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  1. Paolo Accattino (1995). Generazione Dell'anima in Alessandro di Afrodisia, De Anima 2.10‐11.13? Phronesis 40 (2):182-201.
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  2. Paolo Accattino (1995). Generazione Dell'anima in Alessandro di Afrodisia, De Anima 2.10‐11.13? Phronesis 40 (2):182-201.
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  3. Peter Adamson (2004). Avicenna and Aristotle R. Wisnovsky: Avicenna's Metaphysics in Context . Pp. XII + 305. London: Duckworth, 2003. Cased, £50. Isbn: 0-7156-3221-. [REVIEW] The Classical Review 54 (02):354-.
  4. Anna Akasoy (2013). The Arabic and Islamic Reception of the Nicomachean Ethics. In Jon Miller (ed.), The Reception of Aristotle's Ethics. Cambridge University Press.
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  5. Abū al-Faraj ʻAbd Allāh ibn al-Tayyib (2006). Der Kategorienkommentar von Abū L-Farağ ʻabdallāh Ibn Aṭ-Ṭayyib: Text Und Untersuchungen. Brill.
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  6. Alexander (2006). On Aristotle's "Prior Analytics 1.23-31". Cornell University Press.
  7. Alexander (2000). On Aristotle's "on Sense Perception". Cornell University Press.
  8. Alexander (1999). On Aristotle's "Prior Analytics". Cornell University Press.
  9. Alexander (1991). On Aristotle's Prior Analytics 1.1-. Cornell University Press.
  10. Alexander (1989). On Aristotle's Metaphysics. Cornell University Press.
  11. Stefan Alexandru (1999). A New Manuscript of Pseudo-Philoponus' Commentary on Aristotle's Metaphysics Containing a Hitherto Unknown Ascription of the Work. Phronesis 44 (4):347-352.
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  12. Stefan Alexandru (1999). A New Manuscript of Pseudo-Philoponus' Commentary on Aristotle's Metaphysics Containing a Hitherto Unknown Ascription of the Work. Phronesis 44 (4):347-352.
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  13. D. J. Allan (1935). Marcel de Corte: Le Commentaire de Jean Philopon Sur le Troisième Livre du 'Traité de l'Ame' d'Aristote. Pp. Xix + 85. Liège: Faculté de Philosophie Et Lettres (Paris: Droz), 1934. Paper, 20 Frs. [REVIEW] The Classical Review 49 (04):153-154.
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  14. Ammonius (1998). On Aristotle's on Interpretation. Cornell University Press.
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  15. Ammonius (1996). On Aristotle's on Interpretation 1-. Cornell University Press.
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  16. Anonymous (2001). Paraphrase of Aristotle Nicomachean Ethics 8 And. In David Konstan, Aspasius & Michael (eds.), On Aristotle's Nicomachean Ethics 8 And. Cornell University Press.
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  17. John Peter Anton (1969). Ancient Interpretations of Aristotle's Doctrine of Homonyma. Journal of the History of Philosophy 7 (1):1-18.
  18. George Arabatzis (2009). Michael of Ephesus on the Empirical Man, the Scientist and the Educated Man (in Ethica Nicomachea X and in De Partibus Animalium I). In Charles Barber & David Jenkins (eds.), Medieval Greek Commentaries on the Nicomachean Ethics. Brill.
  19. George Arabatzis (2002). Gerasimos Santas, Goodness and Justice: Plato, Aristotle, and the Moderns. Philosophical Inquiry 24 (3-4):126-128.
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  20. A. H. Armstrong (1988). Ilsetraut Hadot: Simplicius: Sa Vie, Son Oeuvre, Sa Survie. Actes du Colloque International de Paris (28 Sept–1 Oct. 1985). (Peripatoi, Philologisch-Historische Studien Zum Aristotelismus, 15.) Pp. X + 406: 1 Map; 7 Plates. Berlin and New York: De Gruyter, 1987. DM 198. [REVIEW] The Classical Review 38 (02):428-429.
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  21. Aspasius (2006). On Aristotle's "Nicomachean Ethics 1-4, 7-8". Cornell University Press.
