| Title | What Is the Principle of Movement, the Self-moved (Plato) or the Unmoved (Aristotle)? The Exegetic Strategies of Hermias of Alexandria and Simplicius in Late Antiquity |
| Type | Book Section |
| Language | English |
| Date | 2020 |
| Published in | Studies in Hermias’ Commentary on Plato’s Phaedrus |
| Pages | 115-141 |
| Categories | no categories |
| Author(s) | Longo, Angela |
| Editor(s) | Finamore, John F. , Manolea, Christina-Panagiota |
| Translator(s) |
| So far, our inquiry has established that in late Antiquity the texts of Plato’s Phaedrus (245c–e) and Aristotle’s Physics (VIII 5) were thought to be referring to each other, and to show both a basic agreement and significant divergences. Plato’s contention that the self-mover is a principle of movement and is to be identified with the soul is contrasted with Aristotle’s belief that, despite the self-mover’s primacy among moving beings, the ultimate principle of movement is an unmoved mover, which only in the case of animals can be identified with the soul. What seems to prompt Hermias to compare Plato (whom he is commenting on) with Aristotle (whom he repeatedly mentions) is his aim to reconcile the two great authorities of Late Antique Neoplatonist thinkers. As we have seen, Hermias frequently, if implicitly, refers to Aristotle’s Physics, particularly chapter 5 of book VIII, but also other sections of it (e.g., book II for the distinction between natural and artificial beings, book IV for the belief that actual infinity does not exist; to this list we may add the explicit quotation of Phys. II 2194b.13 in the section of the scholia we discussed above). Besides, Hermias clearly, if implicitly, refers to Aristotle’s De anima for the view that no bodily motions occur in the soul (De an. I 3, 405b.31ss.) and that there exist a passive and an active intellect (De an. III 5). Our inquiry enables us to conclude that, historically speaking, it was the exegesis of Phaedrus 245c–e that originated the lexical and conceptual triad of “that which is moved by something else,” “that which moves by itself,” and “that which moves while remaining unmoved.” This triad, which played a key role in the philosophical schools of Athens and Alexandria in the 5th and 6th centuries AD, is rooted in the exegesis of Plato’s Phaedrus, yet it includes Aristotelian doctrines as well, most notably from the Physics. From the point of view of the exegetical strategy, although both Hermias and Simplicius aimed to harmonize the doctrines of the two highest authorities in Greek philosophy, Plato and Aristotle, probably in an attempt to defend them from the unstoppable rise of Christianity, they display different levels of sympathy and theoretical effort. Showing his clear preference for Plato’s doctrine, Hermias seems to employ quite rudimentary philosophical tools. Simplicius, due to his greater sympathy for Aristotle, focuses on the definitions of the terms at issue. Finally, Simplicius can be said to make Hermias’ points more explicit and detailed. Hermias seems to take for granted the comparison between the Phaedrus and the Physics, and leaves it implicit, while Simplicius makes it explicit. Moreover, as compared to Hermias’ scholia on the Phaedrus, Simplicius’ extensive commentary on the Physics includes many more and much longer quotations from the works of Plato and Aristotle. [conclusion p. 140-141] |
| Online Resources | https://uni-koeln.sciebo.de/s/RbX36KCg4F9Wcfd |
{"_index":"sire","_id":"1486","_score":null,"_source":{"id":1486,"authors_free":[{"id":2571,"entry_id":1486,"agent_type":"person","is_normalised":1,"person_id":463,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Longo, Angela","free_first_name":"Angela","free_last_name":"Longo","norm_person":{"id":463,"first_name":"Angela","last_name":"Longo","full_name":"Longo, Angela","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1113305118","viaf_url":"","db_url":"","from_claudius":null}},{"id":2572,"entry_id":1486,"agent_type":"person","is_normalised":1,"person_id":120,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Finamore, John F.","free_first_name":"John F.","free_last_name":"Finamore","norm_person":{"id":120,"first_name":"John F.","last_name":"Finamore","full_name":"Finamore, John F.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1055775080","viaf_url":"","db_url":"","from_claudius":null}},{"id":2573,"entry_id":1486,"agent_type":"person","is_normalised":1,"person_id":551,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Manolea, Christina-Panagiota","free_first_name":"Christina-Panagiota","free_last_name":"Manolea","norm_person":{"id":551,"first_name":"Christina-Panagiota","last_name":"Manolea","full_name":"Manolea, Christina-Panagiota","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/12962330X","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"What Is the Principle of Movement, the Self-moved (Plato) or the Unmoved (Aristotle)? The Exegetic Strategies of Hermias of Alexandria and Simplicius in Late Antiquity","main_title":{"title":"What Is the Principle of Movement, the Self-moved (Plato) or the Unmoved (Aristotle)? The Exegetic Strategies of Hermias of Alexandria and Simplicius in Late Antiquity"},"abstract":"So far, our inquiry has established that in late Antiquity the texts of Plato\u2019s Phaedrus (245c\u2013e) and Aristotle\u2019s Physics (VIII 5) were thought to be referring to each other, and to show both a basic agreement and significant divergences.