{"_index":"sire","_id":"663","_score":null,"_source":{"id":663,"authors_free":[{"id":966,"entry_id":663,"agent_type":null,"is_normalised":null,"person_id":279,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"O\u2019Meara, Dominic J.","free_first_name":"Dominic J.","free_last_name":"O\u2019Meara","norm_person":{"id":279,"first_name":"Dominic J.","last_name":"O'Meara","full_name":"O'Meara, Dominic J.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/11180664X","viaf_url":"","db_url":"","from_claudius":null}},{"id":967,"entry_id":663,"agent_type":null,"is_normalised":null,"person_id":467,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Gannag\u00e9, Emma","free_first_name":"Emma","free_last_name":"Gannag\u00e9","norm_person":{"id":467,"first_name":" Emma","last_name":"Gannag\u00e9","full_name":"Gannag\u00e9, Emma","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1102294063","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Simplicius on the Place of the Philosopher in the City (In Epictetum chap. 32)","main_title":{"title":"Simplicius on the Place of the Philosopher in the City (In Epictetum chap. 32)"},"abstract":"The purpose of this paper is to propose some discussion of a passage in which a pagan Neoplatonist philosopher of the first half of the sixth century A. D. speaks of the function of the philosopher in political and social life. The Neoplatonist is Simplicius and the passage is found in chapter 32 of his commentary on the Manual \r\nof Epictetus. The date of this commentary is uncertain, but it has been argued that Simplicius refers in it to the anti-pagan measures taken by the Emperor Justinian in 529 which put an end to the activities of the Neoplatonist school at Athens and led to the exile in Persia of the school\u2019s head, Damascius, accompanied by his pupil Simplicius and by other philosophers. My translation, given below (II), of the pas\u00adsage in Simplicius\u2019 commentary is preceded (I) by some indications concerning the context in which the passage occurs and will be followed (III) by comments on themes present in the passage. [introduction, p. 89]","btype":2,"date":"2004","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/q9F64Dfl9UaGBE7","doi_url":null,"categories":[],"authors":[{"id":279,"full_name":"O'Meara, Dominic J.","role":{"id":1,"role_name":"author"}},{"id":467,"full_name":"Gannag\u00e9, Emma","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":663,"section_of":303,"pages":"89-98","is_catalog":null,"book":{"id":303,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":null,"type":4,"language":"en","title":"The Greek strand in Islamic political thought. Proceedings of the conference held at the Institute of Advanced Study, Princeton, 16 - 27 June 2003","title_transcript":"","title_translation":"","short_title":"Gannag\u00e92004","has_no_author":null,"volume":null,"date":"2004","edition_no":null,"free_date":"2004","abstract":"Review: Durant deux semaines s\u2019est r\u00e9uni ce symposium de sp\u00e9cialistes concern\u00e9s, de loin ou de pr\u00e8s, par le th\u00e8me d\u00e9battu. Les uns y auront particip\u00e9 tout au long, les autres pour une p\u00e9riode plus courte. Le temps se trouvait r\u00e9parti entre expos\u00e9s, discussions et lectures de textes, les actes maintenant publi\u00e9s ne refl\u00e9tant en cons\u00e9quence et, malgr\u00e9 les dimensions de l\u2019ouvrage, qu\u2019une partie des contributions qui ont scand\u00e9 ces journ\u00e9es d\u2019\u00e9tude.