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  22. Aspasius (2001). On Aristotle Nicomachean Ethics. In David Konstan, Aspasius & Michael (eds.), On Aristotle's Nicomachean Ethics 8 And. Cornell University Press.
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  23. Averroës (2010). On Aristotle's "Metaphysics": An Annotated Translation of the So-Called "Epitome". De Gruyter.
    This book contains the first English translation of an important medieval treatise on Aristotle's Metaphysics. The original Arabic text was composed around 1160 by the famous Andalusian philosopher Averroes (Ibn Rushd).
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  24. Averroës (2002). Averroës' Middle Commentary on Aristotle's De Anima: A Critical Edition of the Arabic Text. Brigham Young University Press.
    Averroës, the greatest Aristotelian of the Islamic philosophical tradition, composed some thirty-eight commentaries on the "First Teacher's" corpus, including three separate treatments of De Anima ("On the Soul"): the works commonly referred to as the Short, Middle, and Long Commentaries. The Middle Commentary--actually Averroës's last writing on the text-remains one of his most refined and politically discreet treatments of Aristotle, offering modern readers Averroës's final statement on the material intellect and conjunction as well as an accessible historical window on Aristotle's (...)
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  25. Ivars Avotins (1980). Alexander of Aphrodisias on Vision in the Atomists. The Classical Quarterly 30 (02):429-.
  26. C. E. B. (1964). Short Commentary on Aristotle's Prior Analytics. The Review of Metaphysics 17 (4):623-623.
  27. Allan Bäck (1996). Ammonius. On Aristotle's On Interpretation 1-8. The Review of Metaphysics 50 (2):384-385.
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  28. Dirk Baltzly (2010). Review of M. Tuominen, The Ancient Commentators on Plato and Aristotle (M.) Tuominen The Ancient Commentators on Plato and Aristotle. [REVIEW] The Classical Review 60 (02):417-419.
    See also Tarrant's review on Notre Dame Philosophical Review.
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  29. Dirk Baltzly (2009). Proclus: Commentary on Plato’s Timaeus, Part IV – Proclus on the World Soul. A Translation with Notes and Introduction. Cambridge University Press.
    In the present volume Proclus describes the 'creation' of the soul that animates the entire universe. This is not a literal creation, for Proclus argues that Plato means only to convey the eternal dependence of the World Soul upon higher causes. In his exegesis of Plato's text, Proclus addresses a range of issues in Pythagorean harmonic theory, as well as questions about the way in which the World Soul knows both forms and the visible reality that comprises its body. This (...)
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  30. Dirk Baltzly (2007). Proclus: Commentary on Plato’s Timaeus, Part III – Proclus on the World’s Body. A Translation with Notes and Introduction,. Cambridge University Press.
    In the present volume Proclus comments on the creation of the body of the universe in Plato's Timaeus.
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  31. Charles Barber (2009). Eustratios of Nicaea on the Separation of Art and Theology. In Charles Barber & David Jenkins (eds.), Medieval Greek Commentaries on the Nicomachean Ethics. Brill.
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  32. Rachel Barney (2009). Simplicius: Commentary, Harmony, and Authority. Antiquorum Philosophia 3:101-120.
    Simplicius’ project of harmonizing previous philosophers deserves to be taken seriously as both a philosophical and an interpretive project. Simplicius follows Aristotle himself in developing charitable interpretations of his predecessors: his distinctive project, in the Neoplatonic context, is the rehabilitation of the Presocratics (especially Parmenides, Anaxagoras and Empedocles) from a Platonic-Aristotelian perspective. Simplicius’ harmonizations involve hermeneutic techniques which are recognisably those of the serious historian of philosophy; and harmonization itself has a distinguished history as a constructive philosophical method.
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  33. Linos G. Benakis (2009). The Aristotelian Ethics in Byzantium. In Charles Barber & David Jenkins (eds.), Medieval Greek Commentaries on the Nicomachean Ethics. Brill.
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  34. Luca Bianchi (ed.) (2011). Christian Readings of Aristotle From the Middle Ages to the Renaissance. Brepols.
