|
Commentaries on Aristotle refers to the great mass of literature produced, especially in the ancient and medieval world, to explain and clarify the works of Aristotle. The pupils of Aristotle were the first to comment on his writings, a tradition which was continued by the Peripatetic school throughout the Hellenistic period and the Roman era. The Neoplatonists of the late Roman empire wrote many commentaries on Aristotle, attempting to incorporate him into their philosophy. Although Ancient Greek commentaries are considered the most useful, commentaries continued to be written by the Christian scholars of the Byzantine Empire, and by the many Islamic philosophers and Western scholastics who had inherited his texts. ==Greek commentators== The first pupils of Aristotle commentated on his writings, but often with a view to expand his work. Thus Theophrastus invented five moods of syllogism in the first figure, in addition to the four invented by Aristotle, and stated with additional accuracy the rules of hypothetical syllogisms. He also often differed with his master,〔Brucker 1837, pages 349-53〕 including in collecting much information concerning animals and natural events, which Aristotle had omitted. During the early Roman empire we find few celebrated names among the Peripatetic philosophers. Nicolaus of Damascus wrote several treatises on the philosophy of Aristotle; and Alexander of Aegae also wrote commentaries on Aristotle.〔Whewell 1837, pages 271-5〕 The earliest commentaries which survive, are those written in the 2nd century by Adrastus and Aspasius.〔Sorabji 1998, pages 435-7〕 Alexander of Aphrodisias (c. 200) was regarded by subsequent Aristotelians among the Greeks, Latins, and Muslims, as the best interpreter of Aristotle. On account of the number and value of his commentaries, he was called, by way of distinction, "The Commentator". Several of his works are still extant, among which is a treatise ''On Fate'', wherein he supports the doctrine of divine providence.〔 Many of the Neoplatonists undertook to explain and illustrate the writings of Aristotle, particularly on the subject of dialectics, which Plato had left imperfect.〔 Porphyry (3rd century) wrote a book on the ''Categories'', which was found to be so suitable a complement to the ''Categories'' of Aristotle, that it was usually prefixed to that treatise.〔 Porphyry sought to show that Plato and Aristotle were in harmony with each other, especially in regards to the compatibility of Aristotle's Categories with Plato's Theory of Forms.〔 Porphyry's pupil Iamblichus continued this process of harmonising Plato and Aristotle, and Dexippus, a disciple of Iamblichus, wrote a ''Reply to the Objections of Plotinus against Aristotle's Categories'', which is still extant. Themistius (4th century), who taught at Constantinople with great success, paraphrased several of the works of Aristotle, particularly the ''Posterior Analytics'', the ''Physics'', and the book ''On the Soul''. In the 5th century, Ammonius Hermiae represented Plato and Aristotle in agreeing that god was the artificier of a beginningless universe.〔 Olympiodorus, an Alexandrian philosopher, wrote commentaries upon Aristotle's ''Meteorology'' and ''Categories''.〔 Simplicius of Cilicia (6th century) wrote extensive commentaries upon Aristotle, and, like many of the other Neoplatonists, attempted to reconcile the doctrines of the Pythagoreans, of the Eleatics, of Plato, and of the Stoics, with those of Aristotle.〔 He also strenuously defended Aristotle's doctrine concerning the eternity of the world.〔 In the 6th century, Boethius, whose commentaries on the logical works of Aristotle became the only commentaries in Latin available to the West, entertained the design of translating into Latin the whole of Aristotle's and Plato's works, and of showing their agreement; a gigantic plan, which he never executed.〔 Others employed themselves in disentangling the confusion which such attempts produced, as John Philoponus, who, in the sixth century, maintained that Aristotle was entirely misunderstood by Porphyry and Proclus in incorporating his doctrines into those of the Neoplatonists, or even in reconciling him with Plato himself on the subject of ideas, offering instead a Christian interpretation of the Aristotelian corpus.〔 Others, again, wrote epitomes, compounds, abstracts; and tried to throw the works of Aristotle into some simpler and more obviously regular form, as John of Damascus, in the middle of the 8th century, who made abstracts of some of Aristotle's works, and introduced the study of the author into theological education. John of Damascus lived under the patronage of the Arabs, and was at first secretary to the Caliph, but afterwards withdrew to a monastery.〔 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Commentaries on Aristotle」の詳細全文を読む スポンサード リンク
|