tag:blogger.com,1999:blog-36119059240804524232024-03-05T00:09:54.263-08:00Protrepticusa weblog of research towards a reconstruction of the lost dialogue of Aristotle by D. S. Hutchinson (University of Toronto) and Monte Ransome Johnson (University of California, San Diego)Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.comBlogger26125tag:blogger.com,1999:blog-3611905924080452423.post-85285632018297153952018-06-12T16:41:00.001-07:002022-03-25T13:39:56.529-07:00Citations of our 2005 OSAP essay<div>
<div><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">UPDATED: OVER 100 Citations!!!! Thanks to everyone who sent us updates!</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;"><br /></span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">We are collecting citations of: D. S. Hutchinson and M. R. Johnson, Authenticating Aristotle's Protrepticus, <i>Oxford Studies in Ancient Philosophy</i> 29(2005), 193-294. Please let us know if you know of any others so that we can add them to our bibliography.</span></p><p class="MsoNormal" style="margin: 0in;"><br /></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">1. Minca, B. and C. Partenie. Aristotel: Protrepticul. (Bucharest 2005), p. 17-18. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">2. Bussanich, J. New Editions of Iamblichus: A Review Essay. Ancient Philosophy 25 (2005), 478-494. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">3. Flashar, H. Aristoteles: Fragmente zu Philosophie, Rhetorik, Poetik, Dictung (Darmstadt 2006). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">4. Bronstein, D. Review of A. P. Bos, The Soul and its Instrumental Body: a Reinterpretation of Aristotle's Philosophy of Living Nature (Leiden 2003), Ancient Philosophy 26 (2006), 422-427 at 427. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">5. Bobonich, C. Aristotle’s ethical treatises. The Blackwell Guide to Aristotle’s Nicomachean Ethics (ed. R. Kraut), 12-36 (Oxford, 2006). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">6. Blank, D. Aristotle’s Academic Course on Rhetoric and the end of Philodemus, On Rhetoric VIII. Cronache Ercolanesi 37 (2007), 5-48. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">7. Bobonich, C. Why should philosophers rule? Plato’s Republic and Aristotle’s Protrepticus. Social Philosophy and Policy 24 (2007), 153-175.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">8. Diamond, E. C. Divine thinking as the paradigm of life in Aristotle's “De Anima”. Northwestern University Ph.D. Diss., 2007.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">9. Hare, J. God and Morality: a philosophical history (Malden, MA and Oxford 2007).</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">10. Ranocchia, G. Aristone, Sul modo di liberare dalla superbia nel decimo libro De vitiis di Filodemo (Olschki, 2007).</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">11. Walker, M. Living by contemplation: Theoria, self-maintenance, and flourishing in Aristotle's ethics. Yale Ph.D. dissertation, 2008. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">12. Van Kooten, G. H. Paul's Anthropology in Context: the image of God, assimilation to God, and Tripartite Man in Ancient Judaism, Ancient Philosophy, and Early Christianity, p.137 (Tübingen 2008). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">13. Ratte, C. La loi dans l'anonyme de Jamblique. Camenulae 2 (2008). Available here. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">14. Himanka, J. et al. On filosofoitava: Jälkipuhe Aristoteleeseen. Niin & Näin 4 (2008), 52-53 at 53. Available here. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">15. Wolfsdorf, D. Epicurus on euphrosune and energeia (DL 10.136). Apeiron 42 (2009), 222-257. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">16. Tuominen, M. The Ancient Commentators on Plato and Aristotle (California 2009). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">17. Graham, D. (ed., trans. and comm.) The Texts of Early Greek Philosophy: Fragments and Selected Testimonies of the Major Presocratics, Part I (Cambridge 2010), at p. 876. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">18. Walker, M. The utility of contemplation in Aristotle’s Protrepticus. Ancient Philosophy 30 (2010), 135-153. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">19. McBryde, D. I. The Foundations of Aristotle’s Ethics. Newcastle, Australia, Ph.d. diss., 2010. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">20. Tarrant, H. ‘A Taste of the Doctrines of each group of Sages’: Plato’s Midwifery at work in the Academy. Plato’s Philebus: selected papers from the eight symnposium platonicum, edited by J. Dillon and L. Brisson (Sankt Agustin, 2010), 110-119 at 116n20.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">21. Castagnoli, L. Ancient Self-Refutation (Cambridge 2010), p. 187n1. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">22. Brüllmann, P. Protreptikos. Aristoteles-Handbuch, ed. C. Rapp and K. Corcelius (Stuttgart, 2011), 160-166 at 165-166.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">23. Long, A. A. Aristotle on eudaimonia, nous, and divinity. In J. Miller (ed.), Aristotle's Nicomachean Ethics: a critical guide. (Cambridge 2011), p.102n24. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">24. Van der Meeren, S. Aristote Exhortation à la Philosophie: Le dossier Grec (Paris, 2011). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">25. 廣川洋一(2011年)『アリストテレス「哲学のすすめ」』講談社学術文庫。 </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">26. Lundberg, C. O. Lacan in Public: psychoanalysis and the science of rhetoric, p.185-186 (Tuscaloosa 2012). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">27. Pakaluk, M. Aristotle on Human Rights. Ave Maria Law Review 10 (2012), 379-388 at 388n45. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">28. Feke, J. Ptolemy's defense of theoretical philosophy. Apeiron 45 (2012), 61-90 at n.9. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">29. Cambiano, G. The desire to know: Metaphysics A 1. Aristotle's Metaphysics Alpha: Symposium Aristotelicum (ed. C. Steel), 1-42 at 40 and n.77 (Oxford 2012). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">30. Betegh, G. 'The Next Principle' Metaphysics A 3-4, 984b8-985b22. Aristotle’s Metaphysics Alpha:</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">Symposium Aristotelicum (ed. C. Steel), 105-140 at 117 (Oxford 2012). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">31. Shields, C. Aristotle's Philosophical Life and Writings. The Oxford Handbook of Aristotle (ed. C. Shields), 3-16 at 15n27 (Oxford 2012). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">32. Menn, S. Aristotle's Theology. The Oxford Handbook of Aristotle (ed. C. Shields), 422-464 at 453n8 (Oxford 2012). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">33. Lacore, M. L'Anonyme: un palimpseste démocritéen dans le Protreptique de Jamblique? Kentron 28 (2012), 131-158 at 139 and n26. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">34. Wareh, T. The Theory and Practice of Life: Isocrates and the Philosophers (Cambridge, MA 2012), cf. p35, 41, 44, 49. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">35. Tsouni, G. Antiochus on Contemplation and the Happy Life. The Philosophy of Antiochus (ed. D. Sedley), 131-150 at 138n33 (Cambridge 2012). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">36. Castagnoli, L. Self-refutation and dialectic in Plato and Aristotle. Development of Dialectic from Plato to Aristotle (ed. J. Leth), 27-61 at p. 51 (Cambridge 2012). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">37. Wolfsdorf, D. Pleasure in Ancient Greek Philosophy, p.283 (Cambridge 2012). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">38. Benakēs, L. G. Iamblichou: Protreptikos epi philosophian : hopou kai ho Protreptikos tou Aristotelous, ta Pythagorika symvolika parangelmata kai ho Anonymos sophistēs tou 5ou aiōnos (Athens, 2012), p.14, 20, 35.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">39. Nielsen, K. M. Ancient Ethics. International Encyclopedia of Ethics (ed. H. LaFollette), p. 245-257 at 251. (Oxford, Blackwell 2013). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">40. Horky, P. S. Plato and Pythagoreanism (Oxford 2013) at pp.52-53. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">41. Edmonds, R. G. Redefining Ancient Orphism: a study in Greek religion (Cambridge 2013). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">42. Murphy, D. J. Isocrates and Dialogue. Classical World 106 (2013), 311-353.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">43. Heath, M. Ancient Philosophical Poetics, p.97 (Cambridge 2013). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">44. Heath, M. Aristotle on the Value of Tragedy. British Journal of Aesthetics 54 (2014), 111-123 at 115. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">45. Hutchinson, D.S. and M. R. Johnson, Protreptic Aspects of Aristotle's Nicomachean Ethics, in R. Polansky (ed.) The Cambridge Companion to Aristotle's Nicomachean Ethics, pp. 383-409 (Cambridge 2014). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">46. Roche, T. D. The Private Moral Life of Aristotle’s Philosopher: A Defense of a Non-Intellectualist Interpretation of Nicomachean Ethics 10.7-8. Theoria: Studies on the Status and Meaning of Contemplation in Aristotle’s Ethics, ed. P. Destrée and M. Zingano. Louvain-la-neuve, 2014, 207-240. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">47. Warren, J. The Pleasures of Reason in Plato, Aristotle, and the Hellenistic Hedonists (Cambridge 2014), p.65. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">48. De Castro Caeiro, A. (ed. and tr.). Aristóteles: fragmentos dos diálogos e obras exortativas tradução e textos; introdutórios antónio de castro caeiro; revisão científica antónio pedro mesquita; notas antónio de castro caeiro, antónio pedro mesquita (Centro de filosofia da universidade de lisboa imprensa nacional - casa da moeda Lisboa, 2014), p.101n.13. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">49. Baker, S. H. The concept of ergon: towards an achievement interpretation of Aristotle's 'function argument'. Oxford Studies in Ancient Philosophy 48 (2015), 227-266 at n.22.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">50. Collins, J. H. Exhortations to Philosophy: the protreptics of Plato, Isocrates, and Aristotle (Oxford 2015). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">51. Diamond, E. Mortal Imitations of the Divine Life (Northwestern University Press 2015).</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">52. Jażdżewska, K. Dio Chrysostom’s Charidemus and Aristotle’s Eudemus. Greek, Roman, and Byzantine Studies 55 (2015), 679-687 at n.18.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">53. Johnson, M. R. Luck in Aristotle's Physics and Ethics. Bridging the Gap between Aristotle's Science and Ethics, ed. D. Henry & K. M. Nielsen (Cambridge 2015), 254-275.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">54. Johnson, M. R. Aristotle's Architectonic Sciences. Theory and Practice in Aristotle's Natural Science, ed. D. Ebrey (Cambridge 2015), 163-186. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">55. Leunissen, M. Perfection and the physiology of habituation. Aristotle's Physics: a critical guide, ed. M. Leunissen (Cambridge 2015), 225-244 at n.22. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">56. Mihai, C.-I. Protreptic Discourse and Way of Life. Ancient Philosophy: Classical sources and Christian receptions. (University of Iași Ph.D. Thesis 2015). Available here. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">57. Renaud, F. and H. Tarrant, The Platonic Alcibiades I: the dialogue and its ancient reception (Cambridge 2015), p.94. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">58. Walker, M. Confucian Worries about the Aristotelian Sophos. Moral and Intellectual Virtues in Western and Chinese Philosophy: The Turn Toward Virtue, ed. Mi Chienkuo, Michael Slote, and Ernest Sosa (New York 2015), 196-213.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">59. Jażdżewska, K. Dio Chrysostom’s Charidemus and Aristotle’s Eudemus. Greek, Roman, and Byzantine Studies 55 (2015) 679–687 at 684n18. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">60. Miroshnikov, I. The Gospel of Thomas and Plato: A Study of the Impact of Platonism on the Fifth Gospel. (Helsinki Ph.D. Diss., 2016).</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">61. Megino Rodriguez, C. Topics of Aristotle’s Protrepticus in Augustine of Hippo, the transmission of Cicero, and the context of their use. Traditio 71 (2016), 1-31.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">62. Velázquez, M. S. La vida buena como vida intelectual: el aristotelismo Maquintareano. Horizontes y Raíces 4 (2016).</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">63. Mihai, C.-I. Competing Arts: Medicine and Philosophy in Aristotle's Protrepticus. Hermeneia (2016), 87-96.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">64. Gottlieb, P. and E. Sober. Aristotle on ‘Nature does nothing in vain’. HOPOS: The Journal of the International Society for the History of Philosophy of Science 7 (2017). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">65. 近藤智彦 (Tomohiko KONDO, 2017)「活動としてのテオーリアー −アリストテレスからキケロへ−、『ギリシア哲学セミナー論集』Vol. XIV. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">66. Komurcuoglu, Ş. İlkçağ Yunan Felsefesinde Tanrıya Benzeme Düşüncesi (Sakarya University Ph.D. Diss. 2017).</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">67. Vogt, K. M. Desiring the Good: Ancient Proposals and Contemporary Theory (Oxford University </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;"><span class="Apple-tab-span" style="white-space: pre;"> </span>Press 2017), 135n64.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">68. Leunissen, M. Biology and teleology in Aristotle's account of the city. Teleology in the Ancient World: philosophical medical approaches, ed. J. Rocca (Cambridge, 2017), 116.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">69. Leunissen, M. From Natural Character to Moral Virtue in Aristotle (Oxford, 2017). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">70. de Silveira, A. Eudaimonia, sophia e theoretike energeia: uma análise da contemplação na Ética Nicomaqueia de Aristóteles (Porto Alegre dissertation, 2017). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">71. Johnson, M. R. Aristotle on the meaning of life. The Meaning of Life and the Great Philosophers, ed. S. Leach and J. Tartagalia, 56-64. London and New York, 2018.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">72. Cohoe, C. Why the view of intellect in De Anima I 4 is not Aristotle’s own. British Journal for the History of Philosophy, 26 (2018), 241-254 at 243-245.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">73. Bos, A. P. Aristotle on God’s Life-generating Power and on Pneuma as its Vehicle (Albany, 2018), 156. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">74. Walker, M. Aristotle on the Uses of Contemplation (Cambridge 2018).</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">75. Rovelli, C. Physics needs philosophy. Philosophy needs physics. Foundations of Physics (New York, 2018).