Aristotelianism in the First Century BCE: Xenarchus of by Andrea Falcon

By Andrea Falcon

A whole research of the remainder facts for Xenarchus of Seleucia, one of many earliest interpreters of Aristotle. Andrea Falcon locations the proof in its context, the revival of curiosity in Aristotle's philosophy that came about within the first century BCE. Xenarchus is usually offered as a insurgent, difficult Aristotle and the Aristotelian culture. This ebook argues that there's extra to Xenarchus and his philosophical job than an competition to Aristotle; he was once an inventive thinker, and his perspectives are most sensible understood as an try to revise and replace Aristotle's philosophy. via how Xenarchus negotiated varied features of Aristotle's philosophy, this e-book highlights components of rupture in addition to strands of continuity in the Aristotelian culture.

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For a review of the whole question, I refer the reader to Chiesara (2001): 52–53. In antiquity, the Timaeus was generally taken to be a contribution to the field of physics. See, for instance, Diogenes Laertius iii 50. Sextus Empiricus, M vii 93 (= Edelstein and Kidd, Posidonius Fr. 85). See, for example, Frede (1999): 777–778. Although indicative of an apparent interest in the Timaeus, the testimony preserved by Proclus in [T17] does not really help us to establish how indebted Xenarchus was to the Timaeus in his criticism of Aristotle.

There are at least two reasons to privilege physics over ethics or psychology. First, Xenarchus was best known in antiquity for his contributions to this field of study. Second, his departures or deviations from the putative Peripatetic orthodoxy are most obvious in physics. The champion of Peripatetic physics after Aristotle and Theophrastus and before Xenarchus was Strato of Lampsacus. Strato stood out as a remarkable example of independence of thought. On a number 41 Hankinson (2002–2003): 19.

It is possible, to some extent, to reconstruct this doctrine thanks to the information preserved by Simplicius [T3]. It is a substantial claim of Aristotle’s that every simple body naturally performs a simple rectilinear motion (DC 310 a 33–34). If unimpeded, a simple body naturally moves upward or downward until it has reached its natural place. In addition, at least for Aristotle, the nature of the simple body is such that it stops moving when it has reached its natural place. Put differently, the nature of the simple body is such that it is at rest when it is in its natural place.

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