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* Ammonius: On Aristotle's On Interpretation 9, with Boethius: On Aristotle's On Interpretation 9, translated by D. Blank ( Ammonius ) and N. Kretzmann ( Boethius ).
Some Related Sentences
Ammonius and On
Ammonius Grammaticus is the supposed author of a treatise titled Peri homoíōn kai diaphórōn léxeōn ( περὶ ὁμοίων καὶ διαφόρων λέξεων, On the Differences of Synonymous Expressions ), of whom nothing is known.
In the preface to his work On Ends, which is preserved in Porphyry's Life of Plotinus, Longinus himself relates that from his early age he made many journeys with his parents, that he visited many countries and became acquainted with all those who at the time enjoyed a great reputation as philosophers, among whom the most illustrious were Ammonius Saccas, Origen the Pagan, Plotinus, and Amelius.
Philoponus ’ early writings are based on lectures given by Ammonius, but gradually he established his own independent thinking in his commentaries and critiques of Aristotle ’ s On the Soul and Physics.
Ammonius and with
" From that day he stayed continually with Ammonius and acquired so complete a training in philosophy that he became eager to make acquaintance with the Persian philosophical discipline and that prevailing among the Indians.
Hierocles, writing in the 5th century, states that Ammonius ' fundamental doctrine was that Plato and Aristotle were in full agreement with each other:
There he was dissatisfied with every teacher he encountered until an acquaintance suggested he listen to the ideas of Ammonius Saccas.
He had received his training partly in Alexandria, under Ammonius, partly in Athens, as a disciple of Damascius ; and it was probably in one of these two cities that he subsequently took up his abode ; for, with the exception of these cities and Constantinople, it would have been difficult to find a town which possessed the collections of books he needed, and he is unlikely to have gone to Constantinople.
However, Papias's millennialism ( according to Anastasius of Sinai, along with Clement of Alexandria and Ammonius he understood the Six Days ( Hexaemeron ) and the account of Paradise as referring mystically to Christ and His Church ) was nearer in spirit to the actual Christianity of the sub-apostolic age, especially in western Anatolia ( e. g., Montanism ), than Eusebius realized.
The French scholar Pierre Courcelle has argued that Boethius studied at Alexandria with the Neo-Platonist philosopher Ammonius Hermiae.
* Ammonius of Alexandria ( Christian ) ( 3rd century AD ), Christian writer confused with Ammonius Saccas
Ammonius and by
In addition, there are some notes of Ammonius ' lectures written by various students which also survive:
This conversion is contested by the Christian writers Jerome and Eusebius, who state that Ammonius remained a Christian throughout his lifetime:
However we are told by Longinus that Ammonius wrote nothing, and if Ammonius was the principal influence on Plotinus, then it is unlikely that Ammonius would have been a Christian.
that the real author was Herennius Philo of Byblus, who was born during the reign of Nero and lived till the reign of Hadrian, and that the treatise in its present form is a revision prepared by a later Byzantine editor, whose name may have been Ammonius.
Besides Ammonius, Plotinus was also influenced by the works of Alexander of Aphrodisias, Numenius, and various Stoics.
The commentary on de Caelo was written before that on the Physica Auscultatio, and probably not in Alexandria, since he mentions in it an astronomical observation made during his stay in that city by Ammonius.
Commentaries on the Almagest were written by Theon of Alexandria ( extant ), Pappus of Alexandria ( only fragments survive ), and Ammonius Hermiae ( lost ).
Of the first two Longinus was a pupil for a long time, but Longinus did not embrace the Neoplatonism then being developed by Ammonius and Plotinus, rather he continued as a Platonist of the old type.
The text includes, in addition to the Gospels, the letter of Jerome to Pope Damasus ( known by its first two words Novum opus ), the prologue to Jerome's commentary on the Book of Matthew, the letter of Eusebius of Caesarea to Carpianus ( Ammonius quidam ) in which Eusebius explains the use of his Canon Tables, prologues to each of the Gospels, tables of capitula for each of the Gospels, tables for each of the Gospels indicating the festivals at which portions of that Gospel should be read, and the Eusebian Canon tables.
Ammonius and .
Ammonius asks Plutarch what he, being a Boeotian, has to say for Cadmus, the Phoenician who reputedly settled in Thebes and introduced the alphabet to Greece, placing alpha first because it is the Phoenician name for ox — which, unlike Hesiod, the Phoenicians considered not the second or third, but the first of all necessities.
Ammonius Hermiae (; c. 440-c. 520 ) was a Greek philosopher, and the son of the Neoplatonist philosophers Hermias and Aedesia.
Ammonius ' father, Hermias, died when he was a child, and his mother, Aedesia, raised him and his brother, Heliodorus, in Alexandria.
Eventually, they returned to Alexandria, where Ammonius, as head of the Neoplatonist school in Alexandria, lectured on Plato and Aristotle for the rest of his life.
According to Damascius, during the persecution of the pagans at Alexandria in the late 480's, Ammonius made concessions to the Christian authorities so that he could continue his lectures.
Damascius, who scolds Ammonius for the agreement that he made, does not say what the concessions were, but it may have involved limitations on the doctrines he could teach or promote.
Ammonius cites Iamblichus who said knowledge is intermediate between the knower and the known, since it is the activity of the knower concerning the known.
Ammonius Saccas ( 3rd century AD ) () was a Greek philosopher from Alexandria who was often referred to as one of the founders of Neoplatonism.
Later Christian writers stated that Ammonius was a Christian, but it is now generally assumed that there was a different Ammonius of Alexandria who wrote biblical texts.
Ammonius and ).
On and Aristotle's
Two treatises are sometimes erroneously attributed to him, one On Emotions, the other a commentary on Aristotle's Ethics ( really by Constantine Palaeocapa in the 16th century, or by John Callistus of Thessalonica ).
Kepler described his new astronomy as " celestial physics ", as " an excursion into Aristotle's Metaphysics ", and as " a supplement to Aristotle's On the Heavens ", transforming the ancient tradition of physical cosmology by treating astronomy as part of a universal mathematical physics.
The earliest known formulation is Aristotle's principle of non-contradiction, first proposed in On Interpretation, where he says that of two contradictory propositions ( i. e. where one proposition is the negation of the other ) one must be true, and the other false.
For an expanded account of Zeno's arguments as presented by Aristotle, see Simplicius ' commentary On Aristotle's Physics.