</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">76. Boyle, M. Cultural Anatomies of the Heart in Aristotle, Augustine, Aquinas, Calvin, and Harvey (New York and London,, 2018), p. 4 and n. 40; p. 15 and n. 163.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">77. 内山勝利他(編)『著作断片集2(新版アリストテレス全集 第20巻)』岩波書店、2018年。</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">78. Walker, M. The Appeal to Easiness in Aristotle’s Protrepticus. Ancient Philosophy (2019).</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">79. Bishop, C. Cicero, Greek Learning, and the Making of a Roman Classic (Oxford, 2019), p.142, 321.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">80. Berryman, S. Aristotle on the Sources of the Ethical Life (Oxford, 2019). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">81. Moore, C. Aristotle on Philosophia. Metaphilosophy 50 (2019), 339-360.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">82. Moore, C. Socrates in Aristotle’s History of Philosophy. Brill’s Companion to the History of Philosophy, edited by C. Moore, 173-210.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">83. Ishino, K., An Examination of Ch. X of Aristotle's Protrepticus, The Japanese Journal of Political Thought (19), 2019, pp.153-177.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">84. Perčulija, F. Pojam teoretskog života u Aristotelovom Nagovoru na filozofiju. Zagreb Diss., 2019. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">85. Jasso, J. J. Isocrates' Panphilosophicus: Reading the Panathenaicus as a Rapprochement with Academic Philosophy. Advances in the History of Rhetoric 22 (2019), 27-50. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">86. Johnson, M. R. Aristotle on Kosmos and Kosmoi. Cosmos in the Ancient World, edited by P. H. Horky (Cambridge, 2019), 74-107.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">87. Gooding, N. P. The Social Achievement of Self-Understanding: Aristotle on Loving Oneself and Others. (Berkeley Ph.D. Diss., 2019).</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">88. Güremen, R. Philosophy as Art in Aristotle’s Protrepticus. Metaphilosophy 51 (2020), 571-592.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">89. Horky, P. S. Anonymous Iamblichi, On Excellence. Early Greek Ethics, edited by D. Wolfsdorf (Oxford, 2020), 262-292.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">90. Walker, M. D. Aristotle, Isocrates, and Philosophical Progress: Protrepticus 6:40.15-20 / B55. History of Philosophy and Logical Analysis 23 (2020), 197-224. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">91. Walker, M. D. Aristotle’s Eudemus and Dialogue Form. Journal of History of Philosophy (2020).</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">92. Cline, B. Petition and Performance in Ancient Rome: The Apologies of Justin Martyr, 2021.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">93. Kontos, P. Aristotle on the Scope of Practical Reason: Spectators, Legislators, Hopes, and Evils. Kontos, P. Taylor & Francis Group, 2021.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">94. SØRENSEN, A. D. On the Political Outlook of the ‘Anonymous Iamblichi’ (Diels-Kranz 89). The Classical Quarterly (2021) 1–13 </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">95. Sorabji, R. (editor). Iamblichus: On the General Science of Mathematics. Translated by J. O. Urmson and J. Dillon. London, 2020.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">96. Ward, J. K. Searching for the Divine in Plato and Aristotle. Cambridge, 2022.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">97. de Liege, T. F. The Role of Production in Human Flourishing. UC Riverside Ph.D. Diss., 2021. </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">98. Guardila-Rivera, O. The Archive is Also a Place of Dreams: On Creolization as Method. Philosophy and Global affairs 2021. doi: 10.5840/pga202192117 </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">99. Jirsa, J. The Concept of horos between Aristotle’s Two Ethics. Listy Filologicke 2021, Vol. 144 Issue 1/2, 7-41.</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">100. Brüllmann, P. Protreptikos. Aristoteles-Handbuch Leben – Werk – Wirkung. 2., aktualisierte und erweiterte Auflage, ed. C. Rapp and K. Corcilius, 174-179 (Berlin, 2021). </span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">101. Tremblay M. (2022) Athletic imagery as an educational tool in Epictetus. Journal of the Philosophy of Sport, 49:1, 68-82, DOI: 10.1080/00948705.2021.1969656</span></p><p class="MsoNormal" style="margin: 0in;"><span style="font-family: Times;">102. Heimann, R. (2022). Metanoia in the Sermon on the Mount – A Philosophical Approach. In Religious and Philosophical Conversion in the Ancient Mediterranean Traditions. Leiden, 2022, 272-314.</span></p></div></div>
Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-12155064106010252742018-03-12T11:39:00.001-07:002018-03-12T11:39:38.062-07:00Conference on Protreptic Rhetoric in Aristotle and the Peripatos
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<span style="color: black; font-size: 14.0pt; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1; text-transform: uppercase;">Protreptic Rhetoric in Aristotle
and the Peripatos</span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Friday, March 16, 2018</span></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">UCSD Philosophy Department Seminar Room (HSS 7077—floor 7)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">11am:<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>Welcome: Monte Johnson (UCSD)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="margin-left: 1.0in; mso-layout-grid-align: none; text-autospace: none; text-indent: -1.0in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">11:15-1pm: <span style="mso-tab-count: 1;"> </span>“Modes
of Argument in Aristotle: Prolegomenon to the Study of his Protreptic” </span></div>
<div class="MsoNormal" style="margin-left: 1.0in; mso-layout-grid-align: none; text-autospace: none; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Robert Bolton (Rutgers)</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; mso-layout-grid-align: none; text-autospace: none; text-indent: -1.0in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;"><span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span>Moderator: Samuel Rickless (UCSD)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">1-2pm: <span style="mso-tab-count: 1;"> </span>Boxed
lunch in the Philosophy Department Lounge </span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">2-3:45pm:<span style="mso-tab-count: 1;"> </span>“Protreptic
and Dialectic”</span></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;"><span style="mso-tab-count: 2;"> </span><span style="mso-tab-count: 1;"> </span>Katerina Ierodiakonou (Geneva /
Athens)</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Moderator: Clinton Tolley (UCSD)<span style="mso-tab-count: 1;"> </span></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">3:45-4pm:<span style="mso-tab-count: 1;"> </span>Refreshments
in the Philosophy Department lounge</span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">4-5:45pm: <span style="mso-tab-count: 1;"> </span><span style="mso-spacerun: yes;"> </span>“Toward a Model of Protreptic Speech:
Aristotle’s Account in <i style="mso-bidi-font-style: normal;">Rhetoric</i>
I.3-8”</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; mso-layout-grid-align: none; text-autospace: none; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Cristina Pepe (Campania)</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Moderator: Ashley Attwood (Stanford)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">6-7pm:<span style="mso-tab-count: 2;"> </span>Peripatetic
stroll around UCSD Campus</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">7pm:<span style="mso-tab-count: 2;"> </span>Dinner,
UCSD Faculty Club</span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<br /></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Saturday, March 17, 2018</span></b></div>
<div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">UCSD Philosophy Department Seminar Room</span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">8am:<span style="mso-tab-count: 2;"> </span>Coffee and
breakfast pastries in the Philosophy Department lounge</span></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">9-10:45am: <span style="mso-tab-count: 1;"> </span>“Protreptics and
Celestial Theory”</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; mso-layout-grid-align: none; text-autospace: none; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">István Bodnár (Central European University)</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; mso-layout-grid-align: none; text-autospace: none; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Moderator: Georgios Anagnostopoulos (UCSD)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">10:45-11:15am: Refreshments in the Philosophy
Department lounge</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal" style="mso-layout-grid-align: none; text-autospace: none;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">11:15am-1pm: “Aristotle's Protreptic Strategy in <i style="mso-bidi-font-style: normal;">Protrepticus</i> VI”</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Ronja Hildebrandt (Humboldt)</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Moderator: Blythe Greene (UCSD)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">1-2pm:<span style="mso-tab-count: 2;"> </span>Boxed
lunch in the Philosophy Department lounge</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">2-3:45pm:<span style="mso-tab-count: 1;"> </span>“The
Value of the Theoretical Life in <i>Politics </i>VII<i> and </i>VIII”</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Donald Morrison (Rice)</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Moderator: Denise Demetriou (UCSD)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">3:45-4pm:<span style="mso-tab-count: 1;"> </span>Refreshments
in the Philosophy Department lounge</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">4-5:45pm:<span style="mso-tab-count: 1;"> </span>“The
Good of a Protreptic”</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Chris Bobonich (Stanford)</span></div>
<div class="MsoNormal" style="margin-left: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;"><span style="mso-tab-count: 2;"> </span>Moderator: Donald Rutherford (UCSD)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">6-7pm:<span style="mso-tab-count: 2;"> </span>Peripatetic
stroll to the Cliffs</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">7:30pm:<span style="mso-tab-count: 1;"> </span>Dinner
at Estancia</span></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;"> </span><span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;"> </span>
</div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b style="mso-bidi-font-weight: normal;"><span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Sunday, March 18, 2018</span></b></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">UCSD Philosophy Department seminar room</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">8am:<span style="mso-tab-count: 2;"> </span>Coffee
and breakfast pastries in the Philosophy Department lounge</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">9-10:45am:<span style="mso-tab-count: 1;"> </span>“Laughter
as a Protreptic Tool”</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Pierre Destrée (Louvain la Nueve)</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Moderator: Jamie Marvin (UCSD)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">10:45-11am:<span style="mso-tab-count: 1;"> </span>Refreshments
in the Philosophy Department lounge</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">11-12:45pm:<span style="mso-tab-count: 1;"> </span>
“Theoretical and Practical lives: protreptic as a context for the debate”</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Brad Inwood (Yale University)</span></div>
<div class="MsoNormal" style="margin-left: 1.0in; text-indent: .5in;">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">Moderator: Edward Watts (UCSD)</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">12:45-1pm: <span style="mso-tab-count: 1;"> </span>Farewell
remarks: Monte Johnson (UCSD).</span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="color: black; mso-bidi-font-family: "New Athena Unicode"; mso-themecolor: text1;">This conference has been made possible with
support from: The UCSD Philosophy Department, The UCSD Program in Classical
Studies, The UCSD Division of Arts and Humanities, and the UCSD Center for
Hellenic Studies.</span></div>
Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-1393852385979662622017-09-20T14:27:00.000-07:002017-09-20T16:57:37.733-07:00Reconstruction, includes Greek textUPDATED 2017 SEPTEMBER with link to most recent version.<br />
<br />
We invite you to download and examine a PDF of the latest version of our reconstruction from:<br />
<br />
<div style="text-align: center;">
<a href="http://www.protrepticus.info/protr2017x20.pdf" target="_blank">www.protrepticus.info/protr2017x20.pdf</a></div>
<br />
Features of this version include:<br />
<ul>
<li>A reconstruction of the dialogue, based on the core evidence in Iamblichus' <i>On the Common Mathematical Science</i> xxii-xxvii and <i>Protrepticus </i>VI-XII, in English translation followed by Greek text (occasionally supplemented with editorial comments).</li>
<li>Section on "Peripheral evidence, not in their original sequence"</li>
<li>Section on "Possible further evidence, not authenticated"</li>
<li>Section on "Rejected evidence, not relevant to this dialogue" </li>
</ul>
We make this version freely available for research and teaching purposes (but not for any commercial purposes). As always, please contact us with comments and suggestions about how this work could be more effective and useful for your research and teaching. You can leave a comment here or email us.Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-90302342457358391402017-02-23T12:02:00.002-08:002017-02-23T12:09:29.926-08:00Protreptic Strategies in Aristotle Conference<br />
<div class="page" title="Page 1">
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<div class="column">
<span style="font-family: inherit;"><span style="font-size: 13pt; font-weight: 700;">Institut Supérieur de Philosophie Centre De Wulf-Mansion</span><span style="font-size: 13pt; font-weight: 700;"> Salle Ladrière </span></span><br />
<span style="font-family: inherit;"><span style="font-size: 13pt; font-weight: 700;">(Collège Mercier)
</span><span style="font-size: 17pt; font-weight: 700;"> </span></span><br />
<br />
<span style="font-family: inherit;"><span style="font-size: 17pt; font-weight: 700;">PROTREPTIC STRATEGIES IN ARISTOTLE
</span></span><br />
<br />
<span style="font-family: inherit;"><span style="font-size: 12pt; font-weight: 700;">Thursday MARCH 23</span><span style="font-size: 8pt; font-weight: 700; vertical-align: 3pt;">d</span><span style="font-size: 12pt;"><br /> </span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt;">09:45-11:15 : </span><span style="font-size: 12pt;">Monte Johnson (UC San Diego): The <i>Protrepticus </i>and <i>De partibus Animalium </i>I.
