{"_index":"sire","_type":"_doc","_id":"118","_score":null,"_source":{"id":118,"authors_free":[{"id":140,"entry_id":118,"agent_type":null,"is_normalised":null,"person_id":25,"institution_id":null,"role":{"id":3,"role_name":"translator"},"free_name":"Chase, Michael","free_first_name":"Michael","free_last_name":"Chase","norm_person":{"id":25,"first_name":"Michael ","last_name":"Chase","full_name":"Chase, Michael ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1031917152","viaf_url":"","db_url":"","from_claudius":null}},{"id":2271,"entry_id":118,"agent_type":"person","is_normalised":1,"person_id":25,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Chase, Michael","free_first_name":"Michael","free_last_name":"Chase","norm_person":{"id":25,"first_name":"Michael ","last_name":"Chase","full_name":"Chase, Michael ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1031917152","viaf_url":"","db_url":"","from_claudius":null}},{"id":2322,"entry_id":118,"agent_type":"person","is_normalised":1,"person_id":62,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Simplicius","free_first_name":"","free_last_name":"","norm_person":{"id":62,"first_name":"Cilicius","last_name":"Simplicius ","full_name":"Simplicius Cilicius","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/118642421","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Simplicius, On Aristotle \u2018Categories 1\u20134\u2019","main_title":{"title":"Simplicius, On Aristotle \u2018Categories 1\u20134\u2019"},"abstract":"Simplicius' commentary on Aristotle's Categories is the most comprehensive philosophical critique of the work ever written, representing 600 years of criticism. In his Categories, Aristotle divides what exists in the sensible world into ten categories of Substance, Quantity, Relative, Quality and so on. Simplicius starts with a survey of previous commentators, and an introductory set of questions about Aristotle's philosophy and about the Categories in particular. The commentator, he says, needs to present Plato and Aristotle as in harmony on most things. Why are precisely ten categories named, given that Plato did with fewer distinctions? We have a survey of views on this. And where in the scheme of categories would one fit a quality that defines a substance - under substance or under quality? In his own commentary, Porphyry suggested classifying a defining quality as something distinct, a substantial quality, but others objected that this would constitute an eleventh. The most persistent question dealt with here is whether the categories classify words, concepts, or things. [offical abstract]","btype":1,"date":"2003","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/NXa0soQv5dbZ0Jy","doi_url":null,"categories":[],"authors":[{"id":25,"full_name":"Chase, Michael ","role":{"id":3,"role_name":"translator"}},{"id":25,"full_name":"Chase, Michael ","role":{"id":2,"role_name":"editor"}},{"id":62,"full_name":"Simplicius Cilicius","role":{"id":1,"role_name":"author"}}],"book":{"id":118,"pubplace":"London","publisher":"Duckworth","series":"Ancient Commentators on Aristotle","volume":"","edition_no":null,"valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":[2003]}

{"_index":"sire","_type":"_doc","_id":"43","_score":null,"_source":{"id":43,"authors_free":[{"id":50,"entry_id":43,"agent_type":null,"is_normalised":null,"person_id":120,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Finamore, John F.","free_first_name":"John F.","free_last_name":"Finamore","norm_person":{"id":120,"first_name":"John F.","last_name":"Finamore","full_name":"Finamore, John F.