BIBLIOGRAPHY for a New Edition of ARISTOTLE's PROTREPTICUS

Total Page:16

File Type:pdf, Size:1020Kb

BIBLIOGRAPHY for a New Edition of ARISTOTLE's PROTREPTICUS 1 PROVISIONAL BIBLIOGRAPHY for a new edition of ARISTOTLE'S PROTREPTICUS compiled by D. S. Hutchinson and Monte Ransome Johnson version of 2013 February 25 A. Primary Sources 1. Aristotle a. Collections of fragments of Aristotle's lost works, including his Protrepticus b. Editions and translations of fragments of Aristotle’s Protrepticus c. Editions and translations of papyri attributable to Aristotle's Protrepticus d. Editions and translations of the Aristotle Corpus e. Editions and translations of other lost works of Aristotle 2. Isocrates 3. Plato 4. Archytas of Tarentum 5. Heraclides of Pontus 6. Anonymous Iamblichi 7. Cicero 8. Clement of Alexandria (AD II-III) 9. Lactantius (AD III-IV) 10. Iamblichus of Chalcis (AD III-IV) a. Manuscripts of the Protrepticus b. Printed editions and translations of the Protrepticus c. Editions and translations of other works of Iamblichus 11. Ancient Commentators a. Aristocles of Messene (AD I) b. Alexander of Aphrodisias (AD II) c. Ammonius (AD V) d. Proclus (AD V) e. Olympiodorus the younger (AD V-VI) f. Philoponus (AD VI) g. Asclepius of Tralles (AD VI) h. Elias (AD VI-VII) i. David the Invincible Philosopher (AD VI-VII) j. Anonymous Scholion on Cod.Par.Gr.2064 12. Boethius (AD V-VI) 13. Stobaeus (AD VI) B. Secondary Sources (arranged alphabetically) 2 A. Primary Sources 1. Aristotle a. Collections of fragments of Aristotle's lost works, including his Protrepticus Flashar, H. Aristoteles: Fragmente zu Philosophie, Rhetorik, Poetik, Dictung. Darmstadt, 2006. Gigon, O. Librorum deperditorum fragmenta = vol. iii of Aristoteles Opera. Berlin, 1987. Gohlke, P. Aristoteles Fragmente. Paderborn, 1959. Rose, V. Aristoteles pseudographus. Leipzig, 1863. Rose V. Aristotelis qui ferebantur librorum fragmenta = 1463-1589 Opera Aristotelis, vol. v. Berlin, 1870. Rose V. Aristotelis qui ferebantur librorum fragmenta. Leipzig, 1886. Reprinted 1966. Walzer, R. Aristotelis dialogorum fragmenta. Florence, 1934. Ross, W. D. Select Fragments = vol. xii of The Works of Aristotle. Oxford, 1952. Ross, W. D. Aristotelis fragmenta selecta. Oxford, 1955. Zanatta, M. Aristotele I Dialoghi: testo greco a fronte. Milano 2008. b. Editions and translations of fragments of Aristotle’s Protrepticus Barnes, J. & G. Lawrence. “Fragments: Dialogues” pp. 2404-2416 of The Complete Works of Aristotle vol. 2, ed. J. Barnes. Princeton, 1984. Berti, E. Aristotele: Esortazione alla filosofia. Padua, 1969. Berti, E. Aristotele: Protreptico: Esortazione alla filosofia. Turin, 2000. Buela, A. El Protréptico de Aristóteles (Texto bilingüe griego-castellano traducción, notas y comentarios), 1984. 2nd ed. 1993. Casaglia, M. Aristotele: Protreptico: Esortazione alla filosofia. Florence, 2001. Chroust, A. H. Aristotle’s Protrepticus. Notre Dame, 1964. Düring, I. Aristotle’s Protrepticus: An Attempt at Reconstruction. Göteborg, 1961. Düring, I. Der Protreptikos des Aristoteles. Frankfurt, 1969. Follon, J. Aristote: Invitation à la philosophie. Paris, 2000. Follon, J. (tr.) and P. Dulau (comm.), Aristote, Protreptique: invitation à la philosophie. Paris, 2006. Minca, B. & C. Partenie. Aristotel: Protrepticul. Bucharest, 2005. Pelletier, Y. Aristote: Le Protreptique. Fragments ordonnés par Anton-Hermann Chroust traduits par Yvan Pelletier d’après le texts grec colligé par W.D. Ross. 1999. http://regislaurent.ifrance.com/textes/version%20imprimable.pdf. Rodriguez, C. M. Aristóteles: Protreptico. Una Exhortacion a la Filosofia. Madrid, 2006. Schneeweiss, G. Der Protreptikos des Aristoteles. Munich dissertation, 1966. Schneeweiss, G. Aristoteles: Protreptikos. Hinführung zur Philosophie. Darmstadt, 2005. Verhoeven, C. Aristoteles: Lof van de wijsbegeerte. Groningen, 1998. van der Meeren, S. Exhortation à la Philosophie: Le dossier Grec Aristote. Paris, 2011. von Fritz, K. and E. Kapp, Aristotle: Constitution of Athens and Related Texts. New York, 1950. Contains a translation of and commentary on Iamblichus, Protrepticus X in Appendix 1. 