</span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt;"> Response by </span><span style="font-size: 12pt;">Sophie Vander Meeren (Rennes).</span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt;"></span></span><span style="font-family: inherit;"><span style="font-size: 12pt;">
</span><span style="font-size: 12pt;"> </span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt;">11:30-13:00 : </span><span style="font-size: 12pt;">Georgia Tsouni (Bern): Retracing the <i>Protrepticus</i> in Cicero’s Philosophical Works.
</span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt;"> Response by Stéphane Mercier (Louvain-la-Neuve).</span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt;"></span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt;">14:15-15:45: </span><span style="font-size: 12pt;">Doug Hutchinson (Toronto): Protreptic Strategies in the </span><span style="font-size: 12pt; font-style: italic;">Eudemian Ethics</span><span style="font-size: 12pt;">.
</span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt;">Response by </span><span style="font-size: 12pt;">F. Baghdassarian (CNRS, Paris).
</span><span style="font-size: 12pt;"> </span></span><br />
<br />
<span style="font-family: inherit;"><span style="font-size: 12pt;">16:00-17:30 : </span><span style="font-size: 12pt; font-style: oblique;">KEYNOTE <span style="font-family: inherit;">ADDRESS:</span></span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt;">Dorothea Frede (Hamburg): </span><span style="font-size: 12pt;">Protreptic Intentions in the </span><span style="font-size: 12pt; font-style: italic;">Nicomachean Ethics.
</span><span style="font-size: 12pt;"> </span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt;">Response by </span><span style="font-size: 12pt;">Brad Inwood (Yale).
</span></span>
<br />
<br />
<span style="font-family: inherit;"><span style="font-size: 12pt; font-weight: 700;">Friday MARCH 24</span><span style="font-size: 8pt; font-weight: 700; vertical-align: 3pt;">th
</span></span><br />
<br />
<span style="font-family: inherit;"><span style="font-size: 12pt;">09:30-11.00: </span><span style="font-size: 12pt;">K. Ierodiakonou (Genève): Protreptic Traces in Aristotle’s </span><span style="font-size: 12pt; font-style: italic;">Analytics.</span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt; font-style: italic;"> </span><span style="font-size: 12pt;">Response by Sylvain Delcomminette (ULB).
</span></span><br />
<br />
<span style="font-family: inherit;"><span style="font-size: 12pt;">11:00-12:30: </span><span style="font-size: 12pt;">Klaus Corcilius (Tübingen): Protreptic Intentions in the <i>De anima</i>.</span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt;">Response by Thomas Johansen (Oslo).
</span></span><br />
<br />
<span style="font-family: inherit;"><span style="font-size: 12pt;">14:00- 15:30: </span><span style="font-size: 12pt;">Margaret Scharle (Reed College): Proptreptic advices in the </span><span style="font-size: 12pt; font-style: italic;">Meteorologica</span><span style="font-size: 12pt;">. </span></span><br />
<span style="font-family: inherit;"><span style="font-size: 12pt;">Response by Istvan Bodnar (Budapest).
</span></span><br />
<br />
<span style="font-family: inherit;"><span style="font-size: 9pt; font-style: italic;">Organisation et contact:
</span></span><span style="font-family: inherit;"><span style="color: #009999; font-size: 9pt;">pierre.destree {@} uclouvain.be
</span></span></div>
</div>
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<span style="font-family: inherit;"><span style="font-size: 9pt; font-style: italic;">Avec le généreux support de:</span><span style="font-size: 9pt;"><span style="font-family: inherit;"> </span>UCLouvain, Institut Supérieur de Philosophie
</span></span></div>
</div>
</div>
</div>
<span style="font-family: inherit;">
</span>Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-33609536941143730372016-10-24T11:26:00.000-07:002017-01-19T16:04:00.643-08:00Antidosis and Protrepticus<span style="font-family: inherit;">UPDATE: MOVING TO FRONT <span style="font-family: inherit;">2017</span> January.</span><br />
<br />
<span style="font-family: inherit;">We are making available for scholarly use and comment the latest version of our essay: </span><a href="http://www.protrepticus.info/antidosisprotrepticus.pdf" style="font-family: inherit;">The Antidosis of Isocrates and Aristotle's Protrepticus</a><span style="font-family: inherit;">.</span><br />
<blockquote>
Abstract: Isocrates' <i>Antidosis</i> ("Defense against the Exchange") and Aristotle's <i>Protrepticus</i> ("Exhortation to Philosophy") were recovered from oblivion in the late nineteenth century. In this article we demonstrate that the two texts happen to be directly related. Aristotle's <i>Protrepticus</i> was a response, on behalf of the Academy, to Isocrates' criticism of the Academy and its theoretical preoccupations. -/- Contents: I. Introduction: <i>Protrepticus</i>, text and context II. Authentication of the <i>Protrepticus</i> of Aristotle III. Isocrates and philosophy in Athens in the 4th century IV. The <i>Protrepticus</i> of Aristotle as a response to the Antidosis of Isocrates V. Conclusion: dueling conceptions of philosophy, still dueling.</blockquote>
<span class="Apple-style-span" style="font-family: inherit;">The <span style="font-family: inherit;">essay</span>, originally based on our talks at the Pacific Division Meeting of the American Philosophical Association in 2006 and at Yale University in 2007, has been cited in the following:</span><br />
<ol>
<li><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: small;"><span style="font-family: inherit;">Blank, D. Aristotle’s ‘Academic Course on </span><i style="font-family: inherit;">Rhetoric</i><span style="font-family: inherit;">” and the end of Philodemus, </span><i style="font-family: inherit;">On Rhetoric</i><span style="font-family: inherit;"> VIII’ </span><i style="font-family: inherit;">Cronache Ercolanesi</i><span style="font-family: inherit;"> 37 (2007), 5-48. </span></span></span></li>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: small;">
</span></span>
<li><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: small;"><span style="font-family: inherit;">Himanka, J. et al. On filosofoitava: Jälkipuhe Aristoteleeseen. <i>Niin &; Näin </i>4 (2008), 52-53 at 53. Available <a href="http://netn.fi/sites/netn.fi/files/netn084-19.pdf" target="_blank">here</a>.</span></span></span></li>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: small;">
</span></span>
<li><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: small;"><span style="font-family: inherit;">Van der Meeren, S. </span><i style="font-family: inherit;">Exhortation à la Philosophie: Le dossier Grec Aristote</i><span style="font-family: inherit;"> (Paris, 2011). </span></span></span></li>
<span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: small;">
</span></span>
<li><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: small;"><span style="font-family: inherit;">Vetekeikis, T. References to Isocrates in Aristotle's <i>Art of Rhetoric</i>. <i>Literatura</i> 53 (2011), 7-40. Available online <a href="http://www.leidykla.eu/fileadmin/Literatura/53-3/7-40.pdf" target="_blank">here</a>.</span></span></span><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: small;"> </span></span></li>
<li><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: small;">Zbigniew Danek. Przeciw komu występuje Izokrates w swoim Liście do Aleksandra?.
