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Aristotle: Metaphysics* (1,467 | 653)
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  1. Disciplina et veritas: Augustine on Truth and the Liberal Arts.Vikram Kumar - forthcoming - Oxford Studies in Medieval Philosophy.
    In one of his earliest dialogues, the Soliloquia, Augustine identifies the liberal arts (disciplinae) with truth (veritas), and employs this somewhat puzzling identification as a premise in his infamous proof of the immortality of the soul (Sol. 2.24). In this paper, I examine Augustine’s argument for this peculiar identification. Augustine maintains both (1) that the constituent propositions of the liberal arts are true, and (2) that the liberal art of dialectic (disciplina disputandi) is the “truth through which all disciplines are (...)
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  2. Zwei Prinzipienlehren aber nur ein Prinzip. Eudoros von Alexandrien und (neu-)pythagoreische Henologie.Kasra Abdavi Azar - 2023 - Elenchos 44 (2):273–293.
    According to the prevalent scholarly opinion, Eudorus of Alexandria supposes two interrelated levels within the same metaphysical hierarchy: one transcendent principle (to hen) at the highest level and two opposing principles (monas and aoristos dyas) at the subjacent level. This paper presents an alternative interpretation, arguing that Eudorus’ report, in fact, involves two different explanations regarding the first principle(s): one strictly monistic and the other dualistic. Eudorus holds the former approach (the so-called highest teaching, which is particularly influenced by Platonic (...)
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  3. Problems of Being.Evan Rodriguez - 2023 - In Joshua Billings & Christopher Moore (eds.), The Cambridge companion to the Sophists. New York, NY: Cambridge University Press. pp. 200–224.
    Sophists were active participants in ancient discussions about being or what-is at the most general level. This chapter discusses the contributions of Gorgias, Protagoras, Xeniades, and Lycophron in the context of the Eleatic philosophers Parmenides, Zeno, and Melissus. All of these figures share a serious commitment to ontological inquiry as well as a concern with the problems that arise when discussing being or what-is. They also share an approach to these problems that is at times paradoxical and self-undermining. -/- The (...)
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  4. Review of Anna Marmodoro, Forms and Structure in Plato’s Metaphysics. [REVIEW]Evan Rodriguez - 2022 - Notre Dame Philosophical Reviews.
  5. Everything is Something: The Unity of Stoic Metaphysics.Vanessa de Harven - forthcoming - Oxford: Oxford University Press.
    Everything is Something is a book about Stoic metaphysics. It argues that the Stoics are best understood as forging a bold new path between materialism and idealism, a path best characterized as non-reductive physicalism. To be sure, only individual bodies exist for the Stoics, but not everything there is exists — some things are said to subsist. However, this is no Meinongian move beyond existence, to the philosophy of intentionality (as the language of subsistence might suggest), but a one-world metaphysics (...)
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  6. That Difference is Different from Being: Sophist 255c9-e2.Michael Wiitala - 2022 - Oxford Studies in Ancient Philosophy 62:85-103.
    The argument by which the Eleatic Stranger differentiates the kinds being and different (255c9-e2) is one of the most controversial in Plato’s Sophist. In it the Stranger introduces the vexed distinction between beings that are auta kath’ hauta, ‘themselves according to themselves’, and those that are pros alla, ‘relative to others’ (255c13-14). Although commentators have developed many interpretations of the argument, there is a key yet hitherto unrecognized ambiguity in the syntax of the counterfactual conditional at 255d4-6, concerning whether the (...)
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  7. Review of A.A. Long, Plotinus. Ennead II.4: On Matter[REVIEW]Ryan M. Brown - 2023 - Bryn Mawr Classical Review 2023.
    Review of A.A. Long's translation and commentary of Plotinus's "On Matter" (II.4).
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  8. The Medico-oikonomic Model of Human Nature in Bryson’s Oikonomikos.Aistė Čelkytė - 2023 - Phronesis: A Journal for Ancient Philosophy 68 (2):206-235.
