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  1. Categories in Alexander of Aphrodisias.Luca Gili - 2020 - Ancient Philosophy 40 (2):453-468.
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  2. Ancient Theories of Freedom and Determinism.Tim O'Keefe - 2020 - Stanford Encyclopedia of Philosophy:00-00.
    A fairly long (~15,000 word) overview of ancient theories of freedom and determinism. It covers the supposed threat of causal determinism to "free will," i.e., the sort of control we need to have in order to be rightly held responsible for our actions. But it also discusses fatalistic arguments that proceed from the Principle of Bivalence, what responsibility we have for our own characters, and god and fate. Philosophers discussed include Aristotle, Epicurus, the Stoics, Carneades, Alexander of Aphrodisias, and Plotinus. (...)
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  3. La providencia de los dioses según Alejandro de Afrodisias.David Torrijos-Castrillejo - 2020 - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España] 53:345-365.
    En este artículo se toma en consideración la noción de providencia en Alejandro de Afrodisias, como hito principal de los esfuerzos del aristotelismo para responder a la noción estoica de “destino” o “hado”. Se tienen en cuenta los precedentes aristotélicos sobre este tema, sobre todo el tratado _De mundo_. El aristotelismo siempre ha recalcado la mayor sujeción al poder divino de los cielos respecto del mundo sublunar, pero será Alejandro quien convierta esta providencia primariamente concentrada en el cielo en una (...)
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  4. The Physiology of Vision in Alexander’s Commentary on the De Sensu.Alan Towey - 2019 - Ancient Philosophy 39 (1):211-223.
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  5. Alexander of Aphrodisias on Pleasure and Pain in Aristotle.Wei Cheng - 2018 - In William Harris (ed.), Pleasure and Pain in Classical Times. Leiden: pp. 174-200..
  6. Alexander of Aphrodisias on Fate, Providence and Nature.David Torrijos-Castrillejo - 2017 - Forum. Supplement to Acta Philosophica 3:7-18.
    To study the influence of divinity on cosmos, Alexander uses the notions of ‘fate’ and ‘providence,’ which were common in the philosophy of his time. In this way, he provides an Aristotelian interpretation of the problems related to such concepts. In the context of this discussion, he offers a description of ‘nature’ different from the one that he usually regards as the standard Aristotelian notion of nature, i.e. the intrinsic principle of motion and rest. The new coined concept is a (...)
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  7. Categorical Μὴ Κατὰ Χρόνον Propositions in Alexander of Aphrodisias’ Modal Syllogistic.Luca0 Gili - 2015 - Apeiron 48 (4):1-17.
    Journal Name: Apeiron Issue: Ahead of print.
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  8. Aristotle and Alexander on Perceptual Error.Mark A. Johnstone - 2015 - Phronesis 60 (3):310-338.
    Aristotle sometimes claims that the perception of special perceptibles by their proper sense is unerring. This claim is striking, since it might seem that we quite often misperceive things like colours, sounds and smells. Aristotle also claims that the perception of common perceptibles is more prone to error than the perception of special perceptibles. This is puzzling in its own right, and also places constraints on the interpretation of. I argue that reading Alexander of Aphrodisias on perceptual error can help (...)
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  9. Alexander of Aphrodisias on Aristotle's Theory of the Stoic Indemonstrables.Susanne Bobzien - 2014 - In M. Lee (ed.), Strategies of Argument: Essays in Ancient Ethics, Epistemology, and Logic. Oxford University Press. pp. 199-227.
    ABSTRACT: Alexander of Aphrodisias’ commentaries on Aristotle’s Organon are valuable sources for both Stoic and early Peripatetic logic, and have often been used as such – in particular for early Peripatetic hypothetical syllogistic and Stoic propositional logic. By contrast, this paper explores the role Alexander himself played in the development and transmission of those theories. There are three areas in particular where he seems to have made a difference: First, he drew a connection between certain passages from Aristotle’s Topics and (...)
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  10. Review of "Alexander of Aphrodisias on the Soul, Part I,” Trans. Victor Caston". [REVIEW]Caleb Cohoe - 2014 - Journal of the History of Philosophy 52 (1):163-164.
  11. ALEXANDER OF APHRODISIAS - V. Caston Alexander of Aphrodisias: On the Soul. Part I: Soul as Form of the Body, Parts of the Soul, Nourishment, and Perception. Pp. Viii + 248. London: Bristol Classical Press, 2012. Cased, £70. ISBN: 978-1-78093-024-4. [REVIEW]Gweltaz Guyomarc'H. - 2013 - The Classical Review 63 (2):400-402.
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  12. Les sources post-hellénistiques du questionnaire de Porphyre.Gweltaz Guyomarc’H. - 2013 - Methodos. Savoirs Et Textes 13 (13).