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1055775080","viaf_url":"","db_url":"","from_claudius":null}},{"id":51,"entry_id":43,"agent_type":null,"is_normalised":null,"person_id":97,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Dillon, John","free_first_name":"John","free_last_name":"Dillon","norm_person":{"id":97,"first_name":"John","last_name":"Dillon","full_name":"Dillon, John","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/123498058","viaf_url":"","db_url":"","from_claudius":null}},{"id":2518,"entry_id":43,"agent_type":"person","is_normalised":1,"person_id":528,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Iamblichus","free_first_name":"","free_last_name":"","norm_person":{"id":528,"first_name":"","last_name":"","full_name":"Iamblichus, Chalcidensis","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/118555154","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Iamblichus De anima: Text, Translation, and Commentary","main_title":{"title":"Iamblichus De anima: Text, Translation, and Commentary"},"abstract":"Iamblichus (245-325), successor to Plotinus and Porphyry, brought a new religiosity to Neoplatonism. His theory of the soul is at the heart of his philosophical system. For Iamblichus, the human soul is so far inferior to the divine that its salvation depends not on philosophy alone (as it did for Plotinus) but on the aid of the gods and other divinities.\r\nThis edition of the fragments of Iamblichus' major work on the soul, De Anima, is accompanied by the first English translation of the work and a commentary which explains the philosophical background and Iamblichus' doctrine of the soul. Included as well are excerpts from the Pseudo-Simplicius and Priscianus (also translated with commentary) that shed further light on Iamblichus' treatise. [authors abstract]","btype":1,"date":"2002","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/eU92R6DFQTBvZNv","doi_url":null,"categories":[],"authors":[{"id":120,"full_name":"Finamore, John F.","role":{"id":1,"role_name":"author"}},{"id":97,"full_name":"Dillon, John","role":{"id":1,"role_name":"author"}},{"id":528,"full_name":"Iamblichus, Chalcidensis","role":{"id":1,"role_name":"author"}}],"book":{"id":43,"pubplace":"Leiden","publisher":"Brill","series":"Philosophia antiqua","volume":"92","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":[2002]}

{"_index":"sire","_type":"_doc","_id":"120","_score":null,"_source":{"id":120,"authors_free":[{"id":143,"entry_id":120,"agent_type":null,"is_normalised":null,"person_id":427,"institution_id":null,"role":{"id":3,"role_name":"translator"},"free_name":"Brennan, Tad","free_first_name":"Tad","free_last_name":"Brennan","norm_person":{"id":427,"first_name":"Tad","last_name":"Brennan","full_name":"Brennan, Tad","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1091588333","viaf_url":"","db_url":"","from_claudius":null}},{"id":144,"entry_id":120,"agent_type":null,"is_normalised":null,"person_id":428,"institution_id":null,"role":{"id":3,"role_name":"translator"},"free_name":"Brittain, Charles","free_first_name":"Charles","free_last_name":"Brittain","norm_person":{"id":428,"first_name":"Charles","last_name":"Brittain","full_name":"Brittain, Charles","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1095495127","viaf_url":"","db_url":"","from_claudius":null}},{"id":2264,"entry_id":120,"agent_type":"person","is_normalised":1,"person_id":427,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Brennan, Tad","free_first_name":"Tad","free_last_name":"Brennan","norm_person":{"id":427,"first_name":"Tad","last_name":"Brennan","full_name":"Brennan, Tad","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1091588333","viaf_url":"","db_url":"","from_claudius":null}},{"id":2265,"entry_id":120,"agent_type":"person","is_normalised":1,"person_id":428,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Brittain, Charles","free_first_name":"Charles","free_last_name":"Brittain","norm_person":{"id":428,"first_name":"Charles","last_name":"Brittain","full_name":"Brittain, Charles","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1095495127","viaf_url":"","db_url":"","from_claudius":null}},{"id":2324,"entry_id":120,"agent_type":"person","is_normalised":1,"person_id":62,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Simplicius ","free_first_name":"","free_last_name":"","norm_person":{"id":62,"first_name":"Cilicius","last_name":"Simplicius ","full_name":"Simplicius Cilicius","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/118642421","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Simplicius, On Epictetus\u2019 Handbook 27\u201353","main_title":{"title":"Simplicius, On Epictetus\u2019 Handbook 27\u201353"},"abstract":"The Enchiridion or Handbook of the first-century Ad Stoic Epictetus was used as an ethical treatise both in Christian monasteries and by the sixth-century pagan Neoplatonist Simplicius. Simplicius chose it for beginners, rather than Aristotle's Ethics, because it presupposed no knowledge of logic. We thus get a fascinating chance to see how a pagan Neoplatonist transformed Stoic ideas. The text was relevant to Simplicius because he too, like Epictetus, was teaching beginners how to take the first steps towards eradicating emotion, although he is unlike Epictetus in thinking that they should give up public life rather than acquiesce, if public office is denied them. Simplicius starts from a Platonic definition of the person as rational soul, not body, ignoring Epictetus' further whittling down of himself to just his will or policy decisions. He selects certain topics for special attention in chapters 1, 8, 27 and 31. Things are up to us, despite Fate. Our sufferings are not evil, but providential attempts to turn us from the body. Evil is found only in the human soul. But evil is parasitic (Proclus' term) on good. The gods exist, are provident, and cannot be bought off.With nearly all of this the Stoics would agree, but for quite different reasons, and their own distinctions and definitions are to a large extent ignored. This translation of the Handbook is published in two volumes. This is the second volume, covering chapters 27-53; the first covers chapters 1-26. [offical abstact]","btype":1,"date":"2002","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/vFlDcSCC76vW4hX","doi_url":null,"categories":[],"authors":[{"id":427,"full_name":"Brennan, Tad","role":{"id":3,"role_name":"translator"}},{"id":428,"full_name":"Brittain, Charles","role":{"id":3,"role_name":"translator"}},{"id":427,"full_name":"Brennan, Tad","role":{"id":2,"role_name":"editor"}},{"id":428,"full_name":"Brittain, Charles","role":{"id":2,"role_name":"editor"}},{"id":62,"full_name":"Simplicius Cilicius","role":{"id":1,"role_name":"author"}}],"book":{"id":120,"pubplace":"London","publisher":"Duckworth","series":"Ancient Commentators on Aristotle","volume":"","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":[2002]}

{"_index":"sire","_type":"_doc","_id":"10","_score":null,"_source":{"id":10,"authors_free":[{"id":10,"entry_id":10,"agent_type":null,"is_normalised":null,"person_id":194,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Rashed, Marwan","free_first_name":"Marwan","free_last_name":"Rashed","norm_person":{"id":194,"first_name":"Marwan","last_name":"Rashed","full_name":"Rashed, Marwan","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1054568634","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Die \u00dcberlieferungsgeschichte der aristotelischen Schrift De generatione et corruptione","main_title":{"title":"Die \u00dcberlieferungsgeschichte der aristotelischen Schrift De generatione et corruptione"},"abstract":"In seiner Schrift \u201eDe generatione et corruptione\u201c entwickelt Aristoteles seine Antworten auf die Aporien, die sich aus dem Begriff des Werdens ergeben. Dabei geht es ihm ebenso darum, analytisch \u2013 und dies im angels\u00e4chsischen Sinne des Wortes \u2013 das gesamte Bedeutungsspektrum des griechischen Verbes \u201egenesthai\u201c zu kl\u00e4ren und zu ordnen, wie darum, auf rein physikalischer Ebene allgemeine Betrachtungen zur Einf\u00fchrung in die physiologischen Studien des biologischen Corpus anzustellen.