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  35. Irving Block (1964). Three German Commentators on the Individual Senses and the Common Sense in Aristotle's Psychology. Phronesis 9 (1):58-63.
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  36. H. J. Blumenthal (1996). Aristotle and Neoplatonism in Late Antiquity: Interpretations of the De Anima. Cornell University Press.
    Introduction: why the De anima commentaries? This book will concentrate on interpretations of the De anima in late antiquity, and what we can learn from ...
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  37. H. J. Blumenthal (1983). Erwin Sonderegger: Simplikios: Über Die Zeit. Ein Kommentar Zum Corollarium de Tempore. (Hypomnemata, 70.) Pp. 197. Göttingen: Vandenhoeck and Ruprecht, 1982. Paper, DM. 40. [REVIEW] The Classical Review 33 (02):337-338.
  38. H. J. Blumenthal (1982). The Psychology of (?) Simplicius' Commentary on the de Anima. In H. J. Blumenthal & A. C. Lloyd (eds.), Soul and the Structure of Being in Late Neoplatonism: Syrianus, Proclus, and Simplicius: Papers and Discussions of a Colloquium Held at Liverpool, 15-16 April 1982. Liverpool University Press.
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  39. H. J. Blumenthal (1977). Neoplatonic Interpretations of Aristotle on "Phantasia". The Review of Metaphysics 31 (2):242 - 257.
  40. H. J. Blumenthal (1976). Neoplatonic Elements in the De Anima Commentaries1. Phronesis 21 (1):64-87.
  41. H. J. Blumenthal (1976). Neoplatonic Elements in the De Anima Commentaries1. Phronesis 21 (1):64-87.
  42. Henry Blumenthal & Julia Annas (eds.) (1991). Aristotle and the Later Tradition: Oxford Studies in Ancient Philosophy, Supplementary Volume 1991. Clarendon Press.
    This volume contains papers by a group of leading experts on Aristotle and the later Aristotelian tradition of Neoplatonism. The discussion ranges from Aristotle's treatment of Parmenides, the most important pre-Socratic Greek philosopher, to Neoplatonic and medieval use of Aristotle, for which Aristotle himself set guidelines in his discussions of his predecessors. Traces of these guidelines can be seen in the work of Plotinus, and that of the later Greek commentators on Aristotle. The study of these commentators, and the recognition (...)
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  43. Susanne Bobzien (1998). The Inadvertent Conception and Late Birth of the Free-Will Problem. Phronesis 43 (2):133-175.
    ABSTRACT: In this paper I argue that the ‘discovery’ of the problem of causal determinism and freedom of decision in Greek philosophy is the result of a combination and mix-up of Aristotelian and Stoic thought in later antiquity; more precisely, a (mis-)interpretation of Aristotle’s philosophy of deliberate choice and action in the light of Stoic theory of determinism and moral responsibility. The (con-)fusion originates with the beginnings of Aristotle scholarship, at the latest in the early 2nd century AD. It undergoes (...)
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  44. Susanne Bobzien (1998). The Inadvertent Conception and Late Birth of the Free-Will Problem. Phronesis 43 (2):133-175.
    In this paper I argue that the "discovery" of the problem of causal determinism and freedom of decision in Greek philosophy is the result of a mix-up of Aristotelian and Stoic thought in later antiquity; more precisely, a (mis-)interpretation of Aristotle's philosophy of deliberate choice and action in the light of Stoic theory of determinism and moral responsibility. The (con-)fusion originates with the beginnings of Aristotle scholarship, at the latest in the early 2nd century A.D. It undergoes several developments, absorbing (...)
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  45. István Bodnár (1997). Alexander of Aphrodisias on Celestial Motions. Phronesis 42 (2):190-205.
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  46. William F. Boggess (1970). Alfarabi and the Rhetoric: The Cave Revisited. Phronesis 15 (1):86-90.
  47. Cecilia Martini Bonadeo (2007). The Arabic Aristotle in the 10th Century Bagdad: The Case of Yaiya Ibn 'Adi's Commentary on Metaph. Alpha Elatton. Veritas – Revista de Filosofia da Pucrs 52 (3).
