By Aeneas of Gaza, Zacharias of Mytilene
50 years prior to Philoponus, Christians from Gaza, trying to impact Alexandrian Christians, defended the Christian trust in resurrection and the finite period of the area, and attacked rival Neoplatonist perspectives. Aeneas addresses an strange model of the foodstuff chain argument opposed to resurrection, that bodies gets eaten by means of different creatures. Zacharias assaults the Platonist examples of synchronous construction, that have been the creation of sunshine, of shadow, and of a footprint within the sand. a fraction survives of a 3rd Gazan contribution by way of Procopius. Zacharias lampoons the Neoplatonist professor in Alexandria, Ammonius, and claims a number one position within the revolt which ended in the cleverest Neoplatonist, Damascius, fleeing to Athens. It used to be in simple terms Philoponus, despite the fact that, who was once in a position to embarrass the Neoplatonists through arguing opposed to them on their lonesome terms.
This quantity includes an English translation of the works by means of Aeneas of Gaza and Zacharias of Mytilene, followed by means of an in depth advent, explanatory notes and a bibliography.
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Extra resources for Aeneas of Gaza: Theophrastus with Zacharias of Mytilene: Ammonius (Ancient Commentators on Aristotle)
Reminiscences of the Phaedrus, therefore, frame the dialogue, but that is only the beginning. There may be another significant echo just after the introductory phrase, at the beginning of the opening speech of Aegyptus, where he expresses himself ‘deeply thankful to that wind’ (ê pollen kharin oida tôi pneumati) for bringing Euxitheus to Alexandria. We may recall that Socrates opens the Statesman with a 6 Aeneas of Gaza: Theophrastus very similar phrase (ê pollen kharin opheilô), expressing his deep thanks to Theodorus for introducing him to Theaetetus – though this echo is somewhat less striking than the previous two.
What? Is it not more becoming, for the sake of the good, to put up with the disobedience of the bad, rather than on account of the disorder of the worse to cast aside the good order of the better? Come now, consider this. If some fellow, although ordained to farm and being called a farmer, suddenly runs off from the vines and goes to town, and then takes up with some floozy he meets, brilliant with loveliness and gold ornaments, redolent in perfume, flirting expertly and heaping him with flatteries; if he, struck with amazement, follows after her, forgetting all about his grapes; if, then, his partner in the farming operation, having heard about his colleague’s love affair, attends to his tasks more enthusiastically and looks after the vines all the more assiduously, so as to make up for the lack of his disorderly friend – if you happened to be the master of the property, would you lock out from the house the one who was temperate and kept working because of the one who was infatuated and was carousing in town?
EU. And what would virtue amount to for a soul compelled to serve? For nothing imposed by force is a very good lesson nor is anything which comes about by necessity a suitable subject for commendation. How would man be better off: if he were a stone carried about wherever the mason wished,82 rather than if he produced a note from himself, which the Creator then arranges beautifully in accordance with the harmony of the universe? TH. But I am astonished that, through his hatred of the evil of the worse kind of person, he does not along with it abolish the free power of the better sort.
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