By Ammonius, David A. Blank
Aristotle's On Interpretation, the centrepiece of his good judgment, examines the connection among conflicting pairs of statements. the 1st 8 chapters, analysed during this quantity, clarify what statements are, ranging from their easy parts - the phrases - and dealing as much as the nature of adverse affirmations and negations.
Ammonius, who in his ability as Professor at Alexandria from round advert 470 taught just about all the good sixth-century commentators, left simply this one statement in his personal identify, even if his lectures on different works of Aristotle were written up via his scholars, who incorporated Philoponus and Asclepius. His rules on Aristotle's On Interpretation were derived from his personal instructor, Proclus, and in part from the nice misplaced statement of Porphyry. the 2 most vital extant commentaries on On Interpretation, of which this is often one (the different being via Boethius) either draw on Porphyry's paintings, which might be to some degree reconstructed for them
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Extra info for Ammonius : on Aristotle on interpretation 1-8
157 Here it is worth asking how, when Socrates in the Cratylus argues against Hermogenes’ assertion that names are by imposition and shows that they are by nature, Aristotle can insist in these words that no name is by nature. 158 Some of those who think they are by nature159 say ‘by nature’ opining that they are products (dêmiourgêmata) of nature, as Cratylus the Heraclitean thought when he said that a fitting (oikeion) name had been assigned by
Nor yet again do we say that a sort of compound predicate arises from this vocal sound and from the vocal sound of which ‘clearly’ is said, as in ‘he interprets clearly’, as occurs in the case of ‘dead man’ and ‘debased coin’. If that were so, the denials of these affirmations would have to arise in the same way as those which have a simple predicate, just as occurs in the case of the true compound predicates: just as the affirmation ‘The deceased is a man’ takes the negation ‘The deceased is not a man’, and ‘The deceased is dead’ takes the negation ‘The deceased is not dead’, in the same way ‘The deceased is a dead man’ takes the negation ‘The deceased is not a dead man’.
Hence, too, Aristophanes’ speech in the Symposium167 claimed that the masculine befitted the sun, the feminine the earth, and the mascufeminine (arrenothêlu) the moon. And it is clear that the Translation 45 Greeks are more correct than the Egyptians, since the moon receives its light in the first instance from the sun, and that light crosses over by reflection from it to the earth. In the same way they say that the sky is masculine and the earth feminine, as receiving the active force of the sky and because of it becoming productive of things which grow.