Syrianus, originally from Alexandria, moved to Athens and became the head of the Academy there after the death of Plutarch of Athens. Syrianus attacked Aristotle in his commentary on Books 13 and 14 of the "Metaphysics", just as his pupil Proclus was to do later in his commentaries on Plato. This is because in "Metaphysics 13-14", Aristotle himself was being thoroughly polemical towards Platonism, in particular against the Academic doctrine of Form-numbers and the whole concept of separable number. In reply, Syrianus gives an account of mathematical number and of geometrical entities, and of how all of these are processed in the mind, which was to influence Proclus and all subsequent Neoplatonists.
Until the launch of this series in 1985, the 15,000 volumes of the ancient Greek commentators on Aristotle, written mainly between 200 and 600 AD, constituted the largest corpus of extant Greek philosophical writings not translated into English or other European languages. Syrianus, originally from Alexandria, moved to Athens and became the head of the Academy there after the death of Plutarch of Athens. Syrianus attacked Aristotle in his commentary on Books 13 and 14 of the Metaphysics, just as his pupil Proclus was to do later in his commentaries on Plato. This is because in Metaphysics 13-14, Aristotle himself was being thoroughly polemical towards Platonism, in particular against the Academic doctrine of Form-numbers and the whole concept of separable number. In reply, Syrianus gives an account of mathematical number and of geometrical entities, and of how all of these are processed in the mind, which was to influence Proclus and all subsequent Neoplatonists.
The problem of the one and the many is central to ancient Greek philosophy, but surprisingly little attention has been paid to Aristotle's treatment of it in the Metaphysics. This omission is all the more surprising because the Metaphysics is one of our principal sources for thinking that the problem is central and for the views of other ancient philosophers on it.The Central Books of the Metaphysics are widely recognized as the most difficult portion of a most difficult work. Halper uses the problem of the one and the many as a lens through which to examine the Central Books. What he sees is an extraordinary degree of doctrinal cogency and argumentative coherence in a work that almost everyone else supposes to be some sort of patchwork. Rather than trying to elucidate Aristotle's doctrines-most of which have little explicitly to do with the problem, Halper holds that the problem of the one and the many, in various formulations, is the key problematic from which Aristotle begins and with which he constructs his arguments. Thus, exploring the problem of the one and the many turns out to be a way to reconstruct Aristotle's arguments in the Metaphysics. Armed with the arguments, Halper is able to see Aristotle's characteristic doctrines as conclusions. These latter are, for the most part, supported by showing that they resolve otherwise insoluble problems. Moreover, having Aristotle's arguments enables Halper to delimit those doctrines and to resolve the apparent contradiction in Aristotle's account of primary ousia, the classic problem of the Central Books. Although there is no way to make the Metaphysics easy, this very thorough treatment of the text succeeds in making it surprisingly intelligible.
Syrianus, originally from Alexandria, moved to Athens and became the head of the Academy there after the death of Plutarch of Athens. Syrianus attacked Aristotle in his commentary on Books 13 and 14 of the "Metaphysics", just as his pupil Proclus was to do later in his commentaries on Plato. This is because in "Metaphysics 13-14", Aristotle himself was being thoroughly polemical towards Platonism, in particular against the Academic doctrine of Form-numbers and the whole concept of separable number. In reply, Syrianus gives an account of mathematical number and of geometrical entities, and of how all of these are processed in the mind, which was to influence Proclus and all subsequent Neoplatonists.
The Metaphysics presents Aristotle's mature rejection of both the Platonic theory that what we perceive is just a pale reflection of reality and the hardheaded view that all processes are ultimately material. He argued instead that the reality or substance of things lies in their concrete forms, and in so doing he probed some of the deepest questions of philosophy: What is existence? How is change possible? And are there certain things that must exist for anything else to exist at all? The seminal notions discussed in The Metaphysics - of 'substance' and associated concepts of matter and form, essence and accident, potentiality and actuality - have had a profound and enduring influence, and laid the foundations for one of the central branches of Western philosophy.
In this groundbreaking work, C. D. C. Reeve uses a fundamental problem--the Primacy Dilemma--to explore Aristotle's metaphysics, epistemology, dialectic, philosophy of mind, and theology in a new way. At a time when Aristotle is most often studied piecemeal, Reeve attempts to see him both in detail and as a whole, so that it is from detailed analysis of hundreds of particular passages, drawn from dozens of Aristotelian treatises, and translated in full that his overall picture of Aristotle emerges. Primarily a book for philosophers and advanced students with an interest in the fundamental problems with which Aristotle is grappling, Substantial Knowledge's clear, non-technical and engaging style will appeal to any reader eager to explore Aristotle’s difficult but extraordinarily rewarding thought.
Aristotle on Method and Metaphysics is a collection of new and cutting-edge essays by prominent Aristotle scholars and Aristotelian philosophers on themes in ontology, causation, modality, essentialism, the metaphysics of life, natural theology, and scientific and philosophical methodology.
Syrianus, originally from Alexandria, moved to Athens and became the head of the Academy there after the death of Plutarch of Athens. This discussion of Aristotle's Metaphysics 3-4 shows how metaphysics, as a philosophical science, was conceived by the Neoplatonic philosopher of Late Antiquity. The questions raised by Aristotle in Metaphysics 3 regarding the scope of metaphysics are answered by Syrianus, who also criticises the alternative answers explored by Aristotle. In presenting Metaphysics 4, Syrianus explains in what sense metaphysics deals with 'being as being' and how this includes the essential attributes of being (unity/multiplicity, sameness/difference, etc.), showing also that it comes within the scope of metaphysics to deal with the primary axioms of scientific thought, in particular the Principle of Non-Contradiction, for which Syrianus provides arguments additional to those developed by Aristotle. Syrianus thus reveals how Aristotelian metaphysics was formalized and transformed by a philosophy which found its deepest roots in Pythagoras and Plato.
Aristotelian (or neo-Aristotelian) metaphysics is currently undergoing something of a renaissance. This volume brings together fourteen essays from leading philosophers who are sympathetic to this conception of metaphysics, which takes its cue from the idea that metaphysics is the first philosophy. The primary input from Aristotle is methodological, but many themes familiar from his metaphysics will be discussed, including ontological categories, the role and interpretation of the existential quantifier, essence, substance, natural kinds, powers, potential, and the development of life. The volume mounts a strong challenge to the type of ontological deflationism which has recently gained a strong foothold in analytic metaphysics. It will be a useful resource for scholars and advanced students who are interested in the foundations and development of philosophy.
A distinguished group of scholars of ancient philosophy here presents a systematic study of the twelfth book of Aristotle's Metaphysics. Lambda, which can be regarded as a self-standing treatise on substance, has been attracting particular attention in recent years, and was chosen as the focusof the fourteenth Symposium Aristotelicum, from which this volume derives. At the Symposium, each of Lambda's ten chapters was taken in turn as the subject of a session at which a specially written paper was read to and discussed by the assembled symposiasts. (The ninth chapter commanded twosessions by dint of its particular difficulty.) The papers have been revised in the light of discussion, and are now offered to a wider audience as a discursive commentary on points of particular philosophical interest covering all of Lambda. Michael Frede's extensive Introduction aims to give abroader view of Lambda as a whole and the problems it raises, and thus to provide the context for the discussion of each of the chapters. This volume will be a resource of great value and interest for anyone working on ancient metaphysics and theology.
