Skip to main content
×
×
Home
The Cambridge History of Philosophy in Late Antiquity
  • Get access
    Check if you have access via personal or institutional login
  • Cited by 1
  • Cited by
    This (lowercase (translateProductType product.productType)) has been cited by the following publications. This list is generated based on data provided by CrossRef.

    2011. Books Received. Speculum, Vol. 86, Issue. 4, p. 1170.

    ×
  • Export citation
  • Recommend to librarian
  • Recommend this book

    Email your librarian or administrator to recommend adding this book to your organisation's collection.

    The Cambridge History of Philosophy in Late Antiquity
    • Online ISBN: 9781139095464
    • Book DOI: https://doi.org/10.1017/CHOL9780521194846
    Please enter your name
    Please enter a valid email address
    Who would you like to send this to *
    ×
  • Buy the print book
Refine List
Actions for selected content:
Select all | Deselect all
  • View selected items
  • Export citations
  • Download PDF (zip)
  • Send to Kindle
  • Send to Dropbox
  • Send to Google Drive
  • Send content to

    To send content items to your account, please confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to .

    To send content items to your Kindle, first ensure no-reply@cambridge.org is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle.

    Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.

    Find out more about the Kindle Personal Document Service.

    Please be advised that item(s) you selected are not available.
    You are about to send
    ×

Save Search

You can save your searches here and later view and run them again in "My saved searches".

Please provide a title, maximum of 40 characters.
×
  • 32 - From Constantine to Justinian
    pp 585-607
  • https://doi.org/10.1017/CHOL9780521194846.003
  • View abstract
    Summary
    The Theodosian Code is a monumental endeavour which collected, organized and published all laws issued by the Roman emperors after and including Constantine I. This chapter talks about the heirs of Theodosius I, Zeno and the disappearance of the western emperor, and the age of Justinian. The interplay of the centrifugal factors that Theodosius' policies set in motion can first be seen clearly during the early days of Arcadius' and Honorius' reigns. The turbulence that beset the courts in Ravenna and Constantinople after 450 was ironically of great benefit to what might be called renegade populations. When Justinian inherited the throne, his goals and projects showed him to be a typical late-antique sovereign; nevertheless, he planted the seeds of change that would help bring about the end of the era. The era of late antiquity quietly came to an end when the Mediterranean became a frontier zone separating the people ruled by the Islamic, Byzantine and Frankish Empires.
  • 33 - Plutarch of Athens
    pp 608-615
  • https://doi.org/10.1017/CHOL9780521194846.004
  • View abstract
    Summary
    Plutarch of Athens was the philosophy teacher of Hierocles of Alexandria, Syrianus and the young Proclus. The three also lived in the same house in Athens, which was close to the temple of Asclepius and that of Dionysus, near the theatre. Based on the current state of ancient evidence, the greatest contribution of Plutarch of Athens in the context of Platonic exegesis is his interpretation of the structure of the Parmenides. Both Plutarch and Syrianus made substantial and respectful use of the exegetic texts of Alexander of Aphrodisias. They provided a structural and comprehensive reading of the Parmenides, whose methodological principle is that of a correspondence between the phases of the arguments in the dialogue and the hierarchical levels of reality; this principle was also adopted and developed by Proclus. Both show the influence of Iamblichus' teachings in their treatment of theurgy, the theological reading of the Parmenides, and psychology, and in their close comparison between Plato and Aristotle.
  • 34 - Syrianus
    pp 616-629
  • https://doi.org/10.1017/CHOL9780521194846.005
  • View abstract
    Summary
    Information about the life of Syrianus is limited to what can be deduced from what we know about the life of Proclus, Syrianus' disciple. Syrianus' interpretation of Plato's Parmenides certainly went on to have an important influence on the theology of his disciple, Proclus and, through him, on much later metaphysical philosophy. Although there has been no direct transmission of Syrianus' theological teaching, most of it can be read in Proclus' Commentary on the Parmenides and his Platonic Theology. In his commentary on Aristotle's Metaphysics, Syrianus formulates his doctrine of the three levels of substance: intelligible substances, dianoetic substances, and sensible substances. Syrianus maintained that human souls had an eternal vehicle, a pneumatic vehicle, and a sensible body. It is seen in Syrianus, an attachment to the doctrine of independent Ideas and a related critique of abstraction as a method of generating axioms, and the influence of Iamblichus can be recognized.
  • 35 - Proclus
    pp 630-653
  • https://doi.org/10.1017/CHOL9780521194846.006
  • View abstract
    Summary
    Proclus was born in 412 in Byzantium in a Lycian family, still faithful to the old Hellenic religion in a society already dominated by Christianity. After Syrianus' death, he became the head of the school and thus 'successor of Plato', a position he held for almost fifty years until his death in 485. This chapter focuses on his theological metaphysics. It follows, as it main inspiration, the Elements, this superb monument of theological metaphysics, wherein Proclus himself is surprisingly sober and rational, and never introduces proper names of gods. Besides his commentaries Proclus owes his reputation mainly to his two great systematic works, the Elements of Theology and the Platonic Theology. Proclus contributed much more to the formation of the Platonic tradition in the Middle Ages than Plotinus. Proclus' speculations on the triadic circle of remaining, procession and return fascinated Hegel.
  • 36 - Ammonius Hermeiou and his school
    pp 654-666
  • https://doi.org/10.1017/CHOL9780521194846.007
  • View abstract
    Summary
    Ammonius was pagan teacher of pagan philosophy in Alexandria from the late fifth into the early sixth century. He was also the founder of an 'Alexandrian' school of Aristotelian interpretation. Ammonius is the first to provide us with a version of the ten preliminary points which Proclus thought necessary to begin the study of Aristotle. Aristotle, he says, is always doing natural philosophy when he does theology, while Plato is always doing theology when he does natural philosophy. An example of such different approaches may be found in Ammonius' conception of the Aristotelian God. It is clear that Ammonius was felt to be first and foremost an interpreter of Aristotle, and that his view was that such an interpreter had a duty to show the underlying agreement of Aristotle with Plato. He in fact founded a particularly Alexandrian form of late Platonism.
  • 37 - Damascius
    pp 667-696
  • https://doi.org/10.1017/CHOL9780521194846.008
  • View abstract
    Summary
    The chronology of the Platonic Academy in later ancient times is well known, owing to the description Damascius furnishes in his Vita Isidori. The book presented a general historical survey of the Athenian Academy from the early fourth century CE onwards. Damascius' main purpose is to bring rational analysis to its own limits, by climbing up the ladder of reasoned arguments in order to detect a reality that is beyond reach. This chapter, through examples, discusses the emphasis on the ineffability of the first principles. The aporetic and ever searching nature of Damascius' thought is the result of a constant uneasiness with the very fundamental principles of Late Platonic doctrine, and with its systematization offered by Proclus, even though Damascius seems to conceal this dissidence by a commentary on Proclus. The last schoolmaster of the Academy really was up to giving the school a new dynamic, renewing the original inspiration of Plato's philosophical quest.
  • 38 - Olympiodorus
    pp 696-710
  • https://doi.org/10.1017/CHOL9780521194846.009
  • View abstract
    Summary
    Olympiodorus' surviving commentaries are all apo phones, i.e. lecture notes by students. There are commentaries on two works of Aristotle and three Platonic dialogues. The Vaticanus Urbinas graecus 35 has preserved excerpts from a commentary on Aristotle's De interpretatione in the form of scholia. Scholars in the past have often belittled Olympiodorus' philosophical acumen and exegetical skills. There are commentaries on two works of Aristotle and three Platonic dialogues. Olympiodorus follows Ammonius in emphasizing the harmony between Aristotle and his master. Olympiodorus' Alcibiades shows that people are rational souls making use of the body as an instrument. It draws on a commentary by Damascius and, probably through the latter, on Proclus. Olympiodorus' Commentary on the Gorgias is the only surviving commentary on this work. It often refers to Ammonius' interpretations. The Gorgias commentary contains an interesting criticism of astrology, which, however, does not amount to an outright rejection.
  • 39 - Simplicius of Cilicia
    pp 711-732
  • https://doi.org/10.1017/CHOL9780521194846.010
  • View abstract
    Summary
    This chapter discusses Simplicius' life, works, and methodology of output. He came from Cilicia (south-eastern Anatolia), and was was educated by Ammonius in Alexandria. Of the seven major works written by Simplicius, four or five are commentaries on Aristotle. Simplicius' philosophical views are woven into his commentaries, which serve several agendas, explicating Aristotle being the most important one. Simplicius combines instruction in physics and cosmology with a keen interest in moulding the spiritual outlook of aspiring Platonists. Until recently, Simplicius' views were hardly studied and understood by few. The late nineteenth century cast him in the role of intermediary, a 'source' for Greek philosophy. Simplicius aimed to offer an apologia and protreptic in combining philosophical analysis and historical survey of encyclopaedic proportions. The volume and style of his works make them difficult to categorize. He is neither a Plato or Aristotle, nor a Plotinus or Proclus, but sui generis.