<i>Roczniki Humanistyczne</i> 3 (2015), 53-65. Available online <a href="https://www.ceeol.com/search/article-detail?id=341398" target="_blank">here</a>. </span></span></li>
<li><span style="font-family: "times" , "times new roman" , serif;"><span style="font-size: small;"><span style="font-family: "times" , "times new roman" , serif;">Mihai, C.-I. Competing Arts: Medicine and Philosophy in Aristotle's <i>Protrepticus</i>. <i>Hermeneia</i> 17 (2016), 87-96.</span> Available <a href="http://hermeneia.ro/wp-content/uploads/2016/12/09_Mihai-CI.pdf" target="_blank">here</a>.</span></span>
</li>
</ol>
<span class="Apple-style-span" style="font-family: inherit;">You can also reach the document through a link from the <a href="http://www.protrepticus.info/essays.html" target="_blank">essays page on www.protrepticus.info</a>.</span>Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-74062828112327631762016-07-26T22:52:00.004-07:002016-08-10T15:22:59.998-07:00The first English translation of Iamblichus' ProtrepticusThe first complete English translation of all 21 chapters of the Iamblichus' <i>Protrepticus</i> was published by Thomas Moore Johnson in 1907:<br />
<blockquote class="tr_bq">
<i style="mso-bidi-font-style: normal;">Iamblichus’
</i><span style="mso-bidi-font-style: normal;">Exhortation to the Study of Philosophy</span><i style="mso-bidi-font-style: normal;">, Fragments of</i><i style="mso-bidi-font-style: normal;"><span style="mso-tab-count: 1;"> </span>Iamblichus, Excerpts from the
</i><span style="mso-bidi-font-style: normal;">Commentary of Proclus on the Chaldean Oracles</span><i style="mso-bidi-font-style: normal;">, Plotinus’
Diverse Cogitations: First translated from the Original Greek by Thos. M. Johnson, Editor of the Platonist; to which are
added the </i><span style="mso-bidi-font-style: normal;">Golden Verses of Pythagoras</span> (Osceola, Missouri, U.S.A., 1907).</blockquote>
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<br />
<br />
T. M. Johnson's work has been reprinted by Phanes Press (with a forward by J. Godwin; edited by
S. Neuville, Grand Rapids, Michigan 1988; but it leaves out some material included in the orignal*). A useful biography of T. M. Johnson and an explanation of how the first English translation of Iamblichus' <i>Protrepticus</i> came to be published in Osceola, Missouri is available in Paul R. Anderson's fascinating account of <i>Platonism in the Midwest. </i>T. M. Johnson's gigantic library of Platonic Philosophy was donated by his son to the University of Missouri, Columbia library, which holds in its special collections about 1800 of the volumes he bought with the proceeds from his law practice.<br />
<br />
<table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto; text-align: center;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQy39jZrSkH_gv9HCVs0yRtqZrTdU1k8X6R7HvqOcIsHu8AihsSDHGz9DOu-4E__gjNqiVIdhGzrQpUyLjsZk2_t3hFA19wiYfTOTGCuGvoiaiS_aSx9aiOiaGJ-B_an9edO1pFpCGx0sU/s1600/Screenshot+2016-07-26+23.50.56.png" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQy39jZrSkH_gv9HCVs0yRtqZrTdU1k8X6R7HvqOcIsHu8AihsSDHGz9DOu-4E__gjNqiVIdhGzrQpUyLjsZk2_t3hFA19wiYfTOTGCuGvoiaiS_aSx9aiOiaGJ-B_an9edO1pFpCGx0sU/s320/Screenshot+2016-07-26+23.50.56.png" width="273" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Image source: p. 2 of <a href="http://digital.library.umsystem.edu/cgi/t/text/text-idx?sid=bfec587ca97a8b0c168f23b1d63d8352;c=espe;idno=espe000002"> <i>The Thomas Moore Johnson Collection</i></a>, Columbia, University of Missouri, 1949</td></tr>
</tbody></table>
<br />
(By the way, I, Monte Ransome Johnson have no reason to believe that I am related by blood to Thomas M. Johnson, despite a cursory attempt to establish a connection through internet-based genealogical research tools.<i>) </i><br />
<br />
T. M. Johnson did not have much to go on when he set out to translate Iamblichus' work. Only the last of the chapters had been earlier rendered into English. Chapter 21 of Iamblichus' <i>Exhortation to Philosophy</i> consists of a list of 39 Pythagorean <i>symbola</i> (also called <i>acusmata</i>) along with a commentary by Iamblichus on each of the <i>symbola</i>.<i> </i>Thomas Stanley translated the entirety of this chapter into English in one of the sections devoted to explaining the philosophy of Pythagoras of his monumental <i>History of Philosophy</i>,
published in London in 1660. One marvels at the scholarly
accomplishment of the great Thomas Stanley, given that this is the longest, most obscure and
most difficult chapter of Iamblichus' long, obscure, and difficult work. The translation was not
improved upon until 1804 with the translation of the same chapter 21 by
William Bridgman (also published in London).<br />
<br />
The shortcomings of T. M. Johnson's translation may therefore be excused-- he performed a noble service by attempting to translate into English this work, a work which is much more important to the history of philosophy than even he, with his overblown conception of the continuity and importance of Platonism, could imagine.<br />
<br />
In this post I want to reflect on my namesake's own remarks<i> </i>about translation (in his preface) and on the formatting and meta-textual aspects of Johnson's translation (including his notes). I will also say a little about the contents of his volume. Let me begin by quoting from the very beginning of his Preface.<br />
<blockquote class="tr_bq">
The English language, by reason of the poverty of its philosophical vocabulary, is inadequate to fully express the deep insights of the Platonic thinkers. Their books are in a "sealed dialect" to the many, in any language, and to the mere verbal Greek scholar as well as to those who are innocent of Greek they are unintelligible. Chemistry, Biology, and the other natural "sciences" have technical vocabularies, and Philosophy, the Science of sciences, has a vocabulary peculiar to itself, and this must be mastered before one can apprehend philosophic conceptions. Philology alone will not furnish a key to the thought of Plato and the Platonists. (p. I)</blockquote>
T. M. Johnson conceived of himself as part of a long and continuous line of Platonists, one which included Iamblichus of Chalcis. He thought that it was necessary to comprehend texts in the original Greek in order to understand this Platonic tradition, but that this was far from sufficient, since a deep philosophical ability that eludes mere "verbal Greek scholars" was also necessary. These convictions also served as a kind of apologia for Johnson's frequently incomprehensible and oft-criticized translations-- critics and readers who failed to appreciate his translations did so because of their own lack of facility in Greek and the shallowness of their philosophical convictions.<br />
<br />
T. M. Johnson's bewildered readers might have justifiably wondered why, given Johnson's views about translation and about the English language, anyone should bother to read an English translation of Iamblichus' work-- and why Johnson should bother to have produced one. If English lacks the vocabulary to translate ancient Greek philosophy, then no English translation of this work would be possible. And if it were not possible even to apprehend philosophical conceptions before <i>mastering</i> the philosophical vocabulary in Greek, then what would be the point of reading an English translation, even if one could be produced? The answer to this question comes later in Johnson's rambling Preface:<br />
<blockquote class="tr_bq">
This translation is not intended for the Greek scholar, who will read the writings of Iamblichus in the original, if at all-- but it was made and is printed for the benefit of those who, ignorant of Greek, ardently desire to acquire a knowledge of Platonic thought. The work was not designed for the proficient in philosophy: it is avowedly of an elementary character, though by no means lacking in profound thoughts and insights. Compared with many modern "philosophical" books, now enjoying an ephemeral popularity, it may well and truly be termed 'profound'. (p.II)</blockquote>
The answer, then, is that T. M. Johnson saw the translation of Iamblichus' <i>Protrepticus</i> as serving a <i>protreptic </i>function. Just as Iamblichus' own work had represented the works of the ancients as the best introduction to the true philosophy in his own time, so Johnson saw the translation of Iamblichus' work as the best introduction to the very same true philosophy. The purpose is to introduce philosophy, and to encourage one to study philosophy. The purpose of the translation is not then to engage in philosophy <i>per se</i>, because that is an activity that requires not only working in ancient Greek but, even more importantly, having gone beyond introductions and on to the mastery the Greek philosophical conceptions. Johnson represents himself as one who has accomplished this, and who has put himself in a position to indicate not only <i>what </i>Iamblichus said, but also <i>how</i> he said it. <br />
<blockquote class="tr_bq">
Every translation from the Greek is more or less defective and unsatisfactory, and the version of Iamblichus' Exhortation to the Study of Philosophy now printed will not be found to be an exception to the rule I have simply aimed to reproduce faithfully in English the manner and thought of the original text, but to what extent this has been done, must be determined by others. It would be a severe and just reflection on this translation, if it could be truly said of it that it rad like an original work. No accurate translation, by reason of its very nature, ought to resemble an original production. The reader is entitled to have the manner as well as the matter of an ancient author presented to him. I other words, a faithful translation will show not only <i>what</i> the original writer said, but <i>how</i> he said it. (p.II, emphasis in original) </blockquote>
Unfortunately, T. M. Johnson does not elaborate further on this point. He does not indicate what this difference amounts to, the difference between <i>what </i>Iamblichus said and <i>how</i> he said it. The key to that difference, I contend, is in Iamblichus' use of earlier sources-- his use of the ancient philosophers, including Plato, but also Archytas, Aristotle, and an anonymous philosopher (probably Democritus)-- in order to make his own point. But that is not a difference that someone convinced of the continuity and even unity of the Platonic philosophy is in a very good position to appreciate. And although T. M. Johnson does understand that Iamblichus used other sources, he does not understand how, or even how much, Iamblichus has used other sources. He writes:<br />
<blockquote class="tr_bq">
The text of Iamblichus is in a corrupt condition. Some of the corrupt passages are easy to emend, the sense and structure of the text clearly showing what is demanded, but others are beyond correction. Iamblichus, moreover, is a difficult author to interpret. The changes of pronouns, the long and involved sentences, the abrupt beginnings and endings, all these and other idiosyncrasies are in the original, and must reappear, partially at least, in the translation. Steadily intent on the formulation and expression of his thought, Iamblichus gave little or no heed to his style. (p.III)</blockquote>
T. M. Johnson does not have any comprehension of why Iamblichus, seemingly inexplicably, changes pronouns, why his sentences are so long and involved, why his beginnings and endings all seem so abrupt. He conceives of Iamblichus as "steadily intent" on his own formulation and expression of thought. But the answer to all these questions lies in how Iamblichus uses his sources-- the fact that he preserves them intact and refrains from modifying them, or modifies them as little as possible, but tries to assemble them as building blocks in his teetering monument to Pythagorean philosophy. The changes in pronoun occur because he cuts passages straight out of dialogues and pastes them into his own continuous monologue meant to serve as a ladder from exoteric and popular philosophy to esoteric and technical Pythagorean philosophy. The long and involved sentences come when he is making a transition from one disconnected topic-- or source text-- to another. The abrupt beginnings and endings are due to his desire to minimize his own contribution and to focus on the message of the texts he has selected.<br />
<br />
T. M. Johnson was aware that Iamblichus used Plato-- he included footnotes that indicated page ranges of Platonic dialogues that are the sources for chapters XIII-XIX. For this he acknowledges consulting certain earlier English translations of Platonic dialogues. He did not, however, apparently perceive that Iamblichus also used Plato (extensively) in chapter V, and T. M. Johnson's own footnotes do not show where Iamblichus starts or stops citing Plato, how much source material has been left out, or whether any modifications have been made to it.<br />
<br />
T. M. Johnson also acknowledges that Iamblichus used Aristotle: "I am specially indebted to Prof. Ingram Bywater's paper 'On a lost dialogue of Aristotle' (p.III). But in fact T. M. Johnson seems to made very little use of the insights of Bywater's groundbreaking article. In the preface he writes "Certainly, as Prof. Bywater says, Iamblichus 'makes no secret of the composite origin of his book,'-- but nevertheless, there is much more originality in the Exhortation than is generally supposed" (p.III). The comment is never given a warrant, and cannot possibly cast doubt on Bywater's sage discernment of the voice of Aristotle among the pages of Iamblichus. And Johnson makes no reference to Aristotle's own <i>Protrepticus</i>, except in a footnote in chapter V (footnote on p.112-113 to his p.19 = 28,6-7 Pistelli), a footnote to a passage that does not derive from Aristotle's <i>Protrepticus </i>but from Plato's <i>Clitophon</i> (containing a partial quotation and paraphrase of <i>Clitophon </i>407bd, which T. M. Johnson apparently does not realize); in the note Johnson quotes as a parallel a translation of the Oxyrhynnchus Papyrus 666, which contains a fragment that has been attributed to Aristotle's <i>Protrepticus</i>. He never even mentions the thesis of Bywater's article, that Aristotle's dialogue the <i>Protrepticus</i> was the source for chapters VI-XI of Iamblichus' <i>Protrepticus</i>. <br />
