{"_index":"sire","_type":"_doc","_id":"1148","_score":null,"_source":{"id":1148,"authors_free":[{"id":1723,"entry_id":1148,"agent_type":null,"is_normalised":null,"person_id":148,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Griffin, Michael J.","free_first_name":"Michael J.","free_last_name":"Griffin","norm_person":{"id":148,"first_name":"Michael J.","last_name":"Griffin","full_name":"Griffin, Michael J.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1065676603","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"What does Aristotle categorize? Semantics and the early peripatetic reading of the \"Categories\"","main_title":{"title":"What does Aristotle categorize? Semantics and the early peripatetic reading of the \"Categories\""},"abstract":"One of the more provocative mysteries of later ancient philosophy is how Porphyiy came \r\nto situate the Categories of Aristotle at the outset of the nascent Neoplatonic curriculum.\r\nAfter all, the Categories tends to strike modem readers as a temperamentally counter-Platonic work, in which Aristotle grants ontological priority to perceptible subjects over intelligible genera and species, and we are led to wonder how a Platonist would be \r\nmotivated to encourage its use as a general introduction to philosophy. The commentary \r\ntradition has left us with several layers of evidence for Porphyry's reasoning. First, in answer to the general question \"Why should a philosopher study the Categories?\" we have \r\nPorphyry's assertion that the ten Aristotelian schemata of predication carve the genera of \r\nbeing accurately at the joints (in Cat. 58,5-59,33), that this isomorphism between kind of simple referring terms and kinds of beings facilitates human knowledge, and that the \r\nphilosopher's path therefore begins from the correct inteipretation of the Categories (see for example T9-11, discussed below). Second, in response to the question 'Why is the Categories compatible with Platonism?\u2019, we have Porphyry\u2019s account that the Categories introduces the student to the study of referring terms, which refer primarily to perceptible beings; after we have grasped the correct application of language to perceptibles, \r\nhowever, we are prepared to 'ascend by analogy\u2019 to the study of intelligibles, which is \r\nPlato\u2019s ambit. But this pedagogical solution, while it jibes elegantly with Porphyry!s \r\ndecision to bracket metaphysical questions from introductory logic {cf. Isagoge 4,10-15, with Barnes 2003 ad loc.), also suggests a tension between two layers of Porphyry\u2019s thought about die Categories. On the one hand, we are motivated to read the treatise \r\nbecause its divisions ofmeaningful language exhaustively and accurately picture being; on the other hand, we acknowledge that the text has nothing to say about die most important kind of being, namely intelligible being. In other words, Porphyry\u2019s leading \r\nargument in favour of studying the Categories (its comprehensiveness) seems like a strange bedfellow for his leading argument in favour of its compatibility with Platonism \r\n(its restrictedness); and the source of this general tension is the first puzzle that I would like to explore in this essay. [Introduction, pp. 69 f.]","btype":3,"date":"2012","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/E7XiS12GrRNsPr9","doi_url":null,"categories":[],"authors":[{"id":148,"full_name":"Griffin, Michael J.","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1148,"journal_id":null,"journal_name":"Bulletin of the Institute of Classical Studies","volume":"55","issue":"1","pages":"69-108"}},"sort":["What does Aristotle categorize? Semantics and the early peripatetic reading of the \"Categories\""]}

{"_index":"sire","_type":"_doc","_id":"1317","_score":null,"_source":{"id":1317,"authors_free":[{"id":1951,"entry_id":1317,"agent_type":"person","is_normalised":1,"person_id":46,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Gerson, Lloyd P.","free_first_name":"Lloyd P.","free_last_name":"Gerson","norm_person":{"id":46,"first_name":"Lloyd P.","last_name":"Gerson","full_name":"Gerson, Lloyd P.","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/131525573","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"What is Platonism?","main_title":{"title":"What is Platonism?"},"abstract":"My main conclusion is that we should understand Platonism historically as consisting in fidelity to the principles of \u201ctop-downism.