    In this study, we want to show, through the analysis of a Christian author of the 10th. century, how commentaries on the works of Aristotle were continuously made, from the Greek commentators until Averroes. Taking as an example some texts of the Metaphysics, we can see that, even without direct contact with the original Greek version, several translations, both from the Greek and the Syriac, were compared by the author. In those cases, it was not only a translation, but also (...)
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  48. M. J. Boyd (1937). H. F. Bouchery: Themistius in Libanius' Brieven. Critische Uitgave van 52 Brieven, Voorzien van Een Historisch Commentaar En Tekstverklarende Nota's. Met Een Voorrede van J. Bidez. Pp. 295. Antwerp: 'De Sikkel', 1936. Paper, 24s. [REVIEW] The Classical Review 51 (06):240-.
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  49. Michael Boylan (1984). The Galenic and Hippocratic Challenges to Aristotle's Conception Theory. Journal of the History of Biology 17 (1):83 - 112.
  50. Georgina G. Buckler (1926). Étude de la Langue Et du Style de Michel Psellos. Lexique Choisi de Psellos. By Emile Renauld. Two Vols. Vol. I., Pp. Xxix + 614; Vol. II., Pp. Xxvii + 160. Paris: Auguste Picard, 1920. [REVIEW] The Classical Review 40 (05):172-.
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  51. Charles Burnett (ed.) (1993). Glosses and Commentaries on Aristotelian Logical Texts: The Syriac, Arabic and Medieval Latin Traditions. Warburg Institute, University of London.
  52. W. E. Charlton (1974). Giancarlo Movia: Alessandro di Afrodisia: Tra Naturalismo E Misticismo. Pp. 94. Padua: Antenore, 1970. Paper, L. 1,400. The Classical Review 24 (01):134-.
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  53. W. E. Charlton (1968). L. G. Westerink: Pseudo-Elias (Pseudo-David), Lectures on Porphyry's Isagoge. Pp. Xviii+160. Amsterdam: North-Holland Publishing Co., 1967. Cloth, 70s. [REVIEW] The Classical Review 18 (03):353-354.
  54. Michael Chase (2012). Damascius, Problems Solutions Concerning First Principles. Translated with Introduction and Notes by Sara Ahbel-Rappe. New York: Oxford University Press (Religion in Translation Series), 2010, Xxviii-529 Pp. 2 Index. [REVIEW] International Journal of the Platonic Tradition 6 (1):139-145.
    This article is currently available as a free download on ingentaconnect.
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  55. Jean Christensen De Groot (1983). Philoponus on De A Nima II. 5, Physics III. 3, and the Propagation of Light. Phronesis 28 (2):177-196.
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  56. S. Marc Cohen & Gareth B. Matthews (1991). On Aristotle's Categories. Cornell University Press.
    Translation with notes of Ammonius' Commentary on Aristotle's Categories.
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  57. Antoine Côté (2009). Simplicius and James of Viterbo on Propensities. Vivarium 47 (1):24-53.
  58. Antoine Côté (2003). Note on Syrianus' Use of the Divided Line in His Commentary on Aristotle's Metaphysics. The Modern Schoolman 81 (1):57-66.
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  59. William J. Courtenay (2012). Latin Aristotle Commentaries, V: Bibliography of Secondary Literature_, And: _Latin Aristotle Commentaries, I.2: Medieval Authors M–Z (Review). Journal of the History of Philosophy 50 (1):141-142.
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  60. A. H. Coxon (1968). The Manuscript Tradition of Simplicius' Commentary on Aristotle's Physics I-Iv. The Classical Quarterly 18 (01):70-.
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  61. I. C. Cunningham (1986). Lloyd W. Daly: John Philoponus: De Vocabulis Quae Diversum Signification Exhibent Secundum Differentiam Accentus. (American Philosophical Society, Memoirs.) Pp. Xxx + 250. Philadelphia: American Philosophical Society, 1983. $20. [REVIEW] The Classical Review 36 (01):150-.