<br />
Similarly, T. M. Johnson never discusses the sources of chapters II (which contains excerpts from an otherwise unknown set of hortatory maxims) or XX (which contains excerpts from an otherwise unknown late fifth century political writer, probably Democritus). T.M. Johnson does acknowledge the source of chapter III (the Pythagorean Golden verses, for which he provides a complete translation elsewhere in the volume), and chapter IV (Archytas of Tarentum, although he casts doubt on the scholarly consensus that the fragments are not genuine). The Pythagorean Golden verses he indents and puts into quotation marks, also providing the verse numbers; the fragments of Archytas he puts into quotation marks. But in general T. M. Johnson does not pay much attention to Iamblichus' sources-- not even Plato: except in chapters III-IV he never tries to rigorously differentiate the cover text from the source texts. The main reason for that, and in turn the main reason for the shortcomings of his translation of Iamblichus' <i>Protrepticus, </i>is his conviction that the importance of the work is not as a source of lost original works of philosophy, but as a living exhortation to the perennial and esoteric Platonic philosophy. This also explains the other translations he includes in the same volume, which might otherwise seem disconnected: other fragments of letters of Iamblichus; the complete Pythagorean Golden Verses; excerpts from Proclus' commentary on the Chaldean Oracles; disconnected passages of Plotinus. According to T. M. Johnson, these works all serve the same function: exhortation to the study of philosophy.<br />
<br />
But the great value of Iamblichus' work as a sourcebook for classical philosophical protreptic and as evidence of the philosophical curriculum of late antiquity is obscured by this focus. What is needed is a deeper appreciation of Iamblichus' sources and how he used them, and why he used them (and modified them) as he did. An appreciation of that might help to make the interpretation of Iamblichus easier than T. M. Johnson perceived it to be, and also make a translation into English more feasible and more useful. One hopes that the next English translation of Iamblichus' work will be able to bring out that value as well as serving the purpose that T. M. Johnson pursued: encouraging people to the study of philosophy.<br />
<br />
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</style>* Note: The Phanes reprint leaves out some material, including the title page, dedication, supplementary notes, and Johnson's translation of Plotinus <i>Ennead</i> III.ix. So I have scanned these pages and <a href="http://www.montejohnson.info/PDFs/TMJohnson.pdf" target="_blank">link to them here</a>. <br />
<br />
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<span style="font-family: "times";">Bibliography</span></div>
<div class="MsoNormal">
<span style="font-family: "times";"><br />
Anderson, P. R. <i>Platonism in the Midwest</i>. New York and London, 1963. </span></div>
<div class="MsoNormal">
<span style="font-family: "times";"><br />
Bridgman, W. <i style="mso-bidi-font-style: normal;">Translations
from the Greek, viz. Aristotle’s Synopsis of the Virtues and Vices; the
Similitudes of Demophilus; The Golden sentences of Democrates; and the
Pythagoric Symbols with the Explanations of Iamblichus.</i> London, 1804.</span></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-family: "times";">Bywater, I. On a lost
dialogue of Aristotle. <i style="mso-bidi-font-style: normal;">Journal of Philology</i>,
2 (1869), 55-69. </span></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-family: "times";">Stanley, T. <i style="mso-bidi-font-style: normal;">The History of
Philosophy: the third and last volume, in five parts. </i>London, 1660.</span></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-family: "times";"><a href="http://library.missouri.edu/specialcollections/bookcol/tmj/" target="_blank">Thomas Moore Johnson Collection of
Philosophy</a> at the University of Missouri Libraries.</span></div>
<br />
<br />Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-48431298589263131732016-01-01T10:58:00.000-08:002016-01-01T10:58:28.113-08:00Exhortations to PhilosophyUPDATE: See now the excellent review of <i>Exhortations to Philosophy</i><br />
by Diego De Brasi at <a href="http://bmcr.brynmawr.edu/2015/2015-12-16.html" target="_blank"><i>Bryn Mawr Classical Review</i> 2015.12.16</a>. <br />
<br />
Hot off the press! And highly recommended...<br />
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<br />
In <i>Exhortations to Philosophy: the protreptics of Plato, Isocrates, and Aristotle </i>(Oxford 2015), James Henderson Collins II has written a history of the development of the protreptic / hortatory genre, focusing on the crucial figures of Plato and Isocrates. He also includes an Epilogue "Aristotelian Protreptic and a Stabilized Genre" (pp. 242-264). Here is the abstract from <a href="https://global.oup.com/academic/product/exhortations-to-philosophy-9780199358595?cc=us&lang=en&#" target="_blank">the OUP website</a>:<br />
<blockquote class="tr_bq">
This book is a study of the literary strategies which the first
professional philosophers used to market their respective disciplines.
Philosophers of fourth-century BCE Athens developed the emerging genre
of the "protreptic" (literally, "turning" or "converting"). Simply put,
protreptic discourse uses a rhetoric of conversion that urges a young
person to adopt a specific philosophy in order to live a good life. The
author argues that the fourth-century philosophers used protreptic
discourses to market philosophical practices and to define and
legitimize a new cultural institution: the school of higher learning
(the first in Western history). Specifically, the book investigates how
competing educators in the fourth century produced protreptic discourses
by borrowing
and transforming traditional and contemporary "voices" in the cultural
marketplace. They aimed to introduce and promote their new schools and
define the new professionalized discipline of "philosophy." While
scholars have typically examined the discourses and practices of Plato,
Isocrates, and Aristotle in isolation from one another, this study
rather combines philosophy, narratology, genre theory, and new
historicism to focus on the discursive interaction between the three
philosophers: each incorporates the discourse of his competitors into
his protreptics. Appropriating and transforming the discourses of their
competition, these intellectuals created literary texts that introduced
their respective disciplines to potential students.</blockquote>
If I may quote myself, here is what I said in a blurb on the back cover:<br />
<blockquote class="tr_bq">
This book delineates a sharper picture showing how Isocrates, Plato, and Aristotle developed literary tools originating in archaic poetry into the forms of philosophic and scientific discourse that we still depend on today, tools that have since antiquity turned readers away from worse forms of argument towards better ones.</blockquote>
And Paul Woodruff said:<br />
<blockquote class="tr_bq">
Collins is the first to bring out how a rich, complex literary genre came to be. Protreptic belongs to a unique approach to philosophy; ancient Athens was a marketplace for ways of living philosophically. Anyone seeking to understand the climate of ideas in the fourth century should read this masterly study. </blockquote>
In a later post I hope to discuss his conclusions about the "stabilized genre" of protreptic as it is reflected in the <i>Protrepticus</i> of Aristotle. In the meantime, check it out. Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-22342514012648866402015-11-23T14:54:00.003-08:002015-11-24T10:37:36.504-08:00Digital version of key Iamblichus manuscript available onlineThe Biblioteca Medicea Laurenziana is digitizing many of the manuscripts from its Plutei collection. Among those that have already been digitized and made available online is Plut.86.03, the most important manuscript of Iamblichus' work <i>De Pythagorica secta </i>(usually referred to in <i>apparati critici </i>as "F"). The manuscript includes: <i>De vita pythagorica, Protrepticus, De communi mathematica scientia</i>, and part of the <i>Introduction to Arithmetic of Nicomachus of Geresa</i>, and some other things. It dates from 1300-1400.<br />
<br />
Doug and I have twice traveled to Florence in order to inspect the manuscript, with the assistance of the very helpful Laurenziana librarians and invigilators. We have also worked off of microfilm and printed out copies. But this high-resolution, color version (which can be enlarged) makes this work much easier. Check it out! (Thanks to Stephen Menn for the pointer.)<br />
<br />
To the first folio of the whole manuscript:<br />
<a href="http://teca.bmlonline.it/ImageViewer/servlet/ImageViewer?idr=TECA0001001287&keyworks=iamblichus">http://teca.bmlonline.it/ImageViewer/servlet/ImageViewer?idr=TECA0001001287&keyworks=iamblichus</a><br />
<br />
To the first page of the <i>Protrepticus</i>:<br />
<a href="http://teca.bmlonline.it/ImageViewer/servlet/ImageViewer?idr=TECA0001001287#page/104/mode/1up">http://teca.bmlonline.it/ImageViewer/servlet/ImageViewer?idr=TECA0001001287#page/104/mode/1up</a><br />
<br />
To the eighteenth century catalogue entry:<br />
<a href="http://teca.bmlonline.it/ImageViewer/servlet/ImageViewer?idr=TECA0000004361#page/172/mode/1up">http://teca.bmlonline.it/ImageViewer/servlet/ImageViewer?idr=TECA0000004361#page/172/mode/1up</a><br />
<br />
To the English instructions for searching the whole database:<br />
<a href="http://teca.bmlonline.it/TecaRicerca/index_ENG.html">http://teca.bmlonline.it/TecaRicerca/index_ENG.html</a><br />
<br />
<br />Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-8111773099933808162015-04-27T12:09:00.003-07:002015-04-27T22:27:10.507-07:00Ettore Bignone (1879-1953)<div class="separator" style="clear: both; text-align: center;">
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Ettore Bignone is another titan of 20th century research on Aristotle's early works, and their relationship to Hellenistic Philosophy (especially Epicurus). See our bibliography for references to his publications on the <i>Protrepticus</i> specifically. The source of the above photograph and signature is the frontispiece of:<br />
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<i>Epicurea in memoriam HECTORIS BIGNONE: Miscellanea philologica.</i> Università di Genova facoltà di lettere: Instuto di filologia classica, 1959.<br />
<br />
Earlier we featured <a href="http://blog.protrepticus.info/2014/10/ingemar-during-1903-1984.html" target="_blank">Ingemar Düring</a>. Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-9980574400880163672015-01-10T21:47:00.000-08:002015-01-11T19:43:57.102-08:00Notre Dame Workshop on Ancient Philosophy<style>
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Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-60413836482597052142014-10-07T11:00:00.000-07:002015-01-10T21:39:10.378-08:00Isocrates and the Philosophers: Review of Tarik Wareh, The Theory and Practice of LifeI recently reviewed for <i>The Journal of Hellenic Studies </i>Tarik Wareh's monograph <i>The Theory and Practice of Life: Isocrates and the Philosophers </i>(Cambridge, Mass. and London, 2012). <a href="http://www.montejohnson.info/PDFs/Johnson2014c.pdf" target="_blank">The review is available in PDF here</a>. From the<span style="font-size: small;"><span style="font-family: "TimesNewRomanPSMT";"> review:</span></span><br />
<blockquote class="tr_bq">
<span style="font-family: inherit;"><span style="font-size: small;">Wareh
makes great progress by giving fuller consideration to the indispensible evidence of Aristotle’s
<span style="font-style: italic;">Protrepticus</span>, which has long been recognized as
interrelated with Isocrates’ <span style="font-style: italic;">Antidosis</span>, but has not
yet been brought to bear on the reconstruction of
Isocrates’ own educational methods and priorities,
even by more recent scholars of Isocrates. We are
only fairly lately beginning to profit greatly from the fortuitous 19th-century recovery of all of
Isocrates’ <span style="font-style: italic;">Antidosis </span>and part of Aristotle’s
<span style="font-style: italic;">Protrepticus</span>, as Wareh’s careful sifting of the
evidence shows. And yet the <span style="font-style: italic;">Antidosis </span>and its
immediate context is crucial, since this is the work
in which Isocrates defends his educational
principles and conception of philosophy at
greatest length, in part by attacking the abstract
preoccupations and impracticable priorities of the
Academy. Aristotle’s defence of theoretical and
mathematical science as the heart and soul of
philosophical education in the <span style="font-style: italic;">Protrepticus </span>apparently went so far as to produce speeches against
theoretical and mathematical philosophy in the
voice of an Isocratean character which were then
refuted by Aristotle in his own voice, an
innovation in the dialogue genre and philosophical
polemics that was embraced and imitated by
Cicero in his own dialogues.
