This supplement is of both the edition of Aristotle's works by the Berlin Academy (1831-1870) and of the Commentaria in Aristotelem graeca (1882-1909, reprinted 1976?).

Nel 1885 Spyridon Lambros pubblicava, nel I volume del Supplementum Aristotelicum, gli Excerpta Constantini de natura animalium, una silloge di carattere zoologico in due libri (tanti ce ne sono giunti dei quattro presunti) attribuita all'imperatore Costantino VII Porfirogenito.

In 1880 Spyridon Lambros discovered in the library of the Dionysiou monastery on Mount Athos a manuscript containing, among other things, the missing second book of a compilation of zoological lore made for the emperor Constantine VII Porphyrogennetos , generally referred to as the Sylloge Constantini. The first book, already known from a manuscript in Paris, proclaims in its heading that the compilation was based on the epitome of Aristotle's περ ζων by Aristophanes of Byzantium, with supplements from the writings (...) of Aelian, Timotheos and others. These supplements are found exclusively in the second book, which Lambros edited, along with the first, for the Supplementum Aristotelicum. They add greatly to our knowledge of the περ ζων by the fifth-century grammarian Timotheos of Gaza, a work hitherto known only from the so-called Epitome Augustana, a selection of 53 unconnected chapters made in the reign of Constantine IX Monomachos. (shrink)

Keine ausführliche Beschreibung für "Zweifelhaftes im Corpus Aristotelicum" verfügbar.

This book offers a text and translation of Theophrastus' "Metaphysics," together with a full commentary, which may be used as an introduction to the terminology of Aristotle's school. The Introduction provides an assessment of Theophrastus' contribution to Peripatetic thought on the principles of being.

Keine ausführliche Beschreibung für "Die Transzendentalienlehre im Corpus Aristotelicum" verfügbar.

A distinguished group of scholars of ancient philosophy here presents a systematic study of the twelfth book of Aristotle's Metaphysics. Book 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 focus of the fourteenth Symposium Aristotelicum, from which this volume is derived.

Name der Zeitschrift: Klio Jahrgang: 96 Heft: 1 Seiten: 1-25.

The volumes of the 'Symposium Aristotelicum' have become the obligatory reference works for all studies on Aristotle. In this eighteenth volume a distinguished group of scholars offers a chapter-by-chapter study of the first book of Aristotle's Metaphysics. Aristotle presents here his philosophical project as a search for wisdom, which is found in the knowledge of the first principles allowing us to explain whatever exists. As he shows, the earlier philosophers had been seeking such a wisdom, though they had divergent (...) views on what these first principles were. Before Aristotle sets out his own views, he offers a critical examination of his predecessors' views, ending up with a lengthy discussion of Plato's doctrine of the Forms. Book Alpha is not just a fundamental text for reconstructing the early history of Greek philosophy; it sets the agenda for Aristotle's own project of wisdom after what he had learned from his predecessors. (shrink)

The purpose of the paper is to defend a modified version of the report given by Strabo about the transmission of the writings of Aristotle during the Hellenistic period. The basic dilemma was pointed out by Dom Jean Liron in 1717: The existence of our Corpus Aristotelicum entails that Strabo must be exaggerating either in assuming that the manuscripts brought by Neleus to Scepsis were the only manuscripts of the Aristotelian and Theophrastean writings, or in asserting that these manuscripts (...) were severely damaged. Many writings of our Corpus are missing in the Hellenistic catalogue of Aristotle's works while they are listed in the later catalogue of Ptolemy al-Gharïb; furthermore, the single books of the transmitted treatises are labelled by means of the pre-Hellenistic system of 24 letter labels, whereas in the Hellenistic catalogue the single books are numbered by means of the Hellenistic system of 27 alphabetic numerals. This suggests that the treatises missing in the Hellenistic catalogue formed part of a collection which was inaccessible in Hellenistic times and which, therefore, preserved the pre-Hellenistic system of book-labelling. After the rediscovery of the collection its system of book-labelling was maintained by the editors who laid the foundations of our Corpus. The same criterion reveals the Eudemian Ethics in eight books to be a later compilation. (shrink)

The research that I have carried out on the sense of hearing in the Aristotelian ambit is based on a personal interest in the medical aspects that can be found in the treaties of the Stagirite. If, on the one hand, there has always been very deep attention by the scholars to the phenomenon of perception, and still there is, on the other hand, although not ignored, hearing remains perhaps somewhat neglected or, however, not sufficiently investigated so far, despite its (...) importance; but, above all, the effort to consider all its various implications together and the whole Corpus Aristotelicum has not been accomplished up to today. This is the intent that I have purposed and which I hope to have at least partially achieved. Of course, it was a constant need to refer also to the other senses and, in general, to Aristotle's theory of perception; I have, however, tried to point out every possible aspects, which could explain the peculiarities of hearing. Without claiming in any way to draw up a rank list of the senses, since each of them, according to the different points of view, seems more or less to aspire to a kind of primacy, I was able to demonstrate the extraordinary importance of hearing and, within certain limits, his preferability. After an introductory chapter on the position of hearing among the other senses, I have proposed a rather long one, in which I more specifically dealt with the anatomical, physiological and pathological aspects (and, finally, even some physical-mathematical considerations, that I think of great philosophical and scientific relevance); then, it has been given ample space (and could not be otherwise) to the complex issue of the relationship between hearing and language, which made it possible to highlight, thanks to the comparative approach of the Aristotelian investigations in the biological ambit, the differences between sound, voice and speech, and to show the key role of hearing in order to learning (also animal) and intellectual development (especially human). In a final articulated chapter I approached what I consider the further possible implications of hearing, always clinging to the Aristotelian treatment: in addition to the physical phenomena of echo, roar, resonance and the psychophysicist ones of acoustic illusions, I could not exempt myself from talking about music, also in "technical" terms (as my limited skills in the field have allowed me to), but especially because of its educational features examined in the paragraph Emotions, morality and education, where hearing is reported as undisputed protagonist in the ethical, aesthetic, rhetorical, political ambits; the chapter, and the dissertation itself, are closed by some remarks about the relations of hearing with memory and recollection and with dream: apart from the latter, where sight seems to dominate, with the first two the auditory role is on the contrary of primary importance, despite still today people are often inclined to mention visual memory more frequently. Even from these few notes I think I can state that it was really worthwhile to dedicate a research to the sense of hearing, especially in regard to a Corpus so broad, rich, varied and complex, such as the Aristotelian one. (shrink)

