| Title | Selbstbewusstsein in der Spätantike: Die neuplatonischen Kommentare zu Aristoteles' De anima |
| Type | Monograph |
| Language | German |
| Date | 2008 |
| Publication Place | Berlin – New York |
| Publisher | de Gruyter |
| Series | Quellen und Studien zur Philosophie |
| Volume | 85 |
| Categories | no categories |
| Author(s) | Perkams, Matthias |
| Editor(s) | |
| Translator(s) |
| Während Aristoteles’ De anima Seele als Lebensprinzip des körperlichen Wesens definiert, ist sie für die neuplatonischen Kommentatoren dieser Schrift eine geistige, vom Körper trennbare Größe, die sich auf sich selbst zurückwenden kann. Die Studie untersucht, wie die Ausleger Johannes Philoponos, Priskian von Lydien (Pseudo-Simplikios) und Stephanos von Alexandrien (Pseudo-Philoponos) mit dieser Problematik umgingen. In einem ersten Teil werden die philosophischen Konzeptionen der einzelnen Kommentare je für sich dargestellt und historisch eingeordnet. Deren Wert für die De anima-Interpretation wird ebenso diskutiert wie die Identität ihrer Autoren und das Verhältnis des Philoponos zu seinem Lehrer Ammonios. Der zweite Teil ist die erste philosophische Rekonstruktion von Priskians Konzeption des Selbstbezugs der Seele, die als detaillierteste antike Darstellung des menschlichen Selbstbewusstseins gelten kann. Plotins Überlegungen zur Selbsterkenntnis des Geistes werden so auf die menschliche Person übertragen, dass diese sich konstituiert, indem sie um die Wiedergewinnung ihrer ursprünglichen Identität als geistiges Wesen ringt. Um dies zu erläutern unterscheidet Priskian mehrere Formen des Selbstbezugs und setzt sie in Beziehung zueinander. [Author’s abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/ypvYLX6eA8eBcQN |
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| Title | Democrito e l'Accademia. Studi sulla trasmissione dell’atomismo antico da Aristotele a Simplicio |
| Type | Monograph |
| Language | Italian |
| Date | 2007 |
| Publication Place | Berlin – New York |
| Publisher | De Gruyter |
| Series | Studia Praesocratica |
| Volume | 1 |
| Categories | no categories |
| Author(s) | Gemelli Marciano, Millj Laura |
| Editor(s) | |
| Translator(s) |
| Wie sind die antiken Atomisten zur Annahme der Atome gekommen, und wie haben sie deren Unteilbarkeit aufgefasst? Dies sind die schwierigsten Fragen in der Forschung zum antiken Atomismus, und ihnen widmet sich Laura Gemelli in der vorliegenden Studie. Sie überprüft die antike Überlieferung unter einem neuen Gesichtspunkt: nämlich ausgehend von dem Einfluss, den der akademische Atomismus und die damit verbundenen Problemstellungen und Begriffe auf die Interpretation des antiken Atomismus bei Aristoteles hatten. Diese bisher vernachlässigte Perspektive führt zur kritischen Revision allgemein akzeptierter Thesen wie der Entstehung des Atomismus aus dem Eleatismus und der Annahme des Atoms als Lösung der Aporien über die unendliche Teilbarkeit. Die von Aristoteles und von Theophrast ausgehenden Auffassungen des Atomismus werden dann in ihrer weiteren Entwicklung bis zum Neuplatonismus verfolgt. Das Buch schafft die Grundlagen für eine Neubewertung der Quellen und für eine Verschiebung der Perspektive in der Forschung zum antiken Atomismus. |
| Online Resources | https://uni-koeln.sciebo.de/s/Knuh4l3200poKNB |
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| Title | Essentialisme. Alexandre d'Aphrodise entre logique, physique et cosmologie |
| Type | Monograph |
| Language | English |
| Date | 2007 |
| Publication Place | Berlin – New York |
| Publisher | de Gruyter |
| Series | Commentaria in Aristotelem Graeca et Byzantina |
| Volume | 2 |
| Categories | no categories |
| Author(s) | Rashed, Marwan |
| Editor(s) | |
| Translator(s) |
| This book is the first study of the ontological system of Alexander of Aphrodisias (floruit c. 200 AD), famous for his commentaries on the works of Aristotle. By drawing not only on the entire known corpus of the commentator's works, but also on numerous new Greek and Arabic sources, Marwan Rashed aimsat defining Alexander’s place in the history of metaphysics. Alexander’s attempt to substantiate the objectivity of the Aristotelian form draws down the curtain on the phase of the Hellenistic peripatos, at the same time marking the beginning of medieval Aristotelianism. |
| Online Resources | https://uni-koeln.sciebo.de/s/UWvfc21ygCYe7ts |
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| Title | Simplicius lecteur du Sophiste. Contribution à l’étude de l’exégèse néoplatonicienne |
| Type | Monograph |
| Language | French |
| Date | 2007 |
| Publication Place | Paris |
| Publisher | Klincksieck |
| Series | Etudes & commentaires |
| Volume | 108 |
| Categories | no categories |
| Author(s) | Gavray, Marc-Antoine |
| Editor(s) | |
| Translator(s) |
| Ce livre explore la methode et l'interpretation du Sophiste par Simplicius, en tant qu'elles illustrent l'exegese neoplatonicienne tardive et entrainent une restauration de la lettre du texte. A partir d'un corpus issu des commentaires (largement inedit en francais), Marc-Antoine Gavray reconstruit la lecture de Simplicius et la met en regard avec celles de Plotin, de Proclus et de Damascius. Il en ressort une exegese attentive, digne d'accompagner le lecteur moderne dans sa comprehension de Platon. [a.a] |
| Online Resources | https://uni-koeln.sciebo.de/s/L6skhmRNm3vvMA0 |
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| Title | De Anima: Die Rezeption der aristotelischen Psychologie im 16. und 17. Jahrhundert |
| Type | Monograph |
| Language | German |
| Date | 2006 |
| Publication Place | Amsterdam |
| Publisher | B.R. Grüner |
| Series | Bochumer Studien zur Philosophie |
| Volume | 4 |
| Categories | no categories |
| Author(s) | Salatowsky, Sascha |
| Editor(s) | |
| Translator(s) |
