{"_index":"sire","_id":"444","_score":null,"_source":{"id":444,"authors_free":[{"id":596,"entry_id":444,"agent_type":null,"is_normalised":null,"person_id":356,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Wasserstein, Abraham","free_first_name":"Abraham","free_last_name":"Wasserstein","norm_person":{"id":356,"first_name":"Abraham","last_name":"Wasserstein","full_name":"Wasserstein, Abraham","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/119380102","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"A Note on Fragment 12 of Anaxagoras","main_title":{"title":"A Note on Fragment 12 of Anaxagoras"},"abstract":"\u03a0\u03b1\u03bd\u03c4\u03ac\u03c0\u03b1\u03c3\u03b9 \u03b4' \u03bf\u1f50\u03b4\u1f72\u03bd \u1f00\u03c0\u03bf\u03ba\u03c1\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u03bf\u1f50\u03b4\u1f72 \u03b4\u03b9\u03b1\u03ba\u03c1\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u1f11\u03c4\u03ad\u03c1\u03bf\u03c5 \u03b5\u1f30 \u03bc\u1f74 \u1f41 \u03bd\u03bf\u1fe6\u03c2\u00b7 \u03bd\u03bf\u1fe6\u03c2 \u03b4\u03ad \u1f10\u03c3\u03c4\u03b9 \u03ba\u03b1\u03b8\u03b1\u03c1\u1f78\u03c2 \u1f10\u03ba \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03ba\u03b1\u1f76 \u03b5\u1f50\u03bb\u03b1\u03b2\u1ff6\u03bd. \u03c4\u1ff6\u03bd \u03b4\u1f72 \u1f04\u03bb\u03bb\u03c9\u03bd \u03bf\u1f50\u03b4\u1f72\u03bd \u03bf\u1f50\u03b4\u1f72\u03bd \u03b4\u03b9\u03b1\u03ba\u03c1\u03af\u03bd\u03b5\u03c4\u03b1\u03b9 \u1f11\u03c4\u03ad\u03c1\u1ff3 \u1f45\u03bc\u03bf\u03b9\u03bf\u03bd \u03bf\u1f50\u03b4\u1f72 \u1f14\u03c3\u03c4\u03b9\u03bd \u1f11\u03c4\u03ad\u03c1\u03bf\u03c5 \u03ba\u03b1\u03c4\u1f70 \u03c6\u03cd\u03c3\u03b9\u03bd \u1f45\u03bc\u03bf\u03b9\u03bf\u03bd, \u1f00\u03bb\u03bb' \u1f11\u03ba\u03ac\u03c3\u03c4\u1ff3 \u03c4\u1ff6\u03bd \u1f04\u03bb\u03bb\u03c9\u03bd \u1f10\u03bd \u1f11\u03ba\u03ac\u03c3\u03c4\u1ff3 \u03c4\u03bf\u03cd\u03c4\u03c9\u03bd \u03ba\u03b1\u03b8' \u1f11\u03b1\u03c5\u03c4\u1f78\u03bd \u1f04\u03c1\u03b1 \u03c4\u03af \u1f10\u03c3\u03c4\u03b9 \u03ba\u03b1\u03b8\u03b1\u03c1\u1f78\u03bd \u1f10\u03ba \u03c4\u1ff6\u03bd \u1f04\u03bb\u03bb\u03c9\u03bd\u00b7 \u03ba\u03b1\u1f76 \u03c4\u1f78 \u03bc\u1f72\u03bd \u03b5\u1f50\u03ba\u03c1\u1fb6\u03c4\u03bf\u03bd \u03ba\u03b1\u1f76 \u03b5\u1f50\u03b4\u03b9\u03b1\u03ba\u03c1\u03b9\u03c4\u1f78\u03bd \u03c4\u1ff6\u03bd \u1f04\u03bb\u03bb\u03c9\u03bd \u03bd\u03bf\u1fe6\u03c2 \u03c4\u1ff6\u03bd \u03c0\u03ac\u03bd\u03c4\u03c9\u03bd \u03b4\u03b9\u03b1\u03c6\u03ad\u03c1\u03b5\u03b9.\r\n\r\nThese are the last few lines of fragment 12 of Anaxagoras as printed in Diels-Kranz6, ii. 39: D.-K. follow closely, with only a minor modification, the Berlin text of Simplicius in Phys., p. 157, which is the source of our knowledge of this fragment.\r\n\r\nIt seems to me necessary, or at any rate highly desirable, that any interpretation of this passage should, inter alia, satisfy the following three conditions:\r\n\r\n \u1f41\u03bc\u03bf\u1fd6\u03bf\u03c2 should have the same meaning when applied to \u03bd\u03bf\u1fe6\u03c2 and when applied to \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd in the next line.\r\n\r\n The clause \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u03b4\u1f72 \u03bf\u1f50\u03b4\u1f72\u03bd ... should contain a contrast to the clause \u03bd\u03bf\u1fe6\u03c2 \u03b4\u03ad ..., i.e. we should be able to understand that something is true of \u03bd\u03bf\u1fe6\u03c2 that is not true of anything other (\u1f15\u03c4\u03b5\u03c1\u03bf\u03bd) than \u03bd\u03bf\u1fe6\u03c2.\r\n\r\n The clause \u1f00\u03bb\u03bb\u2019 ... should follow naturally on the preceding two clauses.\r\n\r\nThis set of conditions is not satisfied by any interpretation that I know. Here are the translations of Diels, Tannery, Burnet:\r\n\r\n Diels (loc. cit.): \"Geist aber ist allemal von gleicher Art, der gr\u00f6\u00dfere wie der kleinere. Sonst aber ist nichts dem anderen gleichartig, sondern wovon am meisten in einem Dinge enthalten ist, dies als das deutlichst Erkennbare ist und war das eine Einzelding.\"\r\n Tannery (Pour l\u2019histoire de la science hell\u00e9nique, p. 311): \"Tout le noas est semblable, le plus grand et le plus petit; il n'y a, par ailleurs, aucune chose qui soit semblable \u00e0 aucune autre, mais chacune est pour l'apparence ce dont elle contient le plus.\"\r\n Burnet: \"And all Nous is alike, both the greater and the smaller; while nothing else is like anything else, but each single thing is and was most manifestly those things of which it has most in it.\"\r\n\r\nIt will be seen at once that all these translation-interpretations involve us in a number of difficulties:\r\n\r\n In all three cases \u1f41\u03bc\u03bf\u1fd6\u03bf\u03c2, which, when applied to \u03bd\u03bf\u1fe6\u03c2, quite naturally (and, surely, inevitably) means something like \"homogeneous\" (i.e. \u1f41\u03bc\u03bf\u1fd6\u03bf\u03c2 \u03ba\u03b1\u03c4\u1f70 \u03c6\u03cd\u03c3\u03b9\u03bd), is understood in a different sense and construed in a different way when it is used again in the same sentence. For what is, according to these interpretations, denied in the clause \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u03b4\u1f72 ... is that any other thing is \"like\" (gleichartig, semblable) anything else, not that they are \"homogeneous,\" which had been asserted of \u03bd\u03bf\u1fe6\u03c2.\r\n\r\n But if that is right, there is no immediately obvious contrast between \u03bd\u03bf\u1fe6\u03c2 and anything other than \u03bd\u03bf\u1fe6\u03c2. Such a contrast is obviously intended; at any rate, a comparison between \u03bd\u03bf\u1fe6\u03c2 and other things is made in terms of being \u1f41\u03bc\u03bf\u1fd6\u03bf\u03c2; but such a comparison loses all point if \u1f41\u03bc\u03bf\u1fd6\u03bf\u03c2 is used in two different senses.\r\n\r\n It is further to be observed that in all these interpretations there is no real point in the third clause \u1f00\u03bb\u03bb\u2019 .... What is \u1f00\u03bb\u03bb\u1f70 supposed to mean here? But? (\"sondern\"? \"mais\"?) How is this clause related to what precedes?\r\n\r\nAll these difficulties can be removed very easily. I propose that \u03bf\u1f50\u03b4\u03b5\u03bd\u03af be excised. Read:\r\n\r\n\u03bd\u03bf\u1fe6\u03c2 \u03b4\u1f72 \u1f30\u03c3\u03b1\u1fd6\u03c2 \u03bc\u03ad\u03c4\u03c1\u03bf\u03b9\u03c2 \u1f45\u03bc\u03bf\u03b9\u03bf\u03c2\u00b7 \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u03b4\u1f72 \u03bf\u1f50\u03b4\u1f72\u03bd \u1f45\u03bc\u03bf\u03b9\u03bf\u03bd\u00b7 \u1f00\u03bb\u03bb\u1f70 \u03c4\u1ff6\u03bd \u03c0\u03bb\u03b5\u1fd6\u03c3\u03c4\u03c9\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03c4\u1f70 \u03c6\u03b1\u03b9\u03bd\u03cc\u03bc\u03b5\u03bd\u03b1 \u1f14\u03bd\u03b8\u03b1 \u03ba\u03b1\u1f76 \u1f26\u03bd.\r\n\r\nAnd interpret:\r\n\"Nous is all homogeneous, both the greater and the smaller; nothing else is homogeneous; but [the apparent homogeneity of other things like, e.g., gold, is due to the fact that] each thing is (or appears to be) most manifestly that of which there is most in it.\"\r\n\r\nThus, if we excise \u03bf\u1f50\u03b4\u03b5\u03bd\u03af,\r\n\r\n \u1f41\u03bc\u03bf\u1fd6\u03bf\u03c2 has the same sense (\"homogeneous\") both as applied to \u03bd\u03bf\u1fe6\u03c2 and as applied to \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd.\r\n\r\n There is a pointed comparison between \u03bd\u03bf\u1fe6\u03c2 and other things: something is true of \u03bd\u03bf\u1fe6\u03c2 that is not true of other things.\r\n\r\n The last clause follows naturally on the earlier statements; for, after making the comparison, Anaxagoras goes on to remove a possible objection: \"But is not gold, or iron, or anything else like that, also homogeneous?\" \"No, it is not; it only looks as if it were, because everything looks like that of which it has most in it.\" This statement is, of course, immediately intelligible in the light of other statements about \u1f41\u03bc\u03bf\u03af\u03c9\u03c2 \u03c6\u03b1\u03af\u03bd\u03b5\u03c3\u03b8\u03b1\u03b9, such as \u1f10\u03bd \u03c0\u03b1\u03bd\u03c4\u1f76 \u03c0\u03b1\u03bd\u03c4\u03cc\u03c2 \u03bc\u03bf\u03c1\u03c6\u1f74 \u1f10\u03bd\u03ad\u03c3\u03c4\u03b7\u03ba\u03b5 (frg. 11); or the beginning of our fragment 12: \u03c4\u1f70 \u1f10\u03bd \u03c0\u03b1\u03bd\u03c4\u1f76 \u03c0\u03bb\u03b5\u03af\u03c9 \u03bc\u03b5\u03c4\u03ad\u03c7\u03b5\u03b9 \u03ba\u03c4\u03bb. (Cf. also Simplicius, in Phys., p. 27, where frg. 11 is quoted together with \u03c4\u1ff6\u03bd \u03c0\u03bb\u03b5\u03af\u03c3\u03c4\u03c9\u03bd \u03b5\u1f36\u03bd\u03b1\u03b9 \u03ba\u03c4\u03bb.).\r\n\r\nLest it be thought that the excision of \u03bf\u1f50\u03b4\u03b5\u03bd\u03af is altogether too radical an expedient, I may mention one other point: Simplicius is capable of extending his quotations by the addition of his own words; that is to say, he could add words to explain what he took to be the meaning of a passage he quoted. Thus, if he misunderstood this statement of Anaxagoras in a sense which made the addition of \u03bf\u1f50\u03b4\u03b5\u03bd\u03af seem natural, he may well, without even noticing it himself, have added it. We know that elsewhere, quoting this very same sentence, he adds a few words of his own. He writes (in Phys., p. 165, 13): \u03ba\u03b1\u1f76 \u03b5\u1f30\u03c2 \u03c4\u1f78\u03bd \u1f15\u03c4\u03b5\u03c1\u03bf\u03bd \u1f41\u03bc\u03bf\u03b9\u03bf\u03bc\u03ad\u03c1\u03b5\u03b9\u03b1\u03bd \u1f08\u03bd\u03b1\u03be\u03b1\u03b3\u03cc\u03c1\u03b1\u03c2 \u1f51\u03c0\u03ad\u03b8\u03b5\u03c4\u03bf \u03bb\u03ad\u03b3\u03b5\u03b9\u03bd, \u1f43\u03c2 \u03b4\u2019 \u1f10\u03c3\u03c4\u1f76\u03bd \u03c0\u03bb\u03b5\u1fd6\u03c3\u03c4\u03bf\u03bd \u03b1\u1f50\u03c4\u1ff7 \u1f10\u03c0\u03b9\u03c0\u03b5\u03c0\u03c4\u1ff6\u03ba\u03b5\u03bd. Now, the words \u1f10\u03c0\u03b9\u03c0\u03b5\u03c0\u03c4\u1ff6\u03ba\u03b5\u03bd are generally thought to be not part of the quotation but an explanatory addition by Simplicius; the quotation marks after \u03bf\u1f50\u03b4\u03b5\u03bd\u03af here are, of course, Diels\u2019s, not Simplicius\u2019s; perhaps we ought to put them before \u03bf\u1f50\u03b4\u03b5\u03bd\u03af and make that too part of the (mistaken) explanation of Simplicius? If Simplicius could add (as seems to be admitted by all scholars with the one exception of Schorn) the words \u03c0\u03bb\u03b5\u1fd6\u03c3\u03c4\u03bf\u03bd \u03b1\u1f50\u03c4\u1ff7 \u1f10\u03c0\u03b9\u03c0\u03b5\u03c0\u03c4\u1ff6\u03ba\u03b5\u03bd, he may also have added \u03bf\u1f50\u03b4\u03b5\u03bd\u03af. [the whole text]","btype":3,"date":"1960","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/0UZZOhtjCwUNKOl","doi_url":null,"categories":[],"authors":[{"id":356,"full_name":"Wasserstein, Abraham","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":444,"journal_id":null,"journal_name":"The Classical Review","volume":"10","issue":"1","pages":"4-5"}},"sort":["A Note on Fragment 12 of Anaxagoras"]}

