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Mahdi (Beirut, 1968). See Gerhard Endress, “Die wissenschaftliche Litteratur,” in Grundrisse der Arabischen Philologie, vol. 3 (Wiesbaden, 1992), p. 53, nn. 185–7. 53 Ilsetraut Hadot, “La vie et oeuvre de Simplicius d’après des sources grecques et arabes,” in Simplicius: sa vie, son oeuvre, sa survie, ed. I. Hadot (Paris, 1987), p. 36; Gutas, Avicenna and the Aristotelian Tradition, p. 150; Michael Chase, ed. , Simplicius: On Aristotle’s Categories 1–4 (Ithaca, 2003), pp. 2–3. In regard to the Al-Maqūlāt proper, it is suggestive that, like Ammonius but unlike Simplicius, Avicenna does not discuss chapter 15 on “having”, although Avicenna might have omitted this on his own initiative.

D’Ancona & Giuseppe Serra (eds), Aristotele e Alessandro di Afrodisia nella tradizione araba (= Subsidia Mediaevalia Patavina 3) (Padova, 2002), pp. 257–79. the medieval posterity of simplicius’ commentary 25 Conclusion The particular parallels we have noted between Thomas and al-Fārābī may be indicative of a deeper similarity, which Simplicius’ commentaries, including that on the Categories, may help to explain. In a reversal of traditional viewpoints, recent commentators have argued that the philosophies of both Thomas Aquinas63 and Fārābī,64 usually considered as followers of the Peripatetic school, are in fact basically Platonist.

See J. D. G. Evans, Aristotle’s Concept of Dialectic (Cambridge, 1977), pp. 77–8 on difficulties of translating ‘endoxon’. I shall just use ‘endoxon’. 9 10 avicenna the commentator 35 Even in the sciences Aristotle uses endoxa. ” Yet he does not make observations of human behavior. Rather, he identifies these phenomena with the endoxa, the reputable opinions. [1145b2–6] On account of this, Owen claims that Aristotle uses ‘phenomena’ ambiguously: on the one hand to designate the empirical, given by sense perception, and on the other to designate the dialectical, given by widely accepted or reputable opinion.

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