| Aristotle’s On the soul is one of the most important books in the history of philosophy. Its fundamental achievement is based on the ontological-ontical definition of the soul and its virtues, which embrace all living beings, including the doctrine of the mind (nous), and whose further explication has been interpreted controversially since antiquity. With respect to the traditional schools of Alexandrism, Neoplatonism, Averroism and Thomism the present study studies the various philosophical and theological constellations of the 16th and 17th century, which were determined by the intracatholical as well as by the interdenominational controversies between the Catholics, Lutherans and Calvinists. From this point of view the works of Luther and Melanchthon, of the Renaissance-Aristotelians Portio, Toletus, Zabarella, and the Conimbricenses as well as the works of the Lutheran and Calvinistic Philosophers of the 17th century are interpreted, these last ones being taken into consideration here for the first time. [authors abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/ugCqpC74hxamOz2 |
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| Title | City and school in late antique Athens and Alexandria |
| Type | Monograph |
| Language | English |
| Date | 2006 |
| Publication Place | Berkeley – London – Los Angeles |
| Publisher | University of California Press |
| Series | The Joan Palevsky imprint in classical literature 41 |
| Categories | no categories |
| Author(s) | Watts, E. J. |
| Editor(s) | |
| Translator(s) |
| This lively and wide-ranging study of the men and ideas of late antique education explores the intellectual and doctrinal milieux in the two great cities of Athens and Alexandria from the second to the sixth centuries to shed new light on the interaction between the pagan cultural legacy and Christianity. While previous scholarship has seen Christian reactions to pagan educational culture as the product of an empire-wide process of development, Edward J. Watts crafts two narratives that reveal how differently education was shaped by the local power structures and urban contexts of each city. Touching on the careers of Herodes Atticus, Proclus, Damascius, Ammonius Saccas, Origen, Hypatia, and Olympiodorus; and events including the Herulian sack of Athens, the closing of the Athenian Neoplatonic school under Justinian, the rise of Arian Christianity, and the sack of the Serapeum, he shows that by the sixth century, Athens and Alexandria had two distinct, locally determined, approaches to pagan teaching that had their roots in the unique historical relationships between city and school. |
| Online Resources | https://uni-koeln.sciebo.de/s/MZ2J2AiwmdLSj6P |
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| Title | Simplicius, On Aristotle ‘On the Heavens 1.10-12’ |
| Type | Monograph |
| Language | English |
| Date | 2006 |
| Publication Place | London |
| Publisher | Duckworth |
| Series | Ancient Commentators on Aristotle |
| Categories | no categories |
| Author(s) | Simplicius, Cilicius |
| Editor(s) | |
| Translator(s) | Hankinson, R. J.(Hankinson, Robert J.) , |
| Here is a battle royal between the Neoplatonist Simplicius and the Aristotelian Alexander on the origins, if any, of the universe. A parallel battle had already been conducted by Philoponus and Proclus, arguing that Plato's "Timaeus" gives a beginning to the universe. Simplicius denies this. In the three chapters of On the Heavens dealt with in this volume, Aristotle argues that the universe is ungenerated and indestructible. In Simplicius' commentary, translated here, we see a battle royal between the Neoplatonist Simplicius and the Aristotelian Alexander, whose lost commentary on Aristotle's On the Heavens Simplicius partly preserves. Simplicius' rival, the Christian Philoponus, had conducted a parallel battle in his Against Proclus but had taken the side of Alexander against Proclus and other Platonists, arguing that Plato's Timaeus gives a beginning to the universe. Simplicius takes the Platonist side, denying that Plato intended a beginning. The origin to which Plato refers is, according to Simplicius, not a temporal origin, but the divine cause that produces the world without beginning. |
| Online Resources | https://uni-koeln.sciebo.de/s/P8NKlsIgNfIjL2l |
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| Title | The Origin of the History of Science in Classical Antiquity |
| Type | Monograph |
| Language | English |
| Date | 2006 |
| Publication Place | Berlin – New York |
| Publisher | de Gruyter |
| Categories | no categories |
| Author(s) | Zhmud, Leonid |
| Editor(s) | |
| Translator(s) | Chernoglazov, Alexander(Chernoglazov, Alexander) . |
| Dies ist die erste umfassende Untersuchung von Inhalt, Form und Zielen der Peripatetischen Historiographie der Naturwissenschaften. Zhmud konzentriert sich auf den Aristoteles-Schüler Eudemus von Rhodos, dessen Werk die Grundlage der Peripatetischen Historiographie der Naturwissenschaften bildet. Pluspunkte international renommierter Autor stark überarbeitete Übersetzung aus dem Russischen (zuerst Moskau 2002) innovativer Ansatz über die Wurzeln der Wissenschaftsgeschichte in Europa. [author's abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/eTvlJiQzVaMRvEh |
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| Title | Plato and Aristotle in Agreement? Platonists on Aristotle from Antiochus to Porphyry |
| Type | Monograph |
| Language | English |
| Date | 2006 |
| Publication Place | Oxford |
| Publisher | Clarendon Press |
| Categories | no categories |
| Author(s) | Karamanolis, George |
| Editor(s) | |
| Translator(s) |