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  62. O. D. (1978). Alexander of Aphrodisias on Stoic Physics. A Study of the De Mixtione with Preliminary Essays, Text, Translation, and Commentary. The Review of Metaphysics 32 (2):372-373.
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  63. Jean Christensen de Groot (1983). Philoponus on De A Nima II. 5, Physics III. 3, and the Propagation of Light. Phronesis 28 (2):177-196.
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  64. F. De Haas (1996). C. Lohr: Johannis Philoponi Commentariae Annotationes in Libros Priorum Resolutivorum Aristotelis. Ubersetzt von Guillelmus Dorotheus. Neudruch der Ausgabe Venedig 1541 Mit Einer Einleitung von K. Verrycken Und C. Lohr. (Commentaria in Aristotelem Graeca, Versiones Latinae Resuscitatarum Litterarum, 4). Stuttgart, Bad Canstatt:Frommann-Holzboog, 1994. [REVIEW] The Classical Review 46 (1):172-172.
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  65. F. A. J. de Haas (2001). Genesis Elucidated L. Fladerer: Johannes Philoponos . De Opificio Mundi. Spätantikes Sprachdenken Und Christliche Exegese . Pp. 419. Stuttgart and Leipzig: B. G. Teubner, 1999. Cased, DM 158. ISBN: 3-519-07684-. [REVIEW] The Classical Review 51 (02):300-.
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  66. L. J. Elders (2005). Alexander of Aphrodisias. The Review of Metaphysics 58 (4):919-920.
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  67. B. Farrington (1963). From Aristotle to Philoponus. The Classical Review 13 (02):195-.
  68. Luciano Floridi (1997). Scepticism and Animal Rationality: The Fortune of Chrysippus' Dog in the History of Western Thought. Archiv für Geschichte der Philosophie 79 (1).
  69. D. Frank (1996). Review. Alexander of Aphrodisias. Alexander of Aphrodisias, Quaestiones 2.16-3.15. R W Sharples (Tr). The Classical Review 46 (2):235-236.
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  70. Dorothea Frede (1982). The Dramatization of Determinism: A Lexander of Aphrodisias' De Fato. Phronesis 27 (3):276-298.
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  71. Dorothea Frede (1982). The Dramatization of Determinism: Alexander of Aphrodisias' De Fato. Phronesis 27 (3):276-298.
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  72. Myrna Gabbe (2010). Themistius on Concept Acquisition and Knowledge of Essences. Archiv für Geschichte der Philosophie 92 (3):215-235.
    Themistius's (ca. 317–ca. 388 C.E.) paraphrase of the De Anima is an influential and important work; however, it is not now regarded as profound or original and thereby suffers from neglect. I argue that Themistius is misunderstood on the matter of Aristotle's productive and potential intellects. It is commonly held that Themistius gives to the productive intellect the role of illuminating images in order to produce universal thoughts in the potential intellect with epistemic certainty. I argue that Themistius's productive intellect (...)
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  73. Robert Gallagher (1996). Alexander of Aphrodisias. The Review of Metaphysics 49 (4):946-947.
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  74. Aaron Vladeck Garrett (1994). The Ancient Commentators on Aristotle I. Graduate Faculty Philosophy Journal 17 (1-2):377-391.
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  75. R. Gaskin (1998). Simplicius on the Meaning of Sentences: A Commentary on "In Cat." 396,30-397,28. Phronesis 43 (1):42 - 62.
    At "Categories" 12b5-16 Aristotle appears to regard the referents of declarative sentences, such as "Socrates is sitting," as what later writers were to call "complexe significabilia," i.e., items such as that Socrates is sitting. Simplicius' discussion of this passage in his commentary on the "Categories" clearly shows the influence of Stoic philosophy of language; but, if we follow the text printed by Kalbfleisch, Simplicius' commentary is seen to be a muddle of Stoic and Aristotelian elements, neither properly understood. It is (...)
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  76. Richard Gaskin (1993). Alexander's Sea Battle: A Discussion of Alexander of Aphrodisias De Fato 10. Phronesis 38 (1):75-94.
