Results for 'Nemesius'

14 found
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  1. De Natura Hominis, Graece Et Latine.Emesenus Nemesius - 1967 - G. Olms.
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  2.  39
    APPENDIX: Some Texts From Nemesius' Treatise On the Nature of Man.Anton C. Fegis - 1962 - The Saint Augustine Lecture Series:73-82.
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  3.  10
    A Teubner Of Nemesius[REVIEW]A. Meredith - 1989 - The Classical Review 39 (1):39-40.
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  4.  17
    A Teubner of Nemesius M. Morani: Nemesius, De Natura Hominis. (Bibliotheca Teubneriana.) Pp. Xix + 183. Leipzig: Teubner, 1987. 60 M. [REVIEW]A. Meredith - 1989 - The Classical Review 39 (01):39-40.
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  5.  16
    Nemesius: On the Nature of Man. Translated with Introduction and Notes by R. W. Sharples and P. J. Van der Eijk and The Life of Severus by Zachariah of Mutilene. Translated with Introduction by Lena Ambjörn. [REVIEW]David Meconi - 2011 - Heythrop Journal 52 (3):462-462.
  6. L'origine de l'Ame Chez Némésius d'Émèse.Eric Joly - 2004 - Dionysius 22:133-148.
  7. Studies in Nemesius.Benedict Einarson - 1932
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  8.  2
    Nemesios von Emesa: Quellenforschungen zum Neuplatonismus und seinen Anfangen bei Poseidonios.W. W. Jaeger - 1914 - Journal of Hellenic Studies 34:347.
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  9.  18
    Toward the Philosophy of Creation: Maximus the Confessor.Vladimir Cvetkovic - 2011 - Filozofija I Društvo 22 (4):127-155.
    The article aims to present the philosophical argumentation in favor of the Christian idea of the creation of the world exposed in the work of the seventh century author Maximus the Confessor. Maximus the Confessor developed his doctrine of creation on the basis of the philosophical arguments of his Christian predecessors, above all, Gregory of Nyssa, Nemesius of Emesa and Dionysius the Areopagite. The core of Maximus’ argumentation on the creation of the world is similar to the position of (...)
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  10.  2
    Porphyre sur la Providence.Michael Chase - 2015 - Chôra 13:125-147.
    Studies the doctrine of providence of the Neoplatonic philosopher Porphyry of Tyre. Following a survey of Hellenistic theories of fate and providence, the doctrine of destiny ex hupotheseos, developed on the basis of Plato’s dialogues, is examined : according to it, our acts are free, but their consequences are necessary. As an integral part of Middle Platonic philosophy, this theory was probably transmitted to Late Antiquity by Porphyry. We then move on to examine Porphyry’s treatise On what depends on us, (...)
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  11.  10
    Al-Anṭākī's Use of the Lost Arabic Version of Philoponus'contra Proclum.Elvira Wakelnig - 2013 - Arabic Sciences and Philosophy 23 (2):291-317.
    Ibn al-Fa's Kitmin, the Book of the Delight of the Believer preserves, in the first part, in at least three of its 100 philosophical and theological problems, passages from the hitherto lost Arabic version of Philoponus' De Aeternitate mundi contra Proclum. All quotations are taken from the refutation of the first proof, one of them from the beginning which is also lost in Greek. For this latter passage a parallel is found in al-Isfiz who draws on the same Philoponus source (...)
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  12.  8
    Alexander of Aphrodisias, De Fato: Some Parallels.R. W. Sharples - 1978 - Classical Quarterly 28 (02):243-.
    As was first pointed out by Gercke, there are close parallels, which clearly suggest a common source, between Apuleius, de Platone 1.12, the treatise On Fate falsely attributed to Plutarch, Calcidius' excursus on fate in his commentary on Plato's Timaeus, and certain sections of the treatise de Natura hominis by Nemesius. Gercke traced the doctrines common to these works to the school of Gaius; recently however Dillon has pointed out that, while Albinus shares with these works the characteristic Middle-Platonic (...)
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  13. Premnon Physicon: Versione Latina Del Peri Physeos Anthropoi di Nemesio.Nemesius - 2011 - Edizioni di Storia E Letteratura.
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  14. Alexander of Aphrodisias, De Fato: Some Parallels.R. Sharples - 1978 - Classical Quarterly 28 (2):243-266.
    As was first pointed out by Gercke, there are close parallels, which clearly suggest a common source, between Apuleius, de Platone 1.12, the treatise On Fate falsely attributed to Plutarch, Calcidius' excursus on fate in his commentary on Plato's Timaeus, and certain sections of the treatise de Natura hominis by Nemesius. Gercke traced the doctrines common to these works to the school of Gaius; recently however Dillon has pointed out that, while Albinus shares with these works the characteristic Middle-Platonic (...)
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