| This book breaks new ground in the study of later ancient philosophy by examining the interplay of the two main schools of thought, Platonism and Aristotelianism, from the first century BC to the third century AD. From the time of Antiochus and for the next four centuries, Platonists were strongly preoccupied with the question of how Aristotle’s philosophy compared with the Platonic model. Scholars have usually classified Platonists into two groups, the orthodox ones and the eclectics or syncretists, depending on whether Platonists rejected Aristotle’s philosophy as a whole or accepted some Peripatetic doctrines. The book argues against this dichotomy, claiming that Platonists turned to Aristotle only in order to discover and elucidate Plato’s doctrines and thus to reconstruct Plato’s philosophy. They did not hesitate to criticize Aristotle when judging him to be at odds with Plato. For them, Aristotle was merely auxiliary to their accessing and understanding Plato. The evaluation of Aristotle’s testimony on the part of the Platonists also depends on their interpretation of Aristotle himself. This is particularly clear in the case of Porphyry, with whom the ancient discussion reaches a conclusion, which most later Platonists accepted. While essentially in agreement with Plotinus’s interpretation of Plato, Porphyry interpreted Aristotle in such a way that the latter appeared to agree essentially with Plato on all significant philosophical questions, a view which was dominant until the Renaissance. It is argued that Porphyry’s view of Aristotle’s philosophy guided him to become the first Platonist to write commentaries on Aristotle’s works. [author’s abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/0IXjzTTUHLJHqqx |
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| Title | The Philosophy of the Commentators 200–600 AD: A Sourcebook; I: Psychology (with Ethics and Religion); II: Physics; III: Logic and Metaphysics |
| Type | Monograph |
| Language | English |
| Date | 2005 |
| Publication Place | London |
| Publisher | Duckworth |
| Categories | no categories |
| Author(s) | Sorabji, Richard |
| Editor(s) | |
| Translator(s) |
| This is the first work to draw on the four hundred years of transition from ancient Greek philosophy to the medieval philosophy of Islam and the West. During this period, philosophy was often written in the form of commentaries on the works of Plato and Aristotle. Many ideas wrongly credited to the Middle Ages derive from these centuries, such as that of impetus in dynamics and intentional objects in philosophy of mind. The later Neoplatonist commentators fought a losing battle with Christianity, but inadvertently made Aristotle acceptable to Christians by ascribing to him belief in a Creator God and human immortality. The commentators provide a panorama of up to a thousand years of Greek philosophy, much of which would otherwise be lost. They also serve as the missing link essential for understanding the subsequent history of Western philosophy. Volume 1 deals with psychology, which for the Neoplatonist commentators was the gateway to metaphysics and theology. It was the subject on which Plato and Aristotle disagreed most, and on which the commentators went furthest beyond them in their search for synthesis. Ethics and religious practice fall naturally under psychology and are included in this volume. All sources appear in English translation and are carefully linked and cross-referenced by editorial comment and explanation. Bibliographies are provided throughout. |
| Online Resources | https://uni-koeln.sciebo.de/s/QMliU1yFUtiTvn2 |
{"_index":"sire","_type":"_doc","_id":"198","_score":null,"_source":{"id":198,"authors_free":[{"id":255,"entry_id":198,"agent_type":null,"is_normalised":null,"person_id":133,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Sorabji, Richard","free_first_name":"Richard","free_last_name":"Sorabji","norm_person":{"id":133,"first_name":"Richard","last_name":"Sorabji","full_name":"Sorabji, Richard","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/130064165","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"The Philosophy of the Commentators 200\u2013600 AD: A Sourcebook; I: Psychology (with Ethics and Religion); II: Physics; III: Logic and Metaphysics","main_title":{"title":"The Philosophy of the Commentators 200\u2013600 AD: A Sourcebook; I: Psychology (with Ethics and Religion); II: Physics; III: Logic and Metaphysics"},"abstract":"This is the first work to draw on the four hundred years of transition from ancient Greek philosophy to the medieval philosophy of Islam and the West. During this period, philosophy was often written in the form of commentaries on the works of Plato and Aristotle. Many ideas wrongly credited to the Middle Ages derive from these centuries, such as that of impetus in dynamics and intentional objects in philosophy of mind.\r\n\r\nThe later Neoplatonist commentators fought a losing battle with Christianity, but inadvertently made Aristotle acceptable to Christians by ascribing to him belief in a Creator God and human immortality. The commentators provide a panorama of up to a thousand years of Greek philosophy, much of which would otherwise be lost. They also serve as the missing link essential for understanding the subsequent history of Western philosophy.\r\n\r\nVolume 1 deals with psychology, which for the Neoplatonist commentators was the gateway to metaphysics and theology. It was the subject on which Plato and Aristotle disagreed most, and on which the commentators went furthest beyond them in their search for synthesis. Ethics and religious practice fall naturally under psychology and are included in this volume.\r\n\r\nAll sources appear in English translation and are carefully linked and cross-referenced by editorial comment and explanation. Bibliographies are provided throughout.","btype":1,"date":"2005","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/QMliU1yFUtiTvn2","doi_url":null,"categories":[],"authors":[{"id":133,"full_name":"Sorabji, Richard","role":{"id":1,"role_name":"author"}}],"book":{"id":198,"pubplace":"London","publisher":"Duckworth","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":[2005]}
| Title | John Philoponus' new definition of prime matter : aspects of its background in Neoplatonism and the ancient commentary tradition |
| Type | Monograph |
| Language | English |
| Date | 1997 |