\r\nDie philosophische \u00dcberlieferung hat, mehr oder minder bewusst, immer erkannt, dass es in Aristoteles Schrift um die Machbarkeit und den Platz einer physikalischen Untersuchung des Lebendigen ging und \u2013 unter monotheistischen Vorzeichen \u2013 um das Verh\u00e4ltnis Gottes zu seinen Gesch\u00f6pfen. Man denke nur an den Ps.-Okellos in hellenistischer Zeit, ferner an die galenische Tradition und an die bahnbrechenden physikalischen Intuitionen des Alexander von Aphrodisias. Man denke auch an die gro\u00dfe Anziehungskraft, die dieser Text auf die arabischen Philosophen und sp\u00e4ter auf die Physiker-\u00c4rzte S\u00fcditaliens ausge\u00fcbt hat. Und man denke schlie\u00dflich an die fast siebzig byzantinischen Manuskripte, die uns den Text des Traktats in der Originalsprache \u00fcberliefert haben. All das zeugt von der Faszination, die dieser Text auf Denker ausge\u00fcbt hat, die zu verstehen versucht haben, warum und wie die Welt der reinen Potenz und Materie unter bestimmten, sehr spezifischen Bedingungen in die Individualisierung der aktualisierten Form m\u00fcnden kann.\r\nAuch die Gegner waren sich der Bedeutung des Textes bewusst. So hat Philoponus den Traktat nicht ausdr\u00fccklich verworfen, wenn er auch in seinem De Aeternitate mundi contra Aristotelem und seinem De Aeternitate munde contra Proclum die These von der Ewigkeit der Welt und dem Fortbestand der Arten ablehnt, der ja, wie wir gerade gesehen haben, in dem Traktat eine grundlegende Bedeutung zukommt. Eine systematische Widerlegung von De generatione et corruptione wird erstmals von einem der gr\u00f6\u00dften islamischen Theologen zu Anfang des 10. Jahrhunderts gef\u00fchrt.\r\nDer Autor zeigt unter anderem, dass die wichtigste unter den drei arabischen \u00dcbersetzungen sehr wahrscheinlich auf das byzantinische Exemplar der physikalischen Traktate zur\u00fcckgeht, dass die s\u00fcditalienischen \u00c4rzte es nicht vers\u00e4umt haben, sich unverz\u00fcglich die vielf\u00e4ltigen, von Burgundio von Pisa zusammen mit seiner Version \u00fcbersetzten Randnotizen zunutze zu machen, \u2013 dass \u00fcbrigens die beiden Manuskripte, die mit S\u00fcditalien in Verbindung gebracht werden k\u00f6nnen, jeweils medizinische Texte enthalten \u2013, dass zahlreiche byzantinische Gelehrte es sich haben angelegen sein lassen, den Text durch oft interessante, zuweilen brillante Konjekturen zu verbessern.\r\nDer Autor liefert mit seiner \u00dcberlieferungsgeschichte also nicht nur das f\u00fcr eine wirklich textkritische Ausgabe unerl\u00e4\u00dfliche Stemma. Er f\u00fchrt uns ebenso die Vielgestaltigkeit der Geschichte der Philosophie vor Augen, die sich ebenso mit der Theologie wie mit den Naturwissenschaften befa\u00dft. Nur die \u00dcberlieferungsgeschichte kann uns vor historischen Trugbildern bewahren, d. h. vor der pseudo-philosophischen Rekonstruierung riesiger Phantasiefresken. [Author\u2019s abstract] ","btype":1,"date":"2001","language":"German","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/anNtcIEKPq8nX2o","doi_url":null,"categories":[],"authors":[{"id":194,"full_name":"Rashed, Marwan","role":{"id":1,"role_name":"author"}}],"book":{"id":10,"pubplace":"Wiesbaden","publisher":"Dr. Ludwig Reichert Verlag","series":"Serta Graeca. Beitr\u00e4ge zur Erforschung griechischer Texte","volume":"12","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":[2001]}