    In this paper, I argue that Bryson’s Oikonomikos is a fascinating example of the oikonomia genre in several different respects. Although the problematic transmission of this Neopythagorean text makes studying it a challenge, such effort is well-rewarded with an elaborate argument which paints the human bodily constitution, the central bodily functions and oikonomic activities as intrinsically linked. Focusing on Bryson’s argument which roots oikonomic behaviour in human biology, I explore the underlying conceptualisation of human nature and contextualise it within relevant (...)
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  9. Death and Immortality in Ancient Philosophy, by A. G. Long. [REVIEW]David Ebrey - 2022 - Mind.
  10. A Byzantine Metaphysics of Artefacts? The Case of Michael of Ephesus’ Commentary on Aristotle’s Metaphysics.Marilù Papandreou - 2022 - Philosophies 7 (4):88.
    The ontology of artefacts in Byzantine philosophy is still a terra incognita. One way of mapping this unexplored territory is to delve into Michael of Ephesus’ commentary on Aristotle’s Metaphysics. Written around 1100, this commentary provides a detailed interpretation of the most important source for Aristotle’s ontological account of artefacts. By highlighting Michael’s main metaphysical tenets and his interpretation of key-passages of the Aristotelian work, this study aims to reconstruct Michael’s ontology of artefacts and present it as one instance, which (...)
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  11. Kiss the Ship of Theseus Goodbye!Shane J. Ralston - 2020 - In Courtland Lewis (ed.), Kiss and Philosophy: Wiser than Hell. Portland: Microcosm Publishing. pp. 105-111.
    The American rock band KISS is notorious. Its notoriety derives not only from the band’s otherworldly costumes (except for of course during the unmasked period), the fact that they were inducted into the Rock and Roll Hall of Fame, their numerous hit records or the amazing stage theatrics and pyrotechnics of their live shows. It’s also related to the band’s constantly changing makeup (and I don’t mean the kind on their faces!). Of the four members, only Paul Stanley and Gene (...)
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  12. Megaric Metaphysics.Dominic Bailey - 2012 - Ancient Philosophy 32 (2):303-321.
    I examine two startling claims attributed to some philosophers associated with Megara on the Isthmus of Corinth, namely: Ml. Something possesses a capacity at t if and only if it is exercising that capacity at t. M2. One can speak of a thing only by using its own proper A6yor;. In what follows, I will call the conjunction of Ml and M2 'Megaricism' .1 The lit­ erature on ancient philosophy contains several valuable discussions of Ml and M2 taken individually .2 (...)
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  13. Beyond Hellenistic Epistemology: Arcesilaus and the Destruction of Stoic Metaphysics.Charles E. Snyder - 2021 - New York, NY, USA: Bloomsbury Publishing.
    Charles E. Snyder considers the New Academy's attacks on Stoic epistemology through a critical re-assessment of the 3rd century philosopher, Arcesilaus of Pitane. Arguing that the standard epistemological framework used to study the ancient Academy ignores the metaphysical dimensions at stake in Arcesilaus's critique, Snyder explores new territory for the historiography of Stoic-Academic debates in the early Hellenistic period. Focusing on the dispute between the Old and New Academy, reveals the metaphysical dimensions of Arcesilaus' arguments as essential to grasping what (...)
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  14. Euclid’s Kinds and (Their) Attributes.Benjamin Wilck - 2020 - History of Philosophy & Logical Analysis 23 (2):362-397.
    Relying upon a very close reading of all of the definitions given in Euclid’s Elements, I argue that this mathematical treatise contains a philosophical treatment of mathematical objects. Specifically, I show that Euclid draws elaborate metaphysical distinctions between substances and non-substantial attributes of substances, different kinds of substance, and different kinds of non-substance. While the general metaphysical theory adopted in the Elements resembles that of Aristotle in many respects, Euclid does not employ Aristotle’s terminology, or indeed, any philosophical terminology at (...)
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  15. Heraclitus' Rebuke of Polymathy: A Core Element in the Reflectiveness of His Thought.Keith Begley - 2020 - History of Philosophy & Logical Analysis 23 (1):21–50.
