Alexander of Aphrodisias: Scholasticism and Innovation

Sharples, R. W.; Haase, Wolfgang

doi:10.1515/9783110851519-011

Cited by 91 publications

(18 citation statements)

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“…50. On certain issues, such as on the mortality of the soul, he diverged from Aristotelian orthodoxy (Moraux 1942;Sharples 1987). But for our purposes, it is more important to hold onto his general outlook in his exegetical activities as that of an Aristotelian.…”

Section: Simplicius's Use Of Alexander Of Aphrodisiasmentioning

confidence: 99%

From Polemic to Exegesis: The Ancient Philosophical Commentary

Baltussen¹

2007

Poetics Today

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Commentary was an important vehicle for philosophical debate in late antiquity. Its antecedents lie in the rise of rational argumentation, polemical rivalry, literacy, and the canonization of texts. This essay aims to give a historical and typological outline of philosophical exegesis in antiquity, from the earliest allegorizing readings of Homer to the full-blown "running commentary" in the Platonic tradition (fourth to sixth centuries CE). Running commentaries are mostly on authoritative thinkers such as Plato and Aristotle. Yet they are never mere scholarly enterprises but, rather, springboards for syncretistic clarification, elaboration, and creative interpretation. Two case studies (Galen 129-219 CE, Simplicius ca. 530 CE) will illustrate the range of exegetical tools available at the end of a long tradition in medical science and in reading Aristotle through Neoplatonic eyes, respectively.

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Section: Simplicius's Use Of Alexander Of Aphrodisiasmentioning

confidence: 99%

From Polemic to Exegesis: The Ancient Philosophical Commentary

Baltussen¹

2007

Poetics Today

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“…37 Graverini 2007, 57-149. 38 On pronoia-prouidentia in ancient philosophical thought see Sharples 1987Sharples (esp. 1216Sharples -1218; Dragona-Monachou 1994;Ferrari 1999.…”

Section: A Odyssean Prudentiamentioning

confidence: 99%

Aspects of Apuleius' <i>Golden Ass</i>

Egelhaaf-Gaiser¹,

Keulen²

2012

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“…[20][21][22][23][24][25][26][27][28][29] Hayduck. For an excellent survey of AlexanderÕs views, with extensive references to the literature, see Sharples 1987Sharples , 1204Sharples -1214 The identi cation of the second intellect with God is suf cient to distinguish this position from the more common ÒAverroisticÓ interpretation, according to which there is also only one second intellect, distinct from all human souls, but which is a separate substance and distinct from God himself. This much of the position can also be found in thinkers earlier than Averroes: not only in Avicenna, but still earlier in the Neoplatonist Marinus and even before that, arguably, in Albinus (Didask.…”

Section: A Few Preliminariesmentioning

confidence: 99%

“…The only genuine exceptions to the rule I know of are Menn 1992 (562, n. 26) and Frede 1996 (on the latter, see n. 5 below). 4 This is true even of Alexander, even though his De anima is somewhat vague on details (see Sharples 1987Sharples , 1207: at any rate the second intellect is the cause of the human intellectÕs coming into a certain state (88.17-24; cf. 91.4-6).…”

Section: A Few Preliminariesmentioning

confidence: 99%

Aristotle's Two Intellects: A Modest Proposal

Caston¹

1999

Phronesis

109

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In De anima 3.5, Aristotle argues for the existence of a second intellect, the socalled ÒAgent Intellect.Ó The logical structure of his argument turns on a distinction between different types of soul, rather than different faculties within a given soul; and the attributes he assigns to the second species make it clear that his concern here -as at the climax of his other great works, such as the Metaphysics , the Nicomachean and the Eudemian Ethics -is the difference between the human and the divine. If this is right, we neednÕt go on a wild goose chase trying to invent a role for the so-called Agent Intellect to play. God moves our intellects as he moves the heavenly spheres, Òas a belovedÓ: he constitutes the complete actualization towards which all of our intellectual striving is directed. Aristotle regards such nal causation as an ef cient cause, but not in a way that would make it part of what we would call the causal processes or mechanisms of human psychology. But, he would insist, it is essential for appreciating who we are and what our place is in the world.

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Alexander of Aphrodisias: Scholasticism and Innovation

Cited by 91 publications

References 0 publications

From Polemic to Exegesis: The Ancient Philosophical Commentary

From Polemic to Exegesis: The Ancient Philosophical Commentary

Aspects of Apuleius' <i>Golden Ass</i>

Aristotle's Two Intellects: A Modest Proposal

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