{"_index":"sire","_id":"1398","_score":null,"_source":{"id":1398,"authors_free":[{"id":2177,"entry_id":1398,"agent_type":"person","is_normalised":1,"person_id":198,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"H\u00f6lscher, Uvo","free_first_name":"Uvo","free_last_name":"H\u00f6lscher","norm_person":{"id":198,"first_name":"Uvo","last_name":"H\u00f6lscher","full_name":"H\u00f6lscher, Uvo","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/118705571","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Anaximander und die Anf\u00e4nge der Philosophie","main_title":{"title":"Anaximander und die Anf\u00e4nge der Philosophie"},"abstract":"Der Satz HERMANN FRANKELS, da\u00df alle doxographischen Berichte solange unbestimmt sind, als nicht originaler Wortlaut hinzukommt, gilt in gewissem Sinne auch umgekehrt. Denn obwohl jener Satz gerade auch mit R\u00fccksicht auf Anaximander gesagt worden ist, hat doch die Diskussion des Anaximanderfragments gezeigt, wie vieldeutig ein Satzbruchst\u00fcck bleibt, wenn man es f\u00fcr sich betrachtet, aber auch, wieviel Hilfe aus der Analyse der \u00dcberlieferung kommen kann. Aus dieser wird noch einiges herangezogen, ohne da\u00df hinl\u00e4nglich gefragt w\u00fcrde, wo es herr\u00fchrt. Sofern es sich im folgenden noch einmal um die Lehre von den Gegensatzen handelt, kommt es mir weniger darauf an, dem einzelnen Placitum sein Recht zu bestreiten, als etwas von der Weise dieses schwer zug\u00e4nglichen Denkens zu erkennen. Es wird dabei zun\u00e4chst in einer Untersuchung fortgefahren werden, die sich schon ausgewiesen hat: der Kritik der aristotelischen Berichte. Im zweiten Teil soll dagegen versucht werden, jene Denkform von den Voraussetzungen her zu bestimmen, aus denen Anaximander seine Konzeption des Ursprungs entwickelt hat. [introduction p. 17]","btype":3,"date":"1953","language":"German","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/THjvXeZsyHON9jV","doi_url":null,"categories":[],"authors":[{"id":198,"full_name":"H\u00f6lscher, Uvo","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1398,"journal_id":null,"journal_name":"Hermes","volume":"81","issue":"3","pages":"257-277"}},"sort":["Anaximander und die Anf\u00e4nge der Philosophie"]}

