柏拉图和亚里士多德灵魂起源合而为一

T. Welt
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摘要

柏拉图和亚里士多德著作的评注是新柏拉图学派课程的核心。从Jamblichus开始,人们就按照固定的顺序,先读亚里士多德的著作,然后读柏拉图的著作。起初,亚里士多德的逻辑著作,特别是他的《范畴》被考察了。但和其他著作一样,《范畴》是从新柏拉图主义的隐喻学角度来解释的。此外,评注者有义务找出这两种哲学教义之间的共同点。在《范畴论》的注释中,亚里士多德的实体概念与柏拉图的理念概念相结合,使这种诡辩和调和的方法达到了顶点。德克西普斯主要致力于分别对应于可感知领域和可理解领域的正确预测模式,而辛普利修斯则侧重于描述存在的连续联系。
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Die Harmonisierung platonischer und aristotelischer Ontologie im neuplatonischen Kategorienkommentar
Commentaries on Plato’s and Aristotle’s works were central to the Neoplatonic school’s curriculum. In a fixed order, established since Jamblichus, the Aristotelian writings were first read, then the Platonic ones. At the beginning, the logical writings of Aristotle and particularly his Categories were examined. But like any other work, the Categories were construed from the perspective of Neoplatonic anagogy. In addition, the commentator was obliged to work out the commonalities between the two philosophical teachings. That anagogical and harmonising approach culminates in the commentaries on the Categories with the integration of the Aristotelian concept of substance into the Platonic concept of ideas. While Dexippus is primarily engaged in the right modes of predication corresponding to the sensible and the intelligible realm respectively, Simplicius focuses on the description of a continuous connection of being.
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