  • 40 - John Philoponus
    pp 733-755
  • https://doi.org/10.1017/CHOL9780521194846.011
  • View abstract
    Summary
    This chapter discusses John Philoponus' life and work, the philosophy of the early Philoponus, and the philosophy of the later Philoponus. It presents a survey of the extant philosophical writings attributed to Philoponus, and mentions the most important other extant or partly preserved works. These include In Categorias, In Meteorologica I, and In Physica. The chapter outlines two systems that focus on exegetical policy, metaphysics, psychology and cosmology as a whole. The first prominent characteristic of the philosophy of Philoponus I is its attempt to harmonize Aristotle with Plato on the basis of Platonic metaphysics. The chapter also discusses those views of the later Philoponus which contrast with corresponding views of his Platonic period. The early Philoponus gave a non-literal interpretation of Plato's cosmogony and psychogony, and of Aristotle's criticism of them, in order to harmonize Aristotle with Plato as much as possible. The beginning and end of Philoponus' work, including Proclus' first Argument, are lost.
  • 41 - Priscian of Lydia and Pseudo-Simplicius on the soul
    pp 756-764
  • https://doi.org/10.1017/CHOL9780521194846.012
  • View abstract
    Summary
    Priscian of Lydia is one of the six philosophers listed by Agathias Histories to have accompanied Damascius on his journey to the Sassanian king Chosroes I. He is credited with a work apparently written for King Chosroes, and known in Latin translation under the title Solutiones eorum de quibus dubitavit Chosroes Persarum rex. The Solutiones discusses a number of issues, including what is the nature of the human soul, the nature of sleep, how vision relates to dreams and prophecy in dreams, the solar year cause the four seasons and different climatic, and how lunar phases and lunar activity affect tidal variations zones. An undisputed work on psychology by Priscian is his so-called Metaphrasis on Theophrastus. Priscian provides a thoroughly late-Platonic interpretation of the Peripatetic material, prompted by the critical questions of Theophrastus. The doctrinal content of the Metaphrasis is best discussed in connection with a commentary on Aristotle's De anima which all manuscripts attribute to Simplicius.
  • 42 - Pseudo-Dionysius the Areopagite
    pp 767-787
  • https://doi.org/10.1017/CHOL9780521194846.014
  • View abstract
    Summary
    In the late fifth or early sixth century, a Christian writer, composed a body of works in which the philosophy of Plotinus, Proclus and other thinkers in the Platonic tradition is united with Christian belief. The works appeared under the name of Dionysius the Areopagite, and author is now referred to as 'Pseudo-Dionysius'. The surviving works of Dionysius include four treatises and ten letters. In On Divine Names, Dionysius sets out to explain how the unknowable, hidden, 'nameless' God is hymned by many names in the Christian Scriptures and traditions. Dionysius interprets God's making of the world in terms of the distinctively Platonic kind of causation. He uses the term 'symbol' to refer to the sensible expressions of God and of angels found in Scripture and liturgy. Dionysius thus becomes one of the main representatives of Platonic philosophy within Christian thought and one of the principal sources for its continued presence.
  • 43 - Boethius
    pp 788-812
  • https://doi.org/10.1017/CHOL9780521194846.015
  • View abstract
    Summary
    Anicius Manlius Severinus Boethius, descended from an established Roman elite, had gained a reputation for his scientific and philosophical scholarship by c. 507, when he appears already to have received the title of Patrician. He was named Magister Officiorum, becoming the highest ranking official in the court of the Ostrogothic King Theoderic. Boethius' corpus is divisible into the three broad categories: mathematical, theological and philosophical writings. Of Boethius' translations, there are those of Porphyry's Isagoge and of Aristotle's Categories, Peri Hermeneias, Prior Analytics, Topics and Sophistical Fallacies. Of his commentaries, there are those on the Isagoge, Categories and Peri Hermeneias. Boethius was a Platonist. His close adherence to Plato's writings has been mentioned as one of the main characteristics of his Platonism. Itur in antiquam silvam perhaps best expresses the general spirit of the work, which reaches back to those authorities whose hold on Boethius' imagination appears to have been especially strong: Augustine, Aristotle, the Bible, and above all Plato.
  • 44 - Maximus the Confessor
    pp 813-828
  • https://doi.org/10.1017/CHOL9780521194846.016
  • View abstract
    Summary
    The work of Maximus the Confessor presents the philosophical world view of the Greek-speaking Christian tradition in its most fully developed form. Maximus writes as a theologian rather than a philosopher, and many of his most interesting ideas are presented through elaborate allegorical interpretations of Scripture. He was a friend and disciple of Sophronius, and wrote numerous letters and short treatises arguing that Christ had two energies, one human and one divine, and likewise two natural wills. These works are important sources for Maximus' analysis of the will. Maximus sees humanity as capable of uniting within itself the two poles of each of the five divisions of being: uncreated versus created, intelligible versus sensible, heavenly versus earthly, paradisiacal versus worldly, and male versus female. His ontology and his understanding of deification come together in his teaching about time and eternity. Maximus also distinguishes from the natural will what he calls the 'gnomic will'.
  • 45 - John Scotus Eriugena
    pp 829-840
  • https://doi.org/10.1017/CHOL9780521194846.017
  • View abstract
    Summary
    John Scotus Eriugena was a master of the liberal arts, translator, philologue, poet, philosopher and theologian. He developed the most systematic and radical form of Platonism. After Boethius, he was the first to draw together the Greek and Latin Platonisms and the resulting system enabled his reconciliation of Latin and Greek Christian theology. Eriugena wrote his Treatise on Divine Predestination. Eriugena taught both the three linguistic (grammar, logic and rhetoric) and the four mathematical (arithmetic, geometry, astronomy and music) arts at the court. There are two printed forms: his Annotations and his incomplete Gloss on the Marriage of Philology and Mercury, by the fifth-century pagan Platonist Martianus Capella. The Periphyseon is a systematic philosophical theology explicating the structure of the universe in the form of a dialogue between a master or 'Nutritor' and his 'Alumnus' or disciple. From two fundamental notions: God creates himself, and God is nothing, Eriugena concludes that the nothing from which God creates is himself.
  • 46 - Early Byzantine philosophy
    pp 843-868
  • https://doi.org/10.1017/CHOL9780521194846.019
  • View abstract
    Summary
    It is only sixty years ago, that Byzantine philosophy emerged as a subject matter worth investigating in the history of philosophy. Nowadays, discussion on the question about the existence of Byzantine philosophy mainly revolves around the criteria which should be adopted in order to assess this period of philosophical thought without imposing on it on the basis of an anachronistic approach. There were six definitions of philosophy that were used by the Byzantines, which clearly suggest that the characteristics which they themselves attributed to philosophy were diverse. Talking of the philosophical production of the early Byzantine period, this chapter first presents the main authors who engaged themselves in a philosophical discourse, and then focuses on certain philosophical topics which were central at the time. Metaphysics, world, and anthropology are the topics of this period. Early Byzantine philosophy was characterized by the absence of a doctrinal system and of a well-defined philosophical community.
  • 47 - The origins of Islamic philosophy
    pp 869-893
  • https://doi.org/10.1017/CHOL9780521194846.020
  • View abstract
    Summary
    The origins of Arabic-Islamic philosophy are found in the transmission of a great amount of texts both from classical Greece and post-classical Greek thought, from Hellenism to late antiquity. This chapter shows that post-classical thought has been of momentous importance in the Arab interpretation of Plato's and Aristotle's doctrines. Scientist and philosopher al-Kindi echoes Aristotle's Metaphysics in his treatise that intermingles genuine Aristotelian tenets and a great amount of late Platonic elements, mostly derived from Plotinus and Proclus as well as from Philoponus' anti-eternalist works. Aristotle's universe, in Arabic-Islamic philosophy, embraces two worlds, the intelligible and the visible, both transcended by a unique First Principle supremely simple. What Arabic-Islamic philosophy owes to late antiquity is the same that Medieval Latin philosophy owes to it: a powerful rethinking of the Greek classical heritage, through the readings of Aristotle and Plato, by Alexander of Aphrodisias and Plotinus.
  • 48 - Ancient philosophy becomes medieval philosophy
    pp 894-914
  • https://doi.org/10.1017/CHOL9780521194846.021
  • View abstract
    Summary
    In dealing with the transformation of ancient philosophy into medieval philosophy, it is important to remember that medieval thinkers always read their secular, post-classical and Platonic sources in combination with certain Christian, post-classical and Platonic sources. This chapter is divided into three main sections dealing with the influence of the late-ancient writers, Calcidius, Boethius and Proclus, on medieval philosophy. The chapter deals with translations into Latin produced in late antiquity or during the eleventh and twelfth centuries. The Commentarius in Somnium Scipionis by Macrobius exercised a considerable and indeed unparalleled influence upon medieval philosophy through its summary of the famous doctrine concerning the One (or Good), Intellect, and Soul. Among the writings which began to influence philosophical thought from the early twelfth century onwards was Nemesius of Emesa's De natura hominis. The chapter concludes with a discussion on the influence of various late-ancient writers whose influence on medieval philosophy is still worthy of note.
