Syrianus : on Aristotle metaphysics 13-14 by Syrianus
Till the release of this sequence in 1985, the 15,000 volumes of the traditional Greek commentators on Aristotle, written often among 2 hundred and six hundred advert, constituted the biggest corpus of extant Greek philosophical writings now not translated into English or different eu languages.
Syrianus, initially from Alexandria, moved to Athens and have become the pinnacle of the Academy there after the demise of Plutarch of Athens. Syrianus attacked Aristotle in his observation on Books thirteen and 14 of the Metaphysics, simply as his student Proclus was once to do later in his commentaries on Plato. reason why in Metaphysics 13-14, Aristotle himself used to be being completely polemical in the direction of Platonism, particularly opposed to the educational doctrine of Form-numbers and the entire inspiration of separable quantity. In answer, Syrianus supplies an account of mathematical quantity and of geometrical entities, and of the way all of those are processed within the brain, which was once to persuade Proclus and all next Neoplatonists
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Additional resources for Syrianus : on Aristotle metaphysics 13-14
In the Ethics,65 furthermore, he clearly wishes man in the proper sense to be his intellect. If, then, the intellect in us is man in the proper sense, and every man is a living being, the conclusion is perfectly clear. So then, once again, we accept the fact that there are other living beings besides sensible ones, but they exist in another mode and not in 25 the same way as sensible ones; and if one wants to call their cognitions sense-perceptions and the objects of their cognitions sense-objects, in the sense that they are causes of sense-objects properly so-called, then we will not quibble about terms; only let it be made clear about which of them we are using each term on each occasion.
However, before dealing with his actual arguments against the more authentic doctrine on this question, it would be as well, perhaps, to present the true view of the ancient philosophy on these matters, that we may be in a position to discern whether it is against the real theory of these divine men that this contentious6 argument is directed, or rather whether in the text before us he is taking what is said [sc. by his opponents] in the light of his own particular assumptions, and then dishonestly setting out to overthrow them.
And as for the luminous vehicle (augoeides okhêma)46 within us, even if it has been described as three-dimensionally extended and yet not possessing solidity, it may be firmly maintained that this is not a geometrical body; for how could someone classify something that is full of life and movement, and indeed the most mobile of all elements within us according to the definition of motion recognised by Aristotle himself, as being devoid of motion by reason of being a geometrical entity? It is plain, in fact, that the excellent47 Aristotle is setting himself to refute a bogus theory, and that our argument picks on one of his assertions as not being in all respects absolutely and unqualifiedly true; since in what is said next, to wit: ‘that on this same theory all other potentialities and characteristics would exist in sensible things, and none of them would exist separately’ (1076b3-4), by ‘other potentialities’ he means to indicate the limits of these, such as planes and lines, unless indeed he is taking in also the proper objects of optics and harmonics and sciences akin to these; but he adduces no necessity whatever for postulating that none of them possess a separate nature; unless, after all, these things were postulated to exist only in sensible objects, and not in