    I offer an examination of a core element in the reflectiveness of Heraclitus’ thought, namely, his rebuke of polymathy . In doing so, I provide a response to a recent claim that Heraclitus should not be considered to be a philosopher, by attending to his paradigmatically philosophical traits. Regarding Heraclitus’ attitude to that naïve form of ‘wisdom’, i.e., polymathy, I argue that he does not advise avoiding experience of many things, rather, he advises rejecting experience of things as merely many (...)
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  16. Epicureans, Earlier Atomists, and Cyrenaics.Stefano Maso - 2020 - In Kelly Arenson (ed.), The Routledge Handbook of Hellenistic Philosophy. New York, Stati Uniti: pp. 58-70.
    The theory developed by Leucippus (5th cent. BCE), Democritus (470/460-380 BCE), and later Epicurus (341-271/270 BCE) and his school is commonly defined as atomistic materialism. According to this theory, matter is the fundamental principle of existent and ever-evolving reality, and it is constituted of atoms. But whereas for the first atomists atoms were not so much a substance (ousia) as an ideal form (idea) through which they could explain sensible bodies and their movement, with Epicurus atoms effectively turned into a (...)
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  17. Proclus on the Two Causal Models for the One’s Production of Being: Reconciling the Relation of the Henads and the Limit/Unlimited.Jonathan Greig - 2020 - International Journal of the Platonic Tradition 14 (1):23-48.
    In Proclus’ metaphysics, the One produces Being through a mediated set of principles which are the direct causes of Being. While the henads feature prominently as these principles, Proclus posits a second set of principles, the Limit and Unlimited, to explain the aspects of unity and plurality found in all beings. Initially there seems to be a tension in these two sets of principles: Proclus does not immediately clarify how they interact with each other or their relationship to each other. (...)
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  18. El llanto y la pólis.Aida Míguez Barciela - 2019 - Madrid: La Oficina de Arte y Ediciones.
    Partiendo de Homero, se emprende una lectura de ciertas tragedias de Sófocles y de Eurípides. Alcestis muere por la belleza; Medea se queda en el aire; la casa se ha corrompido y la pólis ha caído enferma. Para implantar el nuevo proyecto político y apostar con determinación por la igualdad ciudadana, la pólis debía contener el llanto y reprimir las lágrimas por los parientes muertos, lo cual exigía contener y reprimir a las mujeres. Este ensayo intenta comprender en qué sentido (...)
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  19. When did Kosmos become the Kosmos?Phillip Sidney Horky - 2019 - In Cosmos in the Ancient World. New York: Cambridge University Press. pp. 22-41.
    When did kosmos come to mean *the* kosmos, in the sense of ‘world-order’? I venture a new answer by examining later evidence often underutilised or dismissed by scholars. Two late doxographical accounts in which Pythagoras is said to be first to call the heavens kosmos (in the anonymous Life of Pythagoras and the fragments of Favorinus) exhibit heurematographical tendencies that place their claims in a dialectic with the early Peripatetics about the first discoverers of the mathematical structure of the universe. (...)
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  20. Searching for the 'Why': Plotinus on Being and the One beyond Being.Michael Wiitala - 2018 - In Sean D. Kirkland & Eric Sanday (eds.), A Companion to Ancient Philosophy. Evanston, Illinois: Northwestern University Press. pp. 275-286.
    There is a tendency among contemporary scholars of ancient Greek philosophy to think that Plotinus’ philosophical orientation is significantly different from that of Plato. One such difference is that Plotinus seems to be more interested in systematically presenting and articulating a specific set of philosophical doctrines than Plato was. After all, Plotinus lived and wrote in a context in which there were a number of highly developed philosophical schools—the Stoics, Peripatetics, Gnostics, and Epicureans, just to name a few—and is interested (...)