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</blockquote>
Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-51800008834532319292014-10-01T12:21:00.000-07:002014-10-07T10:36:33.326-07:00Ingemar Düring (1903-1984)I just came across this image and autograph of one of the titans of twentieth-century Aristotle Studies: Ingemar Düring. Download our <a href="http://www.protrepticus.info/bib2013ii25.pdf" target="_blank">bibliography</a> for details on his editions, translations, edited anthologies, and articles related to the <i>Protrepticus</i>.<br />
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Source: Frontispiece of<i> Untersuchungen Zur Eudemischen Ethik</i>. Akten des 5. Symposium Aristotelicum (Oosterbeek, Niederlande, 21.-29. August 1969). Moraux, Paul, and Harlfinger, Dieter, eds. (Berlin 1971). <i></i>
Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-1966205895123465332014-09-10T22:08:00.001-07:002014-09-11T13:01:58.334-07:00Protreptic Aspects of Aristotle's Nicomachean EthicsOur essay "Protreptic Aspects of Aristotle's <i>Nicomachean Ethics</i>" has been published in <i>The Cambridge Companion to Aristotle's </i>Nicomachean Ethics, ed. R. Polansky (Cambridge 2014), pp. 383-409. We have posted it to the "essays" section of www.protrepticus.info (<a href="http://www.protrepticus.info/HutchinsonJohnson2014.pdf" target="_blank">PDF available here</a>).<br />
<br />
We hope to show that the overall protreptic plan of Aristotle's ethical
writings is based on the plan he used in his published work <i>Protrepticus</i> (<i>Exhortation to Philosophy</i>),
by highlighting those passages that primarily offer hortatory or
protreptic motivation rather than dialectical argumentation and
analysis, and by illustrating several ways that Aristotle adapts certain
arguments and examples from his <i>Protrepticus</i>. In this essay we confine our attention to the books definitely attributable to the <i>Nicomachean Ethics</i> (thus excluding the common books).<br />
<br />
The volume contains an abundance of good material, including a very useful bibliography by Thornton Lockwood as well as an essay by him on "Competing Ways of Life and Ring Composition (NE x 6-8)", an essay by Rachana Kamtekar on "The Relationship between Aristotle's Ethical and Political Discourses (NE x 9), and an essay by Lawrence Jost on "The <i>Eudemian Ethics</i> and Its Controversial Relationship to the <i>Nicomachean Ethics</i>". So readers of this volume can get a very good overview of the relationship of Aristotle's <i>Nicomachean Ethics</i> not only to the other works of practical philosophy in the Aristotle Corpus, but also to his most famous (and now fragmentary) popular work. There are 15 other essays on topical aspects of the work, by some of the leading scholars in the field. <a href="http://www.cambridge.org/us/academic/subjects/philosophy/classical-philosophy/cambridge-companion-aristotles-nicomachean-ethics" target="_blank">Check out the list of contributors and table of contents here</a> at the Cambridge University Press (US) website.<br />
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<br />Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-82842129278644005862014-06-05T10:15:00.000-07:002014-10-01T13:58:41.630-07:00Archeological Site of Aristotle's Lyceum Now Open<div class="tr_bq">
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<br />
From an article at <i>Ekathimerini.com</i> (<a href="http://www.ekathimerini.com/4dcgi/_w_articles_wsite4_1_05/06/2014_540338" target="_blank">here</a>):</div>
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<a href="http://photo.ekathimerini.com/kath/engs/img/LIFE/2014/05/aristotle_lyceum.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img alt="" border="0" src="http://photo.ekathimerini.com/kath/engs/img/LIFE/2014/05/aristotle_lyceum.jpg" /></a></div>
The Lyceum, located between the Officers Club, the Athens
Conservatory and the Byzantine Museum on the junction between Rigillis
Street and Vassileos Constantinou Avenue will be formally inaugurated
later in the summer, but is currently open to visitors from 8 a.m. to 8
p.m. daily. Admission is free of charge. Aristotle’s Lyceum is believed to have been established as the ancient philosopher’s seat of learning in 335 BC. </blockquote>
Additional photos and information are available from the <a href="http://odysseus.culture.gr/h/3/eh351.jsp?obj_id=20744" target="_blank">Ministry of Culture and Sports</a>, which offers the following description:<br />
<blockquote>
The school of Aristotle, the Lykeion (Lyceum) (335 B.C.), one of the three oldest gymnasia in the city together with those of the Academy and Kynosarges, was situated on the outskirts of ancient Athens, outside the walls and the Gate of Diochares. As attested by ancient authors (Plutarch, Strabo, Pausanias), the Lykeion was a very extensive, verdant area between two rivers, the Eridanos to the north and the Illisos to the south, and beside the sanctuary of Lykeion (Lycian) Apollo and Herakles Pankrates. Athenian hoplites and ephebes, fulfilling their military duties, exercised in this idyllic area with its abundant waters.</blockquote>
For some inspiring recent comments on the lasting significance of Aristotle's school, see the recent Valedictory address by Professor David Sedley "Godlikeness" (<a href="http://kenodoxia.blogspot.com/2014/06/godlikeness.html" target="_blank">link available at kenodoxia</a>). The entire talk is brilliant and should be listened to; the discussion of Aristotle's school begins around 49:00. <br />
<br />
Regarding the reported date 335BC for the founding the "Lyceum" as a school, one should keep in mind the skepticism, based on sifting the relevant literary evidence, of Ingmar Düring:<br />
<blockquote class="tr_bq">
Aristotle and Theophrastus and the circle of scholars and students around them met and lectured in the Lyceum, a public gymnasium open to everybody, since long ago well known as a place where foreign sophists and teachers gave lectures. As the years passed the circle of collaborators and students probably became more closely united, but the Peripatos as a school in the same sense as the Academy was not established until after Aristotle's death. (<i>Aristotle in the Ancient Biographical Tradition</i>, Göteborg 1957, p.461) </blockquote>
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<br />Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-49002307106623861082014-04-10T12:25:00.000-07:002017-01-27T10:32:30.860-08:00Introduction to Iamblichus' Exhortation to Philosophy<div class="MsoNormal">
On May 2, D. S. Hutchinson and I will make a keynote presentation to the <a href="http://socrates.arts.ubc.ca/2014-colloquium/" target="_blank">Canadian Colloquium for Ancient Philosophy</a> at the University of British Columbia. The abstract follows:</div>
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An Introduction to Iamblichus' <i>Exhortation to Philosophy</i> </div>
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The <i>Exhortation to Philosophy</i> of Iamblichus, composed in Apamea (in ancient Syria) in the early 4<sup>th</sup> c.
AD, was a new kind of philosophical book, the first ‘textbook’ of
ancient philosophy. Together with the other titles in his Pythagorean
sequence, this book of Iamblichus is the first book of philosophy known
to have been constructed by its author in chapters. It is also the first
known book of philosophy whose sole purpose was to display citations
from past philosophical writings by incorporating them into its own
literary texture and commenting on them. In both respects it resembles a
modern philosophy textbook. It is a difficult but very rewarding work.</div>
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In
this talk we present an English translation of this work (nearly
complete work-in-progress of ours), and demonstrate the structure,
texture, capitulation, chapter headings, and literary devices of the
work as a whole, starting with chapter I. Then we show in concrete terms
how texts of Plato were cited, sometimes with alteration, in chapters
XIII-XIX, quickly reviewing the conclusions of our 2005 <u>OSAP</u> article “Authenticating Aristotle’s <i>Protrepticus</i>”. We follow up now and confirm this analysis by studying ch. III, where Iamblichus cites from the <i>Pythagorean Golden Verses</i>.</div>
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At this point, we apply this analysis to chapters VI-XII, where the bulk of the evidence lies for Aristotle’s <i>Protrepticus</i>, as we showed in our <u>OSAP</u> article. Then we share our reconstruction-in-progress of the <i>Protrepticus</i>,
showing the relationship between cover text and source text, as well as
showing how we enlarged the evidence base by drawing in evidence from
other chapters in another work of Iamblichus.</div>
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Now we return from Aristotle’s work to the <i>Exhortation</i> of
Iamblichus. We briefly discuss the remaining chapters of his book,
glancing at chapter II (gnomic maxims of unknown provenance), chapter IV
(citations from the <i>On Wisdom</i> of Archytas of Tarentum, or ps.-Archytas), and chapter V (citations from Plato and then from a lost work of Aristotle).</div>
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We
focus our closing comments on chapter XX, where Iamblichus has stitched
together many citations from an important early author on education and
political philosophy, originally identified in 1889 as Antiphon, but
officially referred to as ‘Anonymous Iamblichi’. Many other attributions
have been made, including the one most plausible to us, Protagoras of
Abdera; but rather than try to solve that old open question, our plan is
to establish a new basis of evidence. With our greater experience of
the voice and literary texture of Iamblichus, we can now see that the
old fragment collection in Diels/Kranz, on the basis of which all
scholarship has proceeded, was not analyzed sufficiently and was
over-inclusive: rather than there being 7 fragments, there are more like
25 fragments, with many intervening comments on the part of Iamblichus
lodged (up to now) within ‘fragments’ of the Anonymous author, a
confusion of data in the evidence base that may have tangled the
scholarly discussion. We have also identified one further citation from
this fascinating author, whose voice and lines of thought deserve to be
better known.</div>
Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-63213480284585567562013-11-10T18:53:00.003-08:002014-04-10T17:38:30.179-07:00Title and Length of the WorkUpdate (2013 December 16): see below for an informative comment by Professor Harold Tarrant.<br />
<br />
We have just posted to www.protrepticus.info a short essay on <a href="http://www.protrepticus.info/title.pdf" target="_blank">the title and length of Aristotle's <i>Protrepticus</i></a>, based on the evidence of the ancient lists of titles of Aristotle's works, and similar titles by other authors. Let us know what you think!<br />
<br />
From Harold Tarrant: <br />
<br />
<span lang="EN-GB" style="font-family: Calibri;">Just looked at your brief
account of the Protr. length, and I wondered whether this investigation
might go on to tell us a little more. One consideration is that a
‘Protreptic’
is going to be addressed to somebody not yet committed to philosophy,
which means that a long work of philosophy would be unlikely to retain
attention, unless other factors (literary presentation, humor etc.) were
involved. Something relatively succinct would
have been most effective. One-book Platonic dialogues of an obviously
exoteric kind, range from about 1600 words (for the
<i>Clitophon</i>, significant?) to around 10000, with the big exception being
<i>Gorgias</i>, at over 26000, and there is (as Dodds points out) a
papyrus list of philosophic books (associated with the book trade) that
makes reference to
<i>Against Callicles</i> in 3 books, which may be the
<i>Gorgias</i>. Average length of books of <i>
Republic </i>= 8880,<i> Laws</i> 8582 words, and a three-book
<i>Gorgias </i>would have come in at 8772 (my count separates out hiatus
and will vary slightly from others). I reckon that a book intended to
circulate widely in one book would originally have been written for some
kind of
standard length papyrus-roll, coming in at 10000 words or under. I
doubt that Protr. would have been much longer. A quick count of my files
of the relevant material in Iambl.