\r\n\r\nPlato\u2019s contention that the self-mover is a principle of movement and is to be identified with the soul is contrasted with Aristotle\u2019s belief that, despite the self-mover\u2019s primacy among moving beings, the ultimate principle of movement is an unmoved mover, which only in the case of animals can be identified with the soul.\r\n\r\nWhat seems to prompt Hermias to compare Plato (whom he is commenting on) with Aristotle (whom he repeatedly mentions) is his aim to reconcile the two great authorities of Late Antique Neoplatonist thinkers. As we have seen, Hermias frequently, if implicitly, refers to Aristotle\u2019s Physics, particularly chapter 5 of book VIII, but also other sections of it (e.g., book II for the distinction between natural and artificial beings, book IV for the belief that actual infinity does not exist; to this list we may add the explicit quotation of Phys. II 2194b.13 in the section of the scholia we discussed above). Besides, Hermias clearly, if implicitly, refers to Aristotle\u2019s De anima for the view that no bodily motions occur in the soul (De an. I 3, 405b.31ss.) and that there exist a passive and an active intellect (De an. III 5).\r\n\r\nOur inquiry enables us to conclude that, historically speaking, it was the exegesis of Phaedrus 245c\u2013e that originated the lexical and conceptual triad of \u201cthat which is moved by something else,\u201d \u201cthat which moves by itself,\u201d and \u201cthat which moves while remaining unmoved.\u201d This triad, which played a key role in the philosophical schools of Athens and Alexandria in the 5th and 6th centuries AD, is rooted in the exegesis of Plato\u2019s Phaedrus, yet it includes Aristotelian doctrines as well, most notably from the Physics.\r\n\r\nFrom the point of view of the exegetical strategy, although both Hermias and Simplicius aimed to harmonize the doctrines of the two highest authorities in Greek philosophy, Plato and Aristotle, probably in an attempt to defend them from the unstoppable rise of Christianity, they display different levels of sympathy and theoretical effort. Showing his clear preference for Plato\u2019s doctrine, Hermias seems to employ quite rudimentary philosophical tools. Simplicius, due to his greater sympathy for Aristotle, focuses on the definitions of the terms at issue.\r\n\r\nFinally, Simplicius can be said to make Hermias\u2019 points more explicit and detailed. Hermias seems to take for granted the comparison between the Phaedrus and the Physics, and leaves it implicit, while Simplicius makes it explicit. Moreover, as compared to Hermias\u2019 scholia on the Phaedrus, Simplicius\u2019 extensive commentary on the Physics includes many more and much longer quotations from the works of Plato and Aristotle.\r\n[conclusion p. 140-141]","btype":2,"date":"2020","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/RbX36KCg4F9Wcfd","doi_url":null,"categories":[],"authors":[{"id":463,"full_name":"Longo, Angela","role":{"id":1,"role_name":"author"}},{"id":120,"full_name":"Finamore, John F.","role":{"id":2,"role_name":"editor"}},{"id":551,"full_name":"Manolea, Christina-Panagiota","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":1486,"section_of":1487,"pages":"115-141","is_catalog":null,"book":{"id":1487,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Studies in Hermias\u2019 Commentary on Plato\u2019s Phaedrus","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2019","edition_no":null,"free_date":null,"abstract":"Studies in Hermias\u2019 Commentary on Plato\u2019s Phaedrus is a collection of twelve essays that consider aspects of Hermias\u2019 philosophy, including his notions of the soul, logic, and method of exegesis. The essays also consider Hermias\u2019 work in the tradition of Neoplatonism, particularly in relation to the thought of Iamblichus and Proclus. The collection grapples with the question of the originality of Hermias\u2019 commentary\u2014the only extant work of Hermias\u2014which is a series of lectures notes of his teacher, Syrianus. [author's abstract]","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/odl9mOkFu3fCl3K","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":1487,"pubplace":"Amsterdam","publisher":"Brill","series":"Studies in Platonism, Neoplatonism, and the Platonic Tradition","volume":"24","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":[2020]}
| Title | Simplicius on De Anima 407b23-408a29 |
| Type | Book Section |
| Language | English |
| Date | 2019 |
| Published in | Platonism and Its Legacy: Selected Papers from the Fifteenth Annual Conference of the International Society for Neoplatonic Studies |
| Pages | 141-158 |
| Categories | no categories |
| Author(s) | Sanchez, Liliana Carolina |
| Editor(s) | Finamore, John F. , Nejeschleba, Tomáš |
| Translator(s) |