{"_index":"sire","_id":"1003","_score":null,"_source":{"id":1003,"authors_free":[{"id":1508,"entry_id":1003,"agent_type":null,"is_normalised":null,"person_id":34,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Anton, John Peter","free_first_name":"John Peter","free_last_name":"Anton","norm_person":{"id":34,"first_name":"John Peter","last_name":"Anton","full_name":"Anton, John Peter","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/171952154","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Ancient Interpretations of Aristotle's Doctrine of Homonyma","main_title":{"title":"Ancient Interpretations of Aristotle's Doctrine of Homonyma"},"abstract":"The main pourpose of this paper is to offer an exposition and a critical examination of the ancient interpretations of Aristotle's doctrine of homonymy. A circumlocution of what Aristotle means by homonymous things is given in Categories, Ch. 1, 1a. The ancient interpretations with which we are concerned in this paper are to be found in the extant commentaries on this treatise. Evidently, more commentaries had been written on the Categories than the vicissitudes of time allowed to survive, but we have only those of the following writers: Porphyrius (c. 233\u2013303), Dexippus (fl. c. 350), Ammonius (fl. c. 485), Philoponus (c. 490\u2013530), Olympiodorus (fl. c. 535), Simplicius (fl. c. 533), and Elias (fl. c. 550). One might add here the relevant writings of John Damascene (675\u2013749), Photius (820\u2013891), and Michael Psellus (1018\u20131079), which are useful paraphrases rather than full commentaries; for that reason, the interpretations they support are not discussed in this paper.\r\n\r\nThe main body of this paper is given to a discussion of the interpretations which the ancient commentators offered and to an analysis of the assumptions which underlie them. It can be stated here, in anticipation of what follows, that the commentators often attached to Aristotle's meaning of homonymy aspects that were quite foreign to his views, and that by doing so, these commentators were taking extensive liberties with the text at hand. As we hope to show, the commentators brought into their discussions of this particular portion of the Categories issues and views that were far more relevant to their own ontologies and logical theories than to Aristotle's doctrines. In order to show how this is the case, we must first give a summary of what we believe our text permits us to say about the meaning of homonymy, as given in the opening chapter of the Categories. Suffice it to add at this point that the interpretations of the doctrine of homonymy with which we are concerned here are only those that are discussed exclusively in the relevant commentaries on this work. [introduction p. 1-2]","btype":3,"date":"1969","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/1BGmQytPmPF1QPa","doi_url":null,"categories":[],"authors":[{"id":34,"full_name":"Anton, John Peter","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1003,"journal_id":null,"journal_name":"Journal of the History of Philosophy","volume":"7","issue":"1","pages":"1\u201318"}},"sort":["Ancient Interpretations of Aristotle's Doctrine of Homonyma"]}

{"_index":"sire","_id":"1089","_score":null,"_source":{"id":1089,"authors_free":[{"id":1647,"entry_id":1089,"agent_type":null,"is_normalised":null,"person_id":227,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"P\u00e9pin, Jean","free_first_name":"Jean","free_last_name":"P\u00e9pin","norm_person":{"id":227,"first_name":"Jean","last_name":"P\u00e9pin","full_name":"P\u00e9pin, Jean","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/119165147","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Aristote, \u00abDe la pri\u00e8re\u00bb","main_title":{"title":"Aristote, \u00abDe la pri\u00e8re\u00bb"},"abstract":"Au nombre des Aristotelis fragmenta figure un bref t\u00e9moignage de Simplicius, selon lequel Aristote, sur la fin de son livre \u03a0\u03b5\u03c1 \u03b5\u03c5\u03c7\u03ae\u03c2, aurait dit que Dieu est ou bien intellect, ou bien quelque chose au-del\u00e0 de l'intellect, \u1f43\u03c4\u03b9 \u03cc \u03b8\u03b5\u03cc\u03c2 \u03ae \u03bd\u03bf\u03c5\u03c2 \u03b5\u03c3\u03c4\u03af\u03bd \u03ae \u03ba\u03b1\u0390 \u03ad\u03c0\u03ad\u03ba\u03b5\u03b9\u03bd\u03ac \u03c4\u03b9 \u03c4\u03bf\u03c5 \u03bd\u03bf\u03c5. Simplicius est le seul auteur \u00e0 rapporter cette surprenante doxographie, et m\u00eame \u00e0 \u00e9voquer le contenu de cet \u00e9crit aristot\u00e9licien. Son t\u00e9moignage \u00e9tant ainsi l'unique point de d\u00e9part, on doit avant tout l'examiner de tr\u00e8s pr\u00e8s, en lui adjoignant les quelques lignes qui le pr\u00e9c\u00e8dent. Cette investigation permettra peut-\u00eatre d'en \u00e9valuer les chances d'authenticit\u00e9. Il restera alors \u00e0 s'interroger sur le sens exact de la doctrine ainsi rapport\u00e9e \u00e0 Aristote. [Introduction, p. 59]","btype":3,"date":"1967","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/QHzOiPBFSXVNXwj","doi_url":null,"categories":[],"authors":[{"id":227,"full_name":"P\u00e9pin, Jean","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1089,"journal_id":null,"journal_name":"Revue Philosophique de la France et de l'\u00c9tranger","volume":"157","issue":"","pages":"59-70"}},"sort":["Aristote, \u00abDe la pri\u00e8re\u00bb"]}

{"_index":"sire","_id":"1368","_score":null,"_source":{"id":1368,"authors_free":[{"id":2061,"entry_id":1368,"agent_type":"person","is_normalised":1,"person_id":233,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Kerschensteiner, Jula","free_first_name":"Jula","free_last_name":"Kerschensteiner","norm_person":{"id":233,"first_name":"Jula","last_name":"Kerschensteiner","full_name":"Kerschensteiner, Jula","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/116142448","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Der Bericht des Theophrast \u00fcber Heraklit","main_title":{"title":"Der Bericht des Theophrast \u00fcber Heraklit"},"abstract":"Die Hauptquelle f\u00fcr die Darstellung der Lehren Heraklits, die Theophrast in seinen Phusik\u00f4n doxai gab, ist der Bericht bei Diogenes Laertius 9, 7-II. Er zerf\u00e4llt in zwei Teile, eine knappe \u00dcbersicht (im folgenden DL1) und ein ausf\u00fchrliches Referat (im folgenden DL2). Nach DIELS stammt DL1 aus einer Mittelquelle biographischer Tradition, auf die auch der Einschub mit den Zitaten und die Bemerkung \u00fcber Heraklits Stil zur\u00fcckgehe, der zweite Teil dagegen direkt aus Theophrast (Doxographi Graeci I63 f., vgl. auch I80). Dagegen hat K. DEICHGRABER, Bemerkungen zu Diogenes' Bericht fiber Heraklit (Philol. 93, I938, I2ff.) 23ff., zu zeigen versucht, daB es sich nicht um zwei verschiedene Fassungen derselben Vorlage handelt, sondern da\u00df die beiden Teile schon urspruinglich zusammengeh\u00f6ren und aufeinander abgestimmt seien, nur durch den spateren Einschub unterbrochen: der Aufbau entspreche der Gewohnheit Theophrasts, den Einzeldarlegungen eine allgemeine \u00dcbersicht vorauszuschicken. Eine Kl\u00e4rung des Problems wird sich im folgenden ergeben. [introduction, p. 25]","btype":3,"date":"1955","language":"German","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/iEKNcdvLqiTOzaT","doi_url":null,"categories":[],"authors":[{"id":233,"full_name":"Kerschensteiner, Jula","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1368,"journal_id":null,"journal_name":"Hermes","volume":"83","issue":"4","pages":"385-411"}},"sort":["Der Bericht des Theophrast \u00fcber Heraklit"]}

{"_index":"sire","_id":"769","_score":null,"_source":{"id":769,"authors_free":[{"id":1133,"entry_id":769,"agent_type":null,"is_normalised":null,"person_id":10,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Booth, N. B.","free_first_name":"N. B.","free_last_name":"Booth","norm_person":{"id":10,"first_name":"N. B.","last_name":"Booth","full_name":"Booth, N. B.","short_ident":"","is_classical_name":null,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Did Melissus Believe in Incorporeal Being?","main_title":{"title":"Did Melissus Believe in Incorporeal Being?"},"abstract":"These questions are difficult to answer; but I think that the difficulty of answering them shows that we should not be too dogmatic about the general interpretation of the fragment. It looks to me\u2014and apparently it looked to Burnet and Zeller also\u2014as if the argument is in the form of a dialectical refutation of pluralist assumptions. Vlastos and Raven see it in a different light; they are entitled to their opinion, but it should be clearly realized that it is an opinion, and not a certainty. [conclusion p. 65]","btype":3,"date":"1958","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/vYpN7DrahtfkniN","doi_url":null,"categories":[],"authors":[{"id":10,"full_name":"Booth, N. B.","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":769,"journal_id":null,"journal_name":"The American Journal of Philology","volume":"79","issue":"1","pages":"61-65"}},"sort":["Did Melissus Believe in Incorporeal Being?"]}

