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  1. The Shape of the Statue.Marilù Papandreou - 2020 - History of Philosophy & Logical Analysis 23 (2):398-422.
    This paper discusses the metaphysical status of artefacts and their forms in the ancient commentators on Aristotle’s Metaphysics. Specifically, it examines the Peripatetic tradition and Alexander of Aphrodisias to then turn to the commentaries of the late Neoplatonist Asclepius of Tralles, and the Byzantine commentator Michael of Ephesus. It argues that Alexander is the pioneer of the interpretation of artefactual forms as qualities and artefacts as accidental beings. The fortune of this solution goes through Asclepius and Michael to influence Thomas (...)
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  • Byzantine Philosophy as a Contemporary Historiographical Project.Michele Trizio - 2007 - Recherches de Theologie Et Philosophie Medievales 74 (1):247-294.
    Over the last decades the problem of the existence of Byzantine philosophy has been posed in terms of the determination of its status, its function, and its subject matter. To a certain extent, this approach to Byzantine philosophy has been motivated by the increasing disciplinary autonomy reached by the other branches of what is nowadays called «medieval philosophy». A series of significant scholarly achievements over the last twenty years have contributed to the development of more-or-less well defined scholarly fields of (...)
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  • Essentialisme: Alexandre d'Aphrodise entre logique, physique et cosmologie.Marwan Rashed - 2007 - New York: Walter de Gruyter.
    This book is the first study of the ontological system of Alexander of Aphrodisias (floruit c. 200 AD), famous for his commentaries on the works of Aristotle.
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  • La critique aristotélicienne des Idées en Physique II 2 et l’interprétation de Simplicius.Pantelis Golitsis - 2017 - Revue des Sciences Philosophiques Et Théologiques 101 (4):569.
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  • Greek Philosophy.Börje Bydén & Katerina Ierodiakonou - 2011 - In John Marenbon (ed.), The Oxford Handbook to Medieval Philosophy. Oxford Up.
    This article argues that “philosophy” is a tradition which constantly redefines itself, and which, consequently, resists universal definition. Philosophy is, ultimately, whatever philosophers think it is. This discussion suggests that the most reasonable way of dealing with the vagueness of the term “Byzantine philosophy” is to focus on those Byzantine texts and authors which most closely relate to the concerns of other, more generally recognized, philosophical texts and authors. It starts by sketching a historical overview of Greek philosophy in the (...)
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