Bibliography
Eriugena, John Scotus. Translation (into Latin) of the Dionysian corpus. In Dionysius Areopagita. Dionysiaca I–II. Recueil donnant l’ensemble des traductions latines des ouvrages attribués au Denys de l’Aéropage, ed. Chevallier, Ph. (1937, 1949). Bruges.
évrard, E. (1960) ‘LeMaître de Plutarque d’Athènes et les origines du néoplatonisme athénien II: Plutarque, Jamblique, Porphyre’, L’Antiquité Classique 29: 391–406.
évrard, é. (1953) ‘Les convictions religieuses de Jean Philopon et la date de son Commentaire aux Météorologiques’, Bulletin de l’Académie royale de Belgique, Classe des lettres, sciences morales et politiques. Série 5, 39: 299–35.
œuvres philosophiques et scientifiques d’al-KindĪ, vol. II.Métaphysique et cosmologie, eds. Rashed, R. and Jolivet, J. (1999). Leiden–Boston, MA–Cologne.
ševčenko, I. (1956) ‘The Definition of Philosophy in the Life of Saint Constantine’, in Halle, M. et. al. (eds.), For Roman Jakobson. Essays on his Sixtieth Birthday. The Hague, 449–57; also in ševčenko, Byzantium and the Slavs in Letters and Culture. Cambridge, MA. 1991, 93– 106.
A Commentary on the First Book of Euclid’s Elements, trans. with introduction and notes by Morrow, G. R. (1970). Princeton. NJ [reprinted 1992, with a new foreword by I. Mueller].
Sinaïta, Anastasios, A Guide for Life: PG 89, 36–309; Anastasius Sinaïtae viae dux, ed. Uthemann, K.-H. (1981) CCSG 8.
Greek Wisdom Literature in Arabic Translation. A Study of the Graeco-Arabic Gnomologia, ed. Gutas, D. (1975). New Haven, CT.
A Thirteenth-Century Textbook of Mystical Theology at the University of Paris. The Mystical Theology of Dionysius the Areopagite in Eriugena’s Latin Translation with the Scholia translated by Anastasius the Librarian and Excerpts from Eriugena’s Periphyseon, edition, translation, and introduction by Michael, L. Harrington (2004). Dallas Medieval Texts and Translations 4, Paris–Leuven–Dudley, MA.
Al-Kindi’s Metaphysics. A Translation of Yaʿqūb ibn Isḥāq al-KindĪ’s Treatise «On First Philosophy» (fĪ al-Falsafah al-ūlā), trans. Ivry, A. L., with Introduction and Commentary (1974). Albany, NY.
Abailard, Peter. Peter Abaelards philosophische Schriften II. Die Logica ‘Nostrorum Petitioni Sociorum’. Die Glossen zu Porphyrios, ed. Geyer, B. (1973). Beiträge zur Geschichte der Philosophie und Theologie des Mittelalters xxi/4. Münster i. W.
Abramowski, L. (2006) ‘“Audi, ut dico” – Literary Observations and Chronological Considerations of Marius Victorinus and the “Platonic” Nag Hammadi treatises’, Zeitschrift für Kirchengeschichte 117: 145–68.
Abu l-’Abbas an-Nayrizis Exzerpte aus (Ps.-?)Simplicius Kommentar zu den Definitionen, Postulaten und Axiomen in Euclids Elementa I [Anaritius, d. ca. 922], ed. Arnzen, R. (2002). Cologne.
Adamson, P., Baltussen, H. and Stone, M.F.W. (2004) Philosophy, Science and Exegesis in Greek, Arabic and Latin Commentaries, vol. I. London.
Adamson, P. et al. (2004) Philosophy, Science and Exegesis in Greek, Arabic and Latin Commentaries. Bulletin of the Institute of Classical Studies 83. 1. London.
Adamson, P., Baltussen, H. and Stone, M. W. F. (eds.) (2004) Philosophy, Science and Exegesis in Greek, Latin and Arabic Commentaries, 2 vols. London.
Adamson, P. (2003) The Arabic Plotinus. A Philosophical Study of the Theology of Aristotle. London.
Adamson, P. (2006) Al-KindĪ. Oxford.
Adamson, P. (2007) ‘The Kindian Tradition. The Structure of Philosophy in Arabic Neoplatonism’, in D’Ancona, (2007) 35–70.
,Aeneas of Gaza: Theophrastus, ed. Colonna, M. E., Eneadi Gaza: Teofnasto (1958), Naples.
AflūṭĪn ʿinda l-ʿarab. Plotinus apud Arabes. Theologia Aristotelis et fragmenta quae supersunt, ed. BadawĪ, ʿA. (1966). Dār al-nahḍa al-miṣriyya, Cairo.
Badaw, ʿA., AflūọĪn ʿinda l-ʿarab. Plotinus apud Arabes. Theologia Aristotelis et fragmenta quae supersunt, Dār al-nahḍa al-miṣriyya (1966). Cairo; Plotino. La discesa dell’anima nei corpi (IV 8[6]). Plotiniana Arabica (pseudo-Teologia di Aristotele, capitoli I e VII; “Detti del Sapiente Greco”), in D’Ancona et al. (2003).
Against Philoponus on the Eternity of the World [in Phys 1326.38–36.34], trans. Wildberg, C. (1991).
Ahbel-Rappe, Sara (2000) Reading Neoplatonism: Non-Discursive Thinking in the Texts of Plotinus, Proclus and Damascius. Cambridge.
Al-FārābĪ’s Commentary and Short Treatise on Aristotle’s De Interpretatione, trans. Zimmermann, F. W. (1981). Oxford.
,Alan of Lille. Anticlaudianus, ed. by Bossuat, R. (1955). Paris.
Albert the Great. De Causis et Processu Universitatis a Prima Causa, ed. Fauser, W. (1993). Alberti Magni Opera Omnia xvii/2 (Cologne edition). Münster.
De Homine, ed. Borgnet, A.. Alberti Magni Opera Omnia xxxv (1986). Paris.
Super Ethica Commentum et Quaestiones, Libri Quinque Priores, ed. Kübel, W.. Alberti Magni Opera Omnia xiv/1 (1968–72). Cologne edition, Münster.
,Alessandro di Afrodisia. La Provvidenza. Questioni sulla provvidenza, a cura di Fazzo, S., trad. dal greco Fazzo, di S., trad. dall’arabo di Zonta, M. (1998). Milan. 96–164.
Alexander, P. (1958) The Patriarch Nicephorus of Constantinople. Oxford.
On the First Cause (lost in Greek): ‘Alexander Arabus On the First Cause. Aristotle’s First Mover in an Arabic treatise attributed to Alexander of Aphrodisias’, ed. Endress, G., in D’Ancona, C. and Serra, G. (eds.), Aristotele e Alessandro di Afrodisia nella tradizione araba (2002). Padua. 19–74.
,Alexander of Aphrodisias. Quaestiones 2.16–3.15, trans. Sharples, R. W. (1994). London.
Arabic: Alexander of Aphrodisias On the Cosmos, ed. Genequand, Ch. (2001). Leiden–Boston–Cologne.
,Alexandre d’ Aphrodise. Traité de la providence, περὶ προνοίας, version arabe de Abū Bišr Mattā ibn Yūnus, introduction, édition et traduction de Thillet, P. (2003). Paris.
Allan, D. J. (1950) ‘Mediaeval Versions of Aristotle, De Caelo, and the Commentary of Simplicius’, in Hunt, R. and Klibansky, R. (eds.), Mediaeval and Renaissance Studies. London, 82–120.
Allard, G.-H. (ed.) (1986) Jean Scot écrivain. Montréal–Paris.
Allard, M. (1962) ‘Les Chrétiens à Bagdad’, Arabica 9: 375–88.
Allen, P. and Neil, B. (2002) Maximus the Confessor and His Companions: Documents from Exile. Oxford.
Allen, Pauline and Neil, Bronwen (2002) Maximus the Confessor and His Companions: Documents from Exile. Oxford.
Translation (into Latin) of Maximus the Confessor. Ambigua ad Iohannem iuxta Iohannis Scotti Eriugenae latinam interpretationem, ed. Jeauneau, é. (1988). CCSG 18.
Ammonii in Aristotelis Analyticorum Priorum Librum I Commentarium, ed. Wallies, M. (1899). CAG IV.6.
Blank’s translation (slightly revised by Seel, G. and Schneider, J.-P.) is also found in Seel (2000) Ammonius and the Seabattle: Texts, Commentary and Essays (Peripatoi 18). Berlin–New York.
Ammonius in Aristotelis Categorias, ed. Busse, A. (1895). CAG IV.4.
Ammonius in Aristotelis De Interpretatione Commentarius, ed. Busse, A. (1897). CAG IV.5.