| Publication Place | Leiden – New York - Köln |
| Publisher | Brill |
| Series | Philosophia Antiqua |
| Volume | 69 |
| Categories | no categories |
| Author(s) | Haas, Frans A. J. de |
| Editor(s) | |
| Translator(s) |
This study provides the first full discussion of Philoponus' excursus on matter in contra Proclum XI. 1-8 which sets out the innovative definition of prime matter as three-dimensional extension. The author argues that Philoponus' definition was motivated primarily by philosophical problems in Neoplatonism. Philoponus employs the explanation of growth, the interpretation of Aristotle's category theory and the notions of formlessness and potentiality to substantiate his definition. To conclude, the book offers an assessment of the significance of Philoponus' innovation. It is demonstrated for the first time that Plotinus' view of matter exerted considerable influence on both Philoponus and Simplicius. Moreover, the structure of Syrianus' and Proclus' metaphysics prepared the way for Philoponus' account of prime matter. [Author’s abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/LYGupj7bzAhb6CC |
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| Title | La dottrina dell’autocoscienza nel commentario al De anima attribuito a Simplicio |
| Type | Monograph |
| Language | Italian |
| Date | 2013 |
| Publication Place | Acireale; Roma |
| Publisher | Bonanno |
| Series | Cultura e formazione; Filosofia |
| Volume | 24 |
| Categories | no categories |
| Author(s) | Militello, Chiara |
| Editor(s) | |
| Translator(s) |
Il presente volume tratta del commentario al De anima di Aristotele che la tradizione manoscritta ascrive a Simplicio e che alcuni studiosi hanno attribuito a Prisciano Lido, e in particolare della concezione dell'autocoscienza del senso, della ragione e dell'intelletto ivi esposta. I passi rilevanti sono messi a confronto con quelli degli altri commentari neoplatonici al De anima rimastici al fine di evidenziare la peculiarità delle teorie che "Simplicio" ha elaborato per conciliare le tesi aristoteliche e la tradizione platonica. Da questo studio emerge l'importanza del commentario di "Simplicio", in cui viene presentata una teoria innovativa sui diversi modi in cui l'anima umana conosce se stessa e le proprie attività. |
| Online Resources | https://uni-koeln.sciebo.de/s/r1UfM57VHGdTwG7 |
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| Title | La puissance de l'intelligible: la théorie plotinienne des Formes au miroir de l'héritage médioplatonicien |
| Type | Monograph |
| Language | French |
| Date | 2015 |
| Publication Place | Leuven |
| Publisher | Leuven University Press |
| Series | De Wulf-Mansion Centre, Ancient and Medieval Philosophy |
| Volume | 1 |
| Categories | no categories |
| Author(s) | Michalewski, Alexandra |
| Editor(s) | |
| Translator(s) |
L'ouvrage propose une histoire de l’interprétation de la nature des Formes intelligibles d’Antiochus à Plotin. Il met en lumière l’importance du refus plotinien de l’artificialisme médioplatonicien qui considère les Formes comme des pensées du dieu et subordonne leur causalité à celle du démiurge, fabricant du monde. En considérant les Formes comme des réalités vivantes et intellectives, Plotin bouleverse le sens de la causalité paradigmatique de l’intelligible. Il reprend les concepts de la théologie aristotélicienne, les détourne et les met au service d’une théorie de la causalité des intelligibles qui répond aux objections du Stagirite contre l’hypothèse des Formes. S’appuyant sur l’identité de l’intellect et des intelligibles, il montre que c’est précisément en restant en elles-mêmes que les Formes exercent une puissance générative, productrice du sensible. [author's abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/fwm4jdyFHb2lD06 |
{"_index":"sire","_type":"_doc","_id":"1505","_score":null,"_source":{"id":1505,"authors_free":[{"id":2615,"entry_id":1505,"agent_type":"person","is_normalised":1,"person_id":553,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Michalewski, Alexandra","free_first_name":"Alexandra","free_last_name":"Michalewski","norm_person":{"id":553,"first_name":"Alexandra","last_name":"Michalewski","full_name":"Michalewski, Alexandra","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1194315127","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"La puissance de l'intelligible: la th\u00e9orie plotinienne des Formes au miroir de l'h\u00e9ritage m\u00e9dioplatonicien","main_title":{"title":"La puissance de l'intelligible: la th\u00e9orie plotinienne des Formes au miroir de l'h\u00e9ritage m\u00e9dioplatonicien"},"abstract":"L'ouvrage propose une histoire de l\u2019interpr\u00e9tation de la nature des Formes intelligibles d\u2019Antiochus \u00e0 Plotin. Il met en lumi\u00e8re l\u2019importance du refus plotinien de l\u2019artificialisme m\u00e9dioplatonicien qui consid\u00e8re les Formes comme des pens\u00e9es du dieu et subordonne leur causalit\u00e9 \u00e0 celle du d\u00e9miurge, fabricant du monde. En consid\u00e9rant les Formes comme des r\u00e9alit\u00e9s vivantes et intellectives, Plotin bouleverse le sens de la causalit\u00e9 paradigmatique de l\u2019intelligible. Il reprend les concepts de la th\u00e9ologie aristot\u00e9licienne, les d\u00e9tourne et les met au service d\u2019une th\u00e9orie de la causalit\u00e9 des intelligibles qui r\u00e9pond aux objections du Stagirite contre l\u2019hypoth\u00e8se des Formes. S\u2019appuyant sur l\u2019identit\u00e9 de l\u2019intellect et des intelligibles, il montre que c\u2019est pr\u00e9cis\u00e9ment en restant en elles-m\u00eames que les Formes exercent une puissance g\u00e9n\u00e9rative, productrice du sensible. [author's abstract]","btype":1,"date":"2015","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/fwm4jdyFHb2lD06","doi_url":null,"categories":[],"authors":[{"id":553,"full_name":"Michalewski, Alexandra","role":{"id":1,"role_name":"author"}}],"book":{"id":1505,"pubplace":"Leuven","publisher":"Leuven University Press","series":"De Wulf-Mansion Centre, Ancient and Medieval Philosophy","volume":"1","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":["La puissance de l'intelligible: la th\u00e9orie plotinienne des Formes au miroir de l'h\u00e9ritage m\u00e9dioplatonicien"]}
