By Dorothea Frede, Andre Laks

Articles during this quantity, orginally awarded on the 1998 Symposium Hellenisticum in Lille, talk about theological questions that have been critical to the doctrines of the dominant colleges within the Hellenistic age, corresponding to the lifestyles of the gods, their nature, and their drawback for humankind.

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Accattino and Donini 1996, xxvii n. 77 reject this, partly because as presented by Schroeder and Todd it involves emending the text. But the same interpretation can in fact be derived from the transmitted text. See Opsomer, J. , ‘“I heard this from Aristotle”: a modest proposal’, CQ 50 (2000), 252-256. aristotelian theology after aristotle 29 Alexander himself or from his time,132 we cannot be certain that T is earlier than Alexander. There is one further piece of evidence relating to the last point at least, though it too is not conclusive.

C. 122 And a further attack123 prompted the response which will concern us here. 5, of the treatise de Intellectu (= de Anima libri mantissa 106-113) attributed to Alexander of Aphrodisias the objection is recorded that intellect power from the heavens only. Verdenius 1960, 61 regards nature as a mediating force, transmitting divine influence to the world, already in Aristotle himself; Moraux 1970, 55, on the other hand, regards power (dÊnamiw) in the De mundo as Stoic in origin. See Runia’s paper in this volume.

VIII 6 259b22ff. Aristotle says that, while the first principle must be unmoved even accidentally, some of the heavenly principles, those which have complex motions, are moved accidentally by things other than themselves, while only perishable things are moved accidentally by themselves. Simplicius, in Ph. 30ff. 90 Simplicius then continues (in Ph. 33-7): Bodnár 1997a, 190 n. 1. Julianus’ view is adopted by Kahn 1985, 186 and n. 6 and by Judson 1994, 160-161. 87 Simpl. in Cael. 5ff. Merlan, locc.

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