During this quantity Simplicius offers with Aristotle's account of the Presocratics, and for plenty of of them he's our leader or perhaps sole authority. He charges at size from Melissus, Parmenides and Zeno, occasionally from their unique works but additionally from later writers from Plato onwards, drawing rather on Alexander's misplaced observation on Aristotle's Physics and on Porphyry. a lot of his technique is simply scholarly, yet in locations he finds his Neoplatonist association and makes an attempt to teach the elemental contract between his predecessors despite their obvious differences.
This quantity, a part of the groundbreaking historic Commentators on Aristotle sequence, interprets into English for the 1st time Simplicius' statement, and encompasses a special creation, large explanatory notes and a bibliography.
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Extra info for On Aristotle Physics 1.3-4 (Ancient Commentators on Aristotle)
So that the statement that the all is [made up] of indivisibles has been brought in, not as absurd but only as a consequence of what has been said. 184 As to the words, when he says: ‘The things that are in the defining account or from which it is [made up]’,185 he shows that even in those things which do not have a definition, as in indivisible substances, there are however some things of which they are composed. And the ‘of which both’ and the ‘let it be said to be [made up] of these’186 either mean that in general this should be, and be spoken of, as what is made out of the parts, which in fact is both the parts, if the parts are accidents, and the whole.
For whatever has been said to destroy generally the claim that Being is one, these have equally been said against both, as also with both that the argument is faulty and that each assumes false premises and that the conclusion is not valid. For this too is brought in common towards a refutation. e. Aristotle] meets individually to each, and as they differ in their opinions, the one saying that Being is infinite and the other [that it is] finite, it is also for this reason necessary for the opposing arguments to differ.
E. full]. And that Being is more he shows from the fact that it receives nothing else into itself; for if it did receive [something], there would be a void in Being, and void does not exist. But that it is not as Alexander understood,65 the proof proceeds in this way, from the fact that the moving thing must move either through what is full or through void; but that Being itself ought to be full Eudemus also shows when he says, ‘In what way is it immobile? ’ But since it may be archaically,66 but not unclearly, that Melissus actually wrote this, let us set out his archaic words in order that readers can be more accurate judges of quite relevant explanations.