\r\n\r\nNous tirons ces d\u00e9tails de l\u2019Introduction (p. 9-12) que signe P. Crone (Princeton), la responsable de la r\u00e9union et qu\u2019on peut consid\u00e9rer comme la premi\u00e8re \u00e9ditrice scientifique du volume collectif, \u00e0 en juger, entre autres, par les r\u00e9f\u00e9rences qui lui sont faites dans les remerciements de plusieurs des coauteurs. On conna\u00eet, du reste, son ouvrage de fond, Gods Rule Government in Islam: Six Centuries of Medieval Islamic Political Thought (Columbia UP, New York, 2004), qui a fourni l\u2019occasion de r\u00e9unir les coll\u00e8gues int\u00e9ress\u00e9s autour de l\u2019une des composantes de cette pens\u00e9e, pens\u00e9e dont l\u2019analyse s\u2019av\u00e8re tellement actuelle en fonction de la conjoncture internationale. \u00c0 ce propos, on ne manquera pas de saluer l\u2019id\u00e9e de publier les fruits de cette r\u00e9flexion, men\u00e9e dans une institution occidentale lointaine, au c\u0153ur m\u00eame de la r\u00e9gion o\u00f9 l\u2019orientation politique de la religion est \u00ab v\u00e9cue \u00bb intens\u00e9ment, m\u00eame si le p\u00e9riodique en cause appartient \u00e0 une institution acad\u00e9mique mi-\u00e9trang\u00e8re.\r\n\r\nL\u2019ouvrage s\u2019ouvre par une grosse \u00e9tude sur le r\u00e9alisme de la pens\u00e9e politique grecque, dont l\u2019auteur figure parmi les cinq co\u00e9diteurs de l\u2019ouvrage : \u2013 Eckart Sch\u00fctrumpf (Univ. of Colorado at Boulder), Imperfect Regimes for Imperfect Human Beings: Variations of Infractions of Justice, p. 9-36.\r\n\r\nPr\u00e9c\u00e9dant les textes traitant directement du sujet, une s\u00e9rie de cinq contributions \u00e9tudie la r\u00e9ception des id\u00e9es politiques de la Gr\u00e8ce antique durant la Basse Antiquit\u00e9 et nous offre un tableau g\u00e9n\u00e9ral de la pens\u00e9e politique du Moyen-Orient \u00e0 la veille de l\u2019apparition de l\u2019islam : \u2013 Sarah Pearce (Univ. of Southampton), King Moses: Notes on Philo\u2019s Portrait of Moses as an Ideal Leader in the Life of Moses, p. 37-74 (avec de longues citations de texte) ; \u2013 Harold A. Drake (Univ. of California Santa Barbara), The Eusabian Template, p. 75-88 ; \u2013 Dominic J. O\u2019Meara (Univ. de Fribourg), Simplicius on the Place of the Philosopher in the City (In Epictetum, chap. 32), p. 89-98 (rappelons qu\u2019il s\u2019agit d\u2019un disciple de Damascius, exil\u00e9 avec son ma\u00eetre en Perse, lors de la suppression de l\u2019\u00c9cole d\u2019Ath\u00e8nes par Justinien) ; \u2013 Henri Hugonnard-Roche (EPHE, Sorbonne-Paris), \u00c9thique et politique au premier \u00e2ge de la tradition syriaque, p. 99-119 (s\u2019int\u00e9resse plus \u00e0 l\u2019\u00e9thique personnelle, certes avec ses implications sociales, qu\u2019\u00e0 la politique de la cit\u00e9) ; \u2013 John W. Watt (Cardiff Univ., Wales), Syriac and Syrians as Mediators of Greek Political Thought to Islam, p. 121-149.\r\n\r\nLes deux expos\u00e9s suivants mettent en relief un aspect jusqu\u2019ici peu relev\u00e9, \u00e0 savoir : l\u2019importance de la tradition perse sassanide dans la tradition moyen-orientale aux d\u00e9buts de l\u2019islam : \u2013 Kevin van Bladel (Univ. of Southern California Los Angeles), The Iranian Chracteristics and Forged Greek Attributions in the Arabic Sirr al-asr\u0101r (Secret of Secrets), p. 151-172 ; \u2013 Mohsen Zakeri (J.W. Goethe-Univ., Frankfurt), The Persian Content of an Arabic Collection of Aphorisms, p. 173-190 (1).\r\n\r\nUne double conclusion ressort de ces deux \u00e9tudes, renforc\u00e9e par la lecture de plusieurs des pr\u00e9c\u00e9dentes : d\u2019un c\u00f4t\u00e9, la diffusion certaine de la pens\u00e9e grecque en territoire iranien et, de l\u2019autre, l\u2019impact ind\u00e9niable de la tradition persane dans l\u2019ensemble du Moyen-Orient. En cons\u00e9quence, l\u2019islam naissant a rencontr\u00e9 une r\u00e9alit\u00e9 culturelle fruit du croisement de ce double courant, m\u00eame si le prestige de l\u2019hell\u00e9nisme \u00e9tait plus grand au moment de l\u2019\u00e9laboration de la culture musulmane classique.