{"_index":"sire","_id":"950","_score":null,"_source":{"id":950,"authors_free":[{"id":1426,"entry_id":950,"agent_type":null,"is_normalised":null,"person_id":273,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"M\u00fcller, Carl Werner","free_first_name":"Carl Werner","free_last_name":"M\u00fcller","norm_person":{"id":273,"first_name":"Carl Werner","last_name":"M\u00fcller","full_name":"M\u00fcller, Carl Werner","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/11944027X","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Die Neuplatonischen Aristoteleskommentatoren \u00fcber die Ursachen der Pseudepigraphie","main_title":{"title":"Die Neuplatonischen Aristoteleskommentatoren \u00fcber die Ursachen der Pseudepigraphie"},"abstract":"Die ausf\u00fchrliche Darbietung des Materials und der eingehende Vergleich der einzelnen Zeugnisse waren notwendig, um zu zeigen, dass der Fortschritt, der sich bei den Neuplatonikern gegen\u00fcber Galen in der Bew\u00e4ltigung des Problems der literarischen F\u00e4lschung feststellen l\u00e4sst, nicht auf einer \u00e4lteren oder vollst\u00e4ndigeren Tradition basiert. Vielmehr liegt eine Entwicklung vor, die \u2013 von der Aristoteleskommentierung des Ammonios ausgehend \u2013 sich innerhalb der Schule von Alexandrien vollzieht und deren verschiedene Stadien noch deutlich erkennbar sind.\r\n\r\nEs ist ferner kein Zufall, dass gerade die pythagoreischen Schriften auf diese Weise vor dem Verdikt der F\u00e4lschung aus \u201eniederen Motiven\u201c gerettet werden. Zugleich aber blieb der alexandrinische Neuplatonismus kritisch genug, die Pythagoras-Schw\u00e4rmerei der Platoniker auf ein philologisch-historisch vertretbares Ma\u00df herabzustimmen, indem er die pythagoreischen Schriften nicht als von Pythagoras verfasst, sondern als Manifestationen der Wirkungsgeschichte des gro\u00dfen Mannes verstand. [conclusion p. 125-126]","btype":3,"date":"1969","language":"German","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/yDXuCvfx6f6Eun7","doi_url":null,"categories":[],"authors":[{"id":273,"full_name":"M\u00fcller, Carl Werner","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":950,"journal_id":null,"journal_name":"Rheinisches Museum f\u00fcr Philologie","volume":"112","issue":"2","pages":"120-126"}},"sort":["Die Neuplatonischen Aristoteleskommentatoren \u00fcber die Ursachen der Pseudepigraphie"]}

{"_index":"sire","_id":"1131","_score":null,"_source":{"id":1131,"authors_free":[{"id":1706,"entry_id":1131,"agent_type":null,"is_normalised":null,"person_id":4,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Hadot, Ilsetraut","free_first_name":"Ilsetraut","free_last_name":"Hadot","norm_person":{"id":4,"first_name":"Ilsetraut","last_name":"Hadot","full_name":"Hadot, Ilsetraut","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/107415011","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Die Widerlegung des Manich\u00e4ismus im Epiktetkommentar des Simplikios","main_title":{"title":"Die Widerlegung des Manich\u00e4ismus im Epiktetkommentar des Simplikios"},"abstract":"Wir haben gesehen, dass Simplikios seiner kurzen Abhandlung \u00fcber den Manich\u00e4ismus einen durchaus kunstvollen Aufbau zu geben wusste. Obwohl sie in den gro\u00dfen Zusammenhang seines Epiktetkommentars eingebaut ist, bildet sie doch in sich ein abgerundetes Ganzes. Was die Art seiner Argumentation betrifft, so findet sich in ihr wohl kaum ein Gedanke, der sich nicht schon so oder \u00e4hnlich bei Alexander von Lykopolis, Titus von Bostra, Epiphanios oder Augustinus ausgedr\u00fcckt f\u00e4nde. Das soll nat\u00fcrlich nicht unbedingt hei\u00dfen, dass Simplikios einen von diesen Schriftstellern direkt benutzt h\u00e4tte; vielmehr ist damit zu rechnen, dass sich sehr bald ein festes Schema antimanich\u00e4ischer Polemik herausgebildet hatte \u2013 etwa so, wie es in hellenistischer Zeit bestimmte Argumentationsschemata gab, die zum Gemeingut der philosophischen Widerlegung von Epikureern und Stoikern geworden waren.\r\n\r\nBesondere Aufmerksamkeit verdient die kleine Abhandlung des Simplikios eher dadurch, dass sie Anspielungen auf Lehren der Manich\u00e4er enth\u00e4lt, deren Hintergrund, soweit ich sehe, bis heute nicht gen\u00fcgend erhellt ist. In welcher Umgebung hat man den manich\u00e4ischen Weisen zu suchen, dem Simplikios seine Information \u00fcber die manich\u00e4ische Kosmogonie verdankt? Stammte diese Bekanntschaft aus der Zeit seiner Studien in Alexandrien, oder hatte Simplikios mit dem Manich\u00e4er anl\u00e4sslich seines Aufenthaltes in Persien bei dem philosophisch interessierten K\u00f6nig Chosrau sprechen k\u00f6nnen, der ja f\u00fcr seine Diskussionsveranstaltungen \u2013 unter anderem \u00fcber die Frage, ob man ein oder zwei Prinzipien aller Dinge anzunehmen habe \u2013 bekannt war?\r\n\r\nWie Pr\u00e4chter aus philosophisch-dogmatischen Gr\u00fcnden auf eine fr\u00fche, d. h. vor der \u00dcbersiedlung des Simplikios nach Athen gelegene Entstehungszeit des Epiktetkommentars schlie\u00dft, besteht meines Erachtens kein Grund, da keineswegs wichtige Differenzen zwischen dem Neuplatonismus des Epiktetkommentars und dem der athenischen Schule bestehen. Im Gegenteil, stellenweise ist ein starker Einfluss des Proklos nachzuweisen. Aus der Bemerkung des Simplikios, dass ihm die Gelegenheit, Epiktet zu kommentieren, unter den gegenw\u00e4rtigen Zeitumst\u00e4nden sehr willkommen gewesen sei, glaube ich eher auf eine nach dem Edikt Justinians gelegene Entstehungszeit schlie\u00dfen zu d\u00fcrfen. Eine Begegnung mit manich\u00e4ischen Lehren im asiatischen Bereich und deren Aufnahme in den Kommentar lagen somit immerhin im Bereich des M\u00f6glichen.\r\n\r\nDas Anliegen des vorliegenden Aufsatzes ist es daher, diese teilweise aus den textlichen Ver\u00e4nderungen noch deutlicher hervortretenden Probleme, auf die ich im Zusammenhang mit den Arbeiten zu einer Neuausgabe des Epiktetkommentars gesto\u00dfen bin, wieder einmal aufzuwerfen und, wenn m\u00f6glich, dem Interesse der Fachleute dieses so schwierigen Gebietes zu empfehlen. [conclusion p. 56-57]","btype":3,"date":"1969","language":"German","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/YbXwCc1R01MthxV","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1131,"journal_id":null,"journal_name":"Archiv fur Geschichte der Philosophie","volume":"51","issue":"1","pages":"31-57"}},"sort":["Die Widerlegung des Manich\u00e4ismus im Epiktetkommentar des Simplikios"]}

{"_index":"sire","_id":"865","_score":null,"_source":{"id":865,"authors_free":[{"id":1269,"entry_id":865,"agent_type":null,"is_normalised":null,"person_id":144,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"O'Brien, Denis","free_first_name":"Denis","free_last_name":"O'Brien","norm_person":{"id":144,"first_name":"Denis","last_name":"O'Brien","full_name":"O'Brien, Denis","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/134134079","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Empedocles' Cosmic Cycle","main_title":{"title":"Empedocles' Cosmic Cycle"},"abstract":"Hitherto reconstructions of Empedocles\u2019 cosmic cycle have usually been offered as part of a larger work, a complete history of Presocratic thought, or \r\na complete study of Empedocles. Consequently there has perhaps been a lack of thoroughness in collecting and sifting evidence that relates exclusively to the main features of the cosmic cycle. There is in fact probably more evidence \r\nfor Empedocles\u2019 main views than for those of any other Presocratic except Parmenides in his Way of Truth. From a close examination of the fragments \r\nand of the secondary sources, principally Aristotle, Plutarch, and Simplicius, there can be formed a reasonably complete picture of the main temporal and spatial features of Empedocles\u2019 cosmic cycle. [Introduction, p. 29]","btype":3,"date":"1967","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/fiLkRFQK4eMiUJl","doi_url":null,"categories":[],"authors":[{"id":144,"full_name":"O'Brien, Denis","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":865,"journal_id":null,"journal_name":"The Classical Quarterly","volume":"17","issue":"1","pages":"29-40"}},"sort":["Empedocles' Cosmic Cycle"]}

