{"_index":"sire","_id":"597","_score":null,"_source":{"id":597,"authors_free":[{"id":848,"entry_id":597,"agent_type":null,"is_normalised":null,"person_id":94,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Fairbanks, Arthur","free_first_name":"Arthur","free_last_name":"Fairbanks","norm_person":{"id":94,"first_name":"Arthur ","last_name":"Fairbanks","full_name":"Fairbanks, Arthur ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1157467903","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Repetitions in Empedokles","main_title":{"title":"Repetitions in Empedokles"},"abstract":"The reader of Empedokles, as the text is restored by Stein, cannot fail to be struck by the repetition of certain phrases and lines. The recurrent use of convenient phrases is characteristic of the epic style which Empedokles affects, and in this way the repetition of many phrases is accounted for. The phrase all\u2018 age, ll. 19, 74, 96 (cf. 130, 262), will serve as an example. The first half of ll. 36, 61, 76, and the last half of ll. 112, 239, 140, are other illustrations of what may be expected in an 'epic' writer, and deserve no special consideration here.\r\nA second class of apparent repetitions may be dismissed with a word, namely the repetition of a line for emphasis, with distinct statement of the fact that it is repeated (e.g., ll. 60-62 repeated 75-77). It amounts to the same thing when a thesis is stated, and then repeated at the close of the discussion. In this way, I explain ll. 66 and 72.\r\nThirdly, there are numerous passages that impress the reader as repetitions because they deal with much the same thought, although there is a studied effort to put this thought in different language. In ll. 173 and 248, the language of 67 and 116 almost reappears. Lines 69, 70 repeat the thought of 61-62 with intentional change of language. The fundamental thought of the poem is that all things on the earth are the product of four elements moved by two forces. The three parts of this thought appear again and again, but with intentional variation in language so as to prevent a sense of monotony.\r\nThe list of things on the earth appears in lines 40 f., 105 f. (= 124 f.), 252 f., 383 f., 421 f. The four elements are mentioned in different terms many times: 33 f., 78, 130 f., 187, 197 f., (200), 204 f., 211, 215 f., 265 f., 333 f., 378 f. These repetitions, like those of the last group, are examples of a literary device appropriate to philosophic poetry. By means of it, the poet is able to enforce and bring home his thought without too much wearying his readers.\r\nThere remains another class of repetitions which are due, as I believe, to a wrong reconstruction of the text, and it is with the purpose of eliminating the repetitions which belong to this class that I have instituted this study.\r\n105-107 = 124-126. Lines 105-107 appear in Simplicius 7v 33, 15 and 34r 159, 22, and their position in this connection is confirmed by the quotation of 104-107 in Arist. Met. ii. 4, 1000a 29. On the other hand, the same lines after l. 123 are found only in Simplicius 34r 160, 6; the text here is somewhat uncertain, and the link with the preceding by the participle \u03ba\u03c4\u03af\u03bf\u03bd\u03c4\u03b5 is rather artificial. Simplicius had quoted these lines less than half a page back, and it seems to me probable that the lines were inadvertently repeated here \u2014 possibly instead of some similar enumeration of things on the earth.\r\n94(-95) = 108(-109) = 114(-115). Lines 94-95 are the fitting conclusion of the preceding discussion of the elements, but they have no meaning after 107. They stand in Simplicius 34r 159, 3 at the end of a long quotation, and it is not unlikely that they were repeated at the end of the next quotation (34r 159, 25) by the error either of Simplicius or of some copyist. The last half of 109 reads like a gloss that has been incorporated into the text. A negative argument of less weight for the omission of these lines (108-109) is the fact that they are omitted in Simpl. 7v 33, 17.\r\nThe same lines appear in Simpl. 8r 33, 21. Here they are intimately connected with the two preceding lines, but their connection with the following lines is forced, and the following lines\u2014as I shall hope to show\u2014belong better in another connection. Accordingly, I propose to identify 114-115 with 94-95 and to insert 112-113 before 94-95. The order will then be 90-93, 112-113, 94-95 (= 114-115). The insertion of 112-113 between 93 and 94 is confirmed by the fact that 112-113 form the natural response to 93 and give a fitting introduction to 94-95.