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By Alexander of Aphrodisias

Alexander of Aphrodisias, who flourished c. 200AD, used to be the prime Peripatetic thinker of his age. so much of his philosophical energies have been spent in commenting upon Aristotle: his statement at the past Analytics is still probably the most thorough and useful courses to this hard paintings; furthermore, the observation preserves priceless information regarding quite a few elements of Stoic common sense, and it additionally offers an image of express syllogistic at a turning aspect in its ancient improvement.
This quantity encompasses a translation of the 1st 3rd of the remark - the half facing non-modal syllogistic. the interpretation is preceded by way of a considerable creation which discusses Alexander's position within the commentatorial culture and his use of logical terminology. The booklet is done via a translation of the pertinent a part of the earlier Analytics, a precis account of express syllogistic, and a collection of indexes.

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Extra resources for Alexander of Aphrodisias: On Aristotle Prior Analytics 1.1-7 (Ancient Commentators on Aristotle)

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Elsewhere we often use 'can', rather than the cumbersome 'be possible', for dunasthai. Endekhesthai, in normal Greek, is virtually a synonym for dunasthai; and in contexts which are certainly non-technical we use 'be possible' or 'can' for it too. But where Alexander is discussing modal propositions, it is important to mark the difference between endekhesthai and dunasthai. Accordingly, we have used 'be contingent' for endekhesthai. This works well in some places. (For example, 'A is B endekhomenos' comes out as 'A is contingently B', 127 See 66,1-10 and notes; cf.

173-90. g. Aristotle, Gael. 300a7-ll; GC 329a20-4. 55 7,22-7 = FDS 1106. g. Apollonius Dyscolus, Synt. 265,9-10; 326,11-327,12. 57 cf. g. Ammonius, in An. Pr. 6,2-4; in Porph. /sag. 36,7-9; Philoponus, in An. Post. 334,25-335,3; see lerodiakonou, pp. 166-73. g. by Galen (Inst. Log. ix 1, 2; x 2). Aristotle does not use 'analyse' in precisely this sense in An. g. 51a2, 3,18,22). e. at An. Pr. 46b40-47bl4 (for analusis see 47a4): see Alexander, in An. Pr. 340,5-21 (with a reference to Theophrastus" work On the Analysis of Syllogisms: F 31 Graeser).

37) So if for the gods none of the things they bring about is of unclear outcome, then for them there will be no objects of deliberation. If so, no deliberation either; if no deliberation, no choice; and if no choice, no moral virtue. Now, for the gods, theorising about truth is continuous and uninterrupted. But for men it is not possible to be continuously active in this way38 - for many of the conditions of life which were allotted to them lead them away from things of higher value. Yet if a man emerges,39 as far as he can, from the emotions and conditions of human life, he may see the things of highest value and be active in a theorising which is divine and worthy of its name.

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