By Philoponus, Stephanus
The sooner a part of the statement by means of 'Philoponus' on Aristotle's at the Soul is translated via William Charlton in one other quantity within the sequence. This quantity contains the latter a part of the statement in addition to a translation of Stephanus' statement on Aristotle 's On Interpretation. It therefore permits readers to evaluate for themselves Charlton's view that the remark as soon as ascribed to Philoponus should still in reality be ascribed to Stephanus.
The treatises of Aristotle the following commented on are very diversified from one another. In On Interpretation Aristotle reviews the common sense of adversarial pairs of statements. it's during this context that Aristotle discusses the character of language and the results for determinism of adversarial predictions a few destiny incidence, resembling a sea-battle. And Stephanus, like his predecessor Ammonius, brings in different deterministic arguments now not thought of through Aristotle ('The Reaper' and the argument from God's foreknowledge). In at the Soul 3.9-13, Aristotle introduces a idea of motion and motivation and sums up the function of belief in animal lifestyles.
Despite the variations in material among the 2 texts, Charlton is ready to make an exceptional case for Stephanus' authorship of either commentaries. He additionally sees Stephanus as maintaining what used to be important from Ammonius' prior remark On Interpretation, whereas bringing to endure the advantage of higher concision. whilst, Stephanus unearths his Christian affiliations, unlike Ammonius, his pagan predecessor.
Read Online or Download 'Philoponus': On Aristotle On the Soul 3.9-13 with Stephanus: On Aristotle On Interpretation (Ancient Commentators on Aristotle) PDF
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Extra resources for 'Philoponus': On Aristotle On the Soul 3.9-13 with Stephanus: On Aristotle On Interpretation (Ancient Commentators on Aristotle)
If there were two things other than one another, intellect and appetition, and both changed [us], there would be some other power common to both which, being common to both, changes the animal, as being footed is common to biped and quadruped. But in fact both do not change. For intellect is not without appetition when it changes, for rational wish is appetition and whenever a thing is changed in accordance with reasoning it is changed in accordance with rational wish, whereas appetition also changes contrary to reasoning; for we are changed by desire, and desire is appetition.
To this difficulty we reply, in the first place, that it will result that in the whole species there is a power to no purpose. For if there is in all plants the power to change, but they do not change because of the unsuitability of the organs, then it will be to no purpose in all the species of plants. But that is absurd, to say that anything arises through nature to no purpose. And secondly, if plants have the power to change, but are not changed because of the lack of organs, why has nature not prepared organs for them?
And what he calls ‘that which is appetitive’ is appetition which changes and is changed. 433b17 for that which changes69 is changed insofar as it reaches out, [for appetition is either change or activity,70 and the thing changed is the animal; and the organ with which appetitionchanges, this is already bodily]71 He says that that which is appetitive is changed when it changes, and that is clear. What changes is changed insofar as it reaches out, since 10 44 15 20 25 Translation appetition72 is a kind of change.