Aristotelianism in the First Century BCE: Xenarchus of by Andrea Falcon

By Andrea Falcon

A whole research of the remainder facts for Xenarchus of Seleucia, one of many earliest interpreters of Aristotle. Andrea Falcon areas the proof in its context, the revival of curiosity in Aristotle's philosophy that happened within the first century BCE. Xenarchus is frequently offered as a insurgent, difficult Aristotle and the Aristotelian culture. This booklet argues that there's extra to Xenarchus and his philosophical job than an competition to Aristotle; he used to be an inventive thinker, and his perspectives are most sensible understood as an try to revise and replace Aristotle's philosophy. through taking a look at how Xenarchus negotiated various features of Aristotle's philosophy, this publication highlights components of rupture in addition to strands of continuity in the Aristotelian culture.

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176–183. 76 DC 279 b 24–31. Xenarchus’ explanation of celestial motion 35 the matter of the heavens, one sees that it retains the capacity to be away from its natural place. But if this body can be away from its natural place, it is not really removed from the cycle of generation and corruption. 8 xenarchus’ explanation of celestial motion From Julian, the last pagan Roman emperor (also known as Julian the Apostate),77 we learn that Xenarchus had harsh words for Aristotle and Theophrastus. Both seemed equally ridiculous to him in their attempt to search for the causes of a fifth body that moves in a circle [T13].

10 (= Philoponus, Contra Aristotelem Fr. 7). What follows is an overview of Xenarchus’ criticism of the doctrine of the fifth substance based on the testimonies collected in the second part of this book. For how Xenarchus’ objections relate to the text of the De caelo, I refer the reader to the translation of Aristotle’s arguments for the existence of a fifth substance offered at pp. 51–55 below. See below, pp. 32–35. Xenarchus’ criticism of Aristotle 29 this objection but also for information about the way in which Alexander understood it.

38 Xenarchus: the man and his work world. 84 There is no evidence that Xenarchus endorsed any of these views. 85 Xenarchus complained that the definition of absolute lightness as “that which rises to the surface of everything” does not apply to the fire that we encounter on earth, but only to fire that has reached its natural place [T11]. I have already suggested that Xenarchus exploited the ambiguity of the Greek verb epipolazein. He employed this verb in its static meaning, to the exclusion of its dynamic meaning.

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