By Dorothea Frede, Andre Laks
Articles during this quantity, orginally awarded on the 1998 Symposium Hellenisticum in Lille, speak about theological questions that have been imperative to the doctrines of the dominant colleges within the Hellenistic age, resembling the lifestyles of the gods, their nature, and their predicament for humankind.
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Extra resources for Traditions of theology : studies in Hellenistic theology, its background and aftermath
The Cambridge History of Hellenistic Philosophy, Cambridge 1999, 452-478, at 452453. Mansfeld 1992b, 331-333 points out that Theophrastus recognised some imperfection even in the heavens (Thphr. Metaph. 10a27, 11b17) and that Theophrastus’ successor Strato went further in denying divine involvement in the natural processes of any part of the universe. Those who allowed Aristotle providence over the heavens, though not over the sublunary region, disregarded this trend. One might explain this by saying that they were concerned to report Aristotle’s views, in a way that Theophrastus and Strato were not; that this should be so already for Critolaus is significant for the change in the way in which the Lyceum saw its own relation to Aristotle.
Alex. in Metaph. 1-3 says that the Unmoved Movers of all the spheres are unmoved both per se and per accidens. ”91 Simplicius here attributes to Alexander two alternative reasons for the principle of the first sphere not being moved. The first is that a soul is not moved just because its spherical body rotates. 92 Rather similarly, at in Ph. 16ff. 26ff. ; cf. ” 92 It is indeed a general feature of Alexander’s commentaries that multiple explanations are advanced without there always being a very clear indication of a preference between them.
Frs. 271 and 307a FHS&G; Moraux 1973, 231 n. 26. For a divine element — identified with soul rather than intellect, and so not confined to human beings — entering living creatures at conception (to judge from the metaphor “sown”, kataspeirom°nhn) cf. Alex. Quaest. 28-9. 120 Cic. Div. I 70; Moraux 1973, 230-1. 11, citing Pythagoras, Anaxagoras, Plato, Xenocrates and Cleanthes, but not Aristotle; Moraux 1984, 407-9. Aristotle is cited as saying that the intellect in actuality enters “from outside”, though the potential intellect does not, in a possibly related passage at Nemesius, Nat hom.