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  77. Richard Gaskin (1993). Alexander's Sea Battle: A Discussion of Alexander of Aphrodisias De Fato 10. Phronesis 38 (1):75-94.
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  78. Marc-Antoine Gavray (2011). Archytas Lu Par Simplicius. Un Art de la Conciliation. International Journal of the Platonic Tradition 5 (1):85-158.
    Intent upon harmonizing doctrines of their predecessors, some Neoplatonic commentators are faced with a problem of resolving doctrinal discrepancies so as to restore the συµφωνία in the history of philosophy. This article considers a particular example of this attempt ats harmonization: how Simplicius reconciles Aristotle's Categories with the Neopythagorean doctrine of the Pseudo-Archytas. The chronological inversion introduced by the counterfeiter produces remarkable effects on the late Platonic doctrine about general terms, to the extent that a commentator such as Simplicius works (...)
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  79. Lloyd P. Gerson (1998). Aristotle and Neoplatonism in Late Antiquity: Interpretations of the "De Anima" (Review). Journal of the History of Philosophy 36 (2):315-316.
  80. Sebastian Gertz (2012). Philoponus and the Rejection of Aristotelian Science. Second Edition. International Journal of the Platonic Tradition 5 (2):324-325.
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  81. Sebastian Gertz (2011). Selbstbewusstsein in der Spatantike: Die Neuplatonischen Kommentare Zu Aristoteles De Anima. International Journal of the Platonic Tradition 5 (1):192-194.
  82. Sebastian Gertz (2009). Proclus' Commentary on Plato's Cratylus (B.) Duvick (Trans.) Proclus On Plato, Cratylus. With a Preface by Harold Tarrant. (Ancient Commentators on Aristotle.) Pp. Viii + 210. London: Duckworth, 2007. Cased, £60. ISBN: 978-0-7156-3674-9. (R.M.) Van den Berg Proclus' Commentary on the Cratylus in Context. Ancient Theories of Language and Naming. (Philosophia Antiqua 112.) Pp. Xviii + 239. Leiden and Boston: Brill, 2008. Cased, €89, US$127. ISBN: 978-90-04-16379-. [REVIEW] The Classical Review 59 (02):441-.
  83. H. B. Gottschalk (2000). ASPASIUS A. Alberti, R. W. Sharples (Edd.): Aspasius: The Earliest Extant Commentary on Aristotle's Ethics. (Peripatoi 17.) Pp. 208. Berlin and New York: Walter De Gruyter, 1999. Cased. ISBN: 3-11-016081-. [REVIEW] The Classical Review 50 (01):159-.
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  84. Michael J. Griffin (2012). What Does Aristotle Categorize? Semantics and the Early Peripatetic Reading of the Categories. Bulletin of the Institute of Classical Studies 55 (1):65-108.
    This paper explores the role of early imperial Peripatetics – in particular, Andronicus of Rhodes, Boethus of Sidon, Herminus, and Alexander – in the development of the canonical reading of the Categories influentially maintained by Porphyry. I investigate the common threads of Middle Platonist and Peripatetic views on the value of the Categories, focusing on the utility of the method of division (diairesis) for acquiring knowledge (epistêmê), and argue for a shared Peripatetic-Platonist consensus about the reasons why the Categories should (...)
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  85. Michael J. Griffin (2010). (M.) Tuominen The Ancient Commentators on Plato and Aristotle (Ancient Philosophies 6). Stocksfield: Acumen Publishing, 2009. Pp. Xii + 324. £50. 9781844651627 (Hbk). £16.99. 9781844651634 (Pbk). [REVIEW] Journal of Hellenic Studies 130:283-284.
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  86. Guy Guldentops (2001). Themistius on Evil. Phronesis 46 (2):189-208.
    Although Themistius does not develop a theodicy, his observations on evil are fairly consistent. Both in his paraphrases of Aristotle and in his speeches, he argues that since God is the intelligent and powerful cause of all good things in the universe, evil is due to the στέρησις in matter and to the ἄνοιι of human beings. Despite some (Neo-)Platonic and Stoic influences, Themistius defends a basically Peripatetic world-view, in which evil is minimized.