Ammonius in Porphyrii Isagogen sive V Voces, ed. Busse, A. (1891). CAG IV.3.
Amsler, O. (1981) Die exegetische Methode des Photios. Munich.
In De An. (Arabic): An Arabic Translation of Themistius’ Commentary on Aristotle’s De Anima, ed. Lyons, M. C. (1973). Oxford.
Tranq. an.: Analecta Syriaca, ed. Lagarde, P. (1858). Leipzig. 186–95.
Analytica priora, ed. Minio-Paluello, L. (1962). AL 3.1–2, Leiden.
,Anastasios I of Antiocheia, Philosophical Chapter, K.-H. Uthemann, ‘Die “Philosophischen Kapitel” des Anastasius I. von Antiochien’, Orientalia Christiana Periodica 46 (1980) 306–66.
Anastos, M. (1979) Studies in Byzantine Intellectual History. London.
Andia, Ysabel (1996) Henosis: L’union à Dieu chez Denys l’Aréopagite. Leiden.
Andia, Ysabel (ed.) (1997) Denys l’Aréopagite et sa postérité en Orient et en Occident. Paris.
Andia, Ysabel (1996) ‘Transfiguration et théologie négative chez Maxime de Confesseur et Denys l’Aréopagite’, in idem, (ed.), Denys l’Aréopagite et sa posterérité en Orient et en Occident. Paris, 291–326.
Andresen, C. (1955) Logos und Nomos: Die Polemik des Kelsos wider das Christentum. Berlin.
Eriugena, John Scotus. Annotationes in Marcianum, (ed.) Lutz, C. (1939). Cambridge, MA.
Eriugena, John Scottus. Annotationes in Marcianum, ed. Lutz, C. E. (1939). Cambridge, MA.
Anonymous Professor (10th century), Anonymi professoris epistulae, ed. Markopoulos, A. (2000) [CFHB 37]. Berlin.
,Anonymous (c. 700), Philosophical excerpts: in Kotter, B. P., Die Schriften des Johannes von Damaskos, 1 [PTS 7] (1969). Berlin. 151–73.
Anonymous Commentary on Aristotle’s De Interpretatione (Codex Parisinus Graecus 2064), ed. Tarán, L. (1978). Meisenheim am Glan, xxv–xli.
Anonymous Prolegomena to Platonic Philosophy, ed. Westerink, L. G. (1962). Amsterdam.
,Anonymus Heiberg / Gregory Aneponymous, Anonymi Logica et Quadrivium cum scholiis antiquis, ed. Heiberg, J. L. (1929). Copenhagen.
,Anselm of Canterbury. Monologion, ed. S., F. S. Schmitt.Anselmi Cantuariensis Archiepiscopi Opera Omnia i (1938). Edinburgh.
Anton, J. (1994) ‘The Aristotelianism of Photius’ Philosophical Theology’, in Schrenk, L. R. (ed.), Aristotle in Late Antiquity. Washington, DC, 158–83.
Anton, J. (1997) ‘Neoplatonic Elements in Arethas’ Scholia on Aristotle and Porphyry’, in Benakis, L. G. (ed.), Néoplatonisme et Philosophie Médiévale, Actes du Colloque international, Société International pour L’ étude de la Philosophie Médiéval (Octobre 1995). Brepols, 291–306.
Isagoge (Syriac): ‘Aqdam tarğama suryāniyya li-Isāġūği Fūrfuriyūs’, ed. Brock, S., Mağallat almağma’ al-’ilmĪ al-’irāqĪ (Journal of the Iraqi Academy) 12 (1988), 315–66
Regulae Caelestis Iuris, ed. Häring, N. M.. In Archives d’histoire doctrinale et littéraire du Moyen âge 48 (1981) 121–226.
,Arethas of Caesarea, Arethae archiepiscopi Caesariensis scripta minora, ed. Westerink, L. G., 2 vols. (1968–72). Leipzig.
,Arethas of Caesarea, Arethas of Caesarea’s Scholia on Porphyry’s Isagoge and Aristotle’s Categories, ed. Share, M. (1994). CphMA-CAB 1.
,Arethas of Caesarea, Letters, in Jenkins, R. J. H., ‘Eight Letters of Arethas on the Fourth Marriage of Leo the Wise’, Hellenica (Thessaloniki) 14 (1956) 293–372.
,Arethas of Caesarea, Scholia Arethae in Cyrilli apologiam xii anathematismorum contra Theodoretum et in Theodoreti impugnationem, ed. Schwartz, E., Acta conciliorum oecumenicorum, 1.1.6 (1928; repr. 1960). Berlin, 112–20, 123–5, 127–8, 130–2, 135, 138–43.
,Arethas of Caesarea, Scholia on Alcinous and Albinous: Westerink, L. G. and Laourdas, B., ‘Scholia by Arethas in Vindob. Phil. Gr. 314’, Hellenika (Thessaloniki) 17 (1960) 105–31; repr. in Westerink (1980) 31–57.
,Arethas of Caesarea, Various Scholia, in Westerink, L. G., ‘Marginalia by Arethas in Moscow Greek Ms 231’, Byzantion 42 (1972) 196–244; repr. in Westerink (1980) 295–343.
On the Reduction of Syllogisms (lost in Greek): Arisṭū ’inda l-’arab. Dirāsāt wa-nuṣūṣ ġayr manšūra, Maktabat al-nahḍa al-miṣriyya, ed. BadawĪ, ʿA. (1947), Cairo, 309–25. French trans.: La transmission de la philosophie grecque au monde arabe (1968). Paris.
In Metaph. Lambda (lost in Greek): Arisṭū inda l-’arab. Dirāsāt wa-nuṣūṣ ġayr manšūra, Maktabat al-nahḍa al-miṣriyya, ed. BadawĪ, ʿA. (1947). Cairo, 12–21, 329–33.
Aristoteles arabus. The Oriental Translations and Commentaries on the Aristotelian Corpus, ed. Peters, F. E. (1968). Leiden, 37.
Aristotelis De caelo commentaria. Latin Commentaire sur le traité Du ciel d’Aristote, vol. I, traduction de Guillaume de Moerbeke; édition critique par F. Bossier avec la collaboration de Chr. Van de Veire et Guldentops, G. (2004). Leuven.
[Revised in Sorabji, R. (ed.), Aristotle Transformed. The Ancient Commentaries and their Influence. London, 1990, 349–72.]
Aristotle. De caelo. English. The treatises of Aristotle … Translated from the Greek; with copious elucidations, from the commentaries of Simplicius on the first, and of Olympiodorus on the last of these treatises, trans. Taylor, Thomas (1807). London [vii, 608 p.; Contents: On the heavens; On generation and corruption; Meteorology].
Armstrong, A. H. (ed.) (1967) The Cambridge History of Later Greek and Early Medieval Philosophy. Cambridge.
Armstrong, A. H. (1973) ‘Man in the Cosmos. A Study of Some Differences between Pagan Neoplatonism and Christianity’, in Doer, W. den, Nat, P. G. G., Sicking, C. M. and Winden, J. C. M. (eds.), Romanitas et Christianitas. Studia I. H. Waszink a. d. VI Kal. Nov. a MCMLXXIII XIII lustra complenti oblata. Amsterdam, 5–14.
Armstrong, A. H. (1979) ‘Tradition, Reason and Experience in the Thought of Plotinus’, in Plotinian and Christian Studies, XVII. London.
Armstrong, A. H. (ed.) (1982) ‘Two Views of Freedom: A Christian Objection in Plotinus vi.8 (39) 7.11–15’, Studia Patristica 17.1: 397–406.
Armstrong, A. H. (1961) ‘Platonic Eros and Christian Agape’, Downside Review 79: 105–21. (Reprinted in Plotinian and Christian Studies, IX.
Armstrong, A. H. (1977) ‘Negative Theology’, Downside Review 95: 176–89. (Reprinted in Plotinian and Christian Studies, XXIV.)
Armstrong, A. H. (1979) Plotinian and Christian Studies. London.
Arnzen, R. (2002) Abu l-’Abbas an-Nayrizis Exzerpte aus (Ps.-?)Simplicius Kommentar zu den Definitionen, Postulaten und Axiomen in Euclids Elementa I [Anaritius, d. ca. 922] ed., introd., with Latin and Arabic glossaries. Cologne.
Asclepii in Aristotelis Metaphysicorum Libros A–Z Commentaria, ed. Hayduck, M. (1888). CAG IV.2.
Asclepius of Tralles, Commentary to Nicomachus’ Introduction to Arithmetic, ed. Tarán, L. (1969). Transactions of the American Philosophical Society n.s. 59.4.
Asztalos, M. (1993) ‘Boethius as a Transmitter of Greek Logic to the Latin West: The Categories’, Harvard Studies in Classical Philology 95: 367–407.
Athanassiadi, P. (1993) ‘Persecution and Response in Late Paganism’, Journal of Hellenic Studies 113: 1–29.
