{"_index":"sire","_type":"_doc","_id":"773","_score":null,"_source":{"id":773,"authors_free":[{"id":1137,"entry_id":773,"agent_type":null,"is_normalised":null,"person_id":37,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Asztalos, Monika","free_first_name":"Monika","free_last_name":"Asztalos","norm_person":{"id":37,"first_name":"Asztalos","last_name":"Monika","full_name":"Asztalos, Monika","short_ident":"","is_classical_name":null,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Boethius as a Transmitter of Greek Logic to the Latin West: The Categories","main_title":{"title":"Boethius as a Transmitter of Greek Logic to the Latin West: The Categories"},"abstract":"lassicists are often repelled by Boethius' inelegant Latin, awkwardly influenced by the Greek, and his- \r\ntorians of philosophy complain about his lack of originality. While \r\nacknowledging the essential fairness of these two judgments, my pur- \r\npose in this paper is to bring out what these commentaries, and espe- \r\ncially the ones on the Isagoge and the Categories,1 reveal about \r\nBoethius' working methods in his earliest works on Greek logic. I \r\nintend to deal less with the end product than with the road to it, and to \r\npoint to the stages of development and improvement exhibited within \r\nthese early works. [p. 367] ","btype":3,"date":"1993","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/7zOB26qvmBzAEdb","doi_url":null,"categories":[],"authors":[{"id":37,"full_name":"Asztalos, Monika","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":773,"journal_id":null,"journal_name":"Harvard Studies in Classical Philology","volume":"95","issue":"","pages":"367-407"}},"sort":["Boethius as a Transmitter of Greek Logic to the Latin West: The Categories"]}

{"_index":"sire","_type":"_doc","_id":"698","_score":null,"_source":{"id":698,"authors_free":[{"id":1038,"entry_id":698,"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":"Dans quel lieu le n\u00e9oplatonicien Simplicius a-t-il fond\u00e9 son \u00e9cole de math\u00e9matiques, et o\u00f9 a pu avoir lieu son entretien avec un manich\u00e9en?","main_title":{"title":"Dans quel lieu le n\u00e9oplatonicien Simplicius a-t-il fond\u00e9 son \u00e9cole de math\u00e9matiques, et o\u00f9 a pu avoir lieu son entretien avec un manich\u00e9en?"},"abstract":"Th e historian Agathias (Hist. II 30.3-31.4) relates that under the Emperor Justinian seven philosophers (Damascius, Simplicius, Eulamius, Priscianus, Hermeias, Diogenes, and Isidorus) sought refuge in Persia because of their own country\u2019s anti-pagan laws but that they ultimately returned in 532 to the Roman Empire. There have been many hypotheses about the fate of these philosophers after their return. Most recently M. Tardieu has argued that these philosophers went to Harran, a town that was located on the Persian frontier and that remained mostly pagan until the tenth century. This hypothesis, which M. Tardieu had backed with a number of arguments, has found many echoes, both positive and negative, in subsequent secondary literature. Yet the complexity of the issue has never really been faced by Tardieu\u2019s critics. For example, the fact that, according to Arab sources, Simplicius could found a famous school of mathematics has been completely neglected, as has the fact that details of the dogmas of Manicheanism, which he obtained through his encounter with a member of that sect, enable one to envision a Mesopotamian locale for this encounter. The present study aims at taking stock of the elements of this controversy, beginning with a detailed article by D. Watts and a review by C. Luna. Watts mostly bases his criticisms of M. Tardieu and me on Luna\u2019s summary. In the conclusion (pages 58-59), I summarize the main points that seem to me to confirm M. Tardieu\u2019s hypothesis. [Author's abstract]","btype":3,"date":"1997","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/02SsgCQOWvog4KZ","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":698,"journal_id":null,"journal_name":"The International Journal of the Platonic Tradition","volume":"1","issue":"","pages":"42\u2013107"}},"sort":["Dans quel lieu le n\u00e9oplatonicien Simplicius a-t-il fond\u00e9 son \u00e9cole de math\u00e9matiques, et o\u00f9 a pu avoir lieu son entretien avec un manich\u00e9en?"]}