\r\n\r\nP. Crone est consciente de cette r\u00e9alit\u00e9, allant m\u00eame jusqu\u2019\u00e0 affirmer qu\u2019au-del\u00e0 du mouvement de traductions avec la cha\u00eene de production litt\u00e9raire qui s\u2019en est suivie, somme toute accessible \u00e0 des milieux restreints, le background hell\u00e9no-iranien en question a constitu\u00e9 les v\u00e9ritables bases de la culture islamique globalement parlant (p. 9). \u00c0 ce propos, elle situe les d\u00e9buts du mouvement de traductions au milieu du viie si\u00e8cle avec l\u2019\u00e9mergence de la dynastie abbasside. Or, pr\u00e9cis\u00e9ment dans le domaine de la philosophie politique, herm\u00e9tisme et cycle d\u2019Alexandre le Grand compris, des recherches r\u00e9centes (Grignaschi, entre autres) prouvent que des textes importants avaient \u00e9t\u00e9 connus d\u00e8s la seconde p\u00e9riode omeyyade, \u00e0 savoir d\u00e8s les d\u00e9buts de ce m\u00eame si\u00e8cle. \r\nLa plupart des interventions traitant du th\u00e8me central sont consacr\u00e9es au \u00ab Faylas\u016bf al-isl\u0101m \u00bb. La derni\u00e8re, celle sur les textes n\u00e9oplatoniciens, fait partie de ce groupe, dans la mesure o\u00f9 al-F\u0101r\u0101b\u012b est le plus grand repr\u00e9sentant de ce courant en islam : \u2013 P. Crone, Al-F\u0101r\u0101b\u012b\u2019s Imperfect Constitutions, p. 191-228 ; \u2013 Emma Gannag\u00e9 (USJ), Y a-t-il une pens\u00e9e politique dans le Kit\u0101b al-\u1e24ur\u016bf d\u2019al-F\u0101r\u0101b\u012b ?, p. 229-257 ; \u2013 Dimitri Gutas (Yale Univ. ; l\u2019un des co\u00e9diteurs), The Meaning of madan\u012b in F.\u2019s \u201c Political \u201d Philosophy, p. 259-282 ; \u2013 Nelly Lahoud (Goucher College, Baltimore), F\u0101r\u0101b\u012b: on Religion and Philosophy, p. 283-302 (position qui annonce celle \u00ab sensationnelle \u00bb d\u2019Ibn Ru\u0161d, que nous trouverons plus loin). \u2013 Georges Tamer (Friedrich-Alexander-Univ., Erlangen-N\u00fcrnberg), Politisches Denkens in pseudoplatonischen arabischen Schriften, p. 303-335 (les diff\u00e9rents textes connus sous le nom de Naw\u0101m\u012bs [Afl\u0101\u1e6d\u016bn], avec de longs extraits de l\u2019un d\u2019eux).\r\n\r\nDeux autres articles abordent des textes de l\u2019isma\u00eflisme fatimide, o\u00f9 les influences grecques apparaissent, somme toute, n\u00e9gligeables : \u2013 Carmela Baffioni (Univ. degli Studi di Napoli \u201c L\u2019Orientale \u201d), Temporal and Religious Connotations of the \u201c Regal Policy \u201d in the Ikhw\u0101n al-\u1e62af\u0101, p. 337-365 ; \u2013 Paul E. Walker (Univ. of Chicago), \u201c In Praise of al-\u1e24\u0101kim \u201d. Greek Elements in Ismaili Writings on the Imamate, p. 367-392 (longues citations de textes de la 2e g\u00e9n\u00e9ration de du\u02bf\u0101\u2019 ; noter la mise au point en appendice sur les v\u00e9ritables relations de l\u2019isma\u00eflisme avec la falsafa, p. 389 et s.).\r\n\r\nD\u00e9laissant curieusement le grand Avicenne, sur lequel il y eut quand m\u00eame deux \u00ab texts papers \u00bb qui ne figurent pas dans notre volume, celui-ci passe \u00e0 al-\u0120azz\u0101l\u012b : \u2013 Jules Janssens (Katholieke Univ. Leuven), Al-Ghazz\u0101l\u012b\u2019s Political Thought: Elements of Greek Philosophical Influence, p. 393-410.\r\n\r\nLa difficult\u00e9 d\u2019un expos\u00e9 sur la mati\u00e8re tient du fait de l\u2019existence de spuria dans la transmission textuelle d\u2019une \u0153uvre qui scelle, d\u2019une certaine mani\u00e8re, la p\u00e9riode classique. \u00c0 notre avis, l\u2019auteur aurait d\u00fb donner plus d\u2019attention dans son analyse \u00e0 deux facteurs suppl\u00e9mentaires : le public auquel s\u2019adressait le th\u00e9ologien-soufi (philosophes et \u00e9rudits ou bien l\u2019umma en g\u00e9n\u00e9ral) et la chronologie de ses \u00e9crits, vu que la prise du pouvoir par les Sel\u010d\u016bks a \u00e9t\u00e9 d\u00e9terminante dans le changement de ses positions politiques. Cela a \u00e9t\u00e9 r\u00e9cemment mis en \u00e9vidence, du moins au niveau de l\u2019imamat et du sultanat, dans le chapitre correspondant de l\u2019ouvrage d\u2019O. Safi (2).