Athanassiadi, P. (1995) ‘The Oecumenism of Iamblichus: Latent Knowledge and Its Awakening’, Journal of Roman Studies 85: 244–50.
Athanassiadi, Polymnia (2006) La lutte pour l’orthodoxie dans le platonisme tardif de Numénius à Damascius (L’âne d’or, 25). Paris.
Athanassiadi, P. (1999) Damascius. The Philosophical History. Athens.
Athanassiadi, P. (1993) ‘Persecution and Response in Late Paganism: the Evidence of Damascius’, Journal of Hellenic Studies 103: 1–29.
Aujoulat, N. (1998) ‘Le Pneuma et le corps lumineux de l’âme d’après le Prologue du Commentaire sur le De Anima de Jean Philopon’, Byzantinoslavica 59: 1–23.
,Averroès. Tafsir Ma baʿd at-tabiʿat, Texte arabe inédit établi par Bouyges, M. (1938–52). Imprimerie Catholique, Beirut.
Ayres, Lewis (2004) Nicaea and Its Legacy: An Approach to Fourth-Century Trinitarian Theology. Oxford.
Börm, H. (2006) ‘Der Perserkönig im Imperium Romanum. Chosroes I und der sasanidische Einfall in das Oströmische Reich 540 n. Chr.’, Chiron 36: 299–328.
Bakhouche, B. (2003) ‘Boèce et le Timée’, in Galonnier (2003) 5–22.
Bakhouche, B. (1997) ‘La transmission du Timée dans le monde latin’, in Jacquart, D. (ed.), Les voies de la science grecque. études sur la transmission des textes de l’Antiquité au dix-neuvième siècle. Geneva, 1–31.
Balthasar, Hans Urs von (1984). ‘Denys’, in Louth, A. et al. (trans.), The Glory of the Lord: A Theological Aesthetics, vol. II: Studies in Theological Style: Clerical Styles. San Francisco and New York, 144–210.
Balthasar, Hans Urs von (1940) ‘Das Scholien-werk des Johannes von Scythopolis’, Scholastik 15: 16–38.
Balthasar, Hans Urs von (2003) Cosmic Liturgy: The Universe according to Maximus the Confessor. San Francisco, CA.
Baltussen, H. (2003) ‘Early Reactions to Plato’s Timaeus. Polemic and Exegesis in Theophrastus and Epicurus’, in Sharples, R. W. and Sheppard, A. (eds.), Ancient Approaches to the ‘Timaeus’. London, 49–71.
Baltussen, H. (2007) ‘From Polemic to Exegesis: The Ancient Philosophical Commentary,’ in Lavery, J. (ed.), Genres in Philosophy I. Special Issue Poetics Today 28.2: 247–81.
Baltussen, H. (2008a) Philosophy and Exegesis in Simplicius. The Methodology of a Commentator. London.
Baltussen, H. (2009) ‘Simplicius and the Subversion of Authority’, Antiquorum Philosophia vol. III, 121–36.
Baltussen, H. (2008) Philosophy and Exegesis in Simplicius. The Methodology of a Commentator. London.
Barbanti, M. and Romano, F. (eds.) (2002) Il Parmenide di Platone e la sua tradizione. III. Catania.
Barbotin, E. (1954) La théorie aristotélicienne de l’intellect d’après Théophraste. Louvain.
Barnes, T. D. (1978) ‘A Correspondent of Iamblichus’, Greek, Roman and Byzantine Studies 19: 99–106
Barnes, T. D. (1981) Constantine and Eusebius. Cambridge, MA.
Barnes, T. D. (1986a) The Constantinian Reformation, The Crake Lectures, 1984. Sackville, NB.
Barnes, T. D. (1986b) ‘Synesius in Constantinople’, Greek, Roman and Byzantine Studies 27.1: 93–112.
Barnes, T. D. (1998) Ammianus Marcellinus and the Representation of Historical Reality. Ithaca, NY.
Barnes, J. (1991) ‘Ammonius and Adverbs’, Oxford Studies in Ancient Philosophy Supp. vol.: 145–63.
Barnes, Jonathan (1999) ‘An Introduction to Aspasius’, in Alberti, Antonina and Sharples, Robert W. (eds.), Aspasius: the Earliest Extant commentary on Aristotle’s Ethics. Berlin–New York, 1–50.
Barnes, J. (1992) ‘Metacommentary’, Oxford Studies in Ancient Philosophy x: 267–81.
Barnes, J. (2002a) ‘Syllogistic in the anon Heiberg’, in Ierodiakonou, (2002) 97–137.
Barnes, J. (2002b) ‘Ancient Philosophers’, in Clark, G. and Rajak, T. (eds.), Philosophy and Power in the Graeco-Roman World. Oxford, 293–306.
,Bate, Henry, of Mechelen. Speculum Divinorum et Quorundam Naturalium VI–VII. On the Unity of the Intellect. On the Platonic Doctrine of the Ideas, eds. Steel, C. and Vyver, E. (1994). Leuven.
Bathrellos, Demetrios (2004) The Byzantine Christ: Person, Nature, and Will in the Christology of Saint Maximus the Confessor. Oxford.
Baudinet, M.-J. (1978) ‘La Relation iconique à Byzance au ixe siècle d’après Nicéphore le Patriarch. Un destin de l’aristotélisme’, Les études philosophiques 1: 85–106.
Baumstark, A. (1975) Aristoteles bei den Syrern vom 5. bis 8. Jahrhunderts. Syrische Texte herausgegeben, übersetzt und untersucht. 1. (einziger) Band. Syrisch-arabische Biographien des Aristoteles. Syrische Kommentare zur εισαγΩγη des Porphyrios, Neudruck der Ausgabe Leipzig 1900. Scientia Verlag, Aachen.
Beard, M. and Crawford, M. (eds.) (1990) Pagan Priests: Religion and Power in the Ancient World. Ithaca, NY.
Beatrice, Pier-Franco (1991) ‘Le traité de Porphyre contre les chrétiens: L’état de la question’, Kernos 4: 119–38.
Beatrice, Pier-Franco (1992) ‘Porphyry’s Judgement on Origen’, in Daly, R. J. (ed.), Origeniana quinta. Leuven, 351–67.
Beatrice, Pier-Franco (2002) ‘The Word “Homoousios” from Hellenism to Christianity’, Church History 71. 2: 243–72.
Beaucamp, Joelle (2008) ‘L’enseignement à Athènes au vie siècle: droit ou science des astres?’, in Hugonnard-Roche, (2008) 201–18.
Beck, Mark (2002) ‘Plutarch to Trajan: The Dedicatory Letter and the Apophthegmata Collection’, in Stadter, P. A. and Stockt, L. (eds.), in Sage and Emperor: Plutarch, Greek Intellectuals, and Roman Power in the Time of Trajan (98–117 AD). Leuven, 163–74.
Beck, H.-G. (1959) Kirche und theologische Literatur im byzantinischen Reich. Munich.
Beierwaltes, W. (1979 Proklos. Grundzüge seiner Metaphysik 2nd edn. Frankfurt am Main.
Beierwaltes, W. (2007) Procliana. Spätantikes Denken und seine Spuren. Frankfurt am Main.
Beierwaltes, Werner (2001) Platonismus im Christentum. Frankfurt.
Beierwaltes, W. (ed.) (1980) Eriugena: Studien zu seinen Quellen. Heidelberg.
Beierwaltes, W. (ed.) (1990a) ‘Eriugena’s Platonism’, Hermathena 149: 53–72.
Beierwaltes, W. (ed.) (1990b) Begriff und Metapher. Sprachform des Denkens bei Eriugena. Heidelberg.
Beierwaltes, W. (ed.) (1994) ‘Unity and Trinity in Dionysius and Eriugena’, Hermathena 157: 1–20.
Beierwaltes, W. (ed.) (1969) Platonismus in der Philosophie des Mittelalters. Darmstadt.
Beierwaltes, W. (1985) Denken des Einen. Studien zur neuplatonischen Philosophie und ihrer Wirkungsgeschichte. Frankfurt am Main.
Anonymous. Glossae in Porphyrium. Frühmittelalterliche Glossen des angeblichen Jepa zur Isagoge des Porphyrius, eds. Baeumker, C. and Waltershausen, B. S. Freiherr von. Beiträge zur Geschichte der Philosophie des Mittelalters xxiv/1 (1924). Münster i. W.
Belfiore, G. (1978) ‘Il “Platone” di Giorgio Monaco’, Sileno. Rivista di studi classici e cristiani 4: 23–71.
Benakis, L. G. (1982) ‘The Problem of General Concepts in Neoplatonism and Byzantine Thought’, in O’Meara, D. J. (ed.), Neoplatonism and Christian Thought. Norfolk, 75–86.
Benakis, L. G. (1996) ‘Griechische Philosophie im Mittelalter. Stand der Forschung’, Cahiers de l’Institut du Moyen-âge Grec et Latin 66: 51–65.
Benakis, L. G. (2002) Texts and Studies on Byzantine Philosophy. Athens.
