By Ilsetraut Hadot
Athenian and Alexandrian Neoplatonism and the Harmonization of Aristotle and Plato through I. Hadot offers with the Neoplatonist tendency to harmonize the philosophies of Plato and Aristotle. It exhibits that this harmonizing tendency, born in center Platonism, prevailed in Neoplatonism from Porphyry and Iamblichus, the place it persevered till the top of this philosophy. Hadot goals to demonstrate that it's not different faculties themselves, for example these of Athens and Alexandria, that range from each other by means of the depth of the need to harmonization, yet teams of philosophers inside those faculties.
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Extra info for Athenian and Alexandrian Neoplatonism and the Harmonization of Aristotle and Plato (Studies in Platonism, Neoplatonism, and the Platonic Tradition, Volume 18)
Sheppard 1987, “Proclus’ philosophical method of exegesis: the use of Aristotle and the Stoics in the commentary on the Cratylus”, p. 143: “I suspect that Proclus’ lectures on the De int. ” Cf. , p. 7,5 Meiser ii, cited in the translation by A. Smith 2010, Boethius, On Aristotle on interpretation, p. 17: “We have arranged our explication of this work in Latin following Porphyry as far as possible, although we have included material from others too. For Porphyry, our guide, seems pro-eminent in intellectual sharpness and ability to marshal his ideas”.
The term ‘harmonization’ or ‘agreement’ translates the Greek term συμφωνία and the Latin term ‘concordia’. , p. 116 Simplicius’ text, moreover, allows one to imagine that the term συμφωνία used with regard to the philosophies of Aristotle and the Pythagorean Archytas, the friend of Plato, was already present in the commentary of Iamblichus, which Simplicius was following step for step. Likewise, Hierocles affirms “the agreement between the thought of Plato and that of Aristotle” (σύμφωνον … Πλάτωνός τε καὶ ᾽Αριστοτέλου τὴν γνώμην), not on every point, but “in the most important and necessary doctrines”,117 tracing this viewpoint back to Ammonius Saccas.
Introduction 33 true philosophy. Consequently, names are presented together with the realities of which they are the names, and thus divine names with the corresponding gods. Contrary to what R. Sorabji thinks, it is thus completely natural that Ammonius, in his commentary on the De interpretatione, does not expatiate upon the efficacy of divine names in prayers,95 a subject that comes close to theurgy and by no means corresponds to the level of a pupil studying the De interpretatione. This fact does not allow us to draw any conclusion other than that Ammonius conformed to the didactic rules proper to the Neoplatonists.