\r\n67-68 = 116-117 (cf. 248). Lines 67-68 appear in this connection several times in Simplicius, and indeed 70-73 appear directly after 118 at Simpl. 8r 33, 26. Stein inserts Simpl. 8r 33, 26 as his line 69. My proposal is to insert both Simpl. 8r 33, 25 and 26 after 68, in which case there is no reason for regarding 116-117 as different from 67-68. So I would read 67-68, 118, 69-73.\r\nThese two changes in the text of Simplicius, which cut out several repetitions, rest on the interpretation of Simpl. 8r 33, 19. Stein breaks this passage after 33, 25 and inserts 33, 26 as line 69. I propose to break it at the point where the meaning halts, namely after 33, 22; the first four lines I would place after 93 as I have suggested in the last paragraph but one, and the remainder after 66, as I have suggested in the last paragraph.\r\n134 = 138. Line 134, which consists simply of the word sphairon, has no reason for existence; as the reference in Simpl. 258r may perfectly well apply to line 138.\r\n3 = 228. The close resemblance between these two lines may be due to the restoration of 228. We may notice, however, merimnas (3, 45, 228) and deila (3, 53, 228, 343, 400, 441, 446) are favourite words with Empedokles, so that perhaps there is no reason to discredit line 228.\r\nIn conclusion, I should like to suggest a slight emendation of line 85. The text of Simplicius at 34r 158, 24 reads met\u2018 osoisin (so aE; DE met\u2018 ossoisin); Preller suggests g\u2018 ossoisin; Panzerbieter, meth\u2018 oloisin. What is wanted is a reference to the four elements, with which Love works, though her activity cannot be discerned by mortal men. So I would suggest meta toisin, since tauta, tade, ta are commonly used to refer to the elements in the whole poem. [the entire review]","btype":3,"date":"1898","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/1EJm8S2SsGJjpTn","doi_url":null,"categories":[],"authors":[{"id":94,"full_name":"Fairbanks, Arthur ","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":597,"journal_id":null,"journal_name":"The Classical Review","volume":"12","issue":"1","pages":"16-17"}},"sort":[1898]}

{"_index":"sire","_id":"476","_score":null,"_source":{"id":476,"authors_free":[{"id":642,"entry_id":476,"agent_type":null,"is_normalised":null,"person_id":329,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Tannery, Paul","free_first_name":"Paul","free_last_name":"Tannery","norm_person":{"id":329,"first_name":"Paul","last_name":"Tannery","full_name":"Tannery, Paul","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/117201065","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Sur la p\u00e9riode finale de la philosophie grecque","main_title":{"title":"Sur la p\u00e9riode finale de la philosophie grecque"},"abstract":"Les historiens de la philosophie grecque ont pris, entre autres, deux habitudes : la premi\u00e8re est de passer sous silence tout personnage reconnu comme chr\u00e9tien, quand bien m\u00eame ses \u00e9crits suivraient la tradition des ma\u00eetres pa\u00efens ; la seconde est d'adopter comme limite inf\u00e9rieure la date de la fermeture, par Justinien, de l'\u00e9cole d'Ath\u00e8nes en 529.\r\n\r\nC'est ainsi qu'\u00c9douard Zeller, pour ne citer que son exemple, ne consacre pas une ligne de son texte \u00e0 Jean Philopon, dont cependant il invoque assez souvent dans ses notes les commentaires sur Aristote ; c'est ainsi encore qu'il parle de Simplicius avant de raconter l'exode en Perse des philosophes d'Ath\u00e8nes, quoique, avec son exactitude ordinaire, il ait soin de remarquer que les ouvrages les plus importants du dernier diadochos sont post\u00e9rieurs \u00e0 529.\r\n\r\nCes indications suffisent \u00e0 montrer que les deux errements que j'ai signal\u00e9s et qui, \u00e0 premi\u00e8re vue, ne semblent avoir rien de commun, se rattachent cependant \u00e0 une m\u00eame opinion, aussi g\u00e9n\u00e9ralement re\u00e7ue qu'elle est probablement difficile \u00e0 \u00e9branler. Cette opinion est que le travail, si consid\u00e9rable pourtant, des commentateurs d'Aristote est, dans l'histoire de la philosophie, tout \u00e0 fait n\u00e9gligeable vis-\u00e0-vis de l'\u0153uvre des n\u00e9oplatoniciens.