\r\n\r\nDans cette \u00e9tude originale, on trouvera, de plus, une analyse circonstanci\u00e9e de la pens\u00e9e de l\u2019\u00ab artisan \u00bb de cette nouvelle soci\u00e9t\u00e9 et de sa culture, Ni\u1e93\u0101m al-Mulk. Ainsi donc, la lacune qu\u2019exprimait P. Crone dans son Introduction (p. 11-12), pour des raisons qui ne peuvent lui \u00eatre imput\u00e9es (emp\u00eachement des sp\u00e9cialistes contact\u00e9s\u2026), pourra \u00eatre partiellement combl\u00e9e. Mais ce serait surtout l\u2019ouvrage de M. Allam qui r\u00e9pondrait le mieux \u00e0 la n\u00e9cessit\u00e9 ressentie de suivre les d\u00e9veloppements post\u00e9rieurs de la philosophie politique en islam iranien et oriental (3). On notera que l\u2019auteur y analyse, en particulier, la post\u00e9rit\u00e9 du A\u1e2bl\u0101q-i N\u0101\u1e63ir\u012b du polygraphe ism\u0101\u02bf\u012blien N\u0101\u1e63ir al-D\u012bn al-T\u016bs\u012b (1201-1274), qui se situe bien dans la ligne de la pens\u00e9e gr\u00e9co-musulmane.\r\n\r\nMais \u00e0 d\u00e9faut de cet Orient, l\u2019ouvrage poursuit avec les penseurs d\u2019Occident. \u00c0 c\u00f4t\u00e9 de deux expos\u00e9s qui n\u2019y ont pas \u00e9t\u00e9 inclus, trois portent sur les deux plus grands repr\u00e9sentants de cette tradition : \u2013 Maroun Awad (CNRS, Paris ; l\u2019un des co\u00e9diteurs), Does Averroes Have a Philosophy of History?, p. 411-441 ; \u2013 Charles E. Butterworth (Univ. of Maryland, College Park), The Essential Accidents of Human Social Organization in the Muqaddima of Ibn Khald\u016bn, p. 443-467 ; \u2013 Abdesselam Cheddadi (Univ. Mohammed V, Rabat), La tradition philosophique et scientifique gr\u00e9co-arabe dans la Muqaddima d\u2019Ibn Khald\u016bn, p. 469-497.\r\n\r\nLes deux derniers articles offrent une perspective comparative quant \u00e0 la r\u00e9ception de la pens\u00e9e antique dans le monoth\u00e9isme \u00ab rival \u00bb (si l\u2019on peut s\u2019exprimer ainsi), qu\u2019il soit de couleur orientale ou occidentale : \u2013 Dimiter G. Angelov (Western Michigan Univ., Kalamazoo), Plato, Aristotle and \u201c Byzantine Political Philosophy \u201d, p. 499-523 ; \u2013 Cary J. Nederman (Texas A & M Univ.), Imperfect Regimes in the Christian Political Thought of Medieval Europe: from the Fathers to the Fourteenth Century, p. 525-551 (le mot \u00ab Fathers \u00bb est utilis\u00e9 abusivement, dans la mesure o\u00f9 l\u2019unique \u00ab P\u00e8re de l\u2019\u00c9glise \u00bb abord\u00e9 ici est Isidore de S\u00e9ville, le dernier de langue latine !).\r\nLe volume se termine sur une bibliographie d\u00e9taill\u00e9e des sources et des \u00e9tudes cit\u00e9es (p. 553-594) et un index des noms propres, anciens et modernes (p. 595-608). Si l\u2019on consid\u00e8re de plus l\u2019ampleur du sujet et la qualit\u00e9, en m\u00eame temps que les dimensions, des diff\u00e9rentes \u00e9tudes, l\u2019ouvrage se pr\u00e9sente en fait comme un manuel de r\u00e9f\u00e9rence et une bonne introduction \u00e0 la philosophie politique de tradition gr\u00e9co-islamique. Il vient ainsi enrichir et compl\u00e9ter la biblioth\u00e8que qui s\u2019est progressivement accumul\u00e9e, ces derni\u00e8res d\u00e9cennies autour de la question.\r\nAdel Sidarus\r\nUniversit\u00e9 d\u2019Evora","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/vUA05cpGz8q7urg","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":303,"pubplace":"Beyrouth","publisher":"Biblioth\u00e8que Orientale - Dar El-Machreq","series":"M\u00e9langes de l\u2019Universit\u00e9 Saint-Joseph","volume":"57","edition_no":null,"valid_from":null,"valid_until":null}}},"article":null},"sort":[2004]}

