By J. Mansfeld, D. T. Runia
The subject matter of this examine is the Doxography of difficulties in physics from the Presocratics to the early first century BCE attributed to Aetius. half I makes a speciality of the argument of the compendium as an entire, of its books, of its sequences of chapters, and of person chapters, opposed to the historical past of Peripatetic and Stoic method. half II bargains the 1st complete reconstruction in one unified textual content of ebook II, which offers with the cosmos and the heavenly our bodies. it truly is in response to huge research of the appropriate witnesses and comprises listings of diverse doxographical-dialectical parallels in different historic writings. This new remedy of the proof supersedes Diels' nonetheless dominant source-critical method, and should end up imperative for students in historic philosophy.
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Extra resources for Aetiana: The Method and Intellectual Context of a Doxographer, the Compendium (Philosophia Antiqua) (v. 2)
We should point out that these definitions as a rule are very brief, so for the most part do not conflict with the terse formulations characteristic of Diels’ Vetusta Placita from a stylistic point of view. Definitions according to Aristotle and others are concerned with the question of the ti esti: what something is. Numerous Aëtian lemmata may be viewed as definitions proposed by particular authorities. A at ch. 1 53 DG 58–59. 1 as derived by the hypothetical anthologist from an Epicurean source see above, n.
Book III) by A, and then of course P. This argument is selfdefeating when considered in its larger Dielsian context. 8, which becomes the proem of Book IV of the hypothetical earlier work. Another, more complicated argument for six original books has an uncertain basis, as Diels admits himself. ) Vetusta Placita ‘the way one egg resembles another’ (‘non ovum ovo similius’). But the structure and style of this hypothetical work only become to some extent the same as that of Celsus’ lost treatise after the sections and passages condemned as Aëtian contributions (especially, we may point out, the rare instances of arguments contra) have been eliminated, for only then will Augustine’s description fit, from which the ‘conciseness of expression’, brevitas sermonis, and objectivity of presentation (nec redarguit aliquem) attributed to Celsus are singled out for special mention by Diels.
It remains to deal with a subdivision of this inquiry, which the earlier thinkers have called ‘meteorologia’. (4) […]67 (5) After we have dealt with these (meteorological) subjects, let us see if we can give some account, in accordance with the method indicated, of animals [cf. the zoological treatises] and plants [cf. De Plantis, lost, or Theophrastus’ botanical works]. One of the riddles of this passage is the absence of an explicit reference to the On the Soul. It has been argued that soul is implied because animals are mentioned.