3 c. Editions and translations of papyri attributable to Aristotle's Protrepticus Cockle, H. M. P.Oxy 3659. The Oxyrhynchus Papyri LII: 59-62. London, 1984. Decleva Caizzi, F. & M. S. Funghi. P.Vindob G 26008 & 29329. Su alcuni frammenti filosofici della Österreichische Nationalbibliothek, Varia Papyrologica = Studi e Testi per il Corpus dei papyri filosofici greci e latini, 5: 49-99. Firenze, 1991. Haslam, M.W. P.Oxy 3699. The Oxyrhynchus Papyri LIII: 15-23. London, 1986. Vendruscolo, F. P.Oxy 666. Corpus dei Papiri Filosofici I.1: 269-279. Florence, 1989. d. Editions and translations and commentaries of the Aristotle Corpus Barnes, J. (ed.) The Complete Works of Aristotle: the revised Oxford translation (2 vols., Princeton, 1984). Bekker, I. Aristotelis Opera ex recensione Immanuelis Bekkeri edidit Academia Regia Borussica accedunt fragmenta scholia index aristotelicus (5 volumes, Berlin, 1831- 1987). Burnet, J. The Ethics of Aristotle: edited with an introduction and notes. London, 1900. Crisp, R. (tr.) Aristotle: Nicomachean Ethics. Cambridge, 2000. Gauthier, R. A. and J. Y. Jolif, L’Éthique a Nicomaque. Louvain and Paris, 1970. 3 vols. Smith J. A. and W. D. Ross (eds.) The Works of Aristotle Translated into English (12 vols., Oxford, 1908-1952). e. Editions and translations of other lost works of Aristotle Janko, R. Aristotle on Comedy: towards a reconstruction of Poetics II. (London 1984). Janko, R. Aristotle: Poetics, with the Tractatus Coislinianus, reconstruction of Poetics II, and the fragments of the On Poets (Indianapolis, 1987) Janko, R. Philodemus: the Aesthetic Works. Vol. I/3: Philodemus, On Poems Books 3–4, with the Fragments of Aristotle, On Poets (Oxford, 2011) Moraux, P. A la recherché de l’Aristote perdu: La dialogue Sur la Justice. (Louvain 1957). Searby, D. M. Aristotle in the Greek Gnomological Tradition. (Uppsala, 1998). Schuhl, P.-M. et al. Aristote: De la richesse – De la prière – De la noblesse – Du plaisir – De L’Éducation (fragments et témoignages). (Paris 1968). 2. Editions and translations of Isocrates Mandilaras, B. G. (ed.) Isocrates: Opera Omnia. 3 vols. Leipzig, 2003. Mirhady, D. C. & Y. L. Too. Isocrates I. Austin, 2000. Norlin, G. Isocrates. Loeb Classical Library. 3 vols. Cambridge, MA and London, 1928. Papillon, T. L. Isocrates II. (Austin, 2004). 3. Editions and translations of Plato Cooper, J. and D. S. Hutchinson (ed.), Plato: Complete Works. Indianapolis and Cambridge, 1997. 4 Slings, S. R. Plato: Clitophon. Cambridge, 1999. Thompson, W. H. The Phaedrus of Plato. London, 1868. 4. Editions and translations of Archytas of Tarentum Huffman, C. Archytas of Tarentum: Pythagorean, Philosopher, and Mathematician-King. Cambridge, 2005. Thesleff, H. The Pythagorean Texts of the Hellenistic Period Collected and Edited (Åbo, 1965), 2-48. 5. Editions and translations of Heraclides of Pontus Heraclides of Pontus: Texts and Translation. Edited by E. Schütrumpf. Translators: P. Stork, J. van Ophuijsen, and S. Prince. New Brunswick and London, 2008. 6. Editions and translations of the Anonymous Iamblichi Mari, M. (ed. and trans.) Anonimo di Giamblico: La pace e il benessere (with a preface by D. Musti, Milan, 2003). 