By J. Mansfeld, D. T. Runia
The topic of this examine is the Doxography of difficulties in physics from the Presocratics to the early first century BCE attributed to Aetius. half I specializes in the argument of the compendium as a complete, of its books, of its sequences of chapters, and of person chapters, opposed to the heritage of Peripatetic and Stoic technique. half II bargains the 1st complete reconstruction in one unified textual content of booklet II, which offers with the cosmos and the heavenly our bodies. it truly is in keeping with broad research of the appropriate witnesses and comprises listings of various doxographical-dialectical parallels in different historic writings. This new therapy of the facts supersedes Diels' nonetheless dominant source-critical method, and may turn out imperative for students in historic philosophy.
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Additional resources for Aetiana: The Method and Intellectual Context of a Doxographer, the Compendium (Philosophia Antiqua) (v. 2)
We comment on Diels’ useful source-critical analysis. Its condemnation, however, of certain chapters or parts of chapters as foreign to the true Placita tradition is biased and fails to recognize the need for providing up-to-date and useful information. 4–5 are not separated from the cosmological Book II because of the compiler’s incompetence, but because he wishes to improve the account of physics by following the model of the Stoic physikos logos. e. be poly-lemmatic, and while these lemmata are usually very brief, they are often enough a bit longer, and not infrequently quite a bit longer.
These elements of all things diﬀer from water as the element of cosmogony ( ρχα δ τ ν μ ν συμπ ντων τεραι, τ ς δ κοσμοποι ας τ δωρ), an authentic Vedic notion compatible with Stoic thought. The earth is situated in the centre of the cosmos. e. similar to those said by the Greeks] are said as well, but also a number of other things’ (κα περ σπ ρματος δ κα ψυχ ς μοια λ γεται, κα λλα πλε ω). ‘They blend in myths, too, about the immortality of the soul and the judgements in Hades and other such things, just like Plato’ (παραπλ κουσι δ κα μ ους, σπερ κα Πλ των περ τε φ αρσ ας ψυχ ς, κα τ ν κα ’ δου κρ σεων, κα λλα τοια τα).
2 to the status of proem to Book IV of the earlier work is merely a subsidiary move. Nevertheless, Diels’ point about diﬀerences of style and presentation between various sections of the Aëtian Placita, also noticed by some of his predecessors, is well taken. g. —is no longer such a strikingly dominant feature in Book V. For Book V the evidence of S is almost entirely lost, but even in P’s epitome the lemmata dealing with human biology and similar subjects are long to quite long compared to the typically terse lemma in one of the earlier books.
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