| The task of the Neoplatonic commentators of Aristotle’s works, mostly in what has to do with dialectical passages, is usually “taken for granted instead of explained” (Baltussen 2008, 22). I’m borrowing these words employed by Han Baltussen in a different context to talk about the appreciation that the commentaries on the first book of the De Anima, in general, but ‘Simplicius’ in particular, have received from contemporary scholarship. The reason I feel entitled to make such an amplification of the scope of Baltussen’s judgment has to do, in fact, with the traditional way in which the commentator’s exegetical effort is seen. Their role is often considered in light of their doctrinal commitment to Neoplatonic doctrine and, notably, with their “harmonization” project of Plato’s and Aristotle’s thought. Because of that, these readings are held to distort Aristotle’s philosophical aims more than explain them. In the following lines, I aim to study one of those cases in which the exegetical labor of a Neoplatonic commentator is seen as carrying a doctrinal element that entails a certain distortion of Aristotle’s thought. The case that I propose to analyze is ‘Simplicius’’ commentary on the soul-harmony theory, for the commentator runs his interpretation with the aid of certain Neoplatonic theories that are alien to Aristotle’s thought. My aim is to track how the hermeneutical device that the commentator applies to the Aristotelian text is built up from the elements provided in the text itself, how the foreign doctrine is introduced, and how this elicits a global comprehension and a philosophical appropriation of the text. In order to do so, I will first present the passage and the alien theory that is being employed by ‘Simplicius’ to perform his exegesis; then, I will show how the commentator chains two passages of the text and produces an explanation for the refutation of the soul-harmony theory. Finally, I will describe what kind of interpretation is produced and how it serves to explain Aristotle’s challenge in using the hylomorphic model applied to psychology. By doing this, I hope that I can explain how the commentator feels authorized to introduce the alien theory, how he builds up his exegesis around a problem that he needs to solve, and consequently, what the philosophical product of such an interpretation is. [introduction p. 141-142] |
| Online Resources | https://uni-koeln.sciebo.de/s/tdfaeVFtEPFwy1s |
{"_index":"sire","_id":"1492","_score":null,"_source":{"id":1492,"authors_free":[{"id":2586,"entry_id":1492,"agent_type":"person","is_normalised":1,"person_id":554,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":" Sanchez, Liliana Carolina","free_first_name":"Liliana Carolina","free_last_name":" Sanchez","norm_person":{"id":554,"first_name":"Liliana Carolina ","last_name":"Sanchez","full_name":"Sanchez, Liliana Carolina ","short_ident":"","is_classical_name":null,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":null}},{"id":2587,"entry_id":1492,"agent_type":"person","is_normalised":1,"person_id":120,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Finamore, John F.","free_first_name":"John F.","free_last_name":"Finamore","norm_person":{"id":120,"first_name":"John F.","last_name":"Finamore","full_name":"Finamore, John F.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1055775080","viaf_url":"","db_url":"","from_claudius":null}},{"id":2590,"entry_id":1492,"agent_type":"person","is_normalised":1,"person_id":555,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Nejeschleba, Tom\u00e1\u0161","free_first_name":"Tom\u00e1\u0161","free_last_name":"Nejeschleba,","norm_person":{"id":555,"first_name":"Tom\u00e1\u0161","last_name":"Nejeschleba,","full_name":"Nejeschleba, Tom\u00e1\u0161","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1103057413","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Simplicius on De Anima 407b23-408a29 ","main_title":{"title":"Simplicius on De Anima 407b23-408a29 "},"abstract":"The task of the Neoplatonic commentators of Aristotle\u2019s works, mostly in what has to do with dialectical passages, is usually \u201ctaken for granted instead of explained\u201d (Baltussen 2008, 22). I\u2019m borrowing these words employed by Han Baltussen in a different context to talk about the appreciation that the commentaries on the first book of the De Anima, in general, but \u2018Simplicius\u2019 in particular, have received from contemporary scholarship.\r\n\r\nThe reason I feel entitled to make such an amplification of the scope of Baltussen\u2019s judgment has to do, in fact, with the traditional way in which the commentator\u2019s exegetical effort is seen. Their role is often considered in light of their doctrinal commitment to Neoplatonic doctrine and, notably, with their \u201charmonization\u201d project of Plato\u2019s and Aristotle\u2019s thought. Because of that, these readings are held to distort Aristotle\u2019s philosophical aims more than explain them.\r\n\r\nIn the following lines, I aim to study one of those cases in which the exegetical labor of a Neoplatonic commentator is seen as carrying a doctrinal element that entails a certain distortion of Aristotle\u2019s thought. The case that I propose to analyze is \u2018Simplicius\u2019\u2019 commentary on the soul-harmony theory, for the commentator runs his interpretation with the aid of certain Neoplatonic theories that are alien to Aristotle\u2019s thought.\r\n\r\nMy aim is to track how the hermeneutical device that the commentator applies to the Aristotelian text is built up from the elements provided in the text itself, how the foreign doctrine is introduced, and how this elicits a global comprehension and a philosophical appropriation of the text.\r\n\r\nIn order to do so, I will first present the passage and the alien theory that is being employed by \u2018Simplicius\u2019 to perform his exegesis; then, I will show how the commentator chains two passages of the text and produces an explanation for the refutation of the soul-harmony theory. Finally, I will describe what kind of interpretation is produced and how it serves to explain Aristotle\u2019s challenge in using the hylomorphic model applied to psychology.\r\n\r\nBy doing this, I hope that I can explain how the commentator feels authorized to introduce the alien theory, how he builds up his exegesis around a problem that he needs to solve, and consequently, what the philosophical product of such an interpretation is.