7. Editions and translations of works of Cicero Grilli, A. M. Tulli Ciceronis Hortensius: edited with a commentary. Milan, 1962. Ruch, M. L’Hortensius de Ciceron—histoire et reconstruction. Paris, 1958. Straume-Zimmermann, L. Ciceros Hortensius. Bern, 1976. Shackleton-Bailey, D. R. Cicero: Letters to Atticus. N vols. Cambridge, MA and London, 1999. Woolf, R. (tr.) and J. Annas (ed.), Cicero: On Moral Ends. Cambridge, 2001. 8. Editions and translations of works of Clement of Alexandria (AD II-III) Stählin, O., ed. Clemens Alexandrinus. Erster Band: Protrepticus und Paedagogus. Berlin, 1972. Stählin, O., ed. Clemens Alexandrinus. Zweiter Band: Stromata Buch I-VI. Berlin, 1960. 9. Editions and translations of Lactantius (AD III-IV) McDonald, M. F., tr. Lactantius: The Divine Institutes. Washington, D. C., 1964. 10. Manuscripts, Editions and translations of works of Iamblichus of Chalcis (AD III-IV) a. Manuscripts of the Protrepticus: B = Besançon, Bibl. Municipale 405, gr. 10 Omont, 7 Gollob, f. 60-106v. C = Zeitz Stiftsbibliothek, 61 (32), 58-99v. 5 D = Munich, Bayerische Staatsbibliothek, cod.Monac.gr.102, f. 64-112v E = Munich, Bayerische Staatsbibliothek, cod.Monac.gr.392, f. 104-145 F = Florence, Bibl. Laurenziana, cod.Laur.86,3, f. 46v-82v. G = Rome, Biblioteca Angelica 77 (olim A-2-16), p. 109-198. H = Vatican City, Bibl. Apostolica Vaticana, cod.Palatinus.gr.94, f. 74v-130v I = Vatican City, Bibl. Apostolica Vaticana, cod.Vaticanus.gr.322, f.1-27 J = Vatican City, Bibl. Apostolica Vaticana, cod.Vaticanus.gr.324, p. 62-111 L = Florence, Bibl. Laurenziana, cod.Laur.86,29, f. 89-154. M = Venice, Bibl. Marciana, cod.Marc.gr.243, f. 45v-82. N = Naples, Bibl. Nazionale, cod. Neap.Borbon.III-B-30, p. 74-132. O = Oxford, Bodleian Library, cod.Bodl.Auct.T.1.20 (misc.198), f. 55v-101. P = Paris, Bibl. Nationale, cod.Par.gr.2093, f. 48v-83v. Q = Madrid, Bibl. Nacional, cod.O46 , f. 59-106. R = Ravenna, Bibl. Classense, cod.381 (olim 139,6,G), f. 1-54. S = Escorial, Realbiblioteca , cod.Υ-I-11, f. 51-93v. T = Paris, Bibl. Nationale, cod.Par.gr.1981, f. 54v-94. U = Escorial, Realbiblioteca (Bibl. du Monastère), cod.Υ-I-.1. V = Vatican City, Bibl. Apostolica Vaticana, cod.Vaticanus.gr.1028. W = Vienna, Staatsbibliothek, cod.Vindob.philos.gr.11, f. 112v-156v. X = Torino, Bibl. Civica, cod.Taurinensis gr.146 Pasini (337 Cosentini), f. 39-68. Z = Escorial, Realbiblioteca,
Recommended publications
  • Tradition and Innovation in Olympiodorus' "Orphic" Creation of Mankind Radcliffe .G Edmonds III Bryn Mawr College, [email protected]
    Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College Greek, Latin, and Classical Studies Faculty Research Greek, Latin, and Classical Studies and Scholarship 2009 A Curious Concoction: Tradition and Innovation in Olympiodorus' "Orphic" Creation of Mankind Radcliffe .G Edmonds III Bryn Mawr College, [email protected] Let us know how access to this document benefits ouy . Follow this and additional works at: http://repository.brynmawr.edu/classics_pubs Part of the Classics Commons Custom Citation Edmonds, Radcliffe .,G III. "A Curious Concoction: Tradition and Innovation in Olympiodorus' 'Orphic' Creation of Mankind." American Journal of Philology 130, no. 4 (2009): 511-532. This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. http://repository.brynmawr.edu/classics_pubs/79 For more information, please contact [email protected]. Radcliffe G. Edmonds III “A Curious Concoction: Tradition and Innovation in Olympiodorus' ‘Orphic’ Creation of Mankind” American Journal of Philology 130 (2009), pp. 511–532. A Curious Concoction: Tradition and Innovation in Olympiodorus' Creation of Mankind Olympiodorus' recounting (In Plat. Phaed. I.3-6) of the Titan's dismemberment of Dionysus and the subsequent creation of humankind has served for over a century as the linchpin of the reconstructions of the supposed Orphic doctrine of original sin. From Comparetti's first statement of the idea in his 1879 discussion of the gold tablets from Thurii, Olympiodorus' brief testimony has been the
