl\u00e4ufiges. Das \u201eGebrauchswissen\u201c, das im Umgang mit den Dingen entsteht, hat Vorrang vor dem Wissen, das in Propositionen ausgedr\u00fcckt ist. Hier begegnen wir dem zentralen Thema von Wielands Buch. Es bleibt jedoch die Frage, ob dies bei Platon tats\u00e4chlich zentral ist. Bei Platon geht es zun\u00e4chst um Kritik am Schreiben und nicht um Kritik am propositionalen Wissen als solches.\r\n\r\nAus der Schriftkritik l\u00e4sst sich auch die Dialogform als Medium des philosophischen Denkens verstehen. Wenn man trotz aller Vorbehalte nicht auf den Text verzichten kann, bietet die Dialogform einen Ausweg. Ein Mangel des Textes liegt n\u00e4mlich im Fehlen eines realen Kontexts des Wortes. Der Dialog stellt diesen Kontext auf dramatisch-fiktive Weise her. Der Dialog ist kein didaktisches Hilfsmittel, keine Verpackung einer Lehre. Die Aussagen fungieren in der Dialoghandlung weiterhin als \u201eWerkzeuge\u201c. Aus der Schriftkritik l\u00e4sst sich auch der Status des Mythos im Text verstehen, ebenso wie der metaphorische Charakter vieler Passagen und die Verwendung von Ironie. Schlie\u00dflich weist Wieland in \u00a7 5 auf die Bedeutung der fiktiven Chronologie f\u00fcr die Beurteilung eines Dialogs hin. Ausgehend von der dramatischen Situation der verschiedenen Dialoge l\u00e4sst sich eine fiktive Chronologie erstellen: Niemand wird bestreiten, dass der Parmenides sp\u00e4ter geschrieben wurde als der Phaidon (reale Chronologie), aber in der fiktiven Chronologie kommt der Parmenides viel fr\u00fcher, da dort der junge Sokrates auftritt, w\u00e4hrend im Phaidon Sokrates vor seinem Tod steht. In der Interpretation hat man die Stellung eines Dialogs in dieser fiktiven Chronologie bisher zu wenig ber\u00fccksichtigt.","btype":3,"date":"1984","language":"Dutch","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/H1e3T5fZsfMIh5O","doi_url":null,"categories":[],"authors":[{"id":14,"full_name":"Steel, Carlos ","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":845,"journal_id":null,"journal_name":"Tijdschrift voor Filosofie","volume":"46","issue":"2","pages":"319-330"}},"sort":["(Neo-) Platonica"]}

{"_index":"sire","_type":"_doc","_id":"167","_score":null,"_source":{"id":167,"authors_free":[{"id":218,"entry_id":167,"agent_type":null,"is_normalised":null,"person_id":208,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Gill, Mary Louise","free_first_name":"Mary Louise","free_last_name":"Gill","norm_person":{"id":208,"first_name":"Mary Louise ","last_name":"Gill","full_name":"Gill, Mary Louise ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/131938045","viaf_url":"","db_url":"","from_claudius":null}},{"id":219,"entry_id":167,"agent_type":null,"is_normalised":null,"person_id":209,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Pellegrin, Pierre","free_first_name":"Pierre","free_last_name":"Pellegrin","norm_person":{"id":209,"first_name":"Pierre","last_name":"Pellegrin","full_name":"Pellegrin, Pierre","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/136458742","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"A Companion to Ancient Philosophy","main_title":{"title":"A Companion to Ancient Philosophy"},"abstract":"A Companion to Ancient Philosophy provides a comprehensive and current overview of the history of ancient Greek and Roman philosophy from its origins until late antiquity.\r\nComprises an extensive collection of original essays, featuring contributions from both rising stars and senior scholars of ancient philosophy\r\nIntegrates analytic and continental traditions\r\nExplores the development of various disciplines, such as mathematics, logic, grammar, physics, and medicine, in relation to ancient philosophy\r\nIncludes an illuminating introduction, bibliography, chronology, maps and an index","btype":4,"date":"2006","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/qzOjm6CsROqhaCL","doi_url":null,"categories":[],"authors":[{"id":208,"full_name":"Gill, Mary Louise ","role":{"id":2,"role_name":"editor"}},{"id":209,"full_name":"Pellegrin, Pierre","role":{"id":2,"role_name":"editor"}}],"book":{"id":167,"pubplace":"Malden \u2013 Oxford - Victoria","publisher":"Blackwell Publishers","series":"Blackwell Companions to Philosophy","volume":"","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":["A Companion to Ancient Philosophy"]}