| Title | Le Problème du Néoplatonisme Alexandrin: Hiéroclès et Simplicius. |
| Type | Monograph |
| Language | French |
| Date | 1978 |
| Publication Place | Paris |
| Publisher | Études Augustiniennes |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | |
| Translator(s) |
Review by Victor Goldschmidt: "La modestie de son titre ne révèle qu'imparfaitement l'objet et la portée de ce livre. Il s'agit en réalité de réformer l'idée traditionnelle qu'on se faisait de deux courants de la pensée antique. C'est entre le début du ve siècle de notre ère, en effet, jusqu'au début du viie que s'étend l'espace temporel où K. Praechter, suivi par tous les savants venus après lui, avait situé ce qu'il appelait « L'École alexandrine ». Ce mouvement se distinguerait fondamentalement de l'École d'Athènes, par son abandon partiel des constructions métaphysiques de Proclus et de ses élèves, par un retour au « moyen platonisme », par ses rapports de bon voisinage avec les milieux chrétiens, et représenterait « un lieu de culture philosophiquement neutre, sans credo platonico-païen », et plaçant l'étude d'Aristote au-dessus de celle de Platon. Les traits de cette École se verraient avec une particulière netteté dans le commentaire d'Hiéroclès sur les Vers Dorés attribués à Pythagore, et dans le commentaire que Simplicius, avant d'être entré en rapport avec l'École d'Athènes, a consacré au Manuel d'Épictète. Or c'est précisément en préparant une édition commentée du commentaire de Simplicius (à paraître dans la Collection G. Budé), que l'A. a rencontré « le problème du néoplatonisme alexandrin » ; la thèse traditionnelle lui a semblé alors insoutenable, pour des raisons tant historiques que de doctrine. En bref, comme le dit l'auteur dans une formule remarquable, ce que l'on a pris pour un « néoplatonisme plus simple » est en réalité un « néoplatonisme simplifié », et même « fragmenté », et cela uniquement pour les besoins de l'enseignement. Il est montré, en effet, d'une façon convaincante, que les deux Commentaires, d'Hiéroclès et de Simplicius, relèvent de ce que nous appellerions une propédeutique, c'est-à-dire qu'ils s'adressent à des débutants qu'il s'agit d'initier dans la « première » partie de la philosophie, réputée la plus accessible, en l'espèce l'éthique. On sait que ce problème pédagogique s'est posé dès le début dans l'École stoïcienne et qu'il a été longuement discuté par les commentateurs d'Aristote, qui donnent toutefois, généralement, la première place à la logique. Le VIIe chapitre apporte une contribution importante à l'histoire de ce problème. D'où l'on voit déjà que c'est en apparence seulement que le résultat de l'ouvrage est négatif. Sans doute s'agit-il surtout de réfuter la thèse de K. Praechter, renouvelée par A. Cameron et Ph. Merlan ; la Conclusion se termine sur cette affirmation qu'« il n'y a pas d'école néoplatonicienne d'Alexandrie dont les tendances doctrinales différeraient des tendances propres à l'école d'Athènes ». De fait, le livre contient une interprétation développée des fragments d'Hiéroclès conservés par Photius et, surtout, de son Commentaire sur les Vers Dorés, montrant l'accord de ces textes avec le néoplatonisme « athénien ». Ces exégèses sont conduites avec fermeté, appuyées sur une vaste information, et emportent la conviction, quoi qu'il en soit de tel ou tel point de détail. Quelques questions, d'ordre plus général, pourraient être pesées. — P. 37 : il est certain que le thème du « philosophe dans l'État corrompu » est un lieu commun et que le τειχίον, dans le texte de Simplicius est clairement une réminiscence de la République (VI, 496 c-d). Est-ce suffisant pour infirmer la thèse d'A. Cameron, qui voit dans ce texte une allusion à la place faite aux philosophes néoplatoniciens après l'édit de Justinien ? De telles citations, l'auteur en convient lui-même deux pages plus loin, n'excluent nullement un « intérêt personnel » et, plus généralement, la négation de principe de « remarques autobiographiques chez les auteurs antiques » (p. 39) est exagérée et même inexacte. — P. 128 : l'exposé de Chalcidius sur le Destin, qui est un texte canonique et qui au surplus avait servi à K. Praechter à caractériser le « moyen platonisme », méritait mieux qu'un bref résumé : il était bon de rappeler qu'il s'agit, à la suite d'ailleurs de Chrysippe, du commentaire d'un texte du Xe Livre de la République ; on ne peut pas, en l'espèce, parler de « l'implication mutuelle de la providence et de VHeimarménè », et la note 40 simplifie le problème de la liberté stoïcienne, qu'on n'était pas sans doute obligé de traiter, mais auquel il fallait laisser sa complexité de problème, précisément ; l'on ne saurait écrire, en tout état de cause, que « pour les choses qui sont faites par fatalité, leur contraire aurait pu aussi bien se faire », thèse qui ne semble avoir été soutenue que par le seul Cléanthe. — Le chapitre VII répond à la question, naguère posée par R. Walzer : « Comment peut-on expliquer le fait que Simplicius, en tant que platonicien, commente les maximes éthiques d'un stoïcien ? ». La réponse combine essentiellement deux considérations : l'apathie du sage stoïcien est déjà admise dans le traité de Plotin Sur les Vertus (I, ii) et le caractère sententieux du Manuel qui convient bien à des débutants. Sans doute, du point de vue historique, est-ce là tout ce qu'on peut alléguer. De fait, l'éthique plotinienne ne se résume pas à l'idéal d'apathie et le genre gnomologique qu'on peut faire remonter aux Sept Sages avait trouvé bien d'autres illustrations, ne serait-ce que, comme l'auteur le rappelle avec raison, chez les Pythagoriciens. On se demandera plutôt si, de la part