\r\n[introduction p. 141-142]","btype":2,"date":"2019","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/tdfaeVFtEPFwy1s","doi_url":null,"categories":[],"authors":[{"id":554,"full_name":"Sanchez, Liliana Carolina ","role":{"id":1,"role_name":"author"}},{"id":120,"full_name":"Finamore, John F.","role":{"id":2,"role_name":"editor"}},{"id":555,"full_name":"Nejeschleba, Tom\u00e1\u0161","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":1492,"section_of":1493,"pages":"141-158","is_catalog":null,"book":{"id":1493,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Platonism and Its Legacy: Selected Papers from the Fifteenth Annual Conference of the International Society for Neoplatonic Studies","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2019","edition_no":null,"free_date":null,"abstract":"","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/3oPlmdyJ3ZKj82v","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":1493,"pubplace":"London","publisher":"Prometheus Trust","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":[2019]}
| Title | Philosophy and Commentary: Evaluating Simplicius on the Presocratics |
| Type | Book Section |
| Language | English |
| Date | 2018 |
| Published in | Platonic Pathways: Selected Papers from the Fourteenth Annual Conference of the International Society for Neoplatonic Studies |
| Pages | 227-242 |
| Categories | no categories |
| Author(s) | Parsons, Bethany |
| Editor(s) | Finamore, John F. , Layne, Danielle, A. |
| Translator(s) |
| Online Resources | https://uni-koeln.sciebo.de/s/RBkbZJgg5JiRP2K |
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| Title | Iamblichus on Soul |
| Type | Book Section |
| Language | English |
| Date | 2014 |
| Published in | The Routledge Handbook of Neoplatonism |
| Pages | 280-292 |
| Categories | no categories |
| Author(s) | Finamore, John F. |
| Editor(s) | Remes, Pauliina , Slaveva-Griffin, Svetla |
| Translator(s) |
| Central to lamblichus’ philosophy is his doctrine o f the soul. The hum an soul strad dles two worlds (the realms o f the Intelligible and o f Nature) and can operate in both. H um an souls descend to live a life on earth, but their real hom e is in the Intelligible W orld o f the Forms. Through the help o f the interm ediary divinities, hum an souls re ascend to the Intelligible and regain their proper abode. The hum an soul is the central character in this dram a, and its purification through philosophy and ritual is central to its eventual ascent.As in other areas, lamblichus’ philosophy o f the soul had a large im pact on later Neoplatonists. We are lucky enough to have large sections o f his de Anima, preserved by John Stobaeus. His de Mysteriis and fragments from his Platonic com m entaries also shed light on Iamblichean psychology, but the m ost im portant fragments are preserved by the author o f the com m entary to A ristotle’s de Anima, who may or may not be Simplicius,2 and by Priscianus o f Lydia. We will consider all o f these sources as we examine lamblichus’ unique doctrine of the soul. [p. 280] |
| Online Resources | https://uni-koeln.sciebo.de/s/IYcaU85hLlbEvz5 |
{"_index":"sire","_id":"807","_score":null,"_source":{"id":807,"authors_free":[{"id":1194,"entry_id":807,"agent_type":null,"is_normalised":null,"person_id":120,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Finamore, John F.","free_first_name":"John F.","free_last_name":"Finamore","norm_person":{"id":120,"first_name":"John F.","last_name":"Finamore","full_name":"Finamore, John F.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1055775080","viaf_url":"","db_url":"","from_claudius":null}},{"id":2103,"entry_id":807,"agent_type":"person","is_normalised":1,"person_id":118,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Remes, Pauliina","free_first_name":"Pauliina","free_last_name":"Remes","norm_person":{"id":118,"first_name":"Pauliina","last_name":"Remes","full_name":"Remes, Pauliina","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1103255665","viaf_url":"","db_url":"","from_claudius":null}},{"id":2104,"entry_id":807,"agent_type":"person","is_normalised":1,"person_id":119,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Slaveva-Griffin, Svetla","free_first_name":"Svetla","free_last_name":"Slaveva-Griffin","norm_person":{"id":119,"first_name":"Svetla","last_name":"Slaveva-Griffin","full_name":"Slaveva-Griffin, Svetla","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/137698070","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Iamblichus on Soul","main_title":{"title":"Iamblichus on Soul"},"abstract":"Central to lamblichus\u2019 philosophy is his doctrine o f the soul. The hum an soul strad\u00ad\r\ndles two worlds (the realms o f the Intelligible and o f Nature) and can operate in both. \r\nH um an souls descend to live a life on earth, but their real hom e is in the Intelligible \r\nW orld o f the Forms. Through the help o f the interm ediary divinities, hum an souls re\u00ad\r\nascend to the Intelligible and regain their proper abode. The hum an soul is the central \r\ncharacter in this dram a, and its purification through philosophy and ritual is central to \r\nits eventual ascent.As in other areas, lamblichus\u2019 philosophy o f the soul had a large im pact on later \r\nNeoplatonists. We are lucky enough to have large sections o f his de Anima, preserved by \r\nJohn Stobaeus. His de Mysteriis and fragments from his Platonic com m entaries also shed \r\nlight on Iamblichean psychology, but the m ost im portant fragments are preserved by the \r\nauthor o f the com m entary to A ristotle\u2019s de Anima, who may or may not be Simplicius,2 \r\nand by Priscianus o f Lydia. We will consider all o f these sources as we examine lamblichus\u2019 \r\nunique doctrine of the soul. [p. 280]","btype":2,"date":"2014","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/IYcaU85hLlbEvz5","doi_url":null,"categories":[],"authors":[{"id":120,"full_name":"Finamore, John F.","role":{"id":1,"role_name":"author"}},{"id":118,"full_name":"Remes, Pauliina","role":{"id":2,"role_name":"editor"}},{"id":119,"full_name":"Slaveva-Griffin, Svetla","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":807,"section_of":345,"pages":"280-292","is_catalog":null,"book":{"id":345,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":null,"type":4,"language":"en","title":"The Routledge Handbook of Neoplatonism","title_transcript":"","title_translation":"","short_title":"Remes\/Slaveva-Griffin2014","has_no_author":null,"volume":null,"date":"2014","edition_no":null,"free_date":"2014","abstract":"The Routledge Handbook of Neoplatonism is an authoritative and comprehensive survey of the most important issues and developments in one of the fastest growing areas of research in ancient philosophy. 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| Title | Iamblichus on Soul |
| Type | Book Section |
| Language | English |
| Date | 2014 |
| Published in | The Routledge Handbook of Neoplatonism |
| Pages | 280-292 |
| Categories | no categories |
| Author(s) | Finamore, John F. |
| Editor(s) | Remes, Pauliina , Slaveva-Griffin, Svetla |
| Translator(s) |
Central to lamblichus’ philosophy is his doctrine o f the soul. The hum an soul strad dles two worlds (the realms o f the Intelligible and o f Nature) and can operate in both. H um an souls descend to live a life on earth, but their real hom e is in the Intelligible W orld o f the Forms. Through the help o f the interm ediary divinities, hum an souls re ascend to the Intelligible and regain their proper abode. The hum an soul is the central character in this dram a, and its purification through philosophy and ritual is central to its eventual ascent.As in other areas, lamblichus’ philosophy o f the soul had a large im pact on later Neoplatonists. We are lucky enough to have large sections o f his de Anima, preserved by John Stobaeus. His de Mysteriis and fragments from his Platonic com m entaries also shed light on Iamblichean psychology, but the m ost im portant fragments are preserved by the author o f the com m entary to A ristotle’s de Anima, who may or may not be Simplicius,2 and by Priscianus o f Lydia. We will consider all o f these sources as we examine lamblichus’ unique doctrine of the soul. [p. 280] |
| Online Resources | https://uni-koeln.sciebo.de/s/IYcaU85hLlbEvz5 |
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The hum an soul strad\u00ad\r\ndles two worlds (the realms o f the Intelligible and o f Nature) and can operate in both. \r\nH um an souls descend to live a life on earth, but their real hom e is in the Intelligible \r\nW orld o f the Forms. Through the help o f the interm ediary divinities, hum an souls re\u00ad\r\nascend to the Intelligible and regain their proper abode. The hum an soul is the central \r\ncharacter in this dram a, and its purification through philosophy and ritual is central to \r\nits eventual ascent.As in other areas, lamblichus\u2019 philosophy o f the soul had a large im pact on later \r\nNeoplatonists. We are lucky enough to have large sections o f his de Anima, preserved by \r\nJohn Stobaeus. His de Mysteriis and fragments from his Platonic com m entaries also shed \r\nlight on Iamblichean psychology, but the m ost im portant fragments are preserved by the \r\nauthor o f the com m entary to A ristotle\u2019s de Anima, who may or may not be Simplicius,2 \r\nand by Priscianus o f Lydia. We will consider all o f these sources as we examine lamblichus\u2019 \r\nunique doctrine of the soul. 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An international team of scholars situates and re-evaluates Neoplatonism within the history of ancient philosophy and thought, and explores its influence on philosophical and religious schools worldwide. Over thirty chapters are divided into seven clear parts:\r\n\r\n (Re)sources, instruction and interaction\r\n Methods and Styles of Exegesis\r\n Metaphysics and Metaphysical Perspectives\r\n Language, Knowledge, Soul, and Self\r\n Nature: Physics, Medicine and Biology\r\n Ethics, Political Theory and Aesthetics\r\n The legacy of Neoplatonism.\r\n\r\nThe Routledge Handbook of Neoplatonism is a major reference source for all students and scholars in Neoplatonism and ancient philosophy, as well as researchers in the philosophy of science, ethics, aesthetics and religion. [author's abstract]","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/i2TdBQo2LLSOZ3S","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":345,"pubplace":"London \u2013 New York","publisher":"Routledge","series":"Routledge Handbooks in Philosophy","volume":"","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["Iamblichus on Soul"]}
| Title | Philosophy and Commentary: Evaluating Simplicius on the Presocratics |
| Type | Book Section |
| Language | English |
| Date | 2018 |
| Published in | Platonic Pathways: Selected Papers from the Fourteenth Annual Conference of the International Society for Neoplatonic Studies |
| Pages | 227-242 |
| Categories | no categories |
