| Title | Interpreting Parmenides of Elea in Antiquity: From Plato’s Parmenides to Simplicius’ Commentary on Aristotle’s Physics |
| Type | Book Section |
| Language | English |
| Date | 2022 |
| Published in | Received Opinions: Doxography in Antiquity and the Islamic World |
| Pages | 175-206 |
| Categories | no categories |
| Author(s) | Helmig, Christoph |
| Editor(s) | Lammer, Andreas , Jas, Mareike |
| Translator(s) |
| [Introduction, p. 9: Likewise examining Simplicius and his “rather exceptional role in the doxographical tradition,” Christoph Helmig focuses on the reception of Parmenides’ poem. In this, Helmig’s aim is twofold: on the one hand, he assesses Simplicius’ position in the tradition as such, differentiating between a number of different ways of handling received materials. On the other hand, he addresses the question of how the doxographical reception of Parmenides’ philosophy in particular ought to be delineated (and of course, what role Simplicius played) by subsequently examining Plato’s approach towards Parmenides, then Aristotle’s (which can be interpreted variously), and then, via Middle Platonism, to Simplicius’. As is shown, Simplicius is guided by his ideology to search for a greater harmony among ancient philosophical knowledge, most particularly among Plato and Aristotle.] |
| Online Resources | https://uni-koeln.sciebo.de/s/TCwQbIBdnCfPCGP |
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| Title | Simplicius |
| Type | Book Section |
| Language | English |
| Date | 2020 |
| Published in | The Stanford Encyclopedia of Philosophy |
| Categories | no categories |
| Author(s) | Helmig, Christoph |
| Editor(s) | Zalta, Edward N. |
| Translator(s) |
| Simplicius of Cilicia (ca. 480–560 CE), roughly a contemporary of John Philoponus, is without doubt the most important Neoplatonic commentator on Aristotle and one of the two most influential exegetes within the Aristotelian tradition, along with Alexander of Aphrodisias (around 200 CE). Simplicius’ works are an unmatched source for the intellectual traditions that preceded him: Presocratic, Platonic, and especially the Peripatetic tradition. He is also an independent thinker in his own right, with a coherent philosophical agenda. Best known for his tendency to harmonise Plato and Aristotle, he nevertheless criticised Aristotle on several occasions and considered himself a loyal follower of Plato. Writing in an age when Christianity was the dominant religious and political view, Simplicius aimed to show that the Hellenic tradition is not only much older, but also more venerable and more coherent than the Christian tradition. Unimpressed by charges of alleged contradictions among Greek philosophers, Simplicius repeatedly proclaimed that “the ancient wisdom (palaia philosophia) remains unrefuted” (In Phys. 77.11). It is also noteworthy that, like Proclus and other Neoplatonists, Simplicius presents himself as a thinker for whom philosophy and theology form a complete unity. As has frequently been observed, Simplicius’ works, despite their scholarly outlook, have an important spiritual dimension (see §5). Simplicius’ commentaries have only recently been studied with an eye to his own philosophical views. He was long considered a mere source for Greek philosophy, and, as noted by Baltussen (2010: 714), Simplicius’ importance as a source for ancient Greek philosophy and science has long overshadowed his contributions as an independent thinker. Nineteenth-century Quellenforschung was especially interested in his Commentary on the Physics, which was edited in two volumes (Simplicii in Aristotelis Physicorum libros quattuor priores/quattuor posteriores, comprising almost 1500 pages) by Hermann Diels; this commentary served as the basis for Diels’ edition of the Doxographi Graeci (Greek Doxographers), which includes the main doctrines on natural philosophy according to ancient doxographical compendia. One of the aims of this entry is to emphasise that Simplicius’ writings have much more to offer than a mere doxography of his predecessors—but always bearing in mind that it is only possible to appreciate how Simplicius arranges and interprets the material at his disposal by duly attending to his Neoplatonic agenda. |
| Online Resources | https://plato.stanford.edu/archives/sum2020/entries/simplicius/ |