{"_index":"sire","_id":"836","_score":null,"_source":{"id":836,"authors_free":[{"id":1240,"entry_id":836,"agent_type":null,"is_normalised":null,"person_id":343,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Valckenaere de, Erik","free_first_name":"Erik","free_last_name":"Valckenaere de","norm_person":{"id":343,"first_name":"Erik","last_name":"Valckenaere de","full_name":"Valckenaere de, Erik","short_ident":"","is_classical_name":null,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Herakleides Pontikos de Ontdekker van het Heliocentrisme?","main_title":{"title":"Herakleides Pontikos de Ontdekker van het Heliocentrisme?"},"abstract":"Ons onderzoek van de bronnen resumerend, komen we tot de volgende besluiten:\r\n\r\n Volgens Herakleides bevindt de aarde zich in het midden van het heelal (Simplikios: fragment I, 5, 6; Proklos: fragment 2; Chalcidius: fragment 7).\r\n De aarde draait om haar eigen as. In de meeste fragmenten vinden we zelfs de specificatie van deze aswenteling: de aarde draait in 24 uur (Simplikios: fragment 5; Aetios: fragment 4) van west naar oost (Simplikios: fragment 5, 6; Aetios: fragment 4) ter verklaring van de dagelijkse beweging der hemellichamen.\r\n De zon draait jaarlijks rond de aarde van oost naar west (Simplikios: fragment 5; Chalcidius: fragment 7).\r\n De binnenplaneten Venus en naar alle waarschijnlijkheid ook Mercurius draaien rond de zon (Chalcidius: fragment 7).\r\n De meest voor de hand liggende hypothese is dat de buitenplaneten Mars, Jupiter en Saturnus, zoals de zon, eenvoudig rond de aarde draaien ter verklaring van hun jaarlijkse beweging (Simplikios: fragment 5).\r\n De vaste sterren staan stil.\r\n\r\nVoor zover ons onderzoek het uitwees, zijn de getuigenissen niet alleen niet contradictorisch, maar vullen ze elkaar zelfs op een gelukkige wijze aan.\r\n\r\nOp de vraag dus, die wij ons in het begin gesteld hebben, of er positieve redenen bestonden om aan te nemen, op grond van de ons overgeleverde teksten, dat Herakleides Pontikos v\u00f3\u00f3r Aristarchos een soort van heliocentrisme zou hebben geleerd, menen we beslist negatief te mogen antwoorden. Twee grote onwaarschijnlijkheden, namelijk dat de Oudheid ons niets duidelijks zou hebben bericht over de werkelijke ontdekker van het heliocentrisme en dat \u00e9\u00e9n man zonder voorlopers en voorafgaande ontdekkingen het heliocentrisme zou hebben uitgedacht, worden aldus opgeheven als we ons houden aan wat de bronnen werkelijk melden. [conclusion p. 384-385] \u00dcbersetzung: Unserer Untersuchung der Quellen zusammenfassend, kommen wir zu den folgenden Schlussfolgerungen:\r\n\r\n Laut Herakleides befindet sich die Erde im Zentrum des Universums (Simplikios: Fragment I, 5, 6; Proklos: Fragment 2; Chalcidius: Fragment 7).\r\n Die Erde dreht sich um ihre eigene Achse. In den meisten Fragmenten finden wir sogar die genaue Spezifikation dieser Achsendrehung: Die Erde dreht sich in 24 Stunden (Simplikios: Fragment 5; Aetios: Fragment 4) von Westen nach Osten (Simplikios: Fragment 5, 6; Aetios: Fragment 4), um die t\u00e4gliche Bewegung der Himmelsk\u00f6rper zu erkl\u00e4ren.\r\n Die Sonne dreht sich j\u00e4hrlich von Osten nach Westen um die Erde (Simplikios: Fragment 5; Chalcidius: Fragment 7).\r\n Die inneren Planeten Venus und h\u00f6chstwahrscheinlich auch Merkur drehen sich um die Sonne (Chalcidius: Fragment 7).\r\n Die naheliegendste Hypothese ist, dass die \u00e4u\u00dferen Planeten Mars, Jupiter und Saturn, wie die Sonne, einfach um die Erde kreisen, um ihre j\u00e4hrliche Bewegung zu erkl\u00e4ren (Simplikios: Fragment 5).\r\n Die Fixsterne bleiben unbewegt.\r\n\r\nSoweit unsere Untersuchung zeigt, sind die Zeugnisse nicht nur nicht widerspr\u00fcchlich, sondern erg\u00e4nzen sich sogar auf gl\u00fcckliche Weise.\r\n\r\nAuf die Frage, die wir uns zu Beginn gestellt haben, ob es positive Gr\u00fcnde gibt, aufgrund der uns \u00fcberlieferten Texte anzunehmen, dass Herakleides Pontikos vor Aristarchos eine Art von Heliozentrismus gelehrt hat, meinen wir, mit Sicherheit verneinen zu k\u00f6nnen. Zwei gro\u00dfe Unwahrscheinlichkeiten \u2013 n\u00e4mlich, dass die Antike uns nichts Klareres \u00fcber den tats\u00e4chlichen Entdecker des Heliozentrismus berichtet h\u00e4tte, und dass ein einzelner Mensch ohne Vorg\u00e4nger und vorherige Entdeckungen den Heliozentrismus erdacht h\u00e4tte \u2013 werden damit ausger\u00e4umt, wenn wir uns an das halten, was die Quellen tats\u00e4chlich \u00fcberliefern.","btype":3,"date":"1956","language":"Dutch","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/e00zJf5ufXc0B6a","doi_url":null,"categories":[],"authors":[{"id":343,"full_name":"Valckenaere de, Erik","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":836,"journal_id":null,"journal_name":"L'Antiquit\u00e9 Classique","volume":"25","issue":"2","pages":"351-385"}},"sort":["Herakleides Pontikos de Ontdekker van het Heliocentrisme?"]}

{"_index":"sire","_id":"1295","_score":null,"_source":{"id":1295,"authors_free":[{"id":1888,"entry_id":1295,"agent_type":"person","is_normalised":1,"person_id":84,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Davidson, Herbert A.","free_first_name":"Herbert A.","free_last_name":"Davidson","norm_person":{"id":84,"first_name":"Herbert A.","last_name":"Davidson","full_name":"Davidson, Herbert A.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/15814743X","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"John Philoponus as a Source of Medieval Islamic and Jewish Proofs of Creation","main_title":{"title":"John Philoponus as a Source of Medieval Islamic and Jewish Proofs of Creation"},"abstract":"Information from a number of sources has established that John Philoponus' Contra Aristotelem, a refutation of Aristotle's proofs of the eternity of the world, was at least partially available to the Arabic philosophers in the Middle Ages. The present article shows that the Arabic Jewish writer Sacadia used a set of proofs of creation ultimately deriving from Philoponus. With the aid of this result the following further conclusions are also drawn: Kindi too used a set of proofs of creation ultimately deriving from Philoponus; a variety of medieval arguments from the impossibility of an infinite are to be traced to Philoponus; the standard Kal\u0101m proof of creation, the proof from \"accidents,\" originated as a reformulation of one of Philoponus' arguments. [Author's abstract]","btype":3,"date":"1969","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/yI5rGQdubzcVxPL","doi_url":null,"categories":[],"authors":[{"id":84,"full_name":"Davidson, Herbert A.","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1295,"journal_id":null,"journal_name":"Journal of the American Oriental Society","volume":"89","issue":"2","pages":"357-391"}},"sort":["John Philoponus as a Source of Medieval Islamic and Jewish Proofs of Creation"]}