de Simplicius, le choix du Manuel ne s'explique pas plus simplement par l'attrait extraordinaire que ce petit livre a exercé de tout temps sur les lecteurs, et cela en dehors de toute appartenance à telle ou telle secte. Une dernière question, enfin. On doit considérer que Mme Hadot a établi son propos, et que l'on ne parlera plus d'une « école alexandrine », opposée à celle d'Athènes et différenciée de celle-ci selon les traits que Praechter avait cru pouvoir constater. Il reste qu'il y a eu, dans la période en question, des néoplatoniciens vivant et enseignant à Alexandrie. Même en admettant leur « orthodoxie » foncière, ces hommes (sans parler d'Hypatie qui a subi pour la philosophie un martyre qui lui eût été épargné à Athènes) ne présentent-ils pas quelques caractères communs : rien que leur environnement culturel le ferait conjecturer. Mais ce serait là l'objet d'une autre recherche, complémentaire de celle-ci. En attendant, on saura gré à l'auteur de cet ouvrage doublement précieux : par ses résultats intrinsèques, et en tant qu'introduction à son édition à paraître d'un texte jusqu'à présent fort peu étudié." |
| Online Resources | https://uni-koeln.sciebo.de/s/yVaEGm6PWAcLlQ0 |
{"_index":"sire","_type":"_doc","_id":"180","_score":null,"_source":{"id":180,"authors_free":[{"id":236,"entry_id":180,"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":"Le Probl\u00e8me du N\u00e9oplatonisme Alexandrin: Hi\u00e9rocl\u00e8s et Simplicius.","main_title":{"title":"Le Probl\u00e8me du N\u00e9oplatonisme Alexandrin: Hi\u00e9rocl\u00e8s et Simplicius."},"abstract":"Review by Victor Goldschmidt: \"La modestie de son titre ne r\u00e9v\u00e8le qu'imparfaitement l'objet et la port\u00e9e de ce livre. Il s'agit en r\u00e9alit\u00e9 de r\u00e9former l'id\u00e9e traditionnelle qu'on se faisait de deux courants de la pens\u00e9e antique. C'est entre le d\u00e9but du ve si\u00e8cle de notre \u00e8re, en effet, jusqu'au d\u00e9but du viie que s'\u00e9tend l'espace temporel o\u00f9 K. Praechter, suivi par tous les savants venus apr\u00e8s lui, avait situ\u00e9 ce qu'il appelait \u00ab L'\u00c9cole alexandrine \u00bb. Ce mouvement se distinguerait fondamentalement de l'\u00c9cole d'Ath\u00e8nes, par son abandon partiel des constructions m\u00e9taphysiques de Proclus et de ses \u00e9l\u00e8ves, par un retour au \u00ab moyen platonisme \u00bb, par ses rapports de bon voisinage avec les milieux chr\u00e9tiens, et repr\u00e9senterait \u00ab un lieu de culture philosophiquement neutre, sans credo platonico-pa\u00efen \u00bb, et pla\u00e7ant l'\u00e9tude d'Aristote au-dessus de celle de Platon. Les traits de cette \u00c9cole se verraient avec une particuli\u00e8re nettet\u00e9 dans le commentaire d'Hi\u00e9rocl\u00e8s sur les Vers Dor\u00e9s attribu\u00e9s \u00e0 Pythagore, et dans le commentaire que Simplicius, avant d'\u00eatre entr\u00e9 en rapport avec l'\u00c9cole d'Ath\u00e8nes, a consacr\u00e9 au Manuel d'\u00c9pict\u00e8te. Or c'est pr\u00e9cis\u00e9ment en pr\u00e9parant une \u00e9dition comment\u00e9e du commentaire de Simplicius (\u00e0 para\u00eetre dans la Collection G. Bud\u00e9), que l'A. a rencontr\u00e9 \u00ab le probl\u00e8me du n\u00e9oplatonisme alexandrin \u00bb ; la th\u00e8se traditionnelle lui a sembl\u00e9 alors insoutenable, pour des raisons tant historiques que de doctrine.\r\nEn bref, comme le dit l'auteur dans une formule remarquable, ce que l'on a pris pour un \u00ab n\u00e9oplatonisme plus simple \u00bb est en r\u00e9alit\u00e9 un \u00ab n\u00e9oplatonisme simplifi\u00e9 \u00bb, et m\u00eame \u00ab fragment\u00e9 \u00bb, et cela uniquement pour les besoins de l'enseignement. Il est montr\u00e9, en effet, d'une fa\u00e7on convaincante, que les deux Commentaires, d'Hi\u00e9rocl\u00e8s et de Simplicius, rel\u00e8vent de ce que nous appellerions une prop\u00e9deutique, c'est-\u00e0-dire qu'ils s'adressent \u00e0 des d\u00e9butants qu'il s'agit d'initier dans la \u00ab premi\u00e8re \u00bb partie de la philosophie, r\u00e9put\u00e9e la plus accessible, en l'esp\u00e8ce l'\u00e9thique. On sait que ce probl\u00e8me p\u00e9dagogique s'est pos\u00e9 d\u00e8s le d\u00e9but dans l'\u00c9cole sto\u00efcienne et qu'il a \u00e9t\u00e9 longuement discut\u00e9 par les commentateurs d'Aristote, qui donnent toutefois, g\u00e9n\u00e9ralement, la premi\u00e8re place \u00e0 la logique. Le VIIe chapitre apporte une contribution importante \u00e0 l'histoire de ce probl\u00e8me.\r\nD'o\u00f9 l'on voit d\u00e9j\u00e0 que c'est en apparence seulement que le r\u00e9sultat de l'ouvrage est n\u00e9gatif. Sans doute s'agit-il surtout de r\u00e9futer la th\u00e8se de K. Praechter, renouvel\u00e9e par A. Cameron et Ph. Merlan ; la Conclusion se termine sur cette affirmation qu'\u00ab il n'y a pas d'\u00e9cole n\u00e9oplatonicienne d'Alexandrie dont les tendances doctrinales diff\u00e9reraient des tendances propres \u00e0 l'\u00e9cole d'Ath\u00e8nes \u00bb. De fait, le livre contient une interpr\u00e9tation d\u00e9velopp\u00e9e des fragments d'Hi\u00e9rocl\u00e8s conserv\u00e9s par Photius et, surtout, de son Commentaire sur les Vers Dor\u00e9s, montrant l'accord de ces textes avec le n\u00e9oplatonisme \u00ab ath\u00e9nien \u00bb. Ces ex\u00e9g\u00e8ses sont conduites avec fermet\u00e9, appuy\u00e9es sur une vaste information, et emportent la conviction, quoi qu'il en soit de tel ou tel point de d\u00e9tail. Quelques questions, d'ordre plus g\u00e9n\u00e9ral, pourraient \u00eatre pes\u00e9es. \u2014 P. 37 : il est certain que le th\u00e8me du \u00ab philosophe dans l'\u00c9tat corrompu \u00bb est un lieu commun et que le \u03c4\u03b5\u03b9\u03c7\u03af\u03bf\u03bd, dans le texte de Simplicius est clairement une r\u00e9miniscence de la R\u00e9publique (VI, 496 c-d). Est-ce suffisant pour infirmer la th\u00e8se d'A. Cameron, qui voit dans ce texte une allusion \u00e0 la place faite aux philosophes n\u00e9oplatoniciens apr\u00e8s l'\u00e9dit de Justinien ? De telles citations, l'auteur en convient