{"_index":"sire","_type":"_doc","_id":"460","_score":null,"_source":{"id":460,"authors_free":[{"id":617,"entry_id":460,"agent_type":null,"is_normalised":null,"person_id":341,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Tornau, Christian","free_first_name":"Christian","free_last_name":"Tornau","norm_person":{"id":341,"first_name":"Christian","last_name":"Tornau","full_name":"Tornau, Christian","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/120176394","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Die Prinzipienlehre des Moderatos von Gades. Zu Simplikios in Ph. 230,34-231,24 Diels","main_title":{"title":"Die Prinzipienlehre des Moderatos von Gades. Zu Simplikios in Ph. 230,34-231,24 Diels"},"abstract":"Dieser Text untersucht Simplicius' Kommentar zum Doxographen Moderatos von Gades in seinem Kommentar zu Porphyrios' Werk \"\u00dcber die Materie\". Der doxographische Bericht besteht aus zwei Teilen, wobei der erste eine hierarchische Systematik von drei Entit\u00e4ten pr\u00e4sentiert - dem transzendenten Einen, der Welt der erkennbaren Formen und dem Bereich der Seele - und der zweite die Herkunft der Materie gem\u00e4\u00df einem metaphysischen Modell erl\u00e4utert. Die Analyse dieser Doxographie verdeutlicht ihre Bedeutung f\u00fcr das Verst\u00e4ndnis platonischer Einfl\u00fcsse auf sp\u00e4tere Denker. E.R. Dodds und Matthias Baltes haben das Verh\u00e4ltnis zwischen Moderatos' Hierarchie und Platons Parmenides aufgedeckt und die Rolle des Logos in der Sch\u00f6pfung der Wesen sowie die Verbindung der ycopa mit der Seele als \"seelischer Raum\" (psychischer Raum) identifiziert, der es der Seele erm\u00f6glicht, den Weltk\u00f6rper zu umfassen. Obwohl Baltes \u00fcberzeugende Interpretationen liefert, bleiben einige Fragen und Herausforderungen hinsichtlich der Identifizierung der \"Seienden\", der Beziehung zwischen dem Logos und den drei Entit\u00e4ten, um sinnliche Objekte zu beschreiben. Trotz offener Fragen tr\u00e4gt der Text zu den laufenden Diskussionen \u00fcber die neupythagoreische Interpretation des Platonismus und ihren Einfluss auf sp\u00e4tere philosophische Gedanken bei. Er betont die Bedeutung einer detaillierten und historisch fundierten Untersuchung der Doxographie, um die Komplexit\u00e4t und Implikationen von Moderatos' philosophischem System und dessen Verbindungen zu platonischen Lehren vollst\u00e4ndig zu erfassen. [introduction]","btype":3,"date":"2000","language":"German","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/fMOBxlvqiyPe7zE","doi_url":null,"categories":[],"authors":[{"id":341,"full_name":"Tornau, Christian","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":460,"journal_id":null,"journal_name":"Rheinisches Museum f\u00fcr Philologie","volume":"143","issue":"2","pages":"197-220"}},"sort":["Die Prinzipienlehre des Moderatos von Gades. Zu Simplikios in Ph. 230,34-231,24 Diels"]}

{"_index":"sire","_type":"_doc","_id":"1074","_score":null,"_source":{"id":1074,"authors_free":[{"id":1628,"entry_id":1074,"agent_type":null,"is_normalised":null,"person_id":15,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Boter, Gerard","free_first_name":"Gerard","free_last_name":"Boter","norm_person":{"id":15,"first_name":"Gerard ","last_name":"Boter","full_name":"Boter, Gerard ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1089766114","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Epictetus, \"Encheiridion\" 27","main_title":{"title":"Epictetus, \"Encheiridion\" 27"},"abstract":"Note on Epictetus, \"Encheiridion\" 27","btype":3,"date":"1992","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/SaYnexHMS89FSwP","doi_url":null,"categories":[],"authors":[{"id":15,"full_name":"Boter, Gerard ","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1074,"journal_id":null,"journal_name":"Mnemosyne, Fourth Series","volume":"45","issue":"4","pages":"473-481"}},"sort":["Epictetus, \"Encheiridion\" 27"]}

{"_index":"sire","_type":"_doc","_id":"879","_score":null,"_source":{"id":879,"authors_free":[{"id":1290,"entry_id":879,"agent_type":null,"is_normalised":null,"person_id":236,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Lautner, Peter","free_first_name":"Peter","free_last_name":"Lautner","norm_person":{"id":236,"first_name":"Peter","last_name":"Lautner","full_name":"Lautner, Peter","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1157740766","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Iamblichus' Transformation of the Aristotelian \u201ckatharsis\u201d, its Middle-Platonic Antecedents and Proclus' and Simplicius' Response to it","main_title":{"title":"Iamblichus' Transformation of the Aristotelian \u201ckatharsis\u201d, its Middle-Platonic Antecedents and Proclus' and Simplicius' Response to it"},"abstract":"Aristotle bequeathed his followers certain notions that were of great importance to posterity. Some of them were taken up and discussed at length in Hellenistic schools, but others escaped notice; katharsis belongs to the latter group. This is all the more surprising since the Stoics made considerable effort to demonstrate that passions (pathe) can be tamed by reason. The Stoic ideal of freedom from passions, which implies conversion of each passion into eupathei, may at first sight have some affinity with the interpretation of katharsis? which focuses on the ethical importance of emotions for Aristotle. But a closer look at the peculiar character of the Stoics' overall conception of the soul reveals that any similarity is but mere appearance. It is only among some of the later Neoplatonists that Aristotle's concept regains the significance it once had. By that time, it gains a strong ethical emphasis. As far as our evidence allows us to say, the development started in the early imperial age. My aim is to follow the renascence of this notion in Iamblichus, its antecedents among the Platonists of the early empire, and the way Proclus and Simplicius reacted to Iamblichus' attempt. [Introduction, p. 263]","btype":3,"date":"2000","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/3bfmOKFnAADYCl1","doi_url":null,"categories":[],"authors":[{"id":236,"full_name":"Lautner, Peter","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":879,"journal_id":null,"journal_name":"Acta Antiqua Academiae Scientiarum Hungaricae","volume":"40","issue":"","pages":"263\u2013282"}},"sort":["Iamblichus' Transformation of the Aristotelian \u201ckatharsis\u201d, its Middle-Platonic Antecedents and Proclus' and Simplicius' Response to it"]}