\u201d So understanding it, we havea relatively sharp critical tool for deciding who was and who was not a Platonist despite their silence or protestations to the contrary. Unquestionably, the most important figure in this regard is Aristotle. I would not like to end this historical inquiry, however, without suggesting a philosophical moral. The moral is that there\r\nare at least some reasons for claiming that a truly anti-Platonic Aristotelianism is not philosophically in the cards, so to speak. Thus, if one rigorously and honestly seeks to remove the principles of Platonism from a putatively Aristotelian position, what would remain would be incoherent and probably indefensible. Thus, an Aristotelian ontology of the sensible world that excluded the ontological priority of the supersensible is probably unsustainable. And an Aristotelian psychology that did not recognize the priority and irreducibility of intellect to soul would be\r\nsimilarly beyond repair.89 What contemporary exponents of versions of Platonism or Aristotelianism should perhaps conclude from a study of the history is that, rather than standing in opposition to each other, merger, or at least synergy, ought to be the order of the day.[conclusion, p. 276]","btype":3,"date":"2005","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/Goxyyq1Id3kdZDT","doi_url":null,"categories":[],"authors":[{"id":46,"full_name":"Gerson, Lloyd P.","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":1317,"journal_id":null,"journal_name":"Journal of the History of Philosophy","volume":"43","issue":"3","pages":"253-276"}},"sort":["What is Platonism?"]}

{"_index":"sire","_type":"_doc","_id":"503","_score":null,"_ignored":["booksection.book.abstract.keyword"],"_source":{"id":503,"authors_free":[{"id":696,"entry_id":503,"agent_type":null,"is_normalised":null,"person_id":138,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Hoffmann, Philippe","free_first_name":"Philippe","free_last_name":"Hoffmann","norm_person":{"id":138,"first_name":"Philippe ","last_name":"Hoffmann","full_name":"Hoffmann, Philippe ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/189361905","viaf_url":"","db_url":"","from_claudius":null}},{"id":697,"entry_id":503,"agent_type":null,"is_normalised":null,"person_id":208,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Gill, Mary Louise","free_first_name":"Mary Louise","free_last_name":"Gill","norm_person":{"id":208,"first_name":"Mary Louise ","last_name":"Gill","full_name":"Gill, Mary Louise ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/131938045","viaf_url":"","db_url":"","from_claudius":null}},{"id":698,"entry_id":503,"agent_type":null,"is_normalised":null,"person_id":209,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Pellegrin, Pierre","free_first_name":"Pierre","free_last_name":"Pellegrin","norm_person":{"id":209,"first_name":"Pierre","last_name":"Pellegrin","full_name":"Pellegrin, Pierre","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/136458742","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"What was Commentary in Late Antiquity? The Example of the Neoplatonic Commentators","main_title":{"title":"What was Commentary in Late Antiquity? The Example of the Neoplatonic Commentators"},"abstract":"Neoplatonic thought at the end of antiquity - like that of most of the schools of the Hellenistic and Roman period - has an essentially exegetical and scholastic dimension. Beginning with the classical and Hellenistic period, philosophy in Greece is inseparable from the existence of schools (private or public), often organized as places of com\u00admunal life (sunousia), in which the explication of the texts of the school's founders came to be one of the main activities. The practice of exegesis of written texts supplanted the ancient practice of dialogue. It was sustained through its application to canonical texts, and was put to everyday use in the framework of courses in the explication of texts. The social reality of the school as an institution, with its hierarchy, its diadochos (i.e., the successor to the school\u2019s founder), its structure as a conventicle in which communal life was practiced, its library, its regulation of time, and its programs organ\u00adized around the reading of canonical texts, constitutes a concrete context into which we should reinsert the practice of exegesis, which is the heart of philosophical ped\u00adagogy and the matrix of doctrinal and dogmatic works. [Author's abstract]","btype":2,"date":"2006","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/ZG5VGOBkqMQmvxd","doi_url":null,"categories":[],"authors":[{"id":138,"full_name":"Hoffmann, Philippe ","role":{"id":1,"role_name":"author"}},{"id":208,"full_name":"Gill, Mary