Themistius : on Aristotle On the soul by Robert B. Todd
By Robert B. Todd
Themistius ran his philosophical institution in Constantinople in the course of the fourth century A.D. His paraphrases of Aristotle's writings are in contrast to the frilly commentaries produced by means of Alexander of Aphrodisias, or the later Neoplatonists Simplicius and Philoponus. His target used to be to supply a transparent and self reliant restatement of Aristotle's textual content which might be available as an simple exegesis. yet he additionally discusses very important philosophical difficulties, studies and disagrees with different commentaries together with the misplaced statement of Porphyry, and gives interpretations of Plato.
Themistius' paraphrase of Aristotle's at the Soul is his most crucial and influential paintings. it's also the 1st extant remark in this paintings of Aristotle to outlive from antiquity. A rival to that of Alexander of Aphrodisias, it represents one of many major interpretations of Aristotle's idea of the mind, which was once debated during the heart a long time and the Renaissance. It is still an incredible textual content for the reconstruction of Aristotle's philosophical psychology this day
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Additional resources for Themistius : on Aristotle On the soul
Example text
1)3 If everything that causes movement is also moved, then it must either be moved by itself or by something else. But it is not necessary that it be moved by something else, since the reasoning will then proceed to infinity. Yet it is impossible for it to be moved by itself, since anything self-moved either causes movement in [15] one [part] of itself, while being moved in another, or [does so] in the same [part]. Now if in another [part], there will be some [part] of it that only causes movement but is not moved, something the [Platonists] think impossible.
16 For the soul does not of course come into existence by the divided [nature] being 26 Translation destroyed along with the undivided, and by [each] destroying its inherent capacity (dunamis) in combining to produce a uniquely defining quality in the blend. Rather, it is because the nature of the rational soul is inferior to the intellect, but far superior to the non-rational capacities, since it has an affinity with both, as also do things that are blended in relation to the elements from which they were blended.
He is quite explicit about causing movement (‘all things were together and intellect on its approach segregated them’),29 while knowing is above all unique to intellect. 13,21 (405a19-25) Thales seems to believe that the soul is something with a capacity for causing movement, if indeed he said that iron was attracted by the Heraclean stone just because that stone has a soul. Similarly both Anaximines and Diogenes, and all who say that the soul is air, try to maintain that it causes movement because it is rarefied, and has knowledge because it is posited as a first principle.