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  21. Human Communion and Difference in Gregory of Nyssa: from Trinitarian Theology to the Philosophy of Human Person and Free Decision.Francisco Bastitta-Harriet - 2011 - In Volker H. Drecoll & Margitta Berghaus (eds.), Gregory of Nyssa: The Minor Treatises on Trinitarian Theology and Apollinarism (Vigiliae Christianae Supplements, 106). Leiden, Netherlands: pp. 337-349.
    In the Philosophical Anthropology of Gregory of Nyssa, inspired by his Trinitarian Theology, the new concept of hypostasis as a unique self implies for the first time the irreducibility of human person to the universal. Moreover, Gregory manages to account for both a deep communion of life and nature among all men and a clear distinction between persons, in a truly harmonious dynamism of the physical and the hypostatic. This union and distinction will also inspire his original conception of proaíresis, (...)
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  22. Providencia divina y valor ontológico de los singulares: la polémica filosófica tardoantigua y la posición de Orígenes y de Nemesio de Émesa.Francisco Bastitta-Harriet - 2012 - Patristica Et Medievalia 33:37-50.
    El presente trabajo se concentra en el debate acerca de los alcances de la providencia que tuvo lugar entre las escuelas estoica, platónica y peripatética entre las siglos I y III de nuestra era. En ese contexto, analiza el problema del status ontológico de los singulares en Orígenes de Alejandría y Nemesio de Émesa. Influidos primariamente por la síntesis filoniana entre las distintas teorías griegas de providencia y la de las Escrituras, estos autores fundan la consistencia de los singulares en (...)
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  23. In What Sense Does the One Exist? Existence and Hypostasis in Plotinus.Michael Wiitala & Paul DiRado - 2018 - In John F. Finamore & Danielle A. Layne (eds.), Platonic Pathways: Selected Papers from the Fourteenth Annual Conference of the International Society for Neoplatonic Studies. The Prometheus Trust. pp. 77-92.
    In their chapter, “In What Sense Does the One Exist? Existence and Hypostasis in Plotinus,” Paul DiRado and Michael Wiitala consider the problem of the One’s existence. Starting with the modern philosophical distinction between the “is” of predication and the “is” of existence, they show that Plotinus does not make such a distinction. The reason for this, they argue, is that Plotinus does not share with modern philosophers a univocal notion of existence. For Plotinus, both the verb “einai” and the (...)
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  24. Состояния и отношения у Григория Назианзина (Dispositions and Relations in Gregory Nazianzen).Pavel Butakov - 2015 - Schole 9 (2):363-372.
    The Greek word ‘schesis’ in the works of Gregory Nazianzen has generally been translated as ‘relation’ and interpreted as a programmatic term for his doctrine of Trinitarian relations. Although this may be a valid interpretation of the terminology of other 4th century theologians, this is not true of Gregory. His usage of the word ‘schesis’ does not correspond with the traditional Aristotelian or Stoic ways of designating a relation. It denotes a status or a disposition, it may even mean a (...)
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  25. On the Separability and Inseparability of the Stoic Principles.Ian Hensley - 2018 - Journal of the History of Philosophy 56 (2):187-214.
    Sources for Stoicism present conflicting accounts of the Stoic principles. Some suggest that the principles are inseparable from each other. Others suggest that they are separable. To resolve this apparent interpretive dilemma, I distinguish between the functions of the principles and the bodies that realize those functions. Although the principles cannot separate when realizing their roles, the Stoic theory of blending entails that the bodies that realize those roles are physically separable. I present a strategy for further work on the (...)
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  26. "Time and the Timeless in Greek Thought".David Kolb - 1974 - Philosophy East-West:137-143.
    A study timeshowing that the relation of time and timeless in greek philosophers was more nuanced and complex than is commonly thought.
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  27. The Presocratics in the Thought of Martin Heidegger.W. Julian Korab-Karpowicz - 2016 - Frankfurt am Main: Peter Lang.
