Download e-book for kindle: Ammonius : on Aristotle on interpretation 1-8 by Ammonius, David A. Blank

By Ammonius, David A. Blank

ISBN-10: 0715626574

ISBN-13: 9780715626573

ISBN-10: 1306723914

ISBN-13: 9781306723916

ISBN-10: 1472501845

ISBN-13: 9781472501844

ISBN-10: 1472558448

ISBN-13: 9781472558442

Aristotle's On Interpretation, the centrepiece of his good judgment, examines the connection among conflicting pairs of statements. the 1st 8 chapters, analysed during this quantity, clarify what statements are, ranging from their uncomplicated elements - the phrases - and dealing as much as the nature of adversarial affirmations and negations.
Ammonius, who in his potential as Professor at Alexandria from round advert 470 taught just about all the nice sixth-century commentators, left simply this one statement in his personal identify, even supposing his lectures on different works of Aristotle were written up via his scholars, who incorporated Philoponus and Asclepius. His rules on Aristotle's On Interpretation were derived from his personal instructor, Proclus, and partially from the nice misplaced remark of Porphyry. the 2 most vital extant commentaries on On Interpretation, of which this can be one (the different being by means of Boethius) either draw on Porphyry's paintings, which might be to some degree reconstructed for them

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Example text

150 <‘When nothing is added’> 20 25 One must note that, having said [16a13-14] that names and verbs themselves resembled thoughts without compounding or division, he did not add what would follow about sentences consisting of names and verbs, namely that they resemble thoughts with compounding or division. Not that he left it out entirely, but he indicated (endeiknusthai) by saying ‘when nothing is added’. 151 Now, since we have dealt with these matters completely, we must next move to the study of the name and verb and the rest of what Aristotle promised in the preface that he would teach us.

100 Translation 29 Likeness differs from symbol in that it wants to image (apeikonizesthai) the very nature of a thing as far as possible and it is not in our power to change it (for if the painted likeness of Socrates in a picture does not have his baldness, snub nose and bulging eyes, it would not be called his likeness), while a symbol or sign (the Philosopher calls it both) is entirely up to us (eph’ hêmin), given that it arises from our invention (epinoia) alone. For example, both the hearing of the trumpet and the hurling of a torch can be symbols of when the opposing troops must join101 battle, as Euripides says: 20,1 5 10 but when the torch was released, like an Etruscan trumpet’s sound, it was the sign (sêma) for bloody battle,102 but one can posit it also putting forward one’s spear, releasing an arrow or ten thousand other things.

37,1 5 10 Nor does Aristotle prescribe any differently from this when he says here that no name is ‘by nature’. For he denies of them the sense of ‘by nature’ which the Heracliteans were advocating, just as Plato did, 15 46 20 25 Translation and he would not have declined to call them ‘by nature’ in the same sense as the divine Plato does. He makes this clear in many of his treatises, where he attempts to show that names are consonant with things. ).

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Ammonius : on Aristotle on interpretation 1-8 by Ammonius, David A. Blank

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