\r\n\r\nJe ne veux nullement contester que le mouvement intellectuel dont on rattache l'origine \u00e0 Ammonius Saccas soit le seul courant qui, en dehors du christianisme, ait, \u00e0 cette \u00e9poque de d\u00e9cadence, persist\u00e9 avec une r\u00e9elle originalit\u00e9, malgr\u00e9 le flot montant d'une nouvelle religion, apportant avec elle d'autres solutions aux probl\u00e8mes m\u00e9taphysiques, introduisant d'autres habitudes d'esprit, d'autres modes de raisonnement.\r\n\r\nJe consid\u00e8re \u00e9galement comme tout \u00e0 fait rationnel de s\u00e9parer en principe l'histoire de la philosophie ancienne et celle de la philosophie chr\u00e9tienne, quoique, \u00e0 partir du IV\u1d49 si\u00e8cle, les repr\u00e9sentants de cette derni\u00e8re aient certainement \u00e9t\u00e9 \u00e0 la hauteur de leurs rivaux pa\u00efens ; les influences r\u00e9ciproques que les uns ont pu exercer sur les autres sont en effet beaucoup trop faibles pour qu'il y ait int\u00e9r\u00eat \u00e0 lier intimement l'\u00e9tude des deux camps ennemis.\r\n\r\nIl n'y a cependant pas l\u00e0, \u00e9videmment, des raisons suffisantes soit pour n\u00e9gliger l'\u00e9tude des commentateurs d'Aristote post\u00e9rieurs \u00e0 Alexandre d'Aphrodisias, soit pour faire rentrer cette \u00e9tude dans celle du n\u00e9oplatonisme, en \u00e9cartant les chr\u00e9tiens comme Jean Philopon.\r\n\r\nL'\u0153uvre de ces commentateurs a en effet une importance historique bien sup\u00e9rieure \u00e0 celle de l'\u00e9cole de Plotin ; quoique cette derni\u00e8re n'ait nullement \u00e9t\u00e9 inconnue des Arabes, ni des scolastiques du Moyen \u00c2ge, ses doctrines n'ont plus jou\u00e9, \u00e0 partir du VI\u1d49 si\u00e8cle de notre \u00e8re, qu'un r\u00f4le passablement insignifiant, sauf le mouvement factice qui s'est produit un moment en leur faveur \u00e0 la Renaissance. Depuis lors, l'int\u00e9r\u00eat qu'elles ont provoqu\u00e9, notamment dans notre si\u00e8cle, est d'un ordre purement historique.\r\n\r\nOn doit affirmer au contraire que ce sont les commentateurs anciens d'Aristote qui ont d\u00e9cid\u00e9 le succ\u00e8s des doctrines de leur ma\u00eetre chez les Arabes et, d\u00e8s lors, par contre-coup, dans l'Occident latin.\r\n\r\nD'autre part, un fait m\u00e9connu, je crois, jusqu'\u00e0 pr\u00e9sent, mais que je me propose particuli\u00e8rement de mettre en lumi\u00e8re, \u00e0 savoir qu'apr\u00e8s Ammonius, fils d'Hermias, l'\u00e9cole d'Alexandrie est devenue chr\u00e9tienne, mais qu'on n'en a pas moins continu\u00e9 \u00e0 y professer la philosophie aristot\u00e9lique jusqu'\u00e0 l'invasion arabe, ce fait, dis-je, avait naturellement amen\u00e9 une adaptation de cette philosophie \u00e0 une religion monoth\u00e9iste enseignant la cr\u00e9ation.\r\n\r\nCette circonstance ne laissait pour ainsi dire aucune libert\u00e9 de choix aux Arabes ; en m\u00eame temps que les \u00e9crits des commentateurs idol\u00e2tres ou non, constituant un corps de doctrine complet, ils rencontraient, soit en \u00c9gypte, soit chez les Syriaques ou les Arm\u00e9niens, une tradition vivante pour l'enseignement aristot\u00e9lique aux fid\u00e8les d'une religion tout \u00e0 fait semblable \u00e0 la leur.\r\n\r\nBeaucoup moins originaux, comme penseurs ou comme savants, qu'on l'a suppos\u00e9 sans un examen approfondi, ils ne pouvaient que se mettre \u00e0 la m\u00eame \u00e9cole, et ils ne surent gu\u00e8re s'en affranchir.\r\n\r\nAvant donc les Arabes, avant nos scolastiques de l'Occident latin, les commentateurs grecs d'Aristote ont cr\u00e9\u00e9 la m\u00e9thode ex\u00e9g\u00e9tique, signal\u00e9 les points de controverse, indiqu\u00e9 des solutions qui se sont perp\u00e9tu\u00e9es. Ils n'ont pas \u00e9t\u00e9 seulement des pr\u00e9curseurs, mais bien de v\u00e9ritables ma\u00eetres, dont l'influence a persist\u00e9 jusqu'au XVIII\u1d49 si\u00e8cle. [introduction p. 266-268]","btype":3,"date":"1896","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/zOpjj1OBM4BnCRa","doi_url":null,"categories":[],"authors":[{"id":329,"full_name":"Tannery, Paul","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":476,"journal_id":null,"journal_name":"Revue philosophique de la France et de L'\u00c9tranger","volume":"42","issue":"","pages":"266-287"}},"sort":[1896]}