lui-m\u00eame deux pages plus loin, n'excluent nullement un \u00ab int\u00e9r\u00eat personnel \u00bb et, plus g\u00e9n\u00e9ralement, la n\u00e9gation de principe de \u00ab remarques autobiographiques chez les auteurs antiques \u00bb (p. 39) est exag\u00e9r\u00e9e et m\u00eame inexacte. \u2014 P. 128 : l'expos\u00e9 de Chalcidius sur le Destin, qui est un texte canonique et qui au surplus avait servi \u00e0 K. Praechter \u00e0 caract\u00e9riser le \u00ab moyen platonisme \u00bb, m\u00e9ritait mieux qu'un bref r\u00e9sum\u00e9 : il \u00e9tait bon de rappeler qu'il s'agit, \u00e0 la suite d'ailleurs de Chrysippe, du commentaire d'un texte du Xe Livre de la R\u00e9publique ; on ne peut pas, en l'esp\u00e8ce, parler de \u00ab l'implication mutuelle de la providence et de VHeimarm\u00e9n\u00e8 \u00bb, et la note 40 simplifie le probl\u00e8me de la libert\u00e9 sto\u00efcienne, qu'on n'\u00e9tait pas sans doute oblig\u00e9 de traiter, mais auquel il fallait laisser sa complexit\u00e9 de probl\u00e8me, pr\u00e9cis\u00e9ment ; l'on ne saurait \u00e9crire, en tout \u00e9tat de cause, que \u00ab pour les choses qui sont faites par fatalit\u00e9, leur contraire aurait pu aussi bien se faire \u00bb, th\u00e8se qui ne semble avoir \u00e9t\u00e9 soutenue que par le seul Cl\u00e9anthe. \u2014 Le chapitre VII r\u00e9pond \u00e0 la question, nagu\u00e8re pos\u00e9e par R. Walzer : \u00ab Comment peut-on expliquer le fait que Simplicius, en tant que platonicien, commente les maximes \u00e9thiques d'un sto\u00efcien ? \u00bb. La r\u00e9ponse combine essentiellement deux consid\u00e9rations : l'apathie du sage sto\u00efcien est d\u00e9j\u00e0 admise dans le trait\u00e9 de Plotin Sur les Vertus (I, ii) et le caract\u00e8re sententieux du Manuel qui convient bien \u00e0 des d\u00e9butants. Sans doute, du point de vue historique, est-ce l\u00e0 tout ce qu'on peut all\u00e9guer. De fait, l'\u00e9thique plotinienne ne se r\u00e9sume pas \u00e0 l'id\u00e9al d'apathie et le genre gnomologique qu'on peut faire remonter aux Sept Sages avait trouv\u00e9 bien d'autres illustrations, ne serait-ce que, comme l'auteur le rappelle avec raison, chez les Pythagoriciens. On se demandera plut\u00f4t si, de la part de Simplicius, le choix du Manuel ne s'explique pas plus simplement par l'attrait extraordinaire que ce petit livre a exerc\u00e9 de tout temps sur les lecteurs, et cela en dehors de toute appartenance \u00e0 telle ou telle secte.\r\nUne derni\u00e8re question, enfin. On doit consid\u00e9rer que Mme Hadot a \u00e9tabli son propos, et que l'on ne parlera plus d'une \u00ab \u00e9cole alexandrine \u00bb, oppos\u00e9e \u00e0 celle d'Ath\u00e8nes et diff\u00e9renci\u00e9e de celle-ci selon les traits que Praechter avait cru pouvoir constater. Il reste qu'il y a eu, dans la p\u00e9riode en question, des n\u00e9oplatoniciens vivant et enseignant \u00e0 Alexandrie. M\u00eame en admettant leur \u00ab orthodoxie \u00bb fonci\u00e8re, ces hommes (sans parler d'Hypatie qui a subi pour la philosophie un martyre qui lui e\u00fbt \u00e9t\u00e9 \u00e9pargn\u00e9 \u00e0 Ath\u00e8nes) ne pr\u00e9sentent-ils pas quelques caract\u00e8res communs : rien que leur environnement culturel le ferait conjecturer. Mais ce serait l\u00e0 l'objet d'une autre recherche, compl\u00e9mentaire de celle-ci.\r\nEn attendant, on saura gr\u00e9 \u00e0 l'auteur de cet ouvrage doublement pr\u00e9cieux : par ses r\u00e9sultats intrins\u00e8ques, et en tant qu'introduction \u00e0 son \u00e9dition \u00e0 para\u00eetre d'un texte jusqu'\u00e0 pr\u00e9sent fort peu \u00e9tudi\u00e9.\"","btype":1,"date":"1978","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/yVaEGm6PWAcLlQ0","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":1,"role_name":"author"}}],"book":{"id":180,"pubplace":"Paris","publisher":"\u00c9tudes Augustiniennes","series":"","volume":"","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":["Le Probl\u00e8me du N\u00e9oplatonisme Alexandrin: Hi\u00e9rocl\u00e8s et Simplicius."]}
| Title | Le néoplatonicien Simplicius à la lumière des recherches contemporaines. Un Bilan critique |
| Type | Monograph |
| Language | French |
| Date | 2014 |
| Publication Place | Sankt Augustin |
| Publisher | Academia Verlag |
| Categories | no categories |
| Author(s) | Hadot, Ilsetraut |
| Editor(s) | |
| Translator(s) |
This book offers a synthesis of modern research devoted to Simplicius's life and to three of his five commentaries: On Epictetus' Handbook, On Aristotle's De anima, On Aristotle's Categories. Its biographical part brings to light the historical role played by this Neoplatonic philosopher. Born in Cilicia, Asia Minor, he studied in Alexandria and Athens and apparently ended his life teaching in Syria on the frontier between the Byzantine and Sassanide Empires. His role was that of a mediator between the Greco-Roman world and philosophy and Syriac philosophy, which would feed Arabic philosophy at its beginning. The second part of the book, devoted to doctrinal and authorship issues, also deals with the underlying pedagogical curriculum and methods proper to Neoplatonic commentaries, which modern interpretation all too often tends to neglect in studies on Simplicius and other Neoplatonists. [offical abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/R8AdHRdKYfqtT76 |
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| Title | Les Commentaires de Simplicius et de Jean Philopon à La Physique d’Aristote: Tradition et Innovation |
| Type | Monograph |
| Language | French |
| Date | 2008 |
| Publication Place | Berlin – New York |
| Publisher | de Gruyter |
| Series | Commentaria in Aristotelem Graeca et Byzantina |
| Volume | 3 |
| Categories | no categories |
| Author(s) | Golitsis, Pantelis |
| Editor(s) | |
| Translator(s) |