    [Show full text]
  • The Protrepticus of Clement of Alexandria: a Commentary
    Miguel Herrero de Jáuregui THE PROTREPTICUS OF CLEMENT OF ALEXANDRIA: A COMMENTARY to; ga;r yeu'do" ouj yilh'/ th'/ paraqevsei tajlhqou'" diaskedavnnutai, th'/ de; crhvsei th'" ajlhqeiva" ejkbiazovmenon fugadeuvetai. La falsedad no se dispersa por la simple comparación con la verdad, sino que la práctica de la verdad la fuerza a huir. Protréptico 8.77.3 PREFACIO Una tesis doctoral debe tratar de contribuir al avance del conocimiento humano en su disciplina, y la pretensión de que este comentario al Protréptico tenga la máxima utilidad posible me obliga a escribirla en inglés porque es la única lengua que hoy casi todos los interesados pueden leer. Pero no deja de ser extraño que en la casa de Nebrija se deje de lado la lengua castellana. La deuda que contraigo ahora con el español sólo se paliará si en el futuro puedo, en compensación, “dar a los hombres de mi lengua obras en que mejor puedan emplear su ocio”. Empiezo ahora a saldarla, empleándola para estos agradecimientos, breves en extensión pero no en sinceridad. Mi gratitud va, en primer lugar, al Cardenal Don Gil Álvarez de Albornoz, fundador del Real Colegio de España, a cuya generosidad y previsión debo dos años provechosos y felices en Bolonia. Al Rector, José Guillermo García-Valdecasas, que administra la herencia de Albornoz con ejemplar dedicación, eficacia y amor a la casa. A todas las personas que trabajan en el Colegio y hacen que cumpla con creces los objetivos para los que se fundó. Y a mis compañeros bolonios durante estos dos años. Ha sido un honor muy grato disfrutar con todos ellos de la herencia albornociana.
    [Show full text]
  • Neoplatonism: the Last Ten Years
    The International Journal The International Journal of the of the Platonic Tradition 9 (2015) 205-220 Platonic Tradition brill.com/jpt Critical Notice ∵ Neoplatonism: The Last Ten Years The past decade or so has been an exciting time for scholarship on Neo­ platonism. I ought to know, because during my stint as the author of the “Book Notes” on Neoplatonism for the journal Phronesis, I read most of what was published in the field during this time. Having just handed the Book Notes over to George Boys­Stones, I thought it might be worthwhile to set down my overall impressions of the state of research into Neoplatonism. I cannot claim to have read all the books published on this topic in the last ten years, and I am here going to talk about certain themes and developments in the field rather than trying to list everything that has appeared. So if you are an admirer, or indeed author, of a book that goes unmentioned, please do not be affronted by this silence—it does not necessarily imply a negative judgment on my part. I hope that the survey will nonetheless be wide­ranging and comprehensive enough to be useful. I’ll start with an observation made by Richard Goulet,1 which I have been repeating to students ever since I read it. Goulet conducted a statistical analy­ sis of the philosophical literature preserved in the original Greek, and discov­ ered that almost three­quarters of it (71%) was written by Neoplatonists and commentators on Aristotle. In a sense this should come as no surprise.
