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  1. Paolo Accattino (2009). Alexander of Aphrodisias as an Interpreter of Aristotle's De Anima. Estudios de Filosofía 40:53-77.
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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. Antonina M. Alberti & R. W. Sharples (eds.) (1999). Aspasius: The Earliest Extant Commentary on Aristotles's Ethics. W. De Gruyter.
    This book comprises essays on the nature of Aspasiusa (TM) commentary, his interpretation of Aristotle, and his own place in the history of thought.
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  7. Alexander (2006). On Aristotle's "Prior Analytics 1.23-31". Cornell University Press.
  8. Alexander (2000). On Aristotle's "on Sense Perception". Cornell University Press.
  9. Alexander (1999). On Aristotle's "Prior Analytics". Cornell University Press.
  10. Alexander (1991). On Aristotle's Prior Analytics 1.1-. Cornell University Press.
  11. Alexander (1989). On Aristotle's Metaphysics. Cornell University Press.
  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. 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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  14. 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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  15. Ammonius (1998). On Aristotle's on Interpretation. Cornell University Press.
  16. Ammonius (1996). On Aristotle's on Interpretation 1-. Cornell University Press.
  17. Ignacio Angelelli (1996). Kevin L. Flannery, SJ, Ways Into the Logic of Alexander of Aphrodisias. [REVIEW] Philosophy in Review 16 (5):345-347.
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  18. 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.
  19. John Peter Anton (1969). Ancient Interpretations of Aristotle's Doctrine of Homonyma. Journal of the History of Philosophy 7 (1):1-18.
  20. 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. 101--163.
  21. George Arabatzis (2002). Gerasimos Santas, Goodness and Justice: Plato, Aristotle, and the Moderns. Philosophical Inquiry 24 (3-4):126-128.
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  22. Supplementum Aristotelicum (2000). Alexander of Aphrodisias, De Intellectu 110.4:'I Heard This From Aristotle'. A Modest Proposal. Classical Quarterly 50:252-256.
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  23. 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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  24. Aspasius (2006). On Aristotle's "Nicomachean Ethics 1-4, 7-8". Cornell University Press.
  25. Aspasius (2001). On Aristotle Nicomachean Ethics. In David Konstan, Aspasius & Michael (eds.), On Aristotle's Nicomachean Ethics 8 And. Cornell University Press.
  26. 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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  27. Averroes (2010). On Aristotle's "Metaphysics": An Annotated Translation of the So-Called "Epitome". Walter 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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  28. Ivars Avotins (1980). Alexander of Aphrodisias on Vision in the Atomists. Classical Quarterly 30 (02):429-.
    In discussing the atomists' theory of vision modern accounts have quite neglected to take into account two sections of Alexander of Aphrodisias on this topic. Nearly identical in length and content, they contain objections to the atomist theory of vision by means of the . In form they consist of a series of questions purporting to contain atomist doctrine. Each question is followed by objections to its subject-matter. Most of the questions contain doctrine known to us already from other sources.
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  29. C. E. B. (1964). Short Commentary on Aristotle's Prior Analytics. Review of Metaphysics 17 (4):623-623.
  30. Allan Bäck (1996). Ammonius. On Aristotle's On Interpretation 1-8. Review of Metaphysics 50 (2):384-385.
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  31. 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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  32. 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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  33. 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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  34. 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. 101--131.
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  35. Jonathan Barnes & Miriam Griffin (eds.) (1999). Philosophia Togata Ii: Plato and Aristotle at Rome. Clarendon Press.
    This volume, which gathers together nine interdisciplinary papers delivered at a series of seminars on philosophy and Roman society in the University of Oxford, explores the role of Platonism and Aristotelianism in Roman intellectual, cultural, and political life from the second century BC to the third century AD.
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  36. Jonathan Barnes & Miriam T. Griffin (eds.) (1997). Philosophia Togata. Oxford University Press.
    The mutual interaction of philosophy and Roman political and cultural life has aroused more and more interest in recent years among students of classical literature, Roman history, and ancient philosophy. In this volume, which gathers together some of the papers originally delivered at a series of seminars in the University of Oxford, scholars from all three disciplines explore the role of Platonism and Aristotelianism in Roman intellectual, cultural, and political life from the second century BC to the third century AD.
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  37. 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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  38. H. Belloc, J. Bentham & N. Block (2005). Alexander of Aphrodisias 282-93 Mantissa (Book 2 of On the Soul) 282-93 Ethical Problems 284 and Academic Scepticism 287-9. [REVIEW] In Christopher Gill (ed.), Virtue, Norms, and Objectivity: Issues in Ancient and Modern Ethics. Oxford University Press. 287--319.
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  39. Linos G. Benakis (2009). The Aristotelian Ethics in Byzantium. In Charles Barber & David Jenkins (eds.), Medieval Greek Commentaries on the Nicomachean Ethics. Brill. 101--63.
  40. Luca Bianchi (ed.) (2011). Christian Readings of Aristotle From the Middle Ages to the Renaissance. Brepols.
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  41. 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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  42. 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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  43. 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.
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  44. 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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  45. H. J. Blumenthal (1977). Neoplatonic Interpretations of Aristotle on "Phantasia". Review of Metaphysics 31 (2):242 - 257.
  46. H. J. Blumenthal (1976). Neoplatonic Elements in the "de Anima" Commentaries. Phronesis 21 (1):64 - 87.
  47. H. J. Blumenthal (1976). Neoplatonic Elements in the De Anima Commentaries1. Phronesis 21 (1):64-87.
  48. 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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  49. 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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  50. István Bodnár (1997). Alexander of Aphrodisias on Celestial Motions. Phronesis 42 (2):190 - 205.
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