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  1. Clement of Alexandria on Aristotle's (Cosmo-)Theology (Clem. Protrept. 5.66.4).A. P. Bos - 1993 - Classical Quarterly 43 (1):177-188.
    In this paper I will reconsider the doxographical text about Aristotle in Clement of Alexandria'sProtrepticus5.66.4:οὐδ⋯ν δ⋯ οἶμαι χαλεπ⋯ν ⋯ντα⋯θα γεν⋯μενος κα⋯ τ⋯ν ⋯κ το⋯ Περιπ⋯του μνησθ⋯ναι· κα⋯ ⋯ γε τ⋯ς αἱρ⋯σεως πατ⋯ρ, τ⋯ν ὅλων οὐ νο⋯σας τ⋯ν πατ⋯ρα, τ⋯ν καλο⋯μενον ‘ὕπατον’ ψυχ⋯ν εἶναι το⋯ π⋯ντος οἴεται· τουτ⋯στι το⋯ κ⋯σμου τ⋯ν ψυχ⋯ν θε⋯ν ὑπολαμβ⋯νων αὐτ⋯ς αὑτῷ περιπε⋯ρεται. ⋯ γ⋯ρ τοι μ⋯χρι τ⋯ς σελ⋯νης αὐτ⋯ς διορ⋯ζων τ⋯ν πρ⋯νοιαν, ἔπειτα τ⋯ν κ⋯σμον θε⋯ν ⋯γο⋯μενος περιτρ⋯πεται, τ⋯ν ἄμοιρον θεο⋯ θε⋯ν δογματ⋯ζων.
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  • Aristotle' identification of the Prime Mover as God.Joseph G. Defilippo - 1994 - Classical Quarterly 44 (2):393-409.
    There is a certain conventional interpretation of Aristotle's argument, inMetaphysicsΛ.7, for the identification of the first unmoved mover as God, according to which that argument has the following outline.
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  • Circular Motion and Circular Thought: A Synthetic Approach to the Fifth Element in Aristotle’s de Philosophia and de Caelo.Franziska van Buren - 2023 - Apeiron 56 (1):15-42.
    Scholars have long considered de Philosophia and de Caelo to be in contradiction regarding the nature of the heavenly bodies, particularly with respect to the activity proper to the element composing them. According to the accounts we have of de Philosophia, Aristotle seems to have put forth that stars move because they have minds, and, according to Cicero’s account of the lost text, they choose their actions out of free will. In de Caelo, however, Aristotle seems only to consider that (...)
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  • The Origins and Methods of Aristotle's Poetics.F. Solmsen - 1935 - Classical Quarterly 29 (3-4):192-.
    A new examination of Aristotle's Poetics has confirmed my conviction that a number of old and new puzzles can be solved by the same analytical method which in recent years has been successfully applied to a good many of his writings, giving us a better insight into the growth and successive elaboration of his thought. The importance of the Poetics seems to me to justify any attempt to discover the original train of thought and to distinguish it from later additions (...)
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  • The Origins and Methods of Aristotle's Poetics.F. Solmsen - 1935 - Classical Quarterly 29 (3-4):192-201.
    A new examination of Aristotle's Poetics has confirmed my conviction that a number of old and new puzzles can be solved by the same analytical method which in recent years has been successfully applied to a good many of his writings, giving us a better insight into the growth and successive elaboration of his thought. The importance of the Poetics seems to me to justify any attempt to discover the original train of thought and to distinguish it from later additions. (...)
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  • Estrategias argumentativas en el fragmento 16 de Sobre la filosofía.Claudia Seggiaro - 2022 - Universitas Philosophica 39 (78):17-42.
    En el presente trabajo analizaremos los procedimientos metodológicos implementados por Aristóteles en el fragmento 16 de Sobre la filosofía, en los que postula cierta entidad que caracteriza como divina y eterna. Para dar cuenta de esa entidad, Aristóteles se vale de un argumento factible de dividirse en tres momentos: en el primero, presenta el razonamiento por el cual se debe aceptar su eternidad; en el segundo, establece la identificación entre lo divino y lo óptimo y se focaliza en las posibles (...)
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  • The fifth element in Aristotle's "De Philosophia": a critical re-examination.David E. Hahm - 1982 - Journal of Hellenic Studies 102:60-74.
    Twenty-five years ago Paul Wilpert called for a thorough re-examination of our knowledge of the content of Aristotle's lost workDe Philosophia. Expressing his reservations about the validity of our current reconstruction of the work, he wrote: ‘On the basis of attested fragments, we form for ourselves a picture of the content of a lost writing, and this picture in turn serves to interpret new fragments as echoes of that writing. So our joy over the swift growth of our collection of (...)
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  • Capacities and the Eternal in Metaphysics Θ.8 and De Caelo.Christopher Frey - 2015 - Phronesis 60 (1):88-126.
    _ Source: _Volume 60, Issue 1, pp 88 - 126 The dominant interpretation of Metaphysics Θ.8 commits Aristotle to the claim that the heavenly bodies’ eternal movements are not the exercises of capacities. Against this, I argue that these movements are the result of necessarily exercised capacities. I clarify what it is for a heavenly body to possess a nature and argue that a body’s nature cannot be a final cause unless the natural body possesses capacities that are exercised for (...)
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  • Aristotle' identification of the Prime Mover as God.Joseph G. Defilippo - 1994 - Classical Quarterly 44 (02):393-.
    There is a certain conventional interpretation of Aristotle's argument, in Metaphysics Λ.7, for the identification of the first unmoved mover as God, according to which that argument has the following outline.
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  • Clement of Alexandria on Aristotle's (Cosmo-)Theology (Clem. Protrept. 5.66.4).A. P. Bos - 1993 - Classical Quarterly 43 (01):177-.
    In this paper I will reconsider the doxographical text about Aristotle in Clement of Alexandria's Protrepticus 5.66.4: οδν δ ομαι χαλεπν νταθα γενμενος κα τν κ το Περιπτου μνησθναι· κα γε τς αρσεως πατρ, τν λων ο νοσας τν πατρα, τν καλομενον ‘πατον’ ψυχν εναι το πντος οεται· τουτστι το κσμου τν ψυχν θεν πολαμβνων ατς ατ περιπερεται. γρ τοι μχρι τς σελνης ατς διορζων τν πρνοιαν, πειτα τν κσμον θεν γομενος περιτρπεται, τν μοιρον θεο θεν δογματζων.
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