    [Show full text]
  • B Philosophy (General) B
    B PHILOSOPHY (GENERAL) B Philosophy (General) For general philosophical treatises and introductions to philosophy see BD10+ Periodicals. Serials 1.A1-.A3 Polyglot 1.A4-Z English and American 2 French and Belgian 3 German 4 Italian 5 Spanish and Portuguese 6 Russian and other Slavic 8.A-Z Other. By language, A-Z Societies 11 English and American 12 French and Belgian 13 German 14 Italian 15 Spanish and Portuguese 18.A-Z Other. By language, A-Z 20 Congresses Collected works (nonserial) 20.6 Several languages 20.8 Latin 21 English and American 22 French and Belgian 23 German 24 Italian 25 Spanish and Portuguese 26 Russian and other Slavic 28.A-Z Other. By language, A-Z 29 Addresses, essays, lectures Class here works by several authors or individual authors (31) Yearbooks see B1+ 35 Directories Dictionaries 40 International (Polyglot) 41 English and American 42 French and Belgian 43 German 44 Italian 45 Spanish and Portuguese 48.A-Z Other. By language, A-Z Terminology. Nomenclature 49 General works 50 Special topics, A-Z 51 Encyclopedias 1 B PHILOSOPHY (GENERAL) B Historiography 51.4 General works Biography of historians 51.6.A2 Collective 51.6.A3-Z Individual, A-Z 51.8 Pictorial works Study and teaching. Research Cf. BF77+ Psychology Cf. BJ66+ Ethics Cf. BJ66 Ethics 52 General works 52.3.A-Z By region or country, A-Z 52.5 Problems, exercises, examinations 52.65.A-Z By school, A-Z Communication of information 52.66 General works 52.67 Information services 52.68 Computer network resources Including the Internet 52.7 Authorship Philosophy.
    [Show full text]
  • The Appeal to Easiness in Aristotle's Protrepticus
    THE APPEAL TO EASINESS IN ARISTOTLE’S PROTREPTICUS Matthew D. Walker [Uncorrected draft. To be published in Ancient Philosophy 39 (2019). Please cite only the final published version.] Aristotle’s Protrepticus sought to exhort its audience to engage in philosophy (filosofi&a), i.e., the “acquisition and use of wisdom” (kth~si&v te kai_ xrh~siv sofi&av: 6, 40.2-3/B53; cf. 6, 37.7-9/B8).1 The Protrepticus is now lost. But work by D.S. Hutchinson and Monte Ransome Johnson (2005) has confirmed earlier speculation – initiated by Ingram Bywater (1869) – that Iamblichus preserves large passages of the work in his own Protrepticus. Hutchinson and Johnson 2018 argue that significant portions of the Protrepticus also appear in Iamblichus’ De Communi Mathematica Scientia (DCMS), and that the Protrepticus was originally a dialogue. In passages preserved in Chapter 6 of Iamblichus’ Protrepticus (at 40.15-41.2/B55- 56), Aristotle offers three linked arguments for the claim that philosophy is easy. (I number the arguments in the translation that follows.) [1] For, with no pay coming from people to those who philosophize, on account of which [the latter] would have labored strenuously in this way, and with a great lead extended to the other arts, nevertheless their passing [the other arts] in exactness despite running a short time seems to me to be a sign of the easiness about philosophy. [2] And further, everybody’s feeling at home in it and wishing to occupy leisure with it, leaving aside all else, is no small sign that the close attention comes with pleasure; for no one is willing to labor for a long time.