    At the beginning of his Isagoge, Porphyry establishes a famous set of questions concerning genera and species, which is the origin of the medieval “Quarrel of universals”. But this text gave rise to difficulty for interpreters: does Porphyry, when elaborating this set of questions, refer to historical positions or does he offer these alternatives in a lingua franca, which would be neutral from a doctrinal point of view? This article focusing on the first of the three alternatives raised by Porphyry (...)
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  13. Il lessico dell astrazione in Alessandro di Afrodisia.Chiara Militello - 2013 - Giornale Critico Della Filosofia Italiana 9 (2):302-321.
    This article is about the terms used in the works traditionally ascribed to Alexander of Aphrodisias to mean the process of abstraction through which intellect separates form and matter. The passages are studied in order to identify what nouns and verbs are used. Since in two works of dubious authorship aphaireô and aphairesis are found, the usage of these terms in the works that can be ascribed with certainty to Alexander is studied. The results obtained are examined in the light (...)
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  14. Neoplatonic Sailors and Peripatetic Ships: Aristotle, Alexander, and Philoponus.Jorge Mittelmann - 2013 - Journal of the History of Philosophy 51 (4):545-566.
    The Opening Chapter of De Anima II, in which Aristotle outlines an extremely general and universally applicable characterization of the soul (κοινότατος λόγος), closes with a perplexing comparison, which seems to contradict the general drift of that definiens1. After carefully arguing that the body-soul relation is a token of the hylomorphic model, which accounts for the substantial unity of every natural compound, Aristotle writes, “[F]urther, it remains unclear [ἄδηλον] whether the soul may not be the actuality of its body in (...)
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  15. Notas sobre a definição do enunciado asseverativo (logos apophantikos) em Aristóteles.Paulo Ferreira - 2011 - Journal of Ancient Philosophy 5 (1).
    In view of Alexander of Aphrodisias’s and Porphyry’s respective positions on the issue, I discuss whether logos apophantikos is to be defined, as DI 4 seems to imply, by its being true or false or rather, as DI 5 seems to imply, by its representing the ontological combination/separation of substrate and attribute through the logical combination/separation of subject and predicate.
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  16. La sillogistica di Alessandro di Afrodisia: sillogistica categorica e sillogistica modale nel commento agli Analitici Primi di Aristotele.Luca Gili - 2011 - Georg Olms Verlag.
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  17. Alexander of Aphrodisias and His Doctrine of the Soul 1400 Years of Lasting Significance.Eckhard Kessler - 2011 - Early Science and Medicine 16 (1):1-93.
    This piece of work intends to shed light on Alexander of Aphrodisias from the second-century Aristotle commentator through the history of Aristotelian psychology up to the sixteenth century's clandestine prompter of the new philosophy of nature. In the millennium after his death the head of the Peripatetic school in Athens served as the authority on Aristotle in the Neo-Platonic school, survived the Arabic centuries of philosophy as Averroes' exemplary exponent of the mortality of the soul and as such was not (...)
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  18. Alexander of Aphrodisias and His Doctrine of the Soul: 1400 Years of Lasting Significance.Eckhard Kessler - 2011 - Brill.
    This piece of work intends to shed light on Alexander of Aphrodisias from the second-century Aristotle commentator through the history of Aristotelian psychology up to the sixteenth century's clandestine prompter of the new philosophy of nature. In the millennium after his death the head of the Peripatetic school in Athens served as the authority on Aristotle in the Neo-Platonic school, survived the Arabic centuries of philosophy as Averroes' exemplary exponent of the mortality of the soul and as such was not (...)
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  19. Alexander of Aphrodisias's Account of Universals and Its Problems.Riin Sirkel - 2011 - Journal of the History of Philosophy 49 (3):297-314.
    The philosophical problem of universals is traditionally framed as the problem about the ontological status of universals. It is often said that the ontological status of universals is a post-Aristotelian problem that was bequeathed to the Middle Ages by a famous sentence in Porphyry's Isagoge. 1 Porphyry raises but then refuses to answer three questions about the ontological status of genera and species, saying that they are too "deep" for the present investigation. 2 Although Porphyry is the first to announce (...)
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  20. Alexander of Aphrodisias de Anima - Bergeron, Dufour Alexandre d'Aphrodise: De L''me. Pp. 416. Paris: Librairie Philosophique J. Vrin, 2008. Paper, €45. ISBN: 978-2-7116-1973-3. [REVIEW]Frederic M. Schroeder - 2010 - The Classical Review 60 (1):84-86.
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  21. Receptive Reason: Alexander of Aphrodisias on Material Intellect.Miira Tuominen - 2010 - Phronesis 55 (2):170-190.
