A great mass of literature has been produced to explain and clarify the works of Aristotle, especially during the ancient and medieval eras. The pupils of Aristotle (384–322 BC) were the first to comment on his writings, a tradition which was continued by the Peripatetic school throughout the Hellenistic and Roman periods. The Neoplatonists of the Later Roman Empire wrote many commentaries on Aristotle, attempting to incorporate him into their philosophy. Although Ancient Greek commentaries are considered the most useful, commentaries continued to be written by the Christian scholars of the Byzantine Empire and by the many Islamic philosophers and Western scholastics who had inherited his texts.
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👉 Commentaries on Aristotle in the context of Aristotelianism
Aristotelianism (/ˌærɪstəˈtiːliənɪzəm/ ARR-i-stə-TEE-lee-ə-niz-əm) is a philosophical tradition inspired by the work of Aristotle, usually characterized by deductive logic and an analytic inductive method in the study of natural philosophy and metaphysics. It covers the treatment of the social sciences under a system of natural law. It answers why-questions by a scheme of four causes, including purpose or teleology, and emphasizes virtue ethics. Aristotle and his school wrote tractates on physics, biology, metaphysics, logic, ethics, aesthetics, poetry, theatre, music, rhetoric, psychology, linguistics, economics, politics, and government. Any school of thought that takes one of Aristotle's distinctive positions as its starting point can be considered "Aristotelian" in the widest sense. This means that different Aristotelian theories (e.g. in ethics or in ontology) may not have much in common as far as their actual content is concerned besides their shared reference to Aristotle.
In Aristotle's time, philosophy included natural philosophy, which preceded the advent of modern science during the Scientific Revolution. The works of Aristotle were initially defended by the members of the Peripatetic school and later on by the Neoplatonists, who produced many commentaries on Aristotle's writings. In the Islamic Golden Age, Avicenna and Averroes translated the works of Aristotle into Arabic and under them, along with philosophers such as Al-Kindi and Al-Farabi, Aristotelianism became a major part of early Islamic philosophy.
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Commentaries on Aristotle in the context of John Philoponus
John Philoponus (Greek: /fɪˈlɒpənəs/; Ἰωάννης ὁ Φιλόπονος, Ioánnis o Philóponos; c. 490 – c. 570), also known as John the Grammarian or John of Alexandria, was a Coptic Miaphysite philologist, Aristotelian commentator and Christian theologian from Alexandria, Byzantine Egypt, who authored a number of philosophical treatises and theological works. John Philoponus broke from the Aristotelian–Neoplatonic tradition, questioning methodology and eventually leading to empiricism in the natural sciences. He was one of the first to propose a "theory of impetus" similar to the modern concept of inertia over Aristotelian dynamics. He is also the historical founder of what is now called the Kalam cosmological argument.
Later in life Philoponus turned to Christian apologetics, arguing against the eternity of the world in his De opificio mundi, a theory which formed the basis of pagan attacks on the Christian doctrine of Creation. He also wrote on Christology, espousing a Miaphysite view. His by-name ὁ Φιλόπονος translates as "lover of toil", i.e. "diligent," referring to a miaphysite confraternity in Alexandria, the philoponoi, who were active in debating pagan (i.e. Neoplatonic) philosophers.
Commentaries on Aristotle in the context of Ammonius Hermiae
Ammonius Hermiae (/əˈmoʊniəs/; Ancient Greek: Ἀμμώνιος ὁ Ἑρμείου, romanized: Ammōnios ho Hermeiou, lit. 'Ammonius, son of Hermias'; c. 440 – between 517 and 526) was a Greek philosopher from Alexandria in the eastern Roman empire during Late Antiquity. A Neoplatonist, he was the son of the philosophers Hermias and Aedesia, the brother of Heliodorus of Alexandria and the grandson of Syrianus. Ammonius was a pupil of Proclus in Roman Athens, and taught at Alexandria for most of his life, having obtained a public chair in the 470s.
According to Olympiodorus of Thebes's Commentaries on Plato's Gorgias and Phaedo texts, Ammonius gave lectures on the works of Plato, Aristotle, and Porphyry of Tyre, and wrote commentaries on Aristotelian works and three lost commentaries on Platonic texts. He is also the author of a text on the astrolabe published in the Catalogus Codicum Astrologorum Graecorum, and lectured on astronomy and geometry. Ammonius taught numerous Neoplatonists, including Damascius, Olympiodorus of Thebes, John Philoponus, Simplicius of Cilicia, and Asclepius of Tralles. Also among his pupils were the physician Gessius of Petra and the ecclesiastical historian Zacharias Rhetor, who became the bishop of Mytilene.
Commentaries on Aristotle in the context of Simplicius of Cilicia
Simplicius of Cilicia (/sɪmˈplɪʃiəs/; Greek: Σιμπλίκιος ὁ Κίλιξ; c. 480 – c. 540) was a disciple of Ammonius Hermiae and Damascius, and was one of the last of the Neoplatonists. He was among the pagan philosophers persecuted by Justinian in the early 6th century, and was forced for a time to seek refuge in the Persian court, before being allowed back into the empire. He wrote extensively on the works of Aristotle. Although his writings are all commentaries on Aristotle and other authors, rather than original compositions, his intelligent and prodigious learning makes him the last great philosopher of pagan antiquity. His works have preserved much information about earlier philosophers which would have otherwise been lost.