{"_index":"sire","_id":"1111","_score":null,"_source":{"id":1111,"authors_free":[{"id":1678,"entry_id":1111,"agent_type":null,"is_normalised":null,"person_id":459,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Mahoney, Edward P.","free_first_name":"Edward P.","free_last_name":"Mahoney","norm_person":{"id":459,"first_name":"Edward P.","last_name":"Mahoney","full_name":"Mahoney, Edward P.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/123905818","viaf_url":"","db_url":"","from_claudius":null}},{"id":1679,"entry_id":1111,"agent_type":null,"is_normalised":null,"person_id":279,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"O'Meara, Dominic J.","free_first_name":"Dominic J.","free_last_name":"O'Meara","norm_person":{"id":279,"first_name":"Dominic J.","last_name":"O'Meara","full_name":"O'Meara, Dominic J.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/11180664X","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Neoplatonism, the Greek Commentators, and Renaissance Aristotelianism","main_title":{"title":"Neoplatonism, the Greek Commentators, and Renaissance Aristotelianism"},"abstract":"In this paper I should like to share with my fellow students of Neoplatonism the results of researches in medieval and Renaissance Aristotelianism that have brought to light interesting ways in which Neoplatonism came to have a special impact on the development of Renaissance Aristotelianism. It is certainly not my aim to exclude other possible ways in which Neoplatonism had its effect, but I do believe that historians of ancient Neoplatonism will themselves be surprised to learn of the pervasiveness of certain themes among supposed proponents of Aris\u00adtotle during the fifteenth and sixteenth centuries. The two topics on which I wish to concentrate are (1) the influence on late fifteenth- and early sixteenth-century Aristotelianism of two late ancient commentators on Aristotle, namely, Themistius <317\u2014388) and Simplicius (Jl. 530),1 and (2) a conceptual scheme of metaphysical hierarchy whose origins are clearly Neoplatonic and which was constantly debated during the same period. [Author's abstract]","btype":2,"date":"1982","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/2eyv4WzmHFlkenV","doi_url":null,"categories":[],"authors":[{"id":459,"full_name":"Mahoney, Edward P.","role":{"id":1,"role_name":"author"}},{"id":279,"full_name":"O'Meara, Dominic J.","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":1111,"section_of":12,"pages":"169-177","is_catalog":null,"book":{"id":12,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":null,"type":4,"language":"en","title":"Neoplatonism and Christian thought","title_transcript":"","title_translation":"","short_title":"O'Meara1982","has_no_author":null,"volume":null,"date":"1982","edition_no":null,"free_date":"1981","abstract":"In this volume, the relationships between two of the most vital currents in Western thought are examined by a group of nineteen internationally known specialists in a variety of disciplines\u2014classics, patristics, philosophy, theology, history of ideas, literature. The contributing scholars discuss Neoplatonic theories about God, creation, man, and salvation, in relation to the ways in which they were adopted, adapted, or rejected by major Christian thinkers of five periods: Patristic, Later Greek and Byzantine, Medieval, Renaissance, and Modern. [a.a]","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/8tb5ZmmacZhgjDn","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":12,"pubplace":"Albany","publisher":"State University of New York Press","series":"Studies in Neoplatonism: Ancient and Modern","volume":"3","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":[1982]}