{"_index":"sire","_id":"553","_score":null,"_source":{"id":553,"authors_free":[{"id":782,"entry_id":553,"agent_type":null,"is_normalised":null,"person_id":92,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Evrard, \u00c9tienne ","free_first_name":"\u00c9tienne ","free_last_name":"Evrard","norm_person":{"id":92,"first_name":"\u00c9tienne ","last_name":"Evrard","full_name":"Evrard, \u00c9tienne ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/118945750","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Les convictions religieuses de Jean Philopon et la date de son Commentaire aux \u00abM\u00e9t\u00e9orologiques\u00bb","main_title":{"title":"Les convictions religieuses de Jean Philopon et la date de son Commentaire aux \u00abM\u00e9t\u00e9orologiques\u00bb"},"abstract":"Philopon \u00e9tait probablement un chr\u00e9tien de naissance. Rien en tout cas n\u2019indique qu'il ait jamais \u00e9t\u00e9 pa\u00efen. D\u00e8s le d\u00e9but de son activit\u00e9 litt\u00e9raire, il manifeste son christianisme en interpr\u00e9tant Aristote d\u2019une mani\u00e8re favorable \u00e0 l\u2019immortalit\u00e9 de l'\u00e2me humaine et en le \r\ncritiquant \u00e0 propos de la cr\u00e9ation du monde et de l\u2019\u00e9ternit\u00e9 du mouvement. Il fut peut-\u00eatre s\u00e9duit un instant par les id\u00e9es d\u2019Orig\u00e8ne, mais les abandonna bient\u00f4t. La fermeture de l\u2019\u00e9cole \r\nd\u2019Ath\u00e8nes a sans doute produit sur son esprit une assez forte impression. Il est remarquable en tout cas que son Contre Proclus est l\u2019exact contemporain de cet \u00e9v\u00e9nement. Peut-\u00eatre la mesure de Justinien fut-elle difficilement admise dans les cercles philoso\u00adphiques d'Alexandrie, o\u00f9 pa\u00efens et chr\u00e9tiens semblent avoir \r\nfait un effort pour harmoniser leurs points de vue. Philopon aurait alors voulu montrer qu\u2019elle atteignait les disciples d\u2019un philosophe dont l\u2019enseignement \u00e9tait fort criticable et qui n\u2019avait \r\nconsenti aucune concession au christianisme. C\u2019est peut-\u00eatre pour la m\u00eame raison qu\u2019un peu apr\u00e8s, dans son Commentaire aux M\u00e9t\u00e9orologiques, il attaqua \u00e0 plusieurs reprises Damascius, qui dirigeait l\u2019\u00e9cole d'Ath\u00e8nes au moment de sa fermeture. A ce moment encore, il prit apparemment une conscience plus nette \r\ndes contradictions entre les doctrines des pa\u00efen\u2019s et sa religion. C\u2019est en effet dans le Contre Proclus qu\u2019appara\u00eet pour la premi\u00e8re fois la critique de la cinqui\u00e8me essence. Un ouvrage post\u00e9rieur \r\nque nous ne poss\u00e9dons plus y ajoutait une r\u00e9futation de la th\u00e9orie du mouvement surnaturel du feu. On peut penser que Philopon craignait dans ces doctrines une certaine divinisation du ciel dans laquelle il voyait une atteinte \u00e0 la majest\u00e9 de Dieu. Le Com\u00admentaire aux M\u00e9t\u00e9orologiques, compos\u00e9 apr\u00e8s 529, r\u00e9v\u00e8le une accentuation de cette attitude. On y voit en plus appara\u00eetre la \r\ncritique de l\u2019astrologie. Enfin le Contre Aristote constitue comme une somme des griefs de Philopon contre le syst\u00e8me p\u00e9ripat\u00e9ticien. Dans le De Opificio mundi, post\u00e9rieur au Contre Aristote \r\net \u00e9crit apr\u00e8s 557, la philosophie n\u2019appara\u00eet plus qu\u2019indirectement et c\u00e8de la place \u00e0 la th\u00e9ologie et \u00e0 l\u2019ex\u00e9g\u00e8se biblique.Seule une \u00e9tude exhaustive des \u0153uvres de Philopon r\u00e9v\u00e9lerait le degr\u00e9 d'exactitude de cette reconstitution provisoire. Celle-ci me semble du moins respecter plus compl\u00e8tement que celle de Gudeman les indications sur lesquelles j\u2019ai attir\u00e9 l\u2019attention. \r\nElle permet en outre de mieux comprendre les r\u00e9percussions des \u00e9v\u00e9nements de la premi\u00e8re moiti\u00e9 du VIe si\u00e8cle sur l'esprit \r\nde Philopon. [conclusion, p. 356-357]","btype":3,"date":"1953","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/spYKKnIJSQ8Wyan","doi_url":null,"categories":[],"authors":[{"id":92,"full_name":"Evrard, \u00c9tienne ","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":553,"journal_id":null,"journal_name":"Bulletin de la classe des lettres, sciences morales et politiques de l'Acad\u00e9mie Royale de Belgique","volume":"5e S\u00e9rie, Tome 39","issue":"","pages":"299\u2013357"}},"sort":["Les convictions religieuses de Jean Philopon et la date de son Commentaire aux \u00abM\u00e9t\u00e9orologiques\u00bb"]}

{"_index":"sire","_id":"1208","_score":null,"_source":{"id":1208,"authors_free":[{"id":1789,"entry_id":1208,"agent_type":null,"is_normalised":null,"person_id":137,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Moraux, Paul","free_first_name":"Paul","free_last_name":"Moraux","norm_person":{"id":137,"first_name":"Paul ","last_name":"Moraux","full_name":"Moraux, Paul ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/117755591","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Notes sur la tradition indirecte du 'de Caelo' d'Aristote","main_title":{"title":"Notes sur la tradition indirecte du 'de Caelo' d'Aristote"},"abstract":"Nous en revenons ainsi \u00e0 une constatation formul\u00e9e dans les premi\u00e8res pages de cette \u00e9tude : la tradition manuscrite d'Aristote accessible aux commentateurs \u00e9tait incomparablement plus riche ou, du moins, plus diversifi\u00e9e que notre tradition m\u00e9di\u00e9vale. Plusieurs rameaux de cette tradition sont morts sans quasi laisser de traces ; d'autres ne semblent plus avoir de descendants directs, mais certains de leurs \u00e9l\u00e9ments ont \u00e9t\u00e9 sauv\u00e9s, en partie gr\u00e2ce \u00e0 des codices mixti, en partie gr\u00e2ce aux yq\u00e9pexat et aux variantes des commentateurs.\r\n\r\nLa tradition m\u00e9di\u00e9vale, avec son unit\u00e9 relative, semble donc bien repr\u00e9senter, par rapport \u00e0 la richesse ant\u00e9rieure, un r\u00e9el appauvrissement. Une s\u00e9lection, accidentelle ou voulue, doit avoir r\u00e9tr\u00e9ci, dans des proportions consid\u00e9rables, la vari\u00e9t\u00e9 des manuscrits en cours \u00e0 l'\u00e9poque de Simplicius.\r\n\r\nQuand, comment et pourquoi cette s\u00e9lection s'est-elle op\u00e9r\u00e9e ? \u00c0 combien d'anc\u00eatres r\u00e9els remontent nos manuscrits m\u00e9di\u00e9vaux ? Ce sont l\u00e0 des questions auxquelles je ne puis r\u00e9pondre, et je crois qu\u2019on n\u2019y pourra r\u00e9pondre avant d'avoir men\u00e9 \u00e0 bien, avec toutes les ressources de la pal\u00e9ographie, de la critique et de la codicologie, l'\u00e9tude syst\u00e9matique de la tradition directe. [conclusion p. 182]","btype":3,"date":"1954","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/1cq99waVOBFt3tw","doi_url":null,"categories":[],"authors":[{"id":137,"full_name":"Moraux, Paul ","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1208,"journal_id":null,"journal_name":"Hermes","volume":"82","issue":"2","pages":"145-182"}},"sort":["Notes sur la tradition indirecte du 'de Caelo' d'Aristote"]}

{"_index":"sire","_id":"840","_score":null,"_source":{"id":840,"authors_free":[{"id":1244,"entry_id":840,"agent_type":null,"is_normalised":null,"person_id":363,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Wilson, John Richard","free_first_name":"John Richard","free_last_name":"Wilson","norm_person":{"id":363,"first_name":"John Richard","last_name":"Wilson","full_name":"Wilson, John Richard","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/173000916","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Parmenides, B 8. 4","main_title":{"title":"Parmenides, B 8. 4"},"abstract":"The text of Parmenides 8. 4 is unusually corrupt. [p. 32]","btype":3,"date":"1970","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/ORpDAdKNKbMPRNA","doi_url":null,"categories":[],"authors":[{"id":363,"full_name":"Wilson, John Richard","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":840,"journal_id":null,"journal_name":"The Classical Quarterly","volume":"20","issue":"1","pages":"32-34"}},"sort":["Parmenides, B 8. 4"]}