{"_index":"sire","_type":"_doc","_id":"735","_score":null,"_source":{"id":735,"authors_free":[{"id":1098,"entry_id":735,"agent_type":null,"is_normalised":null,"person_id":220,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Kraemer, Joel L.","free_first_name":"Joel, L.","free_last_name":"Kraemer","norm_person":{"id":220,"first_name":"Joel L.","last_name":"Kraemer","full_name":"Kraemer, Joel L.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/113182023","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"A Lost Passage from Philoponus' Contra Aristotelem in Arabic Translation","main_title":{"title":"A Lost Passage from Philoponus' Contra Aristotelem in Arabic Translation"},"abstract":"A comparison of the Arabic text with the excerpt of Simplicius shows that he, being concerned only with the gist of the argument, did not quote Philoponus' passage in its entirety. He reproduced only the second part of it, in which Philoponus referred to the Greeks and the barbarians, that is, those whose consensus was invoked by Aristotle and who were, for Aristotle, exhaustive of mankind. Simplicius omitted the first part of the passage, in which Philoponus spoke of those who believe in creation, among whom he certainly included Christians (\"the people of our time\"), a category of mankind unknown to Aristotle. There was no need for him to quote the last part of the passage, in which Philoponus gave his own interpretation of the common belief that the divine is associated with heaven. That the excerpt by Simplicius is not a direct quote, and the Arabic text an expansion of the original passage, is confirmed by the fact that some of the detail in the Arabic rendition, which is missing in Simplicius' excerpt, nevertheless appears in his discussion of Philoponus' argument.\r\n\r\nThe passage before us, a response to a rhetorical argument, is not on a par with the technical aspects of Philoponus' critique of Aristotle, but it is no less appealing or significant for that reason. The last part of it conveys, in a lyrical way, the religious sentiment of the author in a tone that prefigures the devotional pages of the De opificio mundi. There, he returns to the question of the designation of heaven as the seat of the divine. \"What wonder,\" he writes, \"if [people] set apart the noblest and purest of bodily existents, heaven, for God, and, while praying, extend their hands to it.\" He adds that through the physical act of raising the hands and eyes to heaven, the mind is raised to God. Heaven is a symbol of the majesty of the Creator.\r\n\r\nPhiloponus obliterates the pagan-Aristotelian distinction between the divine, eternal heavens and the transitory sublunar world. But it is not quite precise to say that he abrogates the superiority of heaven. Heaven and earth are placed in the same order, but heaven ranks higher than earth. That heaven ranks higher than earth and is more closely associated with the divine is part of his Christian heritage. The light metaphor and the idea that all things receive the divine illumination and do so according to their capacity are reflections from Neo-Platonism, but they appear to have been integrated into his Christian vision. The idea that all things are filled with God is not inconsistent with the biblical view that the whole earth is filled with His presence. [conclusion p. 326-327]","btype":3,"date":"1965","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/3NxYnrQXBWBXLOL","doi_url":null,"categories":[],"authors":[{"id":220,"full_name":"Kraemer, Joel L.","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":735,"journal_id":null,"journal_name":"Journal of the American Oriental Society","volume":"85","issue":"3","pages":"318-327"}},"sort":["A Lost Passage from Philoponus' Contra Aristotelem in Arabic Translation"]}