    There are only a few publications devoted to the subject of Heidegger and the Presocratics, some of them already outdated, most of them embedded in Heidegger’s obscure philosophical jargon, and none of them treating the subject exhaustively. Therefore, there is a need for a new, critical presentation of Heidegger’s account of Presocratic thought. However, the purpose of this book is not only to provide such a critical presentation. It raises questions which help us to understand Heidegger as a thinker. The (...)
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  28. The Demonic Body: Demonic Ontology and the Domicile of the Demons in Apuleius and Augustine.Seamus O'Neill - 2017 - In Philosophical Approaches to Demonology. pp. 39-58.
    Peter Lombard lamented the abandonment of Augustine’s position affirming the materiality of demons and the demonic body, since by his time (some 700 years after Augustine), under the influence of the Pseudo-Dionysius, it was generally agreed within the Christian tradition that demons (and angels) are intelligible, disembodied substances. The principles that the cosmos is spatially and materially divided and stratified and that demons share ontologically in the nature of the part that they inhabit allowed figures such as Apuleius, Porphyry, and (...)
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  29. The Demiurge in Ancient Thought: Secondary Gods and Divine Mediators. [REVIEW]Cristina Ionescu - 2017 - Ancient Philosophy 37 (1):233-237.
  30. Matter, Space, and Motion: Theories in Antiquity and Their Sequel. Richard Sorabji. [REVIEW]Catherine Osborne - 1990 - Isis 81 (1):97-98.
    This is a book review of the book by Sorabji.
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  31. Princípios da natureza na Física A, de Aristóteles: pré-socráticos, Platão.José Trindade Santos - 2011 - Anais de Filosofia Clássica 9:17-45.
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  32. 'Divisibility' and 'Division' in Democritus.Richard W. Baldes - 1978 - Apeiron 12 (1):1-12.
  33. Sensualité des expériences mystiques chez Augustin.Robert Côté - 2014 - Ithaque 14:93-111.
    Dans ses Confessions, long discours qu’il adresse directement à Dieu, Augustin explique comment l’homme, inquiet de s’être détourné de Dieu par insouciance, aspire intérieurement à retourner à son créateur, et à vivre l’expérience de plénitude associée à ce retour. Mais cette quête est d’abord celle d’Augustin lui-même qui, au IV e siècle, se rappelant les étapes de sa propre conversion au christianisme, évoque deux expériences d’extase qu’il a faites de Dieu, pendant lesquelles il entre en relation directe et charnelle avec (...)
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  34. Anaxagorae Homoeomeria.David Torrijos-Castrillejo - 2015 - Elenchos: Rivista di Studi Sul Pensiero Antico 36 (1):141-147.
    Aristotle introduced in the history of the reception of Anaxagoras the term “homoiomerous.” This word refers to substances whose parts are similar to each other and to the whole. Although Aristotle’s explanations can be puzzling, the term “homoiomerous” may explain an authentic aspect of Anaxagoras’ doctrine reflected in the fragments of his work. Perhaps one should find a specific meaning for the term “homoiomerous” in Anaxagoras, somewhat different from the one present in Aristotle. This requires a review of the sense (...)
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  35. Teofrasto: Metafísica.David Torrijos-Castrillejo - 2015 - Hypnos 35:144-173.
    Spanish translation of Theophrastus' work called Metaphysics.
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  36. Complicated Presence: Heidegger and the Postmetaphysical Unity of Being.Jussi Backman - 2015 - Albany: State University of New York Press.
    From its Presocratic beginnings, Western philosophy concerned itself with a quest for unity both in terms of the systematization of knowledge and as a metaphysical search for a unity of being—two trends that can be regarded as converging and culminating in Hegel’s system of absolute idealism. Since Hegel, however, the philosophical quest for unity has become increasingly problematic. Jussi Backman returns to that question in this book, examining the place of the unity of being in the work of Heidegger. Backman (...)
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  37. How Nothing Can Be Something: The Stoic Theory of Void.Vanessa de Harven - 2015 - Ancient Philosophy 35 (2):405-429.