{"_index":"sire","_type":"_doc","_id":"134","_score":null,"_source":{"id":134,"authors_free":[{"id":166,"entry_id":134,"agent_type":null,"is_normalised":null,"person_id":4,"institution_id":null,"role":{"id":2,"role_name":"editor"},"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}},{"id":2257,"entry_id":134,"agent_type":"person","is_normalised":1,"person_id":62,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Simplicius","free_first_name":"","free_last_name":"","norm_person":{"id":62,"first_name":"Cilicius","last_name":"Simplicius ","full_name":"Simplicius Cilicius","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/118642421","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Simplicius, Commentaire sur le Manuel d\u2019Epict\u00e8te. I : Chapitres I\u2013XXIX","main_title":{"title":"Simplicius, Commentaire sur le Manuel d\u2019Epict\u00e8te. I : Chapitres I\u2013XXIX"},"abstract":"Le philosophe n\u00e9oplatonicien Simplicius a v\u00e9cu au VIe si\u00e8cle de notre \u00e8re. Originaire de Cilicie en Asie Mineure, il se rendit en Perse accompagn\u00e9 de six autres philosophes, probablement \u00e0 la suite d'un d\u00e9cret de Justinien leur interdisant d'enseigner et de percevoir un salaire public. Il rentra dans son pays suite au trait\u00e9 de paix conclu en 532 entre le roi Perse Chosro\u00e8s et Justinien, et s'installa \u00e0 Harr\u00e2n, ville de l'Empire Byzantin proche de la fronti\u00e8re perse. C'est l\u00e0 qu'il composa les cinq commentaires qui nous sont parvenus sous son nom. Parmi ces commentaires, celui traitant du Manuel d'Epict\u00e8te est le seul qui ne soit pas consacr\u00e9 \u00e0 un trait\u00e9 aristot\u00e9licien. Comment expliquer le fait que Simplicius, philosophe platonicien, ait comment\u00e9 les maximes \u00e9thiques d'un sto\u00efcien ? Les n\u00e9oplatoniciens, depuis Porphyres, avaient d\u00e9fini un canon de quatre degr\u00e9s de vertus : les vertus civiles ou politiques, les vertus cathartiques, les vertus th\u00e9or\u00e9tiques et les vertus paradigmatiques. Lorsqu'on parvenait au degr\u00e9 le plus \u00e9lev\u00e9 des vertus, la s\u00e9paration de l'\u00e2me et du corps \u00e9tait totalement accomplie. N\u00e9anmoins, avant de parvenir \u00e0 cet \u00e9tat d'apath\u00e9ia, une instruction \u00e9thique pr\u00e9paratoire \u00e9tait n\u00e9cessaire pour atteindre le premier degr\u00e9 des vertus. Ainsi, pour Simplicius, le Manuel d'Epict\u00e8te repr\u00e9sentait une prop\u00e9deutique \u00e0 la pratique morale visant au premier degr\u00e9 des vertus, les vertus civiles ou politiques. Par la lecture des sentences du philosophe sto\u00efcien, le disciple pouvait parvenir \u00e0 la domination des passions par la raison avant de s'\u00e9lever vers la contemplation de l'Intellect, qui repr\u00e9sente pour les platoniciens le niveau d'\u00eatre le plus \u00e9lev\u00e9. Le premier volume du Commentaire sur le Manuel d'Epict\u00e8te dans la Collection des Universit\u00e9s de France comprend le texte de Simplicius accompagn\u00e9 de la traduction d'Ilsetraut Hadot. Le trait\u00e9 est pr\u00e9c\u00e9d\u00e9 d'une introduction dans laquelle sont pr\u00e9sent\u00e9s la vie et l'oeuvre du philosophe, les enjeux philosophiques du Commentaire, ainsi que l'histoire du texte. [offical abstract]","btype":1,"date":"2001","language":"French","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/NQYfG67UZpkl1W7","doi_url":null,"categories":[],"authors":[{"id":4,"full_name":"Hadot, Ilsetraut","role":{"id":2,"role_name":"editor"}},{"id":62,"full_name":"Simplicius Cilicius","role":{"id":1,"role_name":"author"}}],"book":{"id":134,"pubplace":"Paris","publisher":"Les Belles Lettres","series":"Collection des universit\u00e9s de France: S\u00e9rie grecque","volume":"411","edition_no":"","valid_from":null,"valid_until":null},"booksection":null,"article":null},"sort":[2001]}