Aristoteles verweist bei verschiedenen Gelegenheiten für die weitere Diskussion von Fragen auf ›die Probleme‹. Gleichwohl können diese Verweise – mit vielleicht nur einer einzigen Ausnahme – nicht auf die im Corpus Aristotelicum unter dem Titel Problemata physica enthaltene Textsammlung referieren. Offenbar handelt es sich dabei um eine peripatetische Zusammenstellung, die häufig von theophrastischem oder sogar noch jüngerem Material abhängt.

The paper focuses on the so-called problemata, a topic that has not yet evoked much scholarly interest. In the beginning of the 15th century, problemata regularly occurred in the quodlibetal handbooks of the Prague University masters alongside the usual quaestiones. The paper introduces a catalogue of problemata found in the quodlibetal handbooks of the Prague University masters active between 1400 and 1417, i.e. John Arsen of Langenfeld, Matthias of Knín, John Hus, Simon of Tišnov, and Procopius of (...) Kladruby. Moreover, it provides a basic overview of how the individual authors of quodlibetal disputations formulated their problemata and the sources they used. (shrink)

This first edition contains an elaborated version of Aristotle's Problemata Physica in Arabic translation by the famous ḥunain ibn Ishāq and in Hebrew translation by Moses ibn Tibbon, with an introduction and glossaries.

This article examines the complex fortuna of the "Problemata Aristotelis" which circulated widely in early modern Europe in a textual tradition independent of the better-known ancient problems attributed to Aristotle. A study of the editions of this text and its various add-ons, spanning four languages and four centuries , brings to light the otherwise obscure editorial practices that fueled its remarkable success. The authority of the text rests at first on its presentation of a collective wisdom, then on bolder (...) claims for the authenticity of its alleged Aristotelian authorship. (shrink)

The Problemata physica has long been neglected. The essays in this collection do much to remedy this, and provide insights into the nature of philosophical inquiry in the Lyceum during Aristotle’s life and in the years following his death.

Joan CADDEN PRELIMINARY OBSERVATIONS ON THE PLACE OF THE PROBLEMATA IN MEDIEVAL LEARNING Où se trouvèrent les Problemata dans la taxonomie des connaissances ...

This article investigates the Arabic tradition of the Problemata Mechanica, a Greek text of mechanics ascribed to Aristotle, of which it has often been said that Arabic classical culture had been ignorant of it. Against this prevailed claim, it is shown that the Arabo-Muslim scholars had access to the text at least in the form of an abridged version entitled Nutaf min al-iyal edited by al-Khāzinī in Kitāb mīzān al-ikma . The article includes the critical edition of the Arabic (...) text of the Nutaf on the basis of the two extant manuscripts and its English translation. Finally, the mechanical theory in the Nutaf is characterized briefly. (shrink)

Journal Name: Apeiron Issue: Ahead of print.

This attractive but difficult study begins with an avowal: Korff purposively writes against Kierkegaard. His main thesis is that the Danish philosopher beguiled himself in stating his relationship with Regina, the girl he had promised to marry, in terms of his relation to God. Kierkegaard played with her, using her for his poetical endeavors and philosophical reflections. Korff is not slow to point out a certain inversion of the normal in Kierkegaard's conception of love and his incapacity really to love (...) someone. Breaking up his relation with Regina as well as this attempt to transpose it to a spiritual level of a mystical betrothal with God, gave Kierkegaard the feeling of being free again. Korff sharply criticizes Kierkegaard's comparison of his "sacrifice" with the sacrifice of Isaac by Abraham : "Kierkegaard is less moved by religious seriousness than by the fascination of his own dialectic". He creates a representation of God according to his subjective feelings and dialectical needs of the moment. (shrink)