    [Show full text]
  • The Common Wine Cult of Christ and the Orphic Dionysos: the Wine and Vegetation Saviour Deity Dionysos As Model for the Dying and Rising Christ
    REL 4990, MA thesis. Culture and Ideas, History of Religion. Autumn 2010. Maritha E. Gebhardt. Page: 1 The common wine cult of Christ and the Orphic Dionysos: the wine and vegetation saviour deity Dionysos as model for the dying and rising Christ. MA Thesis, Master's Programme in Culture and Ideas, History of Religion, Department of Culture and Oriental Languages, Autumn 2010, by Maritha Elin Gebhardt. Synopsis: In 2005 the Hebrew University Excavation Project unearthed a small incense burner from the fourth century C.E. in the Jewish capital of the Galilee, Sepphoris, depicting a crucified figure, Bacchic satyrs and maenads, and the Christian representation of the sacrifice of Isaac in symbolic form as a ram caught in the thicket of a bush. Five years later the book Orphism and Christianity in Late Antiquity, by Herrero de Jáuregui, refers to two large funerary cloths, one depicts a Dionysiac scene similar to the murals from the Villa dei Misteri and the other one show scenes from the life of Jesus and Mary, both found in the same tomb in Egypt. Both of these depictions testify to the continued syncretism of the Orphic and the Christian symbols and that people in the Hellenistic era found the figure of Christ similar to the Bacchic Orpheus. In my thesis I claim that the dying and rising saviour deity of Dionysos is the forerunner to the dying and rising saviour deity of Christ. I claim that I will prove this by showing that the cult of Christ is a wine cult. The epiphany of Jesus was as a human guest at a party, turning water into wine at the wedding-feast at Cana in John 2:1-11, likewise the epiphany of the wine-god Dionysos is in a similar scene as the Cana-miracle, where he turns water into wine (Achilleus Tatius' De Leucippes et Clitophontis amoribus 2.2:1-2.3:1).
    [Show full text]
  • Download Download
    The Libraries of the Neoplatonists edited by Cristina D’Ancona Philosophia Antiqua 107. Leiden/Boston: Brill, 2007. Pp. xxxvi + 531. ISBN 978--90--04--15641--8.Cloth ¤ 149.00, $221.00 Reviewed by Peter Adamson? King’s College London [email protected] Here’s a statistic for you: of the nearly 11 million words of extant Greek philosophical texts now available in the Thesaurus Linguae Graecae, about 58% were written by Neoplatonists and another 13% were written by Alexander and Themistius. This means that much more than half of the directly extant Greek philosophical tradition consists in original works of Neoplatonists, Neoplatonist commen- taries on Plato and Aristotle, and other late ancient commentaries on Aristotle. The Neoplatonists and commentators are mostly what remains to us of what one might call the Greek ‘philosophical library’. I take this information from a delightful article by R. Goulet in the volume under review. His statistical analysis is open to various caveats. It only counts Greek and so leaves out such authors as Lucretius and Cicero. And it does not count all Greeks: the volumi- nously extant Galen does not figure in the tally, even though some of Galen’s works should be considered philosophical. Still, Goulet’s point is a telling one. Plato and Aristotle, with their relatively ex- tensive and inexhaustibly fascinating writings—they make up respec- tively 6% and 9% of the total extant Greek—will always attract the most attention from readers of ancient philosophy. But there is a vast corpus of late antique philosophical literature which has only begun to be explored seriously in the past few decades.
    [Show full text]
  • The Ancient Reception of Euripides' Bacchae from Athens to Byzantium
    Simon Perris and Fiachra Mac Góráin The ancient reception of Euripides’ Bacchae from Athens to Byzantium Abstract: This chapter offers a reception history of Euripides’ Bacchae from its original production until its intertextual transformation in the Byzantine Christus Patiens. It traces a broad arc from Classical Athens through the Roman Empire, taking in also Hellenistic Alexandria, the Greek-speaking East, Christianity, and Byzantine literature. By examining the cultural contexts and inflections of the different receptions of one poetic text – Greek, Roman and Italian, ‘Eastern’, and Christian – it exposes distinctions between religious or cultural attitudes to Bac- chus/Dionysus across a broad range of Greek and Latin sources. The discussion is divided into four thematic sections, within which receptions are mostly pre- sented in chronological order: Classic Bacchae; Performances; Narratives; and Christian discourse. These sections encompass drama, epic, didactic, epyllion, historiography, biography, epigram, scholarly citations, and theological texts. A selection of the most significant case studies receive in-depth discussion in the body of the chapter; for completeness, the reception history of Bacchae is filled out by listing additional receptions in summary form in an appendix. Introduction Euripides’ Bacchae was undoubtedly the single most influential literary text for constructions of Dionysus throughout Greco-Roman antiquity. In this chapter, we examine how receptions of the play across the spectrum of Greek and Roman literature act as a barometer for cultural attitudes to Dionysus. Many of the most significant and revealing receptions occur in Latin texts or in Greek texts that deal with Roman subjects, whether Plutarch’s Antony, Greek epigrams about Italian pantomime performances, or Christian writings polemicizing against Greek and Roman cults.