In der griechischen Spätantike definiert sich die Philosophie vor allem über die Auslegung autoritativer Texte wie der Dialoge Platons oder der Abhandlungen des Aristoteles. In der vorliegenden Studie werden die letzten spätantiken Kommentare des Heiden Simplikios und des Christen Philoponos (beide 6. Jh. n.Chr.) zu Aristoteles’ Physik untersucht. Golitsis zeigt auf, wie unterschiedlich die beiden Zeitgenossen die philosophische Tradition bewerten undwelchunterschiedlichen Wegzur Wahrheitsfindung sie daraus ableiten. Der Autor wurde für dieses Buch mit dem "Prix Zographos" der "Association pour l'Encouragement des Études Grecques" ausgezeichnet. [author’s abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/p4M88GaW4sKfDxE |
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| Title | Les paysages reliques. Routes et haltes syriennes d'Isidore à Simplicius |
| Type | Monograph |
| Language | French |
| Date | 1990 |
| Publication Place | Louvain |
| Publisher | Peeters |
| Series | Bibliothèque de l'Ecole des hautes études. Section des sciences religieuses |
| Volume | 94 |
| Categories | no categories |
| Author(s) | Tardieu, Michel |
| Editor(s) | |
| Translator(s) |
| Online Resources | https://uni-koeln.sciebo.de/s/UBo5JA5w5Fo2bCn |
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| Title | Matter, Space, and Motion. Theories in Antiquity and Their Sequel |
| Type | Monograph |
| Language | English |
| Date | 1988 |
| Publication Place | London |
| Publisher | Duckworth |
| Categories | no categories |
| Author(s) | Sorabji, Richard |
| Editor(s) | |
| Translator(s) |
The nature of matter was as intriguing a question for ancient philosophers as it is for contemporary physicists, and Matter, Space, and Motion presents a fresh and illuminating account of the rich legacy of the physical theories of the Greeks from the fifth century B.C. to the late sixth century A.D. [a.a] |
| Online Resources | https://uni-koeln.sciebo.de/s/UMwsdcucXfrqkbZ |
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| Title | Mixis: le problème du mélange dans la philosophie grecque d'Aristote à Simplicius |
| Type | Monograph |
| Language | French |
| Date | 2016 |
| Publication Place | Paris |
| Publisher | Belles lettres |
| Series | Anagôgê |
| Volume | 9 |
| Categories | no categories |
| Author(s) | Groisard, Jocelyn |
| Editor(s) | |
| Translator(s) |
Que se passe-t-il quand de l'eau et du vin se melangent ? Comment les quatre elements simples du monde physique se melent-ils les uns aux autres pour former les choses qui nous entourent ? La multitude des couleurs vient-elle aussi d'un melange de couleurs simples ? Deux corps melanges sont-ils simplement juxtaposes a une echelle microscopique ou bien peuvent-ils se compenetrer de sorte qu'il y aurait deux corps dans le meme lieu ? L'union de l'ame et du corps est-elle un melange ? Telles sont quelques-unes des questions etonnamment diverses que croise cette histoire du probleme du melange dans la philosophie grecque. Le recit propose ici suit trois lignes principales : la tradition peripateticienne, qui, d'Aristote a son commentateur Alexandre d'Aphrodise, elabore un modele de melange par mediation ou les ingredients de depart s'assimilent reciproquement pour s'unifier en un compose qualitativement intermediaire ; la doctrine stoicienne de la mixtion de part en part , ou les ingredients se compenetrent jusqu'a devenir parfaitement coextensifs ; le neoplatonisme et les transpositions qu'il opere a partir des modeles physiques precedents pour penser non seulement des relations entre corps mais aussi celle entre l'ame et le corps ou bien entre les realites incorporelles ou immaterielles de l'arriere-monde suprasensible. Fondee sur un vaste corpus de textes couvrant pres d'un millenaire d'histoire de la philosophie grecque, cette etude se veut aussi une proposition de methode : donner a lire les textes eux-memes et rester au plus pres de l'analyse des sources pour suivre parmi l'etonnant foisonnement des doctrines les developpements aussi divers qu'inattendus que la raison humaine, dans sa luxuriante imagination theorique, sait donner a la meme idee, fut-elle aussi courante et intuitive que celle de melange. |
| Online Resources | https://uni-koeln.sciebo.de/s/4vYe8e193vKJ529 |
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| Title | On Aristotle's Categories 7-8 |
| Type | Monograph |
| Language | English |
| Date | 1997 |
| Publication Place | London |
| Publisher | Duckworth |
| Series | Ancient Commentators on Aristotle |
| Categories | no categories |
| Author(s) | , Simplicius |
| Editor(s) | |
| Translator(s) | Fleet, Barrie(Fleet, Barrie) , |
In "Categories" chapters 7 and 8 Aristotle considers his third and fourth categories - those of Relative and Quality. Critics of Aristotle had suggested for each of the non-substance categories that they could really be reduced to relatives, so it is important how the category of Relative is defined. Arisotle offers two definitons, and the second, stricter, one is often cited by his defenders in order to rule out objections. The second definition of relative involves the idea of something changing its relationship through a change undergone by its correlate, not by itself. There were disagreements as to whether this was genuine change, and Plotinus discussed whether relatives exist only in the mind, without being real. The terms used by Aristotle for such relationships was 'being disposed relatively to something', a term later borrowed by the Stoics for their fourth category, and perhaps originating in Plato's Academy. In his discussion of Quality, Aristotle reports a debate on whether justice admits of degrees, or whether only the possession of justice does so. Simplicius reports the further development of this controversy in terms of whether justice admits a range or latitude (platos). This debate helped to inspire the medieval idea of latitude of forms, which goes back much further than is commonly recognised - at least to Plato and Aristotle. [offical abstract] |
| Online Resources | https://uni-koeln.sciebo.de/s/cC4JNSLyBnAfgAn |
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