<i>Protr.</i> 5-12 suggests that we may already have about 5000 words of
Aristotle, so I'm guessing that only another 3500 would have been
needed to bring it up to the length of (e.g.)
<i>Charmides</i> or a book of the <i>
Republic</i>—some of which can be supplied from DCMS. I reckon that if
he had written more than 12000 words it would be recorded as two or more
books, since 2-3 books are quite common in the lists. It would be
gratifying if we did in fact have the bulk of
<i>Protr.</i> already!</span> Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-32809713734264597792013-09-22T12:48:00.000-07:002015-01-10T21:56:47.783-08:00Upcoming talk at UC Davis on the reception of the ProtrepticusNext Saturday I will be giving a talk at the 2013 Receptions Studies conference at UC Davis-- <a href="http://receptionstudiesconference2013.ucdavis.edu/" target="_blank">Receptions: Reading the Past across Time and Space</a>. About the conference:<br />
<blockquote class="tr_bq">
In keeping with the National Endowment for the Humanities’ new
call for interdisciplinary transcultural projects, this conference will
focus on “intercultural receptions” across time and space. Reading, in
the title, is broadly conceived in the sense of reception of “cultural”
forms and genres, including texts, buildings, art works, rituals, and
performances. This year’s conference will particularly focus on the
reception of ancient, medieval, and early modern texts, whether literary
or philosophical, across genres, periods, and geographical spaces.</blockquote>
Here is the abstract for my own paper:<br />
<blockquote class="tr_bq">
<div dir="ltr">
<i><u>Reception and Reconstruction: The Case of Aristotle’s Protrepticus-- Monte Johnson</u> </i></div>
<div dir="ltr">
Aristotle’s <i>Protrepticus </i>(<i>Exhortation to Philosophy</i>) was
one of the most famous books in antiquity, but it was not copied in the
middle ages and so is now a lost work. But because of the way the book
was received and used by later scholars (e.g. imitated in other
philosophical works, excerpted in anthologies, and integrated into
pedagogical syllabi), it can be substantially reconstructed. The result
is precious insight into Aristotle’s contribution to the genre of prose
dialogue.</div>
</blockquote>
I will be on a panel with Jan Szaif (UC Davis), speaking on "<i>Meeting the Stoic Challenge: The Reception of the
Aristotelian ‘Formula’ of Living Well in the Context of Late Hellenistic
Philosophizing", </i>and Michael Griffin (UBC), speaking on <i>"Now we must consider that some of the ancients discovered the truth”: Reception and antiquity in ancient Neoplatonism"</i>. Click <a href="http://receptionstudiesconference2013.ucdavis.edu/abstracts/" target="_blank">here</a> for their abstracts, and the others at the conference-- we are panel number 6, from 4:30-6pm on September 28.Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-30792458020231889362013-05-06T12:32:00.002-07:002013-05-07T14:23:41.128-07:00The Computer Reads Aristotle's Protrepticus: Harold Tarrant's approach to ancient source criticism through computational linguisticsProfessor Harold Tarrant (<a href="http://www.newcastle.edu.au//staff/research-profile/Harold_Tarrant/">Conjoint Prof. Harold Tarrant at The University of Newcastle, Australia</a>) has in a number of recent papers (2010, 2011a, 2011b, 2012a, 2012b, 2013) researched various aspects of ancient philosophical texts by means of powerful statistical methods of computational linguistics developed and employed at the <a href="http://www.newcastle.edu.au/school/hss/research/groups/cllc/" target="_blank">University of Newcastle's Centre for Literary and Linguistic Computing</a>.<br />
<br />
Recently, Professor Tarrant has begun applying these methods to "the detection of layers of borrowed material in later Greek philosophy". When he told me in Cambridge last March that he was applying these methods to the source criticism of Porphyry and Proclus, I was interested to hear what he thought about the application of these methods to the <i>Protrepticus</i>, since our reconstruction of Aristotle's <i>Protrepticus </i>is based in large part on the detection of borrowed material in later Greek philosophy (e.g. in Iamblichus' <i>Protrepticus</i> and <i>On the Common Mathematics</i>). In less than a month since our conversation in Cambridge, Harold has produced a report, entitled: "The Computer Reads Aristotle: Iamblichus, <i>Protr</i>. VI-XII and <i>On the Common Mathematics</i> XXI-XXVII". He has graciously granted me permission to post it to our website at:<br />
<br />
<div style="text-align: center;">
<a href="http://www.protrepticus.info/Tarrant2013.pdf">www.protrepticus.info/Tarrant2013.pdf</a></div>
<div style="text-align: center;">
<br /></div>
(By the way, the paper is very nice to read in electronic format, since it contains <span style="color: red;">colored</span> figures. Please do not reproduce or quote the paper without Professor Tarrant's permission.)<br />
<br />
The statistical methods involve multivariate analysis, in particular principal component analysis and cluster analysis, in order to determine the proximity of a set of texts on the basis of their use of common, everyday terms (as opposed to technical philosophical vocabulary). Although such methods are in themselves fairly elementary, they yield highly useful and suggestive results, and yet are rarely seen applied in the field of Greek Philosophy. Perhaps this is because, although computers in principle make the mathematical-logical aspect of the work fairly easy to carry out, the research still requires competence not only in ancient Greek (or at least the ability to reduce Greek verbs, nouns, pronouns, and adjectives into single forms), but also field-specific knowledge (in order to select significant versus insignificant function-words from lists of common words). Further, in the case of source criticism, one must not only be familiar with the hypothetical source text (e.g. Numenius of Apamea) but also the cover text (e.g. Porphyry's <i>Cave of the Nymphs</i>, which may have used Numenius as a source). (I draw this example from an unpublished manuscript of Prof. Tarrant's.) This is an area requiring intense interdisciplinary work and collaboration between mathematicians, logicians, linguists, computer scientists, and, last but not least, classicists and philosophers. Thus I view Harold Tarrant as a true renaissance man in his pioneering application of these methods to ancient philosophy.<br />
<br />
Over the next several weeks, I plan to discuss parts of Professor Tarrant's paper in greater detail, because not only do the results arguably confirm (by a completely independent method) some of our hypotheses about the relationship between Iamblichus' cover text and the source text of Aristotle's <i>Protrepticus</i> (such as the authentication of Aristotle as the source of <i>Protr. </i>VI-XI + <i>DCMS </i>XXVI), but they can also help us interpret the source or sources of <i>DCMS</i> XXI-XXV and XXVII.<br />
<br />
But the article is fascinating even apart from the specific issues raised by the application of its method to the <i>Protrepticus</i>: this methodology seems to me to be very important for the future of source criticism and thus for Classical Studies and the History of Philosophy in general. The <i>Protrepticus </i>might serve as a model of the power of this method.<br />
<br />
<div style="text-align: center;">
Bibliography</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
</div>
Tarrant, H. (unpublished manuscript) 'The Computer Reads Aristotle: Iamblichus, <i>Protr.</i> VI-XII and <i>On the Common Mathematics</i> XXI-XXVII. Available online at:<br />
<a href="http://www.protrepticus.info/Tarrant2013.pdf" style="text-align: center;">www.protrepticus.info/Tarrant2013.pdf</a><br />
<br />
Tarrant, H. (2013) ‘Narrative and Dramatic Presentation in <i>Republic</i> III’, in N. Notomi & L. Brisson eds. <i>Dialogues on Plato's </i>Politeia (Republic)<i>: Selected Papers from the Ninth Symposium Platonicum</i>, Sankt Augustin: Academia, 309-313.<br />
<br />
Tarrant, H. (2012) ‘Appendix 2: Report of the Working Vocabulary of the Doubtful Dialogues’ (with T. Roberts), in Marguerite Johnson and Harold Tarrant (eds), <i>Alcibiades and the Socratic Lover-Educator</i>, London: Bristol Classical Press, 223-236.<br />
<br />
Tarrant, H. (2012) ‘The Origins and Shape of Plato’s Six-Book <i>Republic</i>’, <i>Antichthon</i> 46, 52-78.<br />
<br />
Tarrant, H. (2011) ‘A Six-book version of Plato's Republic: Same Text Divided Differently, or Early Version?’, <i>ASCS</i> 32 Selected Proceedings: Refereed papers from the 32nd Annual Conference of the Australasian Society for Classical Studies, Auckland, NZ. Available online at: <a href="http://www.ascs.org.au/news/ascs32/Tarrant.pdf" target="_blank">http://www.ascs.org.au/news/ascs32/Tarrant.pdf </a><br />
<br />
Tarrant, H. (2011) ‘The Mythical Voice in the <i>Timaeus-Critias</i>: Stylometric Indicators’ (with E.E. Benitez, and T. Roberts), <i>Ancient Philosophy</i> 31, 95-120.<br />
<br />
Tarrant (2010). ‘The <i>Theaetetus</i> as a Narrative Dialogue?’, in N. O’Sullivan (ed.) <i>ASCS</i> 31 Proceedings, 2010: Available online at:<br />
<a href="http://classics.uwa.edu.au/ascs31/tarrant.pdf">http://classics.uwa.edu.au/ascs31/tarrant.pdf</a><br />
<br />
<br />Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-91240551739387988892013-03-03T20:36:00.000-08:002015-01-10T21:57:47.726-08:00Upcoming talks in the UK and Italy<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;">During the month of March, we will be giving presentations on the latest results of our research into Aristotle's <i>Protrepticus</i> in the following cities:</span><br />
<span style="background-color: white;"><br /></span>
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;">8 March Oxford</span><br />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;">11 March Cambridge</span><br />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;">13 March Edinburgh</span><br />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;">14 March Durham</span><br />
<br style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;" />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;">19 March Florence</span><br />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;">26 March Venice</span><br />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;">27 March Padua</span><br />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;"><br /></span>
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;">Please let us know if you might be be able to attend one of the talks.</span><br />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;"><br /></span>
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;">Below, a picture of Doug working on some of the handouts that we have developed for the talk (including a booklet of the latest version of the reconstruction). "There will be handouts."</span><br />
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;"><br /></span>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSB7wJU9uPQtpIS6i-A7VFCt-3JTTtjfuTUxF6mhkXyHy3F13F-x22Za6fIStmMLC0zonIrs2OLvBSRK_GEGG1aMmJrryhL8JGVnEQTEaGuEaz2x8yxrZaIo41mUY3sJeOaM9KaDqbHKyq/s1600/production+line.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiSB7wJU9uPQtpIS6i-A7VFCt-3JTTtjfuTUxF6mhkXyHy3F13F-x22Za6fIStmMLC0zonIrs2OLvBSRK_GEGG1aMmJrryhL8JGVnEQTEaGuEaz2x8yxrZaIo41mUY3sJeOaM9KaDqbHKyq/s200/production+line.jpg" height="134" width="200" /></a></div>