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  87. R. Hackforth (1946). Notes on Some Passages of Alexander Aphrodisiensis De Fato. The Classical Quarterly 40 (1-2):37-.
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  88. I. Hadot (1982). La Doctrine de Simplicius Sur l'Âme Raisonnable Humaine Dans le Commentaire Sur le Manuel D'Epictète. In H. J. Blumenthal & A. C. Lloyd (eds.), Soul and the Structure of Being in Late Neoplatonism: Syrianus, Proclus, and Simplicius: Papers and Discussions of a Colloquium Held at Liverpool, 15-16 April 1982. Liverpool University Press.
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  89. Yehuda Halper (2011). The Convergence of Religious and Metaphysical Concepts. Studia Neoaristotelica 8 (2):163-177.
    Translators of Aristotle’s and Averroës’ metaphysical works into 14th C Hebrew often associated important philosophical concepts with Hebrew terms that were also used to signify central Jewish and Biblical religious concepts. Here I examine how two such terms, “mofet” and “devequt”, were used to refer to extraordinary, divine wonders and to clinging (in particular to God) respectively in the religious texts, but to Aristotelian demonstration and continuity (especially noetic continuity) respectively in the translations of Averroës’ Long Commentary on Aristotle’s Metaphysics. (...)
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  90. F. D. Harvey (1981). The Athenian Navy Borimir Jordan: The Athenian Navy in the Classical Period: A Study of Athenian Naval Administration and Military Organization in the Fifth and Fourth Centuries B.C. Pp. Xiii + 293. Berkeley, Los Angeles, London: University of California Press, 1975. Paper, $12.50. [REVIEW] The Classical Review 31 (01):83-87.
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  91. Steven Harvey (1998). Otot Ha-Shamayim: Samuel Ibn Tibbon's Hebrew Version of Aristotle's "Meteorology" (Review). Journal of the History of Philosophy 36 (1):130-131.
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  92. Steven Harvey (1984). Middle Commentary on Aristotle's Topics. The Review of Metaphysics 38 (2):376-380.
  93. R. F. Hassing (1988). John Philoponus on Aristotle's Definition of Nature. Ancient Philosophy 8 (1):73-100.
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  94. Devin Henry (2005). Embryological Models in Ancient Philosophy. Phronesis 50 (1):1-42.
    Historically embryogenesis has been among the most philosophically intriguing phenomena. In this paper I focus on one aspect of biological development that was particularly perplexing to the ancients: self-organisation. For many ancients, the fact that an organism determines the important features of its own development required a special model for understanding how this was possible. This was especially true for Aristotle, Alexander, and Simplicius, who all looked to contemporary technology to supply that model. However, they did not all agree on (...)
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  95. G. B. Kerferd (1976). The Achievement of Andronicus. The Classical Review 26 (02):213-.
  96. G. B. Kerferd (1976). The Achievement of Andronicus Paul Moraux: Der Aristotelismus Bei den Griechen von Andronikos Bis Alexander von Aphrodisias. Erster Band, Die Renaissance des Aristotelismus Im I.Jh.V.Chr. (Peripatoi Bd.V.). Pp. Xx + 535. Berlin: De Gruyter, 1973. Cloth, DM.198. [REVIEW] The Classical Review 26 (02):213-214.
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  97. G. B. Kerferd (1962). Lyman W. Riley: Aristotle Texts and Commentaries to 1700 in the University of Pennsylvania Library: A Catalogue. Pp. 109; 3 Figs. Philadelphia: Pennsylvania University Press (London: Oxford University Press), 1961. Cloth, 30s. Net. [REVIEW] The Classical Review 12 (03):307-.
  98. Inna Kupreeva (2009). Stoic Themes in Peripatetic Physics? In Ricardo Salles (ed.), God and Cosmos in Stoicism. Oxford University Press.
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  99. Inna Kupreeva (2003). Alexander of Aphrodisias on the Cosmos. Ancient Philosophy 23 (2):482-486.
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  100. Inna Kupreeva (2003). Life's Form. Ancient Philosophy 23 (2):495-500.
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