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Until the launch of this series over ten years ago, the 15,000 volumes of the ancient Greek commentators on Aristotle, written mainly between 200 and 600 AD, constituted the largest corpus of extant Greek philosophical writings not translated into English or other European languages. Subjects covered in this, the third and last, volume of translation of this work include: why the elements are four in number; what's wrong with Empedocles' theory of elements; how homogeneous stuffs, particularly the tissues of a living body, come to be and consist of the elements. The volume also contains very important discussions of causes, particularly of efficient cause, and of necessity in the sphere of generation and corruption. It is of interest to students of ancient philosophy and science (the commentary draws on earlier philosophical and medical texts); of Patristics and Christian Theology (it allows comparison of Philoponus' later creationist doctrine with his earlier ideas about generation); of medieval philosophy (this text was known to the Arabs; it is used by Avicenna and Averroes); and to anyone with interest in the metaphysics of causation, emergence, necessity and determinism.
The first five chapters of Aristotle's De Generatione et Corruptione distinguish creation and destruction from mere qualitative change and from growth. They include a fascinating debate about the atomists' analysis of creation and destruction as due to the rearrangement of indivisible atoms. Aristotle's rival belief in the infinite divisibility of matter is explained and defended against the atomists' powerful attack on infinite divisibility. But what inspired Philoponus most in his commentary is the topic of organic growth. How does it take place without ingested matter getting into the same place as the growing body? And how is personal identity preserved, if our matter is always in flux, and our form depends on our matter? If we do not depend on the persistence of matter why are we not immortal? Analogous problems of identity arise also for inanimate beings. Philoponus draws out a brief remark of Aristotle's to show that cause need not be like effect. For example, what makes something hard may be cold, not hard. This goes against a persistent philosophical prejudice, but Philoponus makes it plausible that Aristotle recognized this truth. These topics of identity over time and the principles of causation are still matters of intense discussion.
The first five chapters of Aristotle's De Generatione et Corruptione distinguish creation and destruction from mere qualitative change and from growth. But what inspires Philoponus most in his commentary on these chapters is the topic of organic growth. How does it take place without ingested matter getting into the same place as the growing body? And how is personal identity preserved, if our matter is always in flux, and our form depends on our matter? If we do not depend on the persistence of matter why are we not immortal? Analogous problems of identity arise also for inanimate beings. These topics of identity over time and the principles of causation are still matters of intense philosophical discussion.
This important commentary by Alexander of Aphrodisias on Aristotle's work on biochemistry was previously lost. However, four chapters of it have been re-identified in an Arabic translation by Emma Gannage and are here translated for the first time. The chapters were preserved in the writings of an eighth-century alchemist, Jabir ibn Hayyan. In addition to preserving an interesting example of very early cross-cultural scientific activity in the Muslim world, the newly discovered material is of philosophical importance: We learn how Alexander attempted to provide a unified theory that would unite Aristotle's chemistry with his elemental physics. As well as an English translation of the text, this volume includes a detailed introduction demonstrating the authenticity of the work and discussing its contribution to our understanding of ancient science.
These chapters of Aristotle's treatise are about physical interactions. In his innovative commentary, Philoponus discusses Aristotle's idea that certain qualities of the elements are basic. In what way are they basic? he asks. To what extent can the other qualities be reduced to the basic ones? And if the other qualities depend on the basic ones, how is it that they can vary independently of each other when the basic qualities change? Philoponus develops the idea that the other qualities merely supervene on the basic ones, rather than resulting from them. Moreover, physical qualities admit of different ranges of variation, and so have different thresholds at which they appear or disappear. Philoponus also discusses Aristotle's idea that the elements and their basic qualities survive potentially when mixed together. He explains this by drawing a third sense of 'potential' out of Aristotle's texts to take the place of the two senses which Aristotle explicitly recognises. Philoponus adds further restrictions to Aristotle's principles of causation. Black can contaminate white, but the black in ebony does not have the right matter for affecting the white of milk. He asks why fluids can affect each other more easily than solids. In every case, Philoponus takes Aristotle's discussions further, and his ideas on the dependence of some qualities on others are very relevant to the continuing philosophical debate on the subject.