Bennett, Julian (1997) Trajan Optimus Princeps. Bloomington, IN.
Berg, R.M. den (2004) ‘Smoothing over the Differences: Proclus and Ammonius on Plato’s Cratylus and Aristotle’s De Interpretatione’, in Adamson et al. (2004) 191–201.
Bergsträsser, G. (1913) Ḥunayn ibn Isḥāḳ und seine Schule: Sprach-und literaturgeschichtliche Untersuchungen zu den arabischen Hippokrates- und Galen-übersetzungen. Leiden.
Bergsträsser, G. (1925) ‘Ḥunayn ibn Isḥāq über die syrischen und arabischen Galen-übersetzungen, zum ersten Mal herausgegeben und übersetzt’, Abhandlungen für die Kunde des Morgenlandes 27.2.
Bergsträsser, G. (1932) ‘Neue Materialen zu Ḥunayn ibn IsḤāqs Galen-Bibliographie’, Abhandlungen für die Kunde des Morgenlandes 19.2.
Bernard, M. (1970) L’accord unanime de la communauté comme fondement des statuts légaux de l’Islam. Paris.
,Bernard of Chartres. Glosae super Platonem, ed. Dutton, P. E. (1991). Toronto.
,Bernard Silvestris. Cosmographia, ed. Dronke, P. (1978). Leiden.
Berthold, George Charles (1985) Maximus the Confessor.
Berthold, G. C. (1982) ‘Did Maximus the Confessor Know Augustine?’, Studia Patristica 17: 14–17.
,Berthold of Moosburg. Expositio super Elementationem Theologicam Procli. Prologus. Propositiones 1–13, eds. Pagnoni-Sturlese, M. R. and Sturlese, L., with an Introduction by Flasch, K. (1984). Corpus Philosophorum Teutonicorum Medii Aevi VI/I. Hamburg.
,Berthold of Moosburg. Expositio super Elementationem Theologicam Procli. Propositiones 160–183, eds. Jeck, U. R. and Tautz, I. J.. Prolegomena and Indexes by Bray, N. (2003). Corpus Philosophorum Teutonicorum Medii Aevi VI/7. Hamburg.
Bertier, Janine, Brisson, Luc and Combès, Joseph (eds.) (1977) Recherches sur la tradition platonicienne. Platon, Aristote, Proclus, Damascius (Histoire des doctrines de l’antiquité classique). Paris.
Bettiolo, P. (2003) ‘Dei casi della vita, della pietà e del buon nome. Intorno ai “detti” siriaci di Menandro’, in Funghi, M.-S. (ed.), Aspetti di letteratura gnomica nel mondo antico I. Florence, 83–103.
Beutler, R. (1951) ‘Plutarchos (3)’, in RE 21/1: 962–75.
Beutler, R. (1957) ‘Proklos’, in Paulys Realencyclopädie der classischen Altertumswissenschaft XXIII, 1. Stuttgart, cols. 186–247.
Beutler, Rudolf (1939) ‘Olympiodoros d. J. (13)’, in: RE, 35. Hb., 207.13–227.53.
Birley, A. (1987) Marcus Aurelius. New Haven, CT.
Birley, A. (1997) Hadrian: The Restless Emperor. London–New York.
Blank, D. (2005) ‘Ammonius’, in The Stanford Encyclopaedia of Philosophy (http://plato.stanford. edu/entries/ammonius/)
Blowers, Paul (1992) ‘Maximus the Confessor, Gregory of Nyssa, and the Concept of “Perpetual Progress”’, Vigiliae Christianae 46: 151–71.
Blowers, Paul (1996) ‘Gentiles of the Soul: Maximus the Confessor on the Substructure and Transformation of the Human Passions’, Journal of Early Christian Studies 4: 57–85.
Blum, W. (1974) ‘Die Theodizee des Patriarchen Germanos I. von Konstantinopel’, Vigiliae Christianae 28: 295–303.
Blumenthal, Henry (1986) ‘John Philoponus: Alexandrian Platonist?Hermes 114. 3: 314–35.
Blumenthal, Henry (1997) ‘Iamblichus as a Commentator.Syllecta Classica 8: 1–13.
Blumenthal, Henry J. (1971) Plotinus’ Psychology. His Doctrine of the Embodied Soul.The Hague.
Blumenthal, H. J. (1987) ‘Alexander of Aphrodisias in the Later Greek Commentaries’, in Wiesner, J. (ed.), Aristoteles. Werk und Wirkung. II Kommentierung, überlieferung, Nachleben. Berlin90–106.
Blumenthal, H. J. (1988) ‘Simplicius and Others on Aristotle’s Discussions of Reason’, in Duffy, J. and Peradotto, J. (eds.), Gonimos: Neoplatonic and Byzantine Studies Presented to Leendert G. Westerink at 75. Buffalo, NY, 103–19.
Blumenthal, H. J. (1993) ‘From Ku-ru-so-wo-ko to THEOURGOS: Word to Ritual’, in Blumenthal, H. J., Soul and Intellect: Studies in Plotinus and Later Neoplatonism. Variorum (Ashgate), Study XI. London.
Blumenthal, H. J. (1996) Aristotle and Neoplatonism in Late Antiquity. Interpretations of the De Anima. London.
Blumenthal, H. J. (1997) ‘Iamblichus as a Commentator’, Syllecta Classica 8: 1–13.
Blumenthal, H. J. and Lloyd, A.C. (eds.) (1983) Soul and the Structure of Being in Late Neoplatonism: Syrianus, Proclus, and Simplicius (Colloquium Liverpool, 15–16 April 1982). Liverpool.
Blumenthal, H. J. (1986) ‘John Philoponus: Alexandrian Platonist?’, Hermes 114: 314–35.
Blumenthal, H.J. (1982) ‘The Psychology of (?) Simplicius’ Commentary on the De anima’, in Blumenthal, H.J. and Lloyd, A.C. (eds.), Soul and the Structure of Being in later Neoplatonism: Syrianus, Proclus and Simplicius [Colloquium Liverpool]. Liverpool, 73–95.
Blumenthal, H.J. (1996) Aristotle and Neoplatonism in Late Antiquity. Interpretations of the De anima. London.
Blumenthal, H.J. (1997) ‘Some Notes on the Text of Pseudo-Simplicius’ Commentary on Aristotle’s De anima, III.1–5’, in Joyal, M. (ed.), Studies in Plato and the Platonic Tradition. Aldershot, 213–28.
Bobzien, S. (2002) ‘A Greek Parallel to Boethius’ De hypotheticis syllogismis’, Mnemosyne 55: 285–300.
Boer, æ., Neugebauer, O. and Pingree, D. (1962) Heliodori, ut dicitur, in Paulum Alexandrinum commentarium. Leipzig.
Boethius, . De Arithmetica, eds. Oosthout, H. and Schilling, J. (1999). CCSL XCIVA.
Boethius, . De Consolatione Philosophiae, Opuscula Theologica, ed. Moreschini, C. (2005). Münich–Leipzig.
Boethius, . De Institutione Musica, ed. Friedlein, G. (1867). Leipzig.
Boethius, . Commentarii in librum Aristotelis Peri Hermeneias, ed. Meiser, K. (1877–80). Leipzig.
Boethius, . In Isagogen Porphyrii Commenta, eds. Schepss, G. and Brandt, S. (1906). CSEL XLVIII.
Bonaventure, . Commentaria in Quatuor Libros Sententiarum Magistri Petri Lombardi. Tomus I : In Primum Librum Sententiarum. Quaracchi (1882).
Bonazzi, Mauro (2003) Academici e Platonici. Il dibattito antico sullo scetticismo di Platone. Milan.
Bornert, R. (1966) Les Commentaires byzantins de la divine liturgie du VIIe au XVe s. Paris.
Bos, E.P. and Meijer, P.A. (eds.) (1992) On Proclus and his Influence in Medieval Philosophy. Leiden.
Bos, E. P. and Meijer, P. A. (eds.) (1992) On Proclus and his Influence in Medieval Philosophy. Leiden–New York.
Boss, G. and Seel, G. (eds.) (1987) Proclus et son influence. Actes du colloque de Neuchâtel (juin 1985), avec une introduction de F. Brunner. Zurich.
Bossier, F. (1992) ‘Le Problème des lemmes du De caelo dans la traduction latine du commentaire in de caelo de Simplicius’, in Hamesse, J. (ed.), Les Problèmes posés par l’édition critique des textes anciens et médiévaux. Louvain-la-Neuve, 361–97.
Bossier, F., and Steel, C. (1972) ‘Priscianus Lydus en de In de Anima van Pseudo(?)-Simplicius’, Tijdschrift voor Filosofie 34: 761–882.
Bossier, F. (1987) ‘Traductions latines et influences du Commentaire in De Caelo in Occident (XIIIe–XIVe s.)’, in Hadot, I. (ed.), Simplicius. Sa vie, son oeuvre, sa survie. Actes du Colloque International de Paris (28 Sept.–1 Oct. 1985). Berlin–New York, 289–325.
