The End of Aristotle's on Prayer, 1985
By: Rist, John M.
Title The End of Aristotle's on Prayer
Type Article
Language English
Date 1985
Journal The American Journal of Philology
Volume 106
Issue 1
Pages 110-113
Categories no categories
Author(s) Rist, John M.
Editor(s)
Translator(s)
Jean Pepin recently devoted a lengthy study to Aristotle's On Prayer;' there is good reason to think that the work never existed. On Prayer is listed in Diogenes Laertius' catalogue of Aristotle's writings (5.22) and in the Vita Hesychii.2 The only other evidence for its exis- tence is a passage of Simplicius3 that tells us that at the end of On Prayer Aristotle says clearly that God is either mind or somehow beyond mind (6 Esoq ii voUq EaTiV Ti CrenCKEva TOU voU). The claim that God is be- yond mind is unique in an unemended Aristotelian text, but the notion would be acceptable to Simplicius both because, as a Neoplatonist, he would believe it to be true, and because as a Neoplatonic commentator on Aristotle he would be happy to find evidence of the basic philosophi- cal harmony of Aristotle and Plato. Our problem, therefore, is to see why Simplicius thought that Aristotle held this view... [pp. 110 f.]

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  • PAGE 1 OF 1
The End of Aristotle's on Prayer, 1985
By: Rist, John M.
Title The End of Aristotle's on Prayer
Type Article
Language English
Date 1985
Journal The American Journal of Philology
Volume 106
Issue 1
Pages 110-113
Categories no categories
Author(s) Rist, John M.
Editor(s)
Translator(s)
Jean  Pepin  recently devoted a  lengthy study  to  Aristotle's On 
Prayer;'  there  is good  reason  to  think  that  the  work never existed.  On 
Prayer is  listed  in  Diogenes  Laertius'  catalogue  of  Aristotle's writings (5.22)  and  in  the Vita Hesychii.2  The  only  other  evidence  for  its  exis- 
tence is a passage of Simplicius3 that tells us that at the end of  On Prayer Aristotle says clearly that  God is either  mind  or somehow  beyond  mind 
(6  Esoq ii  voUq  EaTiV Ti CrenCKEva TOU voU). The  claim  that  God  is be- 
yond mind  is unique  in an unemended  Aristotelian  text,  but  the notion 
would  be  acceptable  to  Simplicius  both  because,  as a Neoplatonist, he 
would  believe  it to be true,  and because  as a Neoplatonic  commentator 
on Aristotle he would be happy to find evidence  of the basic philosophi- cal  harmony  of  Aristotle  and  Plato.  Our  problem,  therefore,  is  to  see 
why Simplicius  thought  that  Aristotle  held  this view... [pp. 110 f.]

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