{"_index":"sire","_id":"1055","_score":null,"_source":{"id":1055,"authors_free":[{"id":1602,"entry_id":1055,"agent_type":null,"is_normalised":null,"person_id":396,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Sabra, A. I.","free_first_name":"A. I.","free_last_name":"Sabra","norm_person":{"id":396,"first_name":"A. I.","last_name":"Sabra","full_name":"Sabra, A. I.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1023667843","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Simplicius\u2019s Proof of Euclid\u2019s Parallels Postulate","main_title":{"title":"Simplicius\u2019s Proof of Euclid\u2019s Parallels Postulate"},"abstract":"A commentary by Simplicius on the premises to Book I of Euclid\u2019s Elements survives in an Arabic translation, of which the author and the exact date of execution are unknown. The translation is reproduced by the ninth-century mathematician al-Fadl ibn H\u00e2tim al-Nayr\u00eez\u00ee in the course of his own commentary on the Elements. Of Nayr\u00eez\u00ee\u2019s commentary, which is based on the earlier translation of the Elements by al-Hajj\u00e2j ibn Y\u00fbsuf ibn Matar, we have only one manuscript copy at Leiden and Gerard of Cremona\u2019s Latin translation, both of which have been published.\r\n\r\nThe passages quoted by Nayr\u00eez\u00ee, owing to their extensiveness and consecutive order, would strongly lead one to assume that they together make up the whole of Simplicius\u2019s text. In what follows, however, I shall argue that they suffer from at least one important omission: a proof by Simplicius himself of Euclid\u2019s parallels postulate. Since the omission occurs both in the Leiden manuscript and in Gerard\u2019s translation, it cannot simply be an accidental feature of the former. My argument will consist in (i) citing evidence (Document I) to the effect that such a proof was known to some Arabic mathematicians, and (ii) producing a hitherto unnoticed text (Document II), which, in the light of the evidence cited, may well be taken to be the missing proof. In addition, I shall show how Simplicius\u2019s proof entered Arabic discussions on parallels, first, by being made subject to criticism (Document I), and then by being incorporated into a new proof, which was designed to take that criticism into account (Document III).\r\n\r\nThe title of Simplicius\u2019s work in question appears in the Arabic sources in slightly different forms. Nayr\u00eez\u00ee concludes the last citation from that work with the following words: \u201cThere end the matters which Simplicius has put forward in the commentary to the mus\u00e4dara of Euclid for the first part of the book of Elements.\u201d The word mus\u00e4dara has here something a little unexpected about it. Usually, as in translations of Euclid and Aristotle, it corresponds to the Greek \u03b1\u1f34\u03c4\u03b7\u03bc\u03b1 (ait\u00eama), and it is used in this sense in the body of Simplicius\u2019s commentary itself. (The Arabic verb s\u00e4dara appropriately means \u201cto demand.\u201d Mus\u00e4dara: demanding, or that [proposition] which is demanded.) But the commentary is not restricted to the \u03b1\u1f30\u03c4\u03ae\u03bc\u03b1\u03c4\u03b1 (postulates) at the beginning of the Elements, but also treats of the common notions (\u03ba\u03bf\u03b9\u03bd\u03b1\u03af \u1f14\u03bd\u03bd\u03bf\u03b9\u03b1\u03b9: 'ul\u00fcm muta\u2018\u00e4rafa) and the definitions (\u1f45\u03c1\u03bf\u03b9: hud\u00fcd). Could mus\u00e4dara be used here in a general sense that covers all three groups of Euclid\u2019s premises?\r\n\r\nSuch a hypothesis would derive at least partial support from a statement in Proclus that some ancient writers applied the term \u03b1\u1f34\u03c4\u03b7\u03bc\u03b1 to axioms (or common notions) as well as to postulates. Proclus quotes Archimedes as an example. In agreement with this usage, the titles of at least two Arabic works on geometry employ the plural mus\u00e4dar\u00e4t as a collective term for the axioms, definitions, and postulates. It was probably this sense that the eleventh-century scholar Ab\u00fc cAbd Allah al-Khwarizm\u00ef had in mind when he gave the following explanation in his Keys of the Sciences: \u201cal-mus\u00e4dara are those premises of the question which are put at the beginning of a book or chapter of geometry.\u201d\r\n\r\nThe tenth-century bibliographer Ibn al-Nad\u00efm gives a somewhat different version of the title of Simplicius\u2019s book: \u201cA commentary on the sadr of the book of Euclid, which is the introduction to geometry.\u201d Sadr means fore-part or front and is frequently used to refer to the introductory part of a book; it might have rendered the Greek \u03c0\u03c1\u03bf\u03bf\u03af\u03bc\u03b9\u03bf\u03bd (prooimion). The latter part in this version, \u201cwhich is the introduction to geometry,\u201d looks like a description of the book supplied, perhaps, by Ibn al-Nad\u00efm himself, but it may also have been an alternative title of the book. Nayr\u00eez\u00ee\u2019s version of the title agrees with Khwarizm\u00ef\u2019s definition in applying the singular mus\u00e4dara to a multitude of premises, but we shall see that the thirteenth-century author of Document I cites the same title with mus\u00e4dar\u00e4t in the plural.\r\n\r\nSimplicius prefaces his comments on the individual postulates of Euclid with a long passage on the meaning and function of postulates in general. It will be useful to quote this passage here in full, since it is one of the channels through which Greek discussions of mathematical methodology were transmitted to the Islamic world\u2014particularly discussions connected with the question of parallels. [introduction p. 1-2]","btype":3,"date":"1969","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/DNibNx7ADIjjT3W","doi_url":null,"categories":[],"authors":[{"id":396,"full_name":"Sabra, A. I.","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1055,"journal_id":null,"journal_name":"Journal of the Warburg and Courtauld Institutes","volume":"32","issue":"","pages":"1-24"}},"sort":["Simplicius\u2019s Proof of Euclid\u2019s Parallels Postulate"]}

{"_index":"sire","_id":"1048","_score":null,"_source":{"id":1048,"authors_free":[{"id":1593,"entry_id":1048,"agent_type":null,"is_normalised":null,"person_id":20,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Cameron, Alan","free_first_name":"Alan","free_last_name":"Cameron","norm_person":{"id":20,"first_name":"Alan","last_name":"Cameron","full_name":"Cameron, Alan ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/143568914","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"The End of the Ancient Universities","main_title":{"title":"The End of the Ancient Universities"},"abstract":"Strictliy speaking, there were no universities in the Ancient World,if by university we understand a corporate institution offering avariety of courses and granting degrees in the way modern univer\u00ad\r\nsities do.\r\nThere were, however, university towns, Rome, Constantinople, \r\nAthens, Alexandria, Bordeaux, with established chairs, where the leading \r\nteachers of the day lectured to classes drawn from all over the Empire. \r\nAnd so many of the ideas we associate with a university were both present \r\nand fostered in this atmosphere, that it would clearly he pedantic to avoid \r\nusing the term. But there were significant differences nonetheless.Not least, each professor in these university towns was independent \r\nof, and indeed a rival of, every other professor there. In every city of the \r\nEmpire except Constantinople, and not there till 425, it was possible for \r\nfreelance teachers to set up in opposition lo holders of the established \r\nchairs (and sometimes entice away their pupils, too). Even holders of the \r\nchairs competed with each other for pupils. It was normal for students to \r\nsign on with just one professor, and attend his courses alone. Indeed, the \r\nrivalry between professors was transmitted to their pupils. Up to a point competion was natural and healthy enough. But by the period that\r\nforms the subject of this paper, the fourth to sixth centuries A.D., it\r\nfar exceeded that point, and cannot but have impaired both the \r\nproficiency and the standing of the profession. [Introduction, pp. 653 f.]","btype":3,"date":"1966","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/NfGl20qhKYCdDTy","doi_url":null,"categories":[],"authors":[{"id":20,"full_name":"Cameron, Alan ","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1048,"journal_id":null,"journal_name":"Journal of World History","volume":"10","issue":"","pages":"653-673"}},"sort":["The End of the Ancient Universities"]}