Bouffartigue, J. (2005) ‘L’authenticité de la Lettre 84 de l’empereur Julien’, Revue de philologie 79, no. 2: 231–42.
Bouygues, M. (1924) ‘Notes sur des traductions arabes d’auteurs grecs’, Archives de philosophie 2. 3: 1–23.
,Bovo of Corvey. In Boethii Consolationem, ed. Huygens, R. B. C., in Sacris Erudiri 6 (1954) 373–427.
Bowen, Alan C. (2002) ‘Simplicius and the Early History of Greek Planetary Theory’, Perspectives on Science 10.2: 155–67.
Bowersock, Glen W. (1996) ‘The Vanishing Paradigm of the Fall of Rome’, Bulletin of the American Academy of Arts and Sciences 49: 29–43.
Bradshaw, David (2004) Aristotle East and West: Metaphysics and the Division of Christendom. Cambridge.
Bradshaw, David (2006) ‘Time and Eternity in the Greek Fathers’, The Thomist 70: 311–66.
Bradshaw, D. (2004) Aristotle East and West. Metaphysics and the Division of Christendom. Cambridge.
Brandt, S. (1903) ‘Entstehungszeit und zeitliche Folge der Werke von Boethius’, Philologus 62 (n.F. 16): 141–54, 234–75.
Brauch, T. (2002) ‘Notes on the Prefects of Constantinople AD 366–369’, Byzantion 72. 1: 42–104.
Bregman, A. Jay (1992) ‘Synesius, the Hermetica and Gnosis’, in Wallis, T. and Bregman, J. (eds.), Neoplatonism and Gnosticism. Albany, NY, 85–98.
Brenk, Frederick (2002) ‘Religion under Trajan: Plutarch’s Resurrection of Osiris’, in P. A. Stadter and L. Van der Stockt (eds.), Sage and Emperor: Plutarch, Greek Intellectuals, and Roman Power in the Time of Trajan (98–117 AD). Leuven, 73–92.
Brennan, M. (1986) ‘Materials for the Biography of Johannes Scottus Eriugena’, Studi Medievali, ser. 3a, 27: 413–60.
Brisson, L. (1995) Orphée et l’Orphisme dans l’Antiquité gréco-romaine. Aldershot.
Brisson, Luc (1991) ‘Damascius et l’Orphisme’, in Borgeaud, P. (ed.), Orphisme et Orphée, textes réunis en l’honneur de Jean Rudhardt. Geneva, 157–209.
Brisson, Luc (2008) ‘Famille, pouvoir, politique et argent dans l’école néoplatonicienne d’Athènes’, in Hugonnard-Roche, (2008) 29–41.
Brisson, Luc (1992) ‘Le Corps ‘dionysiaque’. L’anthropogonie décrite dans le Commentaire sur le Phédon de Platon (1, par. 3–6) attribué à Olympiodore est-elle orphique?’, in Goulet-Cazé, Marie-Odile, Madec, Goulven and O’Brien, Denis (eds.), σοφιησ μαιητορεσ. “Chercheurs de sagesse”. Hommage à Jean Pépin. Paris, 481–99.
Brisson, L. (2006) ‘The Doctrine of the Degrees of Virtues in the Neoplatonists: an Analyis of Porphyry’s Sentence 32, its Antecedents, and its Heritage’, in Tarrant, H. and Baltzly, D. (eds.), Reading Plato in Antiquity. London, 89–105.
Brisson, L. (1998) ‘Le monde byzantin et la philosophie grecque’, in Canto-Sperber, M. (ed.), Philosophie grecque. Paris, 745–79.
Brock, Sebastian (1973) ‘An Early Syriac Life of Maximus the Confessor’, Analecta Bollandianda 91: 299–346.
Brock, S. (1982) ‘From Antagonism to Assimilation: Syriac Attitudes to Greek Learning’, in Garsoïan, N., Mathews, T., Thompson, R. (eds.), East of Byzantium: Syria and Armenia in the Formative Period. Washington, DC, 17–34.
Brock, S. (1977) ‘Greek into Syriac and Syriac into Greek’, in Journal of the Syriac Academy 3: 406–22. [Repr. in idem, Syriac Perspectives in Late Antiquity. Aldershot 1984, 1997, 1–17.]
Brock, S. (1989) ‘Syriac Culture in the Seventh Century’, Aram 1: 268–80.
Brock, S. (1993) ‘The Syriac Commentary Tradition’, in Burnett, Ch. (ed.), Glosses and Commentaries on Aristotelian Logical Texts. The Syriac, Arabic and Medieval Latin Traditions. London, 3–18. [Repr. in idem From Ephrem to Romanos. Interactions between Syriac and Greek in Late Antiquity. Ashgate 1999.]
Brock, S. (2003) ‘Syriac Translations of Greek Popular Philosophy’, in Bruns, P. (ed.), Von Athen nach Bagdad. Zur Rezeption griechischer Philosophie von der Spätantike bis zum Islam. Bonn, 9–28.
Brons, Bernhard (1976) Gott und die Seienden. Untersuchungen zum Verhältnis von neuplatonischer Metaphysik und christlicher Tradition bei Dionysius Areopagita. Göttingen.
Brons, Bernhard (1977) ‘Pronoia und das Verhältnis von Metaphysik und Geschichte bei Dionysius Areopagita’, Freiburger Zeitschrift für Philosophie und Theologie 24: 166–80.
Brown, Eric (2006) ‘Hellenistic Cosmopolitanism’, in Gill, M. L. and Pellegrin, P. (eds.), A Companion to Ancient Philosophy. Malden, MA, 549–60. Brown, P. (1971a) ‘The Rise and Function of the Holy Man in Late Antiquity’, Journal of Roman Studies 61: 80–101.
Brown, Eric (1971b) The World of Late Antiquity. New York.
Brown, Eric (1992) Power and Persuasion in Late Antiquity: Towards a Christian Empire. Madison.
Brown, Eric (2007) ‘What’s in a Name?’, in The Opening of the Oxford Centre for Late Antiquity. Oxford, England: http://www.ocla.ox.ac.uk/pdf/brown what in name.pdf.
Brown, P. R. L. (1980) The Philosopher and Society in Late Antiquity. Center for Hermeneutical Studies. Protocol Series of the Colloquies 34 Berkeley, CA.
Browning, R. (1997) ‘Teachers’, in Cavallo, G. (ed.), The Byzantines. Chicago, IL, 95–116.
Buckley, Lisa Marie Esposito (1992) ‘Ecstatic and Emanating, Providential and Unifying: A Study of the Pseudo-Dionysian and Plotinian Concepts of Eros’, Journal of Neoplatonic Studies 1: 31–61.
Burgess, R. W. (1997) ‘The Dates and Editions of EusebiusChronici canones and Historia ecclesiastica’, Journal of Theological Studies n. s. 48: 471–504.
Burns, Thomas S. (1994) Barbarians within the Gates of Rome. Indianapolis, IN.
Burnyeat, M. F. (2002) ‘De anima II.5’, Phronesis 47. 28–90.
Burstein, Stanley M. (1996) ‘The Classics and the American Republic’, The History Teacher 30: 29–44.
Bury, J. B. (1897) ‘The Nika Riot’, Journal of Hellenic Studies 17: 92–119.
Busine, Aude (2005) Paroles d’Apollon: Pratiques et traditions oraculaires dans l’Antiquité tardive (IIe–VIe siècles). Leiden–Boston, MA.
Alfarabi, The Harmonization of the Two Opinions of the Two Sages: Plato the Divine and Aristotle, in Alfarabi, The Political Writings. Selected Aphorisms and Other Texts, translated and annotated by Ch. Butterworth, (2001). Ithaca–London, 116–67.
Bydén, B. (2003) Theodore Metochites’ ‘Stoicheiosis Astronomike’ and the Study of Natural Philosophy and Mathematics in Early Palaiologan Byzantium. Gothenburg.
Cürsgen, Dirk (2003) ‘Die Phantasietheorie des Damascius und ihre Stellung im neuplatonischen Denken’, in Dewender, Thomas and Welt, Thomas (eds.), Imagination – Fiktion – Kreation. Das kulturschaffende Vermögen der Phantasie. Munich–Leipzig, 99–113.
Cürsgen, Dirk (2007) Henologie und Ontologie: die metaphysische Prinzipienlehre des späten Neuplatonismus. Würzburg.
Cacouros, M. (1998) ‘De la pensée grecque à la pensée byzantine’, in Mattéi, J.-F. (ed.), Le discours philosophique. Paris, 1362–84.
Caiazzo, I. (1993) ‘La discussione sull’Anima Mundi nel secolo XII’, Studi filosofici 16: 27–62.
Caiazzo, I. (2002) Lectures médiévales de Macrobe. Les Glosae Colonienses super Macrobium. étude et édition. Paris.