    According to Alexander of Aphrodisias, our potential intellect is a purely receptive capacity. Alexander also claims that, in order for us to actualise our intellectual potentiality, the intellect needs to abstract what is intelligible from enmattered perceptible objects. Now a problem emerges: How is it possible for a purely receptive capacity to perform such an abstraction? It will be argued that even though Alexander's reaction to this question causes some tension in his theory, the philosophical motivation for it is a (...)
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  22. Alexander of Aphrodisias as an Interpreter of Aristotle's De Anima.Paolo Accattino - 2009 - Estudios de Filosofía (Universidad de Antioquia) 40:53-77.
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  23. The Problem of Title of the «Posterior Analytics», and Thoughts From Commentators.Owen Goldin - 2009 - Documenti E Studi Sulla Tradizione Filosofica Medievale 20:127-147.
    The Prior and Posterior Analytics were entitled Ta Analutika by Aristotle himself. But it is not at all clear what Aristotle had in mind in grouping these two works together and in giving them this common title. This question was discussed at length by the ancient Greek commentators on Aristotle. Two main possibilities emerged. The first is that taken by Alexander of Aphrodisias, Ammonius, and Philoponus in his commentary on APr. According to this line of thought, Aristotle has in mind (...)
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  24. The Cause of Human Action According to Alexander of Aphrodisias, Mantissa 23 and De Fato 15.Carlo Natali - 2009 - Estudios de Filosofía (Universidad de Antioquia) 40:159-181.
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  25. Alexander Aphrodisiensis, "de Anima Libri Mantissa": A New Edition of the Greek Text with Introduction and Commentary.H. G. Alexander Aphrodisiensis - 2008 - De Gruyter.
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  26. Alexander, De Anima Libri Mantissa.H. G. Alexander Aphrodisiensis - 2008 - In Alexander Aphrodisiensis, "de Anima Libri Mantissa": A New Edition of the Greek Text with Introduction and Commentary. De Gruyter. pp. 35-142.
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  27. Hylémorphisme et causalité des intelligibles.: Plotin et Alexandre d’Aphrodise.Riccardo Chiaradonna - 2008 - Les Etudes Philosophiques 86 (3):379-397.
    Résumé — En Enn., VI, 3 [44], 5, Plotin fait usage de doctrines péripatéticiennes concernant la substance, l’inhérence et la prédication. Ces doctrines correspondent de manière frappante à l’interprétation anti-extensionaliste de la substance physique développée par Alexandre d’Aphrodise contre les thèses des commentateurs plus anciens . Le parallèle entre Plotin et Alexandre ne doit cependant pas conduire à penser que Plotin se borne à suivre les thèses du commentateur, et que leurs doctrines soient donc identiques. Plotin vise plutôt à transposer (...)
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  28. Le visage du divin : la forme pure selon Alexandre d'Aphrodise.Gweltaz Guyomarc'H. - 2008 - Les Etudes Philosophiques 86 (3):323.
    In his De anima, Alexander of Aphrodisias identifies the active intellect with the first mover and describes this “first cause” as an immaterial and separate form. In this article, we try to explain the differences between Aristotle and Alexander on this point. Aristotle never defines the first mover as a form but claims that its being is actuality. How is it possible for Alexander, well known for being “the Commentator par excellence”, to assert such a thesis which seems dangerously close (...)
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  29. Alexander Aphrodisiensis, de Anima Libri Mantissa : A New Edition of the Greek Text, with Introduction and Commentary.Alexander of Aphrodisias - 2008 - Walter de Gruyter.
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  30. Commentario alla Metafisica di Aristotele. Alexander - 2007 - Bompiani.
    Italian translation with facing Greek text of Alexander's commentary on Aristotle's Metaphysics I-V, and of pseudo-Alexander's commentary on the remaining books of the Metaphysics.
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  31. Essentialisme: Alexandre d'Aphrodise Entre Logique, Physique Et Cosmologie.Marwan Rashed - 2007 - Walter de Gruyter.
    This book is the first study of the ontological system of Alexander of Aphrodisias (floruit c. 200 AD), famous for his commentaries on the works of Aristotle.
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  32. On Aristotle's "Prior Analytics 1.23-31". Alexander - 2006 - Cornell University Press.
  33. Positioning Heaven: The Infidelity of a Faithful Aristotelian.Jon McGinnis - 2006 - Phronesis 51 (2):140-161.
    Aristotle's account of place in terms of an innermost limit of a containing body was to generate serious discussion and controvery among Aristotle's later commentators, especially when it was applied to the cosmos as a whole. The problem was that since there is nothing outside of the cosmos that could contain it, the cosmos apparently could not have a place according to Aristotle's definition; however, if the cosmos does not have a place, then it is not clear that it could (...)