Margaret J. Osler - Renaissance Readings of the Corpus Aristotelicum - Journal of the History of Philosophy 40:3 Journal of the History of Philosophy 40.3 394-395 Book Review Renaissance Readings of the Corpus Aristotelicum Marianne Pade, editor. Renaissance Readings of the Corpus Aristotelicum. Copenhagen: Museum Tusculanum Press, 2001. Pp. 261. Paper, $34.00. Aristotle's philosophy did not suffer a sudden demise with the rise of Renaissance humanism, as many accounts would have us believe. Nor did the Renaissance lack (...) important developments in philosophy, as analytic historians of philosophy implicitly claim by the absence of philosophers in their canon during this period. Rather, in order to understand the content and contexts of Renaissance and early modern philosophy, one must be acquainted with Aristotelianism and.. (shrink)

Cet ouvrage reproduit les actes du VIe Symposium aristotelicum de 1978 qui fut exclusivement consacre a la Metaphysique d'Aristote. Delaissant volontairement les problematiques generales, les etudes rassemblees ici se consacrent a l'examen des passages les plus aporetiques de l'ouvrage, et aux questions fondamentales qui s'y nouent, subordonnant ainsi les controverses sur l'unite du traite a la saisie du sens de ses analyses les plus profondes. C'est dans cette perspective que les differents livres de la Metaphysique sont interroges, et que (...) les concepts de forme, de matiere, de simple, de substance (ousia), d'activite, sont mis en rapport pour tenter de determiner la nature et l'objet de cette science de l'etant en tant qu'etant au moment de sa fondation. Ces etudes font egalement place a une recherche qui met en rapport la problematique et la methode de la Metaphysique avec celles du Sophiste de Platon en amont, et en aval avec la pensee de Plotin, pour saisir la pensee d'Aristote dans la double perspective d'un heritage et d'une filiation. Presentant en outre a la suite de chaque contribution un resume de la discussion a laquelle elle donna lieu, le present recueil rappelle quelles taches un ouvrage aussi eminemment aporetique que la Metaphysique assigne a la pensee chaque fois qu'elle en reprend le cheminement et cherche a en saisir le sens. (shrink)

"The difficulty of piercing the screen, sometimes very opaque, which is the Aristotelianism of so many centuries, based substantially on the thinking of a thousand and one more or less faithful "disciples," is doubled by a difficulty probably unique in its kind: the impossibility of always being able to determine exactly the sort of things the writings of the authentic Aristotelian Corpus are. For we suspect that scholars often have to deal with texts whose definitive form owes something to the (...) work of Aristotle's disciples. We remain, on the other hand, powerless to determine always with precision the extent to which the products of their work continue to conform to the master's thinking or proceed, on the contrary, from a new idea. At least I can state very generally that the organization of the Corpus Aristotelicum, such as scholars after Andronicus of Rhodes have understood it, depends for them on the firmer and firmer conviction that Aristotle elaborated a philosophical system whose constituent parts are reflected in the arrangement of the different preserved treatises, as if their author had effectively "programmed" them from the perspective of systematic expression. Now, this is the one intention that we may hardly attribute to our philosopher. The project of expounding a genuine system is in fact, as I. During has written,(4) "typically Hellenistic but very un- Aristotelian." Such a claim will perhaps seem today the unavoidable result of Jaeger's explicit attempt to combat "scholastic idolatry,"(5) which regarded the work of the "master of those who know" as a genuine "summa," firmly articulated. But, independently of Jaeger, K. Praechter, for example, assures us that "a secure division of the philosophical disciplines according to a determinate principle does not occur in Aristotle"! (6) And it is obvious that Aristotle was not as concerned as his disciples were to propose a rigid system of sciences and to organize his writings systematically according to it. This indeterminateness is obviously quite irksome for the interpreter who asks about the occasion for the project of Aristotle to which the texts catalogued under the titles Ethics and Politics correspond, and who finds himself dealing with a Corpus established by people who indeed thought that they could abolish such indeterminateness by recourse to the hypothesis that the philosopher conceived his project as formally expounding a genuine system. Moreover -- and this is a prime consideration whose significance I shall examine at great length -- the originality of Aristotle's project risks being masked by the interpretation or the importance given since antiquity to certain interpretive categories (human philosophy, practical science, ethics, etc.) in accounting for the approach of a series of texts integrated in the Corpus, itself conceived as a philosophical summa.. (shrink)