The commentary of the Italian physician and philosopher Pietro d'Abano on Bartholomew of Messina's Latin translation of Pseudo-Aristotle's 'Problemata Physica', published in 1310, constitutes an important historical source. In a section of the corpus Aristotelicum that was not part of the standard curriculum at the medieval university, the commentary of Pietro d'Abano investigates the complex relationship between text, translation, and commentary. The eight articles in this volume provide valuable insights into the manner in which Pietro d'Abano deals with the (...) problems of a translated text. They emphasize the idiosyncrasy of his approach in comparison to his contemporaries and successors, the particularities of his commentary in light of the habitual exegetical practices applied in the teaching of curricular texts, as well as the influence of philosophical traditions outside the strict framework of the medieval arts faculty. (shrink)

Das Werk "Metaphysicae systema methodicum" des Steinfurter Gymnasialprofessors Clemens Timpler (1563/64-1618) war, als es 1604 erstmals erschien, das erste Lehrbuch der Metaphysik aus protestantischer Feder und schon damit vor allem in Form und Stil, aber auch dem Inhalt nach wegweisend für die gesamte deutsche Schulphilosophie. Fest verwurzelt in der Tradition des Aristoteles und seiner thomistischen Auslegung und in stetem Bezug auf Suarez' seinerzeit gerade erschienene "Disputationes metaphysicae", entwickelt Timpler eine Lehre von erstaunlicher Eigenständigkeit, die akademisch umfassend rezipiert und intensiv diskutiert (...) wurde. Es ist davon auszugehen, dass sie auch Wolff nicht unbekannt gewesen sein wird, insbesondere wenn man etwa Timplers Bestimmungen der Philosophie und der Metaphysik, der Modalitäten und der Willensfreiheit betrachtet. The Metaphysicae systema methodicum by the Steinfurt professor Clemens Timpler (1563/4-1618) was, when it first appeared in 1604, the first textbook of metaphysics by a Protestant author, and was thus already a groundbreaking work of German academic philosophy, primarily in form and style but also in content. Firmly rooted in the tradition of Aristotle and the thomistic interpretation of his works, and making constant reference to Suarez’s recently-published Disputationes metaphysicae, Timpler developed a theory of astonishing originality, which was widely absorbed and intensively discussed in academic circles. It follows that the work would not have been unknown to Wolff, especially in view of Timpler’s designations of philosophy and metaphysics, modalities and freedom of will. (shrink)

RESUMENLa melancolía no era desconocida en el mundo clásico. Al contrario, era un ámbito en el que los hombres melancólicos abundaban. Aristóteles, en el texto de Problemas XXX, 1, introduce una precisión acerca de este tema. Dice: Todos los hombres excepcionales son melancólicos. Esta condición obedece, según el Estagirita, a causa físicas –un exceso de bilis negra- y, por tanto, todos aquellos que tengan este exceso participarán también de la excepcionalidad que está reservada a los grandes personajes. Se trata de (...) una afirmación extraña si tenemos en cuenta otros pasajes aristotélicos y que ha provocado interpretaciones diversas y abundantes comentarios. En este trabajo propongo analizar la cuestión de la melancolía en ese texto aristotélico a partir, en primer lugar, de la ubicación del problema en el mundo clásico, avanzando luego hacia una definición de melancolía según el espíritu del Estagirita y su ubicación dentro del corpus doctrinal para finalizar con una conclusión que propone una interpretación base en algunos conceptos de matriz medieval.PALABRAS CLAVEMelancolía - Genialidad - Aristóteles - Tomás de AquinoABSTRACTMelancholy was not unknown in the classic era. On the contrary, that was a time in which melancholic men were many. Aristotle, in the Problems XXX, 1, introduces a precision about this topic. He says: All the exceptional men are melancholic. This condition obeys, according to the Estageira-born, to physical causes – an excess of black bile - and, therefore, all those who have this excess will take part also of the exceptional nature that is reserved to the eminent figures. That is a strange statement if we bear in mind other Aristotelic passages, and it has raised a wide range of interpretations as well as numerous comments. In this work I analyze the question of melancholy in this text, beginning with the contextualization of the problem in the classic world, advancing then towards a definition of melancholy according to the spirit of the Estageira-born and its place inside his doctrinal corpus, finishing with a conclusion that proposes a basic interpretation in some concepts of medieval inspiration.KEYWORDSMelancholy, genius, Aristotle, Thomas Aqu. (shrink)