Louise ","role":{"id":2,"role_name":"editor"}},{"id":209,"full_name":"Pellegrin, Pierre","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":503,"section_of":167,"pages":"597-622","is_catalog":null,"book":{"id":167,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":null,"type":4,"language":"en","title":"A Companion to Ancient Philosophy","title_transcript":"","title_translation":"","short_title":"Gill\/Pellegrin2006","has_no_author":null,"volume":null,"date":"2006","edition_no":null,"free_date":"2006","abstract":"A Companion to Ancient Philosophy provides a comprehensive and current overview of the history of ancient Greek and Roman philosophy from its origins until late antiquity.\r\nComprises an extensive collection of original essays, featuring contributions from both rising stars and senior scholars of ancient philosophy\r\nIntegrates analytic and continental traditions\r\nExplores the development of various disciplines, such as mathematics, logic, grammar, physics, and medicine, in relation to ancient philosophy\r\nIncludes an illuminating introduction, bibliography, chronology, maps and an index","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/X3Xt0HBXeT8fpTn","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":167,"pubplace":"Malden \u2013 Oxford - Victoria","publisher":"Blackwell Publishers","series":"Blackwell Companions to Philosophy","volume":"","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["What was Commentary in Late Antiquity? The Example of the Neoplatonic Commentators"]}

{"_index":"sire","_type":"_doc","_id":"591","_score":null,"_ignored":["booksection.book.abstract.keyword"],"_source":{"id":591,"authors_free":[{"id":840,"entry_id":591,"agent_type":null,"is_normalised":null,"person_id":106,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Gabor, Gary","free_first_name":"Gary","free_last_name":"Gabor","norm_person":{"id":106,"first_name":"Gary","last_name":"Gabor ","full_name":"Gabor, Gary ","short_ident":"","is_classical_name":null,"dnb_url":"","viaf_url":"","db_url":"","from_claudius":null}},{"id":2355,"entry_id":591,"agent_type":"person","is_normalised":1,"person_id":104,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Hoine, Pieter d' ","free_first_name":"Pieter d' ","free_last_name":"Hoine","norm_person":{"id":104,"first_name":"Pieter d' ","last_name":"Hoine","full_name":"Hoine, Pieter d' ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/1051361575","viaf_url":"","db_url":"","from_claudius":null}},{"id":2356,"entry_id":591,"agent_type":"person","is_normalised":1,"person_id":105,"institution_id":null,"role":{"id":2,"role_name":"editor"},"free_name":"Van Riel, Gerd","free_first_name":"Gerd","free_last_name":"Van Riel","norm_person":{"id":105,"first_name":"Gerd ","last_name":"Van Riel","full_name":"Van Riel, Gerd ","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/140513264","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"When should a philosopher consult divination? Epictetus and Simplicius on fate and what is up to us","main_title":{"title":"When should a philosopher consult divination? Epictetus and Simplicius on fate and what is up to us"},"abstract":"At Enchiridion \u00a7 32, Epictetus raises the question of whether, and under what conditions, one should consult the art of divination (\u03bc\u03b1\u03bd\u03c4\u03b9\u03ba\u03ae). Epictetus\u2019 answer, along with Simplicius\u2019 commentary on the passage four centuries later, provides a glimpse into late antique conceptions of fate, providence, and human responsi-bility. While united in a general acceptance of divination as an authentic science, doctrinal differences between Epictetus\u2019 Stoicism and Simplicius\u2019 Neoplatonism lead them to interpret the philosophical significance of the practice in different ways. As determinists who believed in an all-embracing conception of fate, the Stoics believed divination could facilitate the task of the sage living in accordance with that fate.1 But how exactly it does so requires explication since the philoso-pher in Epictetus\u2019 view does not seek the same thing from divination as most other people. What then does one gain from the art? [Author's abstract]","btype":2,"date":"2012","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/vKpFUeCtW419Tog","doi_url":null,"categories":[],"authors":[{"id":106,"full_name":"Gabor, Gary ","role":{"id":1,"role_name":"author"}},{"id":104,"full_name":"Hoine, Pieter d' ","role":{"id":2,"role_name":"editor"}},{"id":105,"full_name":"Van Riel, Gerd ","role":{"id":2,"role_name":"editor"}}],"book":null,"booksection":{"id":591,"section_of":258,"pages":"325-340","is_catalog":null,"book":{"id":258,"bilderberg_idno":null,"dare_idno":null,"catalog_idno":null,"entry_type":null,"type":4,"language":"en","title":"Fate, providence and moral responsibility in ancient, medieval and early modern thought. Studies in honour of Carlos Steel","title_transcript":"","title_translation":"","short_title":"d_hoine2014","has_no_author":null,"volume":null,"date":"2014","edition_no":null,"free_date":"2012","abstract":"This book forms a major contribution to the discussion on fate, providence and moral responsibility in Antiquity, the Middle Ages and Early Modern times. Through 37 original papers, renowned scholars from many different countries, as well as a number of young and promising researchers, write the history of the philosophical problems of freedom and determinism since its origins in pre-socratic philosophy up to the seventeenth century.\r\nThe main focus points are classic Antiquity (Plato and Aristotle), the Neoplatonic synthesis of late Antiquity (Plotinus, Proclus, Simplicius), and thirteenth-century scholasticism (Thomas Aquinas, Henry of Ghent). They do not only represent key moments in the intellectual history of the West, but are also the central figures and periods to which Carlos Steel, the dedicatary of this volume, has devoted his philosophical career. ","republication_of":null,"online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/vVgrr5Q5jgfXU5x","translation_of":null,"new_edition_of":null,"is_catalog":0,"in_bibliography":0,"is_inactive":0,"notes":null,"doi_url":null,"book":{"id":258,"pubplace":"Leuven","publisher":"Leuven University Press","series":"Ancient and Medieval Philosophy, Series 1","volume":"49","edition_no":"","valid_from":null,"valid_until":null}}},"article":null},"sort":["When should a philosopher consult divination? Epictetus and Simplicius on fate and what is up to us"]}

{"_index":"sire","_type":"_doc","_id":"901","_score":null,"_source":{"id":901,"authors_free":[{"id":1330,"entry_id":901,"agent_type":null,"is_normalised":null,"person_id":121,"institution_id":null,"role":{"id":1,"role_name":"author"},"free_name":"Foulkes, Paul","free_first_name":"Paul","free_last_name":"Foulkes","norm_person":{"id":121,"first_name":"Paul","last_name":"Foulkes","full_name":"Foulkes, Paul","short_ident":"","is_classical_name":null,"dnb_url":"http:\/\/d-nb.info\/gnd\/127222294","viaf_url":"","db_url":"","from_claudius":null}}],"entry_title":"Where was Simplicius?","main_title":{"title":"Where was Simplicius?"},"abstract":"In Simplicius: sa vie, son oeuvre, sa survie (Berlin 1987, reviewed in JHS cx [1990] 244-45), the editor, Mme I. Hadot, in the first part of the biographical introduction, cites Agathias Hist. ii 31, 4. This is usually taken to show that the Neoplatonists, who had fled to the Persian court when Justinian closed down the Academy in 529, went back to Athens after 532. That view, she holds, rests on a misreading of the text (\u2026\u03b4\u03b5\u1fd6\u03bd \u1f10\u03ba\u03b5\u03af\u03bd\u03bf\u03c5\u03c2 \u03c4\u03bf\u1f7a\u03c2 \u1f04\u03bd\u03b4\u03c1\u03b1\u03c2 \u1f10\u03c2 \u03c4\u1f70 \u03c3\u03c6\u03ad\u03c4\u03b5\u03c1\u03b1 \u1f24\u03b8\u03b7 \u03ba\u03b1\u03c4\u03b9\u03cc\u03bd\u03c4\u03b1\u03c2 \u03b2\u03b9\u03bf\u03c4\u03b5\u03cd\u03b5\u03b9\u03bd \u1f00\u03b4\u03b5\u1ff6\u03c2 \u03c4\u1f78 \u03bb\u03bf\u03b9\u03c0\u1f78\u03bd \u1f72\u03c6\u1fbf \u1f10\u03b1\u03c5\u03c4\u2013\u03bf\u1fd6\u03c3\u2026). However, she herself misconstrues \u1f10\u03c6\u1fbf \u1f11\u03b1\u03c5\u03c4\u2013\u03bf\u1fd6\u03c2 as \u2018selon leur choix\u2019': that is, on returning from exile to their own accustomed places, these men should henceforth live without fear as they might choose. To yield that version, the Greek would have to be \u03ba\u03b1\u03b8\u1fbf \u1f11\u03b1\u03c5\u03c4\u03bf\u1f7a\u03c2. The actual expression means \u2018amongst themselves\u2019: they might philosophise, but not in public. That a touch of private heterodoxy amongst the learned few is harmless if it does not stir up the ignorant many was well understood, indeed explicitly so later, in Islam and mediaeval Christianity.","btype":3,"date":"1992","language":"English","online_url":"","online_resources":"https:\/\/uni-koeln.sciebo.de\/s\/8tpRlB0YO8USEBq","doi_url":null,"categories":[],"authors":[{"id":121,"full_name":"Foulkes, Paul","role":{"id":1,"role_name":"author"}}],"book":null,"booksection":null,"article":{"id":901,"journal_id":null,"journal_name":"The Journal of Hellenic Studies","volume":"112","issue":"","pages":"143"}},"sort":["Where was Simplicius?"]}