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  34. De Anima Ii (Mantissa). Alexander - 2005 - Edizioni Dell'orso.
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  35. Alexander of Aphrodisias 282-93 Mantissa (Book 2 of On the Soul) 282-93 Ethical Problems 284 and Academic Scepticism 287-9. [REVIEW]H. Belloc, J. Bentham & N. Block - 2005 - In Christopher Gill (ed.), Virtue, Norms, and Objectivity: Issues in Ancient and Modern Ethics. Oxford University Press. pp. 287--319.
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  36. Supplement to "on the Soul".R. W. Alexander & Sharples - 2004
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  37. Alexander of Aphrodisias. Supplement to "on the Soul".Robert W. Sharples (ed.) - 2004 - Cornell University Press.
    The "Supplement" transmitted as the second book of "On the Soul" by Alexander of Aphrodisias is a collection of short texts on a wide range of topics from psychology, including the general hylomorphic account of soul and its faculties, and the theory of vision; questions in ethics ; and issues relating to responsibility, chance and fate. One of the texts in the collection, "On Intellect", had a major influence on medieval Arabic and Western thought, greater than that of Alexander's "On (...)
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  38. Alexander of Aphrodisias as a Textual Witness: The Commentary on the De Sensu.David Bloch - 2003 - Cahiers de l'Institut du Moyen-Âge Grec Et Latin 74:21-38.
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  39. Alexander of Aphrodisias on the Cosmos. Alexander - 2001 - Brill Academic.
    This volume contains the Arabic translations of a lost treatise by Alexander of Aphrodisias (c. AD 200) "On the Principles of the Universe" with English translation, introduction and commentary. It also includes an Arabic and Syriac glossary. The introduction and commentary deal in detail with the manuscripts, the translators and the exegetical tendencies of the text, as well as with its reception in Arabic philosophy. The main theme of the work is the motion of the heavenly bodies and their influence (...)
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  40. Alexander of Aphrodisias. On Aristotle’s Prior Analytics 1.8–13. [REVIEW]Leo J. Elders - 2001 - Review of Metaphysics 54 (4):901-902.
  41. On Aristotle's "on Sense Perception". Alexander - 2000 - Cornell University Press.
  42. Alexander of Aphrodisias, De Intellectu 110.4:'I Heard This From Aristotle'. A Modest Proposal.Supplementum Aristotelicum - 2000 - Classical Quarterly 50:252-256.
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  43. Why the Order of the Figures of the Hypothetical Syllogisms Was Changed.Susanne Bobzien - 2000 - Classical Quarterly 50 (01):247-251.
    ABSTRACT: At the turn of the second century AD there existed two different views on the ordering of the figures of the (wholly) hypothetical syllogisms. One goes back to Theophrastus, whereas the other (adopted e.g. by Alexander of Aphrodisias and Alcinous) seems to have been the result of a later change. This reversal of the order of figures has so far not received a satisfactory explanation. In this paper I show how it came about.
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  44. On Aristotle's "Prior Analytics". Alexander - 1999 - Cornell University Press.
  45. A New Manuscript of Pseudo-Philoponus' Commentary on Aristotle's Metaphysics Containing a Hitherto Unknown Ascription of the Work.Stefan Alexandru - 1999 - Phronesis 44 (4):347-352.
  46. Alexander von Aphrodisias.Gregor Damschen - 1999 - In Franco Volpi (ed.), Großes Werklexikon der Philosophie. Stuttgart: Kröner. pp. 31-33.
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  47. Flannery Ways Into the Logic of Alexander of Aphrodisias. Leiden: Brill, 195. Pp. Xxiv + 170. Fl. 120/$86.75. 9004099980. [REVIEW]Pamela M. Huby - 1998 - Journal of Hellenic Studies 118:232-233.
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  48. Ways Into the Logic of Alexander of Aphrodisias.Victoria Voytko - 1998 - Review of Metaphysics 52 (1):145-146.
    This study of three central themes in the logic of Alexander of Aphrodisias, the greatest of the ancient Aristotelian commentators, provides insight not only into Aristotle's logical writings but also into the tradition of scholarship which they spawned.
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  49. Alexander on Soul P. Accattino, P. Donini (edd.): Alessandro di Afrodisia: ĽAnima: traduzione, introduzione e commento. (Biblioteca Universale Laterza, 447.) Pp. xxxvi + 324. Rome, Bari: Laterza, 1996. Paper, L. 58,000. ISBN: 88-420-4843-7. [REVIEW]R. W. Sharples - 1997 - The Classical Review 47 (02):294-295.
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  50. Kevin L. Flannery, SJ, Ways Into the Logic of Alexander of Aphrodisias. [REVIEW]Ignacio Angelelli - 1996 - Philosophy in Review 16 (5):345-347.
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