    [Show full text]
  • Neoplatonic Asclepius: Science and Religion at the Crossroads of Aristotelian Biology, Hippocratic Medicine and Platonic Theurgy
    Studia Antiqua et Archaeologica 23(2): 333–349 Neoplatonic Asclepius: Science and religion at the crossroads of Aristotelian biology, Hippocratic medicine and Platonic theurgy Eugene AFONASIN1 Abstract. In the first part of the paper, I will briefly discuss certain peculiarities of the medical profession in antiquity. In his Philosophical History (fr. 80–84 Athanassiadi) Damascius narrates about a philosopher, named Asclepiodotus, whose interests ranged from Platonic philosophy to Aristotelian natural sciences. Asclepiodotus’ instructor in medical matters, a son of a doctor from the island of Rhodos, Iacobus, is pictured by Damascius as an exemplary figure (fr. 84), who, unlike many of his contemporaries, always tested the opinions of others and gained a reputation of an extremely successful physician, although the methods of treatment, ascribed to him by Damascius, are highly reminiscent of those presented as the Pythagorean by Iamblichus (On the Pythagorean way of life 244). In this respect both Iacobus and Asclepiodotus are conformed to the best standards of medical ethics, and pass the test set by Galen in his “On examination by which the best physicians are recognized”, except perhaps by the fact that they preferred to base their activities on such authorities as Aristotle and the Methodist Soranus rather than on a list of the “dogmatists” proposed by Galen. In the second part of the paper, dedicated to the cult of Asclepius in Late Antiquity, I will look at various kinds of evidence taken from the Neoplatonic philosophers. Having discussed first the principal philosophical interpretations of Asclepius found in Apuleius, Aelianus, Macrobius, Julian, Porphyry, Iamblichus, Proclus, Damascius, etc., we turn to Proclus’ attitude to Athena and Asclepius as reflected in Marinus’ Vita Procli and finally discuss the cult of Eshmun as found in Damascius.
    [Show full text]
  • Idea Xxix/1 2017
    Rada Redakcyjna: Mira Czarnawska (Warszawa), Zbigniew Kaźmierczak (Białystok), Andrzej Kisielewski (Białystok), Jerzy Kopania (Białystok), Małgorzata Kowalska (Białystok), Dariusz Kubok (Katowice) Rada Naukowa: Adam Drozdek, PhD Associate Professor, Duquesne University, Pittsburgh, USA Anna Grzegorczyk, prof. dr hab., Uniwersytet Adama Mickiewicza w Poznaniu Vladimír Leško, Prof. PhDr., Uniwersytet Pavla Jozefa Šafárika w Koszycach, Słowacja Marek Maciejczak, prof. dr hab., Wydział Administracji i Nauk Społecznych, Politechnika Warszawska Artur Malinovsky, dr, Odeski Narodowy Uniwersytet im. Ilii Miecznnikowa, Ukraina David Ost, Joseph DiGangi Professor of Political Science, Hobart and William Smith Colleges, Geneva, New York, USA Teresa Pękala, prof. dr hab., UMCS w Lublinie Swietłana Suchariewa, dr hab., Wschodnioeuropejski Uniwersytet Narodowy im. Łesi Ukrainki w Łucku, Ukraina Tahir Uluç, PhD Associate Professor, Necmettin Erbakan Üniversites, iİlahiyat Fakültesi, Wydział Teologii, Konya, Turcja Recenzenci: Vladimír Leško, Prof. PhDr. Jacek Breczko, dr. hab. Andrzej Noras, prof. dr hab. Tahir Uluç, PhD Associate Professor Redakcja: dr hab. Sławomir Raube (redaktor naczelny) dr Daniel Karczewski, mgr Karol Więch (sekretarze) dr hab. Dariusz Kulesza, prof. UwB (redaktor językowy) dr Kirk Palmer (redaktor językowy, native speaker) Korekta: Zespół Projekt okładki i strony tytułowej: Tomasz Czarnawski Redakcja techniczna: Ewa Frymus-Dąbrowska ADRES REDAKCJI: Uniwersytet w Białymstoku Plac Uniwersytecki 1 15-420 Białystok e-mail: [email protected] http://filologia.uwb.edu.pl/idea/idea.htm ISSN 0860–4487 © Copyright by Uniwersytet w Białymstoku, Białystok 2017 Wydawnictwo Uniwersytetu w Białymstoku 15–097 Białystok, ul. Marii Skłodowskiej-Curie 14, tel. 857457120 http://wydawnictwo.uwb.edu.pl, e-mail: [email protected] Skład, druk i oprawa: Wydawnictwo PRYMAT, Mariusz Śliwowski, ul. Hetmańska 42, 15-727 Białystok, tel.