<span style="background-color: white; color: #222222; font-family: arial, sans-serif; font-size: 12.800000190734863px;"><br /></span>Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com4tag:blogger.com,1999:blog-3611905924080452423.post-75819144903262673662013-02-23T13:32:00.001-08:002013-02-23T16:49:54.365-08:00Protrepticus VI and De Comm. Math. XXVIAn important aspect of Iamblichus' citation of Aristotle's <i>Protrepticus</i> in his <i>Protr. </i>VI (but one misunderstood in the scholarly literature) is the fact his citation there overlaps (at exactly four stretches, it turns out) with a citation (evidently from the same work) in his <i>De communi mathematici scientia </i>XXVI. Because of the overlap, scholars going back to Rose 1889 have attributed various stretches of <i>DCM</i> XXVI to Aristotle's <i>Protrepticus</i>. Our study of Iamblichus' techniques of chapter construction in his Pythagorean Sequence (of which the <i>Protr</i>. and the <i>DCM</i> are the second and third works) indicates that Iamblichus would have utilized Aristotle's <i>Protrepticus</i> as a source throughout that chapter.<br />
<br />
We have recently posted to www.protrepticus.info draft translations of Iamblichus, <a href="http://www.protrepticus.info/protr6tr.pdf" target="_blank"><i>Protr</i>. VI</a> and <a href="http://www.protrepticus.info/dcm26tr.pdf" target="_blank"><i>DCM</i> XXVI</a>. For <i>Protr.</i> VI, we have also posted <a href="http://www.protrepticus.info/protr6gr.pdf" target="_blank">a text with apparatus criticus</a> and <a href="http://www.protrepticus.info/protr6co.pdf" target="_blank">commentary</a>. The text in <b>Bold</b><i style="font-weight: bold;"> </i>we attribute verbatum to Aristotle; <i>italics</i> for Iamblichus<i>; </i>plain text is used for zones of uncertainty.<b> </b>(As always, we would greatly appreciate your feedback.)<br />
<br />
Once it has been established that Iamblichus used Aristotle's <i>Protrepticus</i> as a source in <i>DCM</i> XXVI, the next question that needs to be asked is: where exactly did Iamblichus start and stop using Aristotle's <i>Protrepticus</i> as a source in the <i>DCM</i>?<br />
<br />
Our answer, that we plan to defend in a series of upcoming talks in the UK and Italy (details forthcoming), is that Iamblichus used Aristotle's <i>Protrepticus</i> as a source throughout <i>DCM</i> XXI-XXVII. Realizing that has allowed us to attribute and authenticate around 600 lines of new material to Aristotle's <i>Protrepticus.</i>Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-55367992257484673682012-05-06T16:42:00.002-07:002012-05-06T16:44:58.551-07:00www.protrepticus.infoTHE NEW WEB SITE has been launched at:<br />
<br />
<div style="text-align: center;">
<a href="http://www.protrepticus.info/">www.protrepticus.info</a></div>
<div style="text-align: center;">
<br /></div>
<div style="text-align: left;">
We will be posting our essays, working text and commentary files, translations, and the latest version of the provisional reconstruction over there in PDF form. We will still be posting to THIS BLOG for more regular updates.<br />
<br />
The old site (at protreptic dot info) has been abandoned and colonized by barbarians. Please adjust your browsers accordingly. Thank you,</div>
<div style="text-align: left;">
<br /></div>
<div style="text-align: left;">
Doug and Monte</div>Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-75409208881979253692011-08-13T11:48:00.000-07:002013-02-26T14:06:19.947-08:00You should do philosophy, and you will do philosophy whether you like it or notIn today's <i>Bryn Mawr Classical Review</i> is a review by Christopher Moore (available <a href="http://bmcr.brynmawr.edu/2011/2011-08-21.html">here</a>) of an exciting new monograph by Luca Castagnoli, <i>Ancient Self-refutation: The Logic and History of the Self-refutation Argument from Democritus to Augustine</i> (Cambridge University Press, 2010). Among the several other kinds of arguments Castagnoli investigates in the book, he also treats the argument about the inevitability of doing philosophy that originated in Aristotle's <i>Protrepticus</i>. Moore gives a good, information-dense review of this section of the work, which I quote below.<br />
<div>
<div>
<blockquote>
Castagnoli reconstructs Aristotle’s protreptic argument (“you should do philosophy; but anyway, you can’t avoid it”) at the book’s halfway point (187-196). A traditional reconstruction from the sources is this (p. 189): </blockquote>
<blockquote>
(1) p -->p If one must philosophize, one must philosophize<br />
(2) ~p -->p If one must not philosophize, one must philosophize<br />
. .. p In any case, one must philosophize</blockquote>
<blockquote>
Castagnoli draws attention to several suspicious features of this reconstruction. First, it has no dialectical context; it is presented as establishing the truth about how one ought to live, not keyed to any particular claim about the necessity of philosophizing. Second, it would seem to expect reduction to (2), a Consequentia Mirabilis-style argument (if the negation of something entails its affirmation, then one can deduce the affirmation); but Castagnoli argues at length that no other ancient self-refutation arguments ever depended on that style. Third, the reconstruction leaves the conditional at (2) wholly unexplained. Fourth, such reconstructions do not follow from Cicero and Alexander of Aphrodisias’ testimony about Aristotle (the testimony Castagnoli argues is most trustworthy), only from later, likely Stoicizing, sources. Castagnoli goes on to reconstruct the protreptic argument anew:<br />
<blockquote>
I suggest that argument might have sounded like this: ‘If your position is that one must philosophise, you are definitely on my side of the barricade, and safe from the snares of Isocrates’ shallow rhetoric; if you contend, on the contrary, that one must not philosophise, you ought to vindicate this crucial choice of lifestyle, in front of me and yourself, by offering reasons for it; but don’t you realise that choosing what to do (and then defending your choices) on the basis of reflection and argument, and not, say, by ballot, is already doing philosophy, and thus you have already jumped over the fence to my side? In any case, therefore, whether you want this or not, you are bound to agree that one must philosophise.’</blockquote>
And he re-symbolizes it like this:<br />
(a) q-->p If <your is="" position="" that=""> one must philosophise, then <you admit="" must="" that="" yourself=""> one must philosophise<br />
(b) r<-->s ^ s>-->p If <your is="" position="" that=""> one must not philosophise, then <you admitting="" already="" and="" are="" argue="" but="" by="" choice="" choosing="" do="" doing="" in="" its="" must="" on="" philosophy="" reflect="" so="" support="" that="" thereby="" this="" to="" you=""> one must philosophise<br />
c) q v r Either <your is="" position="" that=""> one must philosophise or [your position is that] one must not philosophise<br />
. .. p In any case, therefore, <you admit="" must="" that=""> one must philosophise </you></your></you></your></you></your></blockquote>
<blockquote>
This argumentative strategy had fuller use in the anti-Skeptical arguments against proof, sign, and cause, which Castagnoli develops at length.</blockquote>
One thing we are especially interested to see is what Castagnoli has to say about the literary form of the <i>Protrepticus</i>, i.e. the fact that it was probably a dialogue. That interpretation would seem to fit well with his characterization of the argument, quoted above, in which Aristotle is speaking and explicitly mentions Isocrates.</div>
</div>
Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-66682459766136088562011-06-22T14:49:00.000-07:002011-06-23T12:39:10.375-07:00Free electronic editions of Iamblichus' Pythagorean series availableThe main source for Aristotle's <i>Protrepticus</i> is Iamblichus of Chalcis' <i>Exhortation to Philosophy</i> (along with, it turns out, his work <i>On the Common Mathematical Science</i>). These are the second and third books in a sequence of ten books written (or planned) by Iamblichus on the Pythagorean Philosophy. Four of the works are extant, and are available in Greek editions in the Teubner series. Three of them are now available for download from Google Books. They are:<br />
<blockquote>1. Iamblichi <i>de vita pythagorica</i> (ed. L. Deubner). Stuttgart, 1937. Revised by U. Klein, Stuttgart, 1975.<br />
2. <a href="http://books.google.com/books?id=f7wOAAAAIAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false">Iamblichi <i>protrepticus</i> (ed. H. Pistelli). Leipzig, 1888.</a><br />
3. <a href="http://books.google.com/books?id=QDIPAAAAIAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false">Iamblichi <i>de communi mathmatica scienta</i> (ed. N. Festa). Leipzig, 1891.</a> Revised by U. Klein, Stuttgart, 1975.<br />
4. <a href="http://books.google.com/books?id=ItofAAAAMAAJ&printsec=frontcover&source=gbs_ge_summary_r&cad=0#v=onepage&q&f=false">Iamblichi <i>in nicomachi arithmeticam introductionem</i> (ed. H. Pistelli). Leipzig, 1894.</a> Revised by U. Klein, Stuttgart, 1975.</blockquote>It should be noted that these electronic versions do not contain the revisions of Klein (irrelevant for the <i>Protrepticus</i>, which Klein did not revise). Hopefully <i>On the Pythagorean Life</i> will become available soon.<br />
<blockquote></blockquote><div><link href="file://localhost/Users/montejohnson/Library/Caches/TemporaryItems/msoclip/0/clip_filelist.xml" rel="File-List"></link> <style>
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</style> </div>Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-56424919698746910752011-06-21T14:58:00.000-07:002013-02-26T13:36:23.518-08:00Updated BibliographyUpdated: 2013 Feb. 26<br />
<br />
We have just posted the latest version of our "Provisional Bibliography for a new edition of Aristotle's <i>Protrepticus</i>": it is available <a href="http://www.protrepticus.info/bib2013ii25.pdf">here</a> and at www.protrepticus.info (from the sidebar).<br />
<br />
Please let us know if you notice anything that we are missing; we really appreciate all the help that readers have given us. Below the break you can see an outline of the contents of the bibliography.<br />
<br />
<a name='more'></a><br />
<br />
A. Primary Sources<br />
<br />
1. Aristotle<br />
a. Collections of fragments of Aristotle's lost works, including his<br />
Protrepticus<br />
b. Editions and translations of fragments of Aristotle’s Protrepticus<br />
c. Editions and translations of papyri attributable to Aristotle's Protrepticus<br />
d. Editions and translations of the Aristotle Corpus<br />
e. Editions and translations of other lost works of Aristotle<br />
2. Isocrates<br />
3. Plato<br />
4. Archytas of Tarentum<br />
5. Heraclides of Pontus<br />
6. Anonymous Iamblichi<br />
7. Cicero<br />
8. Clement of Alexandria (AD II-III)<br />
9. Lactantius (AD III-IV)<br />
10. Iamblichus of Chalcis (AD III-IV)<br />
a. Manuscripts of the Protrepticus<br />
b. Printed editions and translations of the Protrepticus<br />
c. Editions and translations of other works of Iamblichus<br />
11. Ancient Commentators<br />
a. Aristocles of Messene (AD I)<br />
b. Alexander of Aphrodisias (AD II)<br />
c. Ammonius (AD V)<br />
d. Proclus (AD V)<br />
e. Olympiodorus the younger (AD V-VI)<br />
f. Philoponus (AD VI)<br />
g. Asclepius of Tralles (AD VI)<br />
h. Elias (AD VI-VII)<br />
i. David the Invincible Philosopher (AD VI-VII)<br />
j. Anonymous Scholion on Cod.Par.Gr.2064<br />
12. Boethius (AD V-VI)<br />
13. Stobaeus (AD VI)<br />
<br />
B. Secondary Sources (arranged alphabetically)Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0tag:blogger.com,1999:blog-3611905924080452423.post-7600002791374047532011-01-25T12:04:00.000-08:002011-01-25T12:09:18.479-08:00Exhortation à la philosophie. Le dossier grec : Aristote. Traduit et commenté par Sophie Van der MeerenFollow the link below for the notice of new collection of Aristotle's protreptic fragments, translated and commented upon by Sophie van der Meeren:<br />
<br />
<a href="http://www.lesbelleslettres.com/livre/?GCOI=22510100557310">Exhortation à la philosophie, I. Le dossier grec</a> (at LES BELLES LETTRES.com).<br />
<br />
See also the extended notice by Sandrine Alexandre over at <a href="http://www.zetesis.fr/spip.php?article506">ZETESIS</a>.Monte Johnsonhttp://www.blogger.com/profile/05864589932926759166noreply@blogger.com0