| Author(s) | Parsons, Bethany |
| Editor(s) | Finamore, John F. , Layne, Danielle, A. |
| Translator(s) |
| Online Resources | https://uni-koeln.sciebo.de/s/RBkbZJgg5JiRP2K |
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| Title | Simplicius on De Anima 407b23-408a29 |
| Type | Book Section |
| Language | English |
| Date | 2019 |
| Published in | Platonism and Its Legacy: Selected Papers from the Fifteenth Annual Conference of the International Society for Neoplatonic Studies |
| Pages | 141-158 |
| Categories | no categories |
| Author(s) | Sanchez, Liliana Carolina |
| Editor(s) | Finamore, John F. , Nejeschleba, Tomáš |
| Translator(s) |
The task of the Neoplatonic commentators of Aristotle’s works, mostly in what has to do with dialectical passages, is usually “taken for granted instead of explained” (Baltussen 2008, 22). I’m borrowing these words employed by Han Baltussen in a different context to talk about the appreciation that the commentaries on the first book of the De Anima, in general, but ‘Simplicius’ in particular, have received from contemporary scholarship. The reason I feel entitled to make such an amplification of the scope of Baltussen’s judgment has to do, in fact, with the traditional way in which the commentator’s exegetical effort is seen. Their role is often considered in light of their doctrinal commitment to Neoplatonic doctrine and, notably, with their “harmonization” project of Plato’s and Aristotle’s thought. Because of that, these readings are held to distort Aristotle’s philosophical aims more than explain them. In the following lines, I aim to study one of those cases in which the exegetical labor of a Neoplatonic commentator is seen as carrying a doctrinal element that entails a certain distortion of Aristotle’s thought. The case that I propose to analyze is ‘Simplicius’’ commentary on the soul-harmony theory, for the commentator runs his interpretation with the aid of certain Neoplatonic theories that are alien to Aristotle’s thought. My aim is to track how the hermeneutical device that the commentator applies to the Aristotelian text is built up from the elements provided in the text itself, how the foreign doctrine is introduced, and how this elicits a global comprehension and a philosophical appropriation of the text. In order to do so, I will first present the passage and the alien theory that is being employed by ‘Simplicius’ to perform his exegesis; then, I will show how the commentator chains two passages of the text and produces an explanation for the refutation of the soul-harmony theory. Finally, I will describe what kind of interpretation is produced and how it serves to explain Aristotle’s challenge in using the hylomorphic model applied to psychology. By doing this, I hope that I can explain how the commentator feels authorized to introduce the alien theory, how he builds up his exegesis around a problem that he needs to solve, and consequently, what the philosophical product of such an interpretation is. [introduction p. 141-142] |
| Online Resources | https://uni-koeln.sciebo.de/s/tdfaeVFtEPFwy1s |
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I\u2019m borrowing these words employed by Han Baltussen in a different context to talk about the appreciation that the commentaries on the first book of the De Anima, in general, but \u2018Simplicius\u2019 in particular, have received from contemporary scholarship.\r\n\r\nThe reason I feel entitled to make such an amplification of the scope of Baltussen\u2019s judgment has to do, in fact, with the traditional way in which the commentator\u2019s exegetical effort is seen. Their role is often considered in light of their doctrinal commitment to Neoplatonic doctrine and, notably, with their \u201charmonization\u201d project of Plato\u2019s and Aristotle\u2019s thought. Because of that, these readings are held to distort Aristotle\u2019s philosophical aims more than explain them.\r\n\r\nIn the following lines, I aim to study one of those cases in which the exegetical labor of a Neoplatonic commentator is seen as carrying a doctrinal element that entails a certain distortion of Aristotle\u2019s thought. The case that I propose to analyze is \u2018Simplicius\u2019\u2019 commentary on the soul-harmony theory, for the commentator runs his interpretation with the aid of certain Neoplatonic theories that are alien to Aristotle\u2019s thought.\r\n\r\nMy aim is to track how the hermeneutical device that the commentator applies to the Aristotelian text is built up from the elements provided in the text itself, how the foreign doctrine is introduced, and how this elicits a global comprehension and a philosophical appropriation of the text.\r\n\r\nIn order to do so, I will first present the passage and the alien theory that is being employed by \u2018Simplicius\u2019 to perform his exegesis; then, I will show how the commentator chains two passages of the text and produces an explanation for the refutation of the soul-harmony theory. Finally, I will describe what kind of interpretation is produced and how it serves to explain Aristotle\u2019s challenge in using the hylomorphic model applied to psychology.\r\n\r\nBy doing this, I hope that I can explain how the commentator feels authorized to introduce the alien theory, how he builds up his exegesis around a problem that he needs to solve, and consequently, what the philosophical product of such an interpretation is.