    Void is at the heart of Stoic metaphysics. As the incorporeal par excellence, being defined purely in terms of lacking body, it brings into sharp focus the Stoic commitment to non-existent Somethings. This article argues that Stoic void, far from rendering the Stoic system incoherent or merely ad hoc, in fact reflects a principled and coherent physicalism that sets the Stoics apart from their materialist predecessors and atomist neighbors.
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  38. Metaphysics, Bks. x-xiv. [REVIEW]D. J. Allan - 1936 - The Classical Review 50 (1):36-37.
  39. John Philoponus: Closeted Christian or Radical Intellectual?George Couvalis - 2011 - Modern Greek Studies (Australia and New Zealand) 15:207-219.
  40. The Transcendence of Sophia in Plotinus' Treatise on Intelligible Beauty.Daniele Bertini - 2007 - In Robert M. Berchman & John F. Finamore (eds.), Metaphysical Patterns in Platonism. University Press of the South. pp. 34-44.
    I consider an argument by Plotinus to show how the notion of transcendence is used in explaining the nature of knowledge. The argument is set forth in sections 4-6 of the treatise V.8 (31). In my opinion this argument provides a good example of the philosophical frame of Platonism. I sum up this frame in the following theses: a) for a thing being is to be real and true; so that for a thing being real and being true is equivalent; (...)
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  41. Aiheesta toiseen: Heidegger, Parmenides ja ajattelun lähtökohdat.Jussi Backman - 2004 - Ajatus 61:209-251.
  42. William Jordan, Ancient Concepts of Philosophy Reviewed by. [REVIEW]Christopher Byrne - 1996 - Philosophy in Review 16 (3):176-178.
    Review of Ancient Concepts of Philosophy by William Jordan.
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  43. Universals and Particular Forms in Aristotle's Metaphysics.M. J. Woods - 1991 - Oxford Studies in Ancient Philosophy:41-56.
  44. Some logical problems in Metaphysics gamma.Michael V. Wedin - 2000 - Oxford Studies in Ancient Philosophy 19:113-62.
  45. Essence and being.Marko Malink - 2013 - Oxford Studies in Ancient Philosophy 45:341.
  46. On some academic theories of mathematical objects.Ian Mueller - 1986 - Journal of Hellenic Studies 106:111-120.
    In his critical study of Speusippus Leonardo Tarán (T.) expounds an interpretation of a considerable part of the controversial books M and N of Aristotle's Metaphysics. In this essay I want to consider three aspects of the interpretation, the account of Plato's ‘ideal numbers’ (section I), the account of Speusippus’ mathematical ontology (section II), and the account of the principles of that ontology (section III). T. builds his interpretation squarely on the work of Harold Cherniss (C.), to whom I will (...)
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  47. Desire and the Good in Plotinus.Michael Oliver Wiitala - 2013 - British Journal for the History of Philosophy 21 (4):649-666.
    Plotinus calls the first principle the One and the Good. According to Plotinus, ‘Good’ is an appropriate name for the One because the One is that which all things desire. Since he says that the One is beyond knowledge, beyond language, beyond intellect, and beyond being, however, what philosophical evidence can he provide for his claim that the One is that which all desire? In this article I offer some philosophical evidence, aside from mystical union with the One, for why (...)
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  48. Proclus on Place as the Luminous Vehicle of the Soul.Michael J. Griffin - 2012 - Dionysius 30:161-186.
    Proclus argues that place (topos) is a body of light, identified as the luminous vehicle of the soul, which mediates between soul and body and facilitates motion. Simplicius (in Phys. 611,10–13) suggests that this theory is original to Proclus, and unique in describing light as a body. This paper focuses on the function of this theory as a bridge between Proclus’ physics and metaphysics, allowing the Aristotelian physical notion of “natural place” to serve as a mechanism for the descent and (...)
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  49. The Eleatic Visitor's Method of Division.Laura Grams - 2012 - Apeiron 45 (2):130-156.
  50. Letter to the Editor: Form and Reason: Essays in Metaphysics.Edward Halper - 1995 - Phronesis 40 (1):116 - 117.
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