{"_index":"sire","_id":"450","_score":null,"_source":{"id":450,"authors_free":[{"id":603,"entry_id":450,"agent_type":null,"is_normalised":null,"person_id":348,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Verbeke, G\u00e9rard","free_first_name":"G\u00e9rard","free_last_name":"Verbeke","norm_person":{"id":348,"first_name":"G\u00e9rard","last_name":"Verbeke","full_name":"Verbeke, G\u00e9rard","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/118947583","viaf_url":"","db_url":"","from_claudius":null}},{"id":604,"entry_id":450,"agent_type":null,"is_normalised":null,"person_id":279,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"O'Meara, Dominic J.","free_first_name":"Dominic J.","free_last_name":"O'Meara","norm_person":{"id":279,"first_name":"Dominic J.","last_name":"O'Meara","full_name":"O'Meara, Dominic J.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/11180664X","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Some Later Neoplatonic Views on Divine Creation and the Eternity of the World","main_title":{"title":"Some Later Neoplatonic Views on Divine Creation and the Eternity of the World"},"abstract":"The commentary of Simplicius on Aristotle\u2019s Physics is particularly inter\u00ad\r\nesting thanks to the rich information it provides concerning the doctrines of pre\u00ad\r\nvious philosophers. His interpretation shows a great erudition, but it is not always \r\nfaithful to the authentic thought of Aristotle. The first cause of Aristotle is not \r\nthat of Simplicius and this is not the only case in which Simplicius gave to \r\nAristotelian thought a turn that does not correspond to its original content. A similar \r\ndistortion may be found in the interpretation of the intricate question of chance \r\nand fortune. It is more difficult to formulate a judgment about the commentary \r\nof Philoponus: to what extent does it reflect the teaching of Ammonius? In any \r\ncase, the interpretation is very penetrating, especially in those passages where \r\nthe author criticizes the doctrine of Aristotle and expresses manifestly his own \r\nideas. Alfarabi takes Philoponus to task for settling a philosophical question with \r\nthe help of religious doctrines:60 nothing is less true, as W. Wieland has already \r\nnoticed. Philoponus, rather, uses Aristotelian philosophy in order to refute \r\nAristotle.61 On the other hand he appeals to the concept of creation against the eternity of the world: he very sharply notices, perhaps also under the influence of \r\nAmmonius, that creation as an integral causation is not a movement and does not \r\nbelong to the continuous process of coming-to-be and passing away. Thanks mainly \r\nto the concept of creation, the author escapes from the eternity of movement \r\nand time. [conclusion p. 52-53]","btype":2,"date":"1981","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/QSUX1JffS4trd4H","doi_url":null,"categories":[],"authors":[{"id":348,"full_name":"Verbeke, G\u00e9rard","role":{"id":1,"role_name":"author"}},{"id":279,"full_name":"O'Meara, Dominic J.","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":450,"section_of":12,"pages":"45-53","is_catalog":null,"book":{"id":12,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":null,"type":4,"language":"en","title":"Neoplatonism and Christian thought","title_transcript":"","title_translation":"","short_title":"O'Meara1982","has_no_author":null,"volume":null,"date":"1982","edition_no":null,"free_date":"1981","abstract":"In this volume, the relationships between two of the most vital currents in Western thought are examined by a group of nineteen internationally known specialists in a variety of disciplines\u2014classics, patristics, philosophy, theology, history of ideas, literature. The contributing scholars discuss Neoplatonic theories about God, creation, man, and salvation, in relation to the ways in which they were adopted, adapted, or rejected by major Christian thinkers of five periods: Patristic, Later Greek and Byzantine, Medieval, Renaissance, and Modern. [a.a]","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/8tb5ZmmacZhgjDn","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":12,"pubplace":"Albany","publisher":"State University of New York Press","series":"Studies in Neoplatonism: Ancient and Modern","volume":"3","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":[1981]}