\r\n[introduction p. 141-142]","btype":2,"date":"2019","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/tdfaeVFtEPFwy1s","doi_url":null,"categories":[],"authors":[{"id":554,"full_name":"Sanchez, Liliana Carolina ","role":{"id":1,"role_name":"author"}},{"id":120,"full_name":"Finamore, John F.","role":{"id":2,"role_name":"editor"}},{"id":555,"full_name":"Nejeschleba, Tom\u00e1\u0161","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":1492,"section_of":1493,"pages":"141-158","is_catalog":null,"book":{"id":1493,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Platonism and Its Legacy: Selected Papers from the Fifteenth Annual Conference of the International Society for Neoplatonic Studies","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2019","edition_no":null,"free_date":null,"abstract":"","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/3oPlmdyJ3ZKj82v","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":1493,"pubplace":"London","publisher":"Prometheus Trust","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["Simplicius on De Anima 407b23-408a29 "]}
| Title | What Is the Principle of Movement, the Self-moved (Plato) or the Unmoved (Aristotle)? The Exegetic Strategies of Hermias of Alexandria and Simplicius in Late Antiquity |
| Type | Book Section |
| Language | English |
| Date | 2020 |
| Published in | Studies in Hermias’ Commentary on Plato’s Phaedrus |
| Pages | 115-141 |
| Categories | no categories |
| Author(s) | Longo, Angela |
| Editor(s) | Finamore, John F. , Manolea, Christina-Panagiota |
| Translator(s) |
So far, our inquiry has established that in late Antiquity the texts of Plato’s Phaedrus (245c–e) and Aristotle’s Physics (VIII 5) were thought to be referring to each other, and to show both a basic agreement and significant divergences. Plato’s contention that the self-mover is a principle of movement and is to be identified with the soul is contrasted with Aristotle’s belief that, despite the self-mover’s primacy among moving beings, the ultimate principle of movement is an unmoved mover, which only in the case of animals can be identified with the soul. What seems to prompt Hermias to compare Plato (whom he is commenting on) with Aristotle (whom he repeatedly mentions) is his aim to reconcile the two great authorities of Late Antique Neoplatonist thinkers. As we have seen, Hermias frequently, if implicitly, refers to Aristotle’s Physics, particularly chapter 5 of book VIII, but also other sections of it (e.g., book II for the distinction between natural and artificial beings, book IV for the belief that actual infinity does not exist; to this list we may add the explicit quotation of Phys. II 2194b.13 in the section of the scholia we discussed above). Besides, Hermias clearly, if implicitly, refers to Aristotle’s De anima for the view that no bodily motions occur in the soul (De an. I 3, 405b.31ss.) and that there exist a passive and an active intellect (De an. III 5). Our inquiry enables us to conclude that, historically speaking, it was the exegesis of Phaedrus 245c–e that originated the lexical and conceptual triad of “that which is moved by something else,” “that which moves by itself,” and “that which moves while remaining unmoved.” This triad, which played a key role in the philosophical schools of Athens and Alexandria in the 5th and 6th centuries AD, is rooted in the exegesis of Plato’s Phaedrus, yet it includes Aristotelian doctrines as well, most notably from the Physics. From the point of view of the exegetical strategy, although both Hermias and Simplicius aimed to harmonize the doctrines of the two highest authorities in Greek philosophy, Plato and Aristotle, probably in an attempt to defend them from the unstoppable rise of Christianity, they display different levels of sympathy and theoretical effort. Showing his clear preference for Plato’s doctrine, Hermias seems to employ quite rudimentary philosophical tools. Simplicius, due to his greater sympathy for Aristotle, focuses on the definitions of the terms at issue. Finally, Simplicius can be said to make Hermias’ points more explicit and detailed. Hermias seems to take for granted the comparison between the Phaedrus and the Physics, and leaves it implicit, while Simplicius makes it explicit. Moreover, as compared to Hermias’ scholia on the Phaedrus, Simplicius’ extensive commentary on the Physics includes many more and much longer quotations from the works of Plato and Aristotle. [conclusion p. 140-141] |
| Online Resources | https://uni-koeln.sciebo.de/s/RbX36KCg4F9Wcfd |
{"_index":"sire","_id":"1486","_score":null,"_source":{"id":1486,"authors_free":[{"id":2571,"entry_id":1486,"agent_type":"person","is_normalised":1,"person_id":463,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Longo, Angela","free_first_name":"Angela","free_last_name":"Longo","norm_person":{"id":463,"first_name":"Angela","last_name":"Longo","full_name":"Longo, Angela","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1113305118","viaf_url":"","db_url":"","from_claudius":null}},{"id":2572,"entry_id":1486,"agent_type":"person","is_normalised":1,"person_id":120,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Finamore, John F.","free_first_name":"John F.","free_last_name":"Finamore","norm_person":{"id":120,"first_name":"John F.","last_name":"Finamore","full_name":"Finamore, John F.