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| Title | Interpreting Parmenides of Elea in Antiquity: From Plato’s Parmenides to Simplicius’ Commentary on Aristotle’s Physics |
| Type | Book Section |
| Language | English |
| Date | 2022 |
| Published in | Received Opinions: Doxography in Antiquity and the Islamic World |
| Pages | 175-206 |
| Categories | no categories |
| Author(s) | Helmig, Christoph |
| Editor(s) | Lammer, Andreas , Jas, Mareike |
| Translator(s) |
[Introduction, p. 9: Likewise examining Simplicius and his “rather exceptional role in the doxographical tradition,” Christoph Helmig focuses on the reception of Parmenides’ poem. In this, Helmig’s aim is twofold: on the one hand, he assesses Simplicius’ position in the tradition as such, differentiating between a number of different ways of handling received materials. On the other hand, he addresses the question of how the doxographical reception of Parmenides’ philosophy in particular ought to be delineated (and of course, what role Simplicius played) by subsequently examining Plato’s approach towards Parmenides, then Aristotle’s (which can be interpreted variously), and then, via Middle Platonism, to Simplicius’. As is shown, Simplicius is guided by his ideology to search for a greater harmony among ancient philosophical knowledge, most particularly among Plato and Aristotle.] |
| Online Resources | https://uni-koeln.sciebo.de/s/TCwQbIBdnCfPCGP |
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| Title | Simplicius |
| Type | Book Section |
| Language | English |
| Date | 2020 |
| Published in | The Stanford Encyclopedia of Philosophy |
| Categories | no categories |
| Author(s) | Helmig, Christoph |
| Editor(s) | Zalta, Edward N. |
| Translator(s) |
Simplicius of Cilicia (ca. 480–560 CE), roughly a contemporary of John Philoponus, is without doubt the most important Neoplatonic commentator on Aristotle and one of the two most influential exegetes within the Aristotelian tradition, along with Alexander of Aphrodisias (around 200 CE). Simplicius’ works are an unmatched source for the intellectual traditions that preceded him: Presocratic, Platonic, and especially the Peripatetic tradition. He is also an independent thinker in his own right, with a coherent philosophical agenda. Best known for his tendency to harmonise Plato and Aristotle, he nevertheless criticised Aristotle on several occasions and considered himself a loyal follower of Plato. Writing in an age when Christianity was the dominant religious and political view, Simplicius aimed to show that the Hellenic tradition is not only much older, but also more venerable and more coherent than the Christian tradition. Unimpressed by charges of alleged contradictions among Greek philosophers, Simplicius repeatedly proclaimed that “the ancient wisdom (palaia philosophia) remains unrefuted” (In Phys. 77.11). It is also noteworthy that, like Proclus and other Neoplatonists, Simplicius presents himself as a thinker for whom philosophy and theology form a complete unity. As has frequently been observed, Simplicius’ works, despite their scholarly outlook, have an important spiritual dimension (see §5).
Simplicius’ commentaries have only recently been studied with an eye to his own philosophical views. He was long considered a mere source for Greek philosophy, and, as noted by Baltussen (2010: 714),
Simplicius’ importance as a source for ancient Greek philosophy and science has long overshadowed his contributions as an independent thinker.
Nineteenth-century Quellenforschung was especially interested in his Commentary on the Physics, which was edited in two volumes (Simplicii in Aristotelis Physicorum libros quattuor priores/quattuor posteriores, comprising almost 1500 pages) by Hermann Diels; this commentary served as the basis for Diels’ edition of the Doxographi Graeci (Greek Doxographers), which includes the main doctrines on natural philosophy according to ancient doxographical compendia.
One of the aims of this entry is to emphasise that Simplicius’ writings have much more to offer than a mere doxography of his predecessors—but always bearing in mind that it is only possible to appreciate how Simplicius arranges and interprets the material at his disposal by duly attending to his Neoplatonic agenda. |
| Online Resources | https://plato.stanford.edu/archives/sum2020/entries/simplicius/ |
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