{"_index":"sire","_id":"1283","_score":null,"_source":{"id":1283,"authors_free":[{"id":1872,"entry_id":1283,"agent_type":"person","is_normalised":1,"person_id":57,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Coxon, Allan D.","free_first_name":"Allan D. ","free_last_name":"Coxon","norm_person":{"id":57,"first_name":"Allan D.","last_name":"Coxon","full_name":"Coxon, Allan D.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1053041829","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"The Manuscript Tradition of Simplicius' Commentary on Aristotle's Physics i-iv","main_title":{"title":"The Manuscript Tradition of Simplicius' Commentary on Aristotle's Physics i-iv"},"abstract":"The critical text of the first four books of Simplicius\u2019 commentary on the Physics, which was published by Diels in Berlin in 1882 and serves as the foundation for the text of many fragments of the Presocratics, was based on collations by Vitelli of three manuscripts (DEF) and of a fragment of Book I in a copy made by the scribe of E, which Diels refers to as Ea. Besides these, Diels lists a considerable number of later manuscripts, which I have examined and found justifiably ignored in his critical apparatus. The total number of manuscripts listed by Diels of some part of Books I-VIII is 44; a further 25 not mentioned by Diels are listed in A. Wartelle\u2019s \"Inventaire des manuscrits grecs d\u2019Aristote et de ses commentateurs\" (Belles Lettres, 1963). I shall argue that Diels seriously underrated both the value of F and the probability of contamination between his manuscripts, and consequently, his text of some fragments of the Presocratics rests on a false foundation. However, it should be said at the outset that Diels\u2019s understanding of Presocratic thought prevented him from going far wrong in the readings he adopted and printed. [Introduction, p. 70]","btype":3,"date":"1968","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/SYzieZXh14vSvjP","doi_url":null,"categories":[],"authors":[{"id":57,"full_name":"Coxon, Allan D.","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1283,"journal_id":null,"journal_name":"The Classical Quarterly","volume":"18","issue":"1","pages":"70-75 "}},"sort":["The Manuscript Tradition of Simplicius' Commentary on Aristotle's Physics i-iv"]}

{"_index":"sire","_id":"422","_score":null,"_source":{"id":422,"authors_free":[{"id":565,"entry_id":422,"agent_type":null,"is_normalised":null,"person_id":412,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Wolfson, Harry Austryn","free_first_name":"Harry Austryn","free_last_name":"Wolfson","norm_person":{"id":412,"first_name":"Harry Austryn","last_name":"Wolfson","full_name":"Wolfson, Harry Austryn","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/123348323","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"The Problem of the Souls of the Spheres. From the Byzantine Commentaries on Aristotle through the Arabs and St. Thomas to Kepler","main_title":{"title":"The Problem of the Souls of the Spheres. From the Byzantine Commentaries on Aristotle through the Arabs and St. Thomas to Kepler"},"abstract":"Kepler, who, as we all know, lived under the new heaven created by Copernicus, discusses the question whether the planets are moved by Intelligences or by souls or by nature. His consideration of Intelligences \r\nas possible movers of the planets refers to a view held by those who in the Middle Ages lived under the old Ptolemaic heaven, the term Intelligences being, by a complexity of miscegenation, a descendant of what Aristotle describes as \r\nincorporeal substances. His consideration of souls or nature as possible movers of the planets touches upon a topic which was made into a problem b y the \r\nByzantine Greek commentators of Aristotle.In this paper I shall try to show how the Byzantine commentators, in their study of the text of Aristotle, were confronted with a certain problem, how they solved that problem, and how their solution of that problem led to other \r\nproblems and solutions, all of which lingered in philosophic literature down to Kepler. [Author's abstract]","btype":3,"date":"1962","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/caDB4W1yStAKWKj","doi_url":null,"categories":[],"authors":[{"id":412,"full_name":"Wolfson, Harry Austryn","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":422,"journal_id":null,"journal_name":"Dumbarton Oaks Papers","volume":"16","issue":"","pages":"65-93"}},"sort":["The Problem of the Souls of the Spheres. From the Byzantine Commentaries on Aristotle through the Arabs and St. Thomas to Kepler"]}

{"_index":"sire","_id":"976","_score":null,"_source":{"id":976,"authors_free":[{"id":1475,"entry_id":976,"agent_type":null,"is_normalised":null,"person_id":258,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Merlan, Philip","free_first_name":"Philip","free_last_name":"Merlan","norm_person":{"id":258,"first_name":"Philip","last_name":"Merlan","full_name":"Merlan, Philip","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/128860502","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"War Platons Vorlesung \"das Gute\" einmalig?","main_title":{"title":"War Platons Vorlesung \"das Gute\" einmalig?"},"abstract":"Die Frage wurde k\u00fcrzlich von Kr\u00e4mer auf Grundlage einer Sprachanalyse der nunmehr wohl jedem an griechischer Philosophie Interessierten bekannten Aristoxenos-Stelle verneint. Im Folgenden wird versucht, zu beweisen, dass die Frage zu bejahen ist.\r\n\r\nWie Kr\u00e4mer die Aristoxenos-Stelle versteht, l\u00e4sst sich am besten durch eine Art Paraphrase darstellen:\r\n\r\n\u201eIch werde lieber, so sagt Aristoxenos, im Vorhinein den Gang meiner Untersuchung angeben, damit es uns nicht geht wie nach einer von Aristoteles oft erz\u00e4hlten Geschichte den meisten H\u00f6rern des platonischen Vorlesungskurses Das Gute. So oft er denselben ansagte, ging jeder hin in der Annahme, er werde etwas \u00fcber Dinge h\u00f6ren, die \u00fcblicherweise f\u00fcr menschliche G\u00fcter gehalten werden, wie Reichtum, Gesundheit und St\u00e4rke, und in der Hauptsache \u00fcber irgendein Gl\u00fcck wundersamster Art.\r\n\r\nAls aber die Auseinandersetzung immer wieder auf Mathematisches, Zahlen, Geometrie und Astronomie hinauslief, kam es ihnen\u2014ich glaub\u2019s schon\u2014h\u00f6chst absonderlich vor. In der Folge war das Ende des Kurses immer wieder, dass ein Teil der H\u00f6rer das ganze Ding f\u00fcr bedeutungslos ansah, ein anderer es nachteilig kritisierte. Und warum? Weil sie, statt sich zu erkundigen, um was es sich handeln w\u00fcrde, mit offenen M\u00fcndern hinzugehen pflegten, indem sie nur das Wort 'gut' aufgeschnappt hatten.\u201c\r\n\r\nHat meine Paraphrase den Sinn der kr\u00e4merschen Interpretation richtig getroffen, so h\u00e4tte also Aristoxenos berichten wollen, dass, so oft Platon seinen Vorlesungskursus Das Gute anzusagen pflegte, sich immer wieder dasselbe ergab: Vom Titel Das Gute (der immer wiederholt wurde) angezogen, finden sich H\u00f6rer ein, von denen dann die meisten sich entt\u00e4uscht oder get\u00e4uscht f\u00fchlen.\r\n\r\nIch will nicht sagen, dass dies unm\u00f6glich ist; aber es werden doch viele empfinden, dass das ganze Geschichtchen seinen Sinn verliert, wenn es sich nicht um ein einmaliges Ereignis handelt. [introduction p. 44-45]","btype":3,"date":"1968","language":"German","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/1i5nYpcy51Bvdbu","doi_url":null,"categories":[],"authors":[{"id":258,"full_name":"Merlan, Philip","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":976,"journal_id":null,"journal_name":"Hermes","volume":"96","issue":"5","pages":"705-709"}},"sort":["War Platons Vorlesung \"das Gute\" einmalig?"]}

{"_index":"sire","_id":"1127","_score":null,"_source":{"id":1127,"authors_free":[{"id":1702,"entry_id":1127,"agent_type":null,"is_normalised":null,"person_id":10,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Booth, N.B.","free_first_name":"N.B.","free_last_name":"Booth","norm_person":{"id":10,"first_name":"N. B.","last_name":"Booth","full_name":"Booth, N. B.","short_ident":"","is_classical_name":null,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Were Zeno's Arguments a Reply to Attacks upon Parmenides?","main_title":{"title":"Were Zeno's Arguments a Reply to Attacks upon Parmenides?"},"abstract":"This article by N. B. Booth examines whether Zeno's arguments were a response to criticisms of Parmenides's principle \u201ethe One\u201c. Despite evidence that Zeno was concerned with defending Parmenides's \u201eOne\u201c, his arguments about plurality seem to refute the \"ones\" of a plurality. One possible explanation is that Zeno's arguments were used to counter criticisms of Parmenides's \u201eOne\u201c before he produced them. Plato's Parmenides includes a passage in which \"Zeno\" apologizes for his book on plurality, which has been interpreted as an answer to criticisms of Parmenides's theory, but Booth notes that Plato's characters are idealized and it is not certain that Zeno's arguments were a response to attacks. Booth looks at the arguments themselves for evidence and suggests that if some of Zeno's arguments against plural \"ones\" were valid against Parmenides's \u201eOne\u201c, it would be fair to infer that they were used by hostile critics and Zeno was throwing them back in their faces. [introduction]","btype":3,"date":"1957","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/FZ61i36oW94Hvew","doi_url":null,"categories":[],"authors":[{"id":10,"full_name":"Booth, N. B.","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1127,"journal_id":null,"journal_name":"Phronesis","volume":"2","issue":"1","pages":"1-9"}},"sort":["Were Zeno's Arguments a Reply to Attacks upon Parmenides?"]}