    [Show full text]
  • 2:00-4:00 Pm Session 1A: Theandrites: Byzantine Philosophy
    Thursday, June 10, 2021 (All times are in the time zone of Athens.) 2:00-4:00 p.m. Session 1a: Theandrites: Byzantine Philosophy and Christian Platonism Frederick Laurtizen <[email protected]> and Sarah Klitenic Wear <[email protected]> Panagiotis Pavlos <[email protected]>, University of Oslo, Platonism and Christian Thought: A System in Phase Transition; An Approach to the Contributions of Vassilios Tatakis and fr. John Romanides” Fernandez Marco Alviz <[email protected]>, National University of Distance Learning, UNED, Madrid, “Χάρισμα and παιδεία in Late Antiquity: From Neoplatonic circles to Christian thought in the 3rd and 4th centuries” Chris Chris Barnard <[email protected]>, Newman University, “The Good and Evil λόγοι Dialectic in Saint Maximus the Confessor” Evi Zacharia <[email protected]>, Radboud University Nijmegen, “Commentary on Alcibiades I: towards an explanation of human perfection through love” Session 1b: Plotinus and Proclus Marcin Podbielski <[email protected]> Paolo Di Leo <[email protected]>, Singapore University of Technology and Design, “Plotinus and Heidegger: A Dialogue Through Parmenides’ R. B3” Marcin Podbielski <[email protected]>, Jesuit University Ignatianum, “Revisiting the Text, Grammar, and Translations of Plotinus’s On Contemplation” Martin Lee Mueller <[email protected]>, University of Oslo, “Deep Ecology and Telling About Nature” Zdenek Lenner, <[email protected]>, École Pratique des Hautes
    [Show full text]
  • Aristotelismus Zentrum Berlin
    The ancient commentators on Aristotle are deeply involved in the transmission and exegesis of the Aristotelian text. They presented not only well-informed and mature interpretations of the Aristote- lian treatises but also had a huge impact on the text transmission itself. Thus, the relationship between the school treatises of Aristotle and his ancient commentators become crucial. To describe these pro- cesses as transformations or deformations that did nothing else but lead away from the original text and its “original” meaning has in the past decades turned out to be inadequate. Rather, it is ne- cessary to look for more differentiated descriptions. In this regard the conference suggests a concept of transfer as a tool. Transfer is a concept that implies reciprocity. We examine the thesis that the creation of knowledge takes place when an Aristotelian text or an Aristotelian concept or argument is transferred in a new context. Text and context then influence each other mutually. As a result we can distinguish between different kinds of differentiation, en- hancement, widening or reducing of scope, simplification, recon- textualization. The conference “Aristotle transferred. The Ancient Greek Commen- taries on Aristotle and the Transfer of Knowledge” discusses the option to describe the commentaries as forms of transfer. Experts in the Aristotelian tradition analyze the commentaries of the most prominent and influential ancient commentators from Alexander of Aphrodisias to Olympiodorus the Younger. Special emphasis is laid on the relationship between different com- mentators, the teacher and his pupils, on the institutional and cul- tural contexts of the commentaries, and the forms and methods of text transmission and exegesis.
    [Show full text]