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1055775080","viaf_url":"","db_url":"","from_claudius":null}},{"id":2573,"entry_id":1486,"agent_type":"person","is_normalised":1,"person_id":551,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Manolea, Christina-Panagiota","free_first_name":"Christina-Panagiota","free_last_name":"Manolea","norm_person":{"id":551,"first_name":"Christina-Panagiota","last_name":"Manolea","full_name":"Manolea, Christina-Panagiota","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/12962330X","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"What Is the Principle of Movement, the Self-moved (Plato) or the Unmoved (Aristotle)? The Exegetic Strategies of Hermias of Alexandria and Simplicius in Late Antiquity","main_title":{"title":"What Is the Principle of Movement, the Self-moved (Plato) or the Unmoved (Aristotle)? The Exegetic Strategies of Hermias of Alexandria and Simplicius in Late Antiquity"},"abstract":"So far, our inquiry has established that in late Antiquity the texts of Plato\u2019s Phaedrus (245c\u2013e) and Aristotle\u2019s Physics (VIII 5) were thought to be referring to each other, and to show both a basic agreement and significant divergences.\r\n\r\nPlato\u2019s contention that the self-mover is a principle of movement and is to be identified with the soul is contrasted with Aristotle\u2019s belief that, despite the self-mover\u2019s primacy among moving beings, the ultimate principle of movement is an unmoved mover, which only in the case of animals can be identified with the soul.\r\n\r\nWhat seems to prompt Hermias to compare Plato (whom he is commenting on) with Aristotle (whom he repeatedly mentions) is his aim to reconcile the two great authorities of Late Antique Neoplatonist thinkers. As we have seen, Hermias frequently, if implicitly, refers to Aristotle\u2019s Physics, particularly chapter 5 of book VIII, but also other sections of it (e.g., book II for the distinction between natural and artificial beings, book IV for the belief that actual infinity does not exist; to this list we may add the explicit quotation of Phys. II 2194b.13 in the section of the scholia we discussed above). Besides, Hermias clearly, if implicitly, refers to Aristotle\u2019s De anima for the view that no bodily motions occur in the soul (De an. I 3, 405b.31ss.) and that there exist a passive and an active intellect (De an. III 5).\r\n\r\nOur inquiry enables us to conclude that, historically speaking, it was the exegesis of Phaedrus 245c\u2013e that originated the lexical and conceptual triad of \u201cthat which is moved by something else,\u201d \u201cthat which moves by itself,\u201d and \u201cthat which moves while remaining unmoved.\u201d This triad, which played a key role in the philosophical schools of Athens and Alexandria in the 5th and 6th centuries AD, is rooted in the exegesis of Plato\u2019s Phaedrus, yet it includes Aristotelian doctrines as well, most notably from the Physics.\r\n\r\nFrom the point of view of the exegetical strategy, although both Hermias and Simplicius aimed to harmonize the doctrines of the two highest authorities in Greek philosophy, Plato and Aristotle, probably in an attempt to defend them from the unstoppable rise of Christianity, they display different levels of sympathy and theoretical effort. Showing his clear preference for Plato\u2019s doctrine, Hermias seems to employ quite rudimentary philosophical tools. Simplicius, due to his greater sympathy for Aristotle, focuses on the definitions of the terms at issue.\r\n\r\nFinally, Simplicius can be said to make Hermias\u2019 points more explicit and detailed. Hermias seems to take for granted the comparison between the Phaedrus and the Physics, and leaves it implicit, while Simplicius makes it explicit. Moreover, as compared to Hermias\u2019 scholia on the Phaedrus, Simplicius\u2019 extensive commentary on the Physics includes many more and much longer quotations from the works of Plato and Aristotle.\r\n[conclusion p. 140-141]","btype":2,"date":"2020","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/RbX36KCg4F9Wcfd","doi_url":null,"categories":[],"authors":[{"id":463,"full_name":"Longo, Angela","role":{"id":1,"role_name":"author"}},{"id":120,"full_name":"Finamore, John F.","role":{"id":2,"role_name":"editor"}},{"id":551,"full_name":"Manolea, Christina-Panagiota","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":1486,"section_of":1487,"pages":"115-141","is_catalog":null,"book":{"id":1487,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":"bibliography","type":4,"language":"en","title":"Studies in Hermias\u2019 Commentary on Plato\u2019s Phaedrus","title_transcript":"","title_translation":"","short_title":"","has_no_author":null,"volume":null,"date":"2019","edition_no":null,"free_date":null,"abstract":"Studies in Hermias\u2019 Commentary on Plato\u2019s Phaedrus is a collection of twelve essays that consider aspects of Hermias\u2019 philosophy, including his notions of the soul, logic, and method of exegesis. The essays also consider Hermias\u2019 work in the tradition of Neoplatonism, particularly in relation to the thought of Iamblichus and Proclus. The collection grapples with the question of the originality of Hermias\u2019 commentary\u2014the only extant work of Hermias\u2014which is a series of lectures notes of his teacher, Syrianus. [author's abstract]","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/odl9mOkFu3fCl3K","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":1487,"pubplace":"Amsterdam","publisher":"Brill","series":"Studies in Platonism, Neoplatonism, and the Platonic Tradition","volume":"24","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["What Is the Principle of Movement, the Self-moved (Plato) or the Unmoved (Aristotle)? The Exegetic Strategies of Hermias of Alexandria and Simplicius in Late Antiquity"]}