Subjects covered in this, the third and last, volume of translation of this work include: why the elements are four in number; what's wrong with Empedocles' theory of elements; how homogeneous stuffs, particularly the tissues of a living body, come to be and consist of the elements. The volume also contains very important discussions of causes, particularly of efficient cause, and of necessity in the sphere of generation and corruption. It will be of interest to the students of ancient philosophy and science (the commentary draws on earlier philosophical and medical texts); of Patristics and Christian Theology (it allows comparison of Philoponus' later creationist doctrine with his earlier ideas about generation); of medieval philosophy (this text was known to the Arabs; it is used by Avicenna and Averroes); and to anyone with interest in the metaphysics of causation, emergence, necessity and determinism.
"Subjects covered in this, the third and last volume of translation of Philoponus' commentary on Aristotle's On Coming-to-Be and Perishing, include: why the elements are four in number; what is wrong with Empedocles' theory of elements; and how homogenous stuffs, particularly the tissues of a living body, come to be and consist of the elements. This book also contains important discussions of causes, particularly of efficient cause, and of necessity in the sphere of generation and corruption. It will be of interest to students of ancient philosophy and science (the commentary draws on earlier philosophical and medical texts); of Patristics and Christian theology (it allows comparison of Philoponus' later creationist doctrine with his earlier ideas about generation); of medieval philosophy (there are a number of parallels with Averroes' commentaries on Aristotle's treatise); and to anyone interested in metaphysics of causation, emergence, necessity, and determination."--BOOK JACKET.
An astounding project of analysis on more than one hundred translations of ancient philosophical texts, this index of words found in the Ancient Commentators on Aristotle series comprises some 114,000 entries. It forms in effect a unique dictionary of philosophical terms from the post-Hellenistic period through to late antiquity and will be an essential reference tool for any scholar working on the meaning of these ancient texts. As traditional dictionaries have usually neglected to include translation examples from philosophical texts of this period, scholars interested in how meanings of words vary across time and author have been ill served. This index fills a huge gap, therefore, in the lexical analysis of ancient Greek and has application well beyond the reading of ancient philosophical commentaries. Bringing together the full indexes from 110 of the volumes published in Bloomsbury's Ancient Commentators on Aristotle series, McKirahan has combined each word entry and analysed how many times particular translations occur. He presents his findings numerically so that each meaning in turn has a note as to the number of times it is used. For meanings that are found between one and four times the volume details are also given so that readers may quickly and easily look up the texts themselves.
Paul Lettinck has restored a lost text of Philoponus by translating it for the first time from Arabic (only limited fragments have survived in the original Greek). The text, recovered from annotations in an Arabic translation of Aristotle, is an abridging paraphrase of Philoponus' commentary on Physics Books 5-7, with two final comments on Book 8. The Simplicius text, which consists of his comments on Aristotle's treatment of the void in chapters 6-9 of Book 4 of the Physics, comes from Simplicius' huge commentary on Book 4. Simplicius' comments on Aristotle's treatment of place and time have been translated by J. O. Urmson in two earlier volumes of this series.
This book contains a new edition and English translation of the oldest commentary on Aristotle written in Arabic and preserved to this day, together with an extensive commentary. It is a compendium on the treatise De generatione et corruptione, written by the Imamite theologian and heresiographer Hasan b. Mūsā al-Nawbakhtī (fl. ca. 900). To this day, apart from the title of more than forty works and numerous fragments-taken mainly from his magnum opus, the Book of the Doctrines and Religions (Kitāb al-ārā’ wa-al-diyānāt)-only a single treatise of his, the Book of Shî’î Sects (Kitâb firaq al-shî’a), was known to us. The text sheds new light in several ways: firstly, on the the Arabic philosophical tradition, since it was composed during the obscure period between al-Kindī and al-Fārābī (roughly, the 2nd half of the 9th c.); secondly, on the Greek tradition, since the author makes extensive use of Alexander’s lost commentary on De generatione; thirdly, on the formative period of shī’ism, since it helps us to reconstruct how the author borrowed from the Aristotelian tradition the tools necessary to build up a new anthropology compatible with the doctrine of the Occultation which he inaugurated at the time.