{"_index":"sire","_id":"841","_score":null,"_source":{"id":841,"authors_free":[{"id":1245,"entry_id":841,"agent_type":null,"is_normalised":null,"person_id":342,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Torstrik, Adolf","free_first_name":"Adolf","free_last_name":"Torstrik","norm_person":{"id":342,"first_name":"Adolf","last_name":"Torstrik","full_name":"Torstrik, Adolf","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/117407224","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"\u03a0\u0395\u03a1\u0399 \u03a4\u03a5\u03a7\u0397\u03a3 \u039a\u0391\u0399 \u03a4\u039f\u03a5 \u0391\u03a5\u03a4\u039f\u039c\u0391\u03a4\u039f\u03a5. Aristot. Phys. B 4-6","main_title":{"title":"\u03a0\u0395\u03a1\u0399 \u03a4\u03a5\u03a7\u0397\u03a3 \u039a\u0391\u0399 \u03a4\u039f\u03a5 \u0391\u03a5\u03a4\u039f\u039c\u0391\u03a4\u039f\u03a5. Aristot. Phys. B 4-6"},"abstract":"Werfen wir nun noch einen Blick auf den zur\u00fcckgelegten Weg, so finden wir in dieser Abhandlung eine solche Masse von Verderbnis, wie kaum in irgendeinem anderen Teil gleichen Umfangs der aristotelischen Schriften. Und hier handelt es sich keineswegs um jene harmlosen Verschreibungen und Auslassungen, die sich hier wie \u00fcberall finden; auch nicht blo\u00df um einen so plumpen und gemeinen F\u00e4lscher, der zu drei verschiedenen Malen dem Aristoteles sein ex\u00f4 und entos aufdr\u00e4ngt, das hier lediglich nichts zu schaffen hat, einen Mann von der Geistesrichtung etwa des Straton; nein, bis ins Herz des Begriffs ist die F\u00e4lschung gedrungen durch die, welche dem Aristoteles die Meinung zuschrieben, zuf\u00e4llig sei das, was auch ein Werk des Verstandes oder der Natur sein k\u00f6nnte.\r\n\r\nAndererseits fanden wir gewisse Unvollkommenheiten, welche uns die Vermutung nahelegten, Aristoteles habe zwar den ganzen architektonischen Bau angelegt und den gr\u00f6\u00dften Teil auch ausgef\u00fchrt, einige kleine Teile aber nur f\u00fcr sich durch ein memento angedeutet, welche Teile dann von dem, der dieses Werk herausgegeben hat \u2013 also doch wohl Eudemus \u2013 nicht immer zum Besten ausgef\u00fchrt worden seien. Dies verdient Nachsicht, umso eher, als wir an der frommsten Gewissenhaftigkeit des Herausgebers nicht zweifeln k\u00f6nnen: hat er uns doch sogar an zwei Stellen einen Einblick in die Art gew\u00e4hrt, wie Aristoteles arbeitete, indem er uns zwei Fassungen desselben Gedankens \u00fcberliefert hat, die er in den Papieren des Meisters vorgefunden hat. Es schlie\u00dfen sich diese doppelten Fassungen den \u00fcbrigen an, die uns in der Psychologie, der Metaphysik und so vielen anderen Schriften erhalten sind; Tatsachen, die ihre volle W\u00fcrdigung erst dann finden werden, wenn es sich einst darum handeln wird, die Geschichte des aristotelischen Textes zu schreiben.\r\n\r\nAber nicht f\u00fcr den Philologen allein, auch f\u00fcr den Philosophen hat diese Abhandlung des Aristoteles hohe Bedeutung. Sicher geleitet an der Hand der griechischen Sprache, welche mit der zartesten Auffassung aller Schattierungen, die in der Erscheinungswelt des Menschenlebens spielen \u2013 wie man dies besonders in der Ethik erkennt \u2013 einen metaphysischen Tiefsinn verbindet, die sie zu mehr als zum vollkommensten Werkzeug der Philosophie macht, die sie in dieser selbst zum Ariadnefaden machte, ist es dem Aristoteles gelungen, durch die Entwicklung eines unscheinbaren und von den spekulativen Philosophen meistens auf die Seite geschobenen Begriffs dem Materialismus einen Streich zu versetzen, den er nicht verwinden wird, ohne sich mit dem, was in aller Erscheinung das Offenbarste ist, in Widerspruch zu setzen.\r\n\r\nDies Offensichtliche, das a-l\u00eathes, ist der Zweck; und wir sehen denn auch, dass die Materialisten aller Zeiten den Zweck am meisten bek\u00e4mpfen. Mit Recht: hebt ihn auf, und ihr habt das aition kath' hauto aufgehoben und den g\u00f6ttlichen Kosmos in den w\u00fcsten Strudel sich sinnlos befehdender Kr\u00e4fte gerissen. Dinos basileuei. [conclusion p. 469-470]","btype":3,"date":"1875","language":"German","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/Sg8QDCMsdh5qIuI","doi_url":null,"categories":[],"authors":[{"id":342,"full_name":"Torstrik, Adolf","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":841,"journal_id":null,"journal_name":"Hermes","volume":"9","issue":"4","pages":"425-470"}},"sort":[1875]}