Calcidius, . Timaeus a Calcidio translatus commentarioque instructus, in societatem operis coniuncto P. J. Jensen, ed. Waszink, J. H. (1962). Plato. Latinus IV. London–Leiden.
Cameron, Alan (1968) ‘Gratian’s Repudiation of the Pontifical Robe’, Journal of Roman Studies 58: 96–102.
Cameron, Alan (1969) ‘Theodosius the Great and the Regency of Stilicho’, Harvard Studies in Classical Philology 73: 247–80.
Cameron, Alan (1974) ‘Claudian’, in Binns, J. W. (ed.), Latin Literature of the Fourth Century. London, 134– 59.
Cameron, Alan (1982) ‘The Empress and the Poet: Paganism and Poetics at the Court of Theodosius II’, Yale Classical Studies 27: 217–89.
Cameron, Alan (1987) ‘Earthquake 400’, Chiron 17: 343–60.
Cameron, A., Long, J. and Sherry, L. (1993) Barbarians and Politics at the Court of Arcadius. Berkeley, CA.
Cameron, Alan (1971) ‘La fin de l’Académie’, in de Vogel, Dörrie, and Brunn, zum (1971) 281–90.
Cameron, Alan (1969) ‘The Last Days of the Academy at Athens’, Proceedings of the Cambridge Philological Society 195: 7–29.
Cameron, A. (1969–70) ‘Agathias on the Sassanians’, Dumbarton Oaks Papers 23: 67–183.
Camplani, Alberto, and Zambon, Marco (2002) ‘Il sacrificio come problema in alcune correnti filosofiche di età imperiale’, Annali di Storia dell’esegesi 19: 59–99.
Capitoli sulla carità, ed. Cesera-Gastaldo, A. (1963). Rome.
Cappuyns, M. (1933) Jean Scot Erigène: sa vie, son oeuvre, sa pensée. Louvain.
Carabine, D. (2000) John Scottus Eriugena. Oxford.
Cardullo, R. L. (1986) ‘Syrianus’ Lost Commentaries on Aristotle’, Bulletin of the Institute of Classical Studies, 33: 112–24.
Cardullo, R. L. (1987) ‘Siriano di Atene nella storiografia filosofica moderna e contemporanea’, Siculorum Gymnasium, 40: 71–182.
Cardullo, R. L. (1993a) ‘Syrianus défenseur de Platon contre Aristote selon le témoignage d’Asclépius (‘Métaphysique’ 433,9–436,6)’, in Dixsaut, M. (ed.), Contre Platon. I. Le Platonisme dévoilé. Paris, 197–214.
Cardullo, R. L. (1993b) ‘Giamblico nel ‘Commentario alla Metafisica’ di Siriano’, in Blumenthal, H. J. and Clark, E. G. (eds.), The Divine Iamblichus. Philosopher and Man of Gods. London, 173–200.
Cardullo, R. L. (2003) ‘Come le frecce dei Traci. … Siriano contro Aristotele a proposito di due aporie di ‘Metafisica’ B sul soprasensibile’, in Celluprica, V. (ed.), Il libro B della Metafisica di Aristotele. Atti del colloquio, Roma, 30 novembre–1 dicembre 2000. Naples, 159–225.
Carmina. Latin and Greek text with English translation, (ed.) and trans. Herren, M.W. (1993). Scriptores Latini Hiberniae 12. Dublin.
Categoriae vel Praedicamenta, ed. Minio-Paluello, L. (1961). AL 1.1–2, Bruges–Paris.
Cavallo, G. (2006) Lire à Byzance. Paris.
Chadwick, Henry (1998) ‘Orthodoxy and Heresy from the Death of Constantine to the Eve of the First Council of Ephesus’, in Cameron, A. and Garnsey, P. (eds.), The Cambridge Ancient History, vol. XIII. Cambridge, 561–600.
Chadwick, H. (1987) ‘Philoponus the Christian Theologian’, in Sorabji, (1987) 41–56.
Chadwick, H. (1981) Boethius: The Consolations of Music, Logic, Theology, and Philosophy. Oxford.
Chiaradonna, Riccardo (2000) ‘La teoria dell’individuo in Porfirio e l’ἰδίως ποιόν stoico’, Elenchos 21.2: 303–31.
Chodaczek, A. (1936) De Prisciani Lydi Solutionum Capite VI, Acta Seminarii Philologici II Universitatis Ionneo-Casimirianae Leopoliensis 1. Lwów.
Cholij, R. (2002) Theodore of Stoudite. The Ordering of Holiness. Oxford.
Chuvin, Pierre (1991) Chronique des derniers païens. La disparition du paganisme dans l’Empire romain, du règne de Constantin à celui de Justinien, 2ème éd. revue et corrigée. Paris [1re éd. 1990].
Asclepius. In Corpus Hermeticum II, ed. Nock, A. D. and trans. Festugière, A.-J. M.. Collection Budé. (1946). Paris.
Collection des alchimistes grecs, ed. Berthelot, M. (1887–8). Paris, II: 75–113; III: 69–104.
Combès, Joseph (1976) ‘Négativité et procession des principes chez Damascius’, Revue des études Augustiniennes 22: 114–33 [repr. in Bertier, Brisson and Combès (1977) 119–41, and in Combès (1989) 101–29].
Combès, Joseph (1977) ‘Damascius et les hypothèses négatives du Parménide. Du phénomène, des simulacres, des impossibles’, Revue des Sciences Philosophiques et Théologiques 61: 185–220 [repr. in Combès (1989) 131–87].
Combès, Joseph (1984) ‘Damascius’, in Huisman, A. J. (ed.), Dictionnaire des philosophes. Paris, 664–7.
Combès, Joseph (1987) ‘Proclus et Damascius’, in Boss, G. and Seel, G. (eds.), Proclus et son influence. Actes du colloque du Neuchâtel, juin 1985. Zürich, 221–46 [repr. in Combès (1989) 245–71].
Combès, Joseph (1989) études néoplatoniciennes, Grenoble [2nd edn Grenoble, 1996].
Combès, Joseph (1994) ‘Hyparxis et Hypostasis chez Damascius’, in Romano, Francesco and Taormina, Daniela P. (eds.), Hyparxis e hypostatis nel neoplatonismo. Atti del I Colloquio internazionale del Centro di ricerca sul neoplatonismo, Università degli Studi di Catania, 1–3 ottobre 1992 (Lessico intellettuale europeo, 64). Florence, 131–47.
Combès, Joseph (1998) ‘Note sur critique et mystique d’après Damascius, dernier diadoque de l’ école Néoplatonicienne d’Athènes (ca 462–post 538)’, Théophilyon 3/2: 279–87.
Commentaire sur l’évangile de Jean. Introduction, texte critique, traduction et notes de Jeauneau, é. (1999). Réimpression avec additions et corrections. Sources Chrétiennes 180, Paris.
Commentaire sur le Manuel d’Epictète, I: chapîtres XI–XXIX, ed. Hadot, I. (2001). Paris.
Latin translation: Commentaire sur le Peri Hermeneias d’Aristote, trad. Guillaume de Moerbeke, ed. Verbeke, G. (1961). Louvain–Paris.
Commentaire sur le Timée, trad. et notes par Festugière, A.-J., 5 vols. (1966–8). Paris.
Mantissa (other extracts): Commentaires sur Aristote perdus en grec et autres épîtres, ed. BadawĪ, ʿA. (1971). Beirut.
In Meteor.: Commentaires sur Aristote perdus en grec et autres épîtres, ed. BadawĪ, ʿA. (1971). Beirut.
Commentaires sur Aristote perdus en grec et autres épĪtres, ed. BadawĪ, ʿlA. (1971). Beirut. 31–42.
Commentarii in librum Aristotelis Peri Hermēneias, ed. Meiser, C., 2 vols. (1877, 1880). Leipzig.
Proclus, Commentarium in Platonis ‘Parmenidem’, in Procli Philosophi Platonici Opera inedita, ed. Cousin, V. (1864). Paris. 617–1258.
Aquinas, St. Thomas. Commentary on the Book of Causes trans. P., V. A. Guagliardo O., O.P., Ch. R. Hess, and Taylor, R. (1996). Washington, DC.
Comp. Timaei: Galeni Compendium Timaei Platonis aliorumque dialogorum synopsis quae extant fragmenta ediderunt Kraus, P. et Walzer, R. (1951). London. [Kraus Reprint, Nendeln 1973.]
,Constantine VII Porphyrogennetos, De virtutibus et vitiis, ed. Büttner-Wobst, T. and Roos, A. G. (1906–10). Berlin.
Contreni, J. (1977) ‘The Irish “Colony” at Laon during the Time of John Scottus’, in Roques, (1977) 59–67.
Cooper, Stephen (1995) Metaphysics and Morals in Marius Victorinus’ ‘Commentary on the Letter to the Ephesians’: A Contribution to the History of Neoplatonism and Christianity. New York.
Cooperson, M. (2005) Al-Ma’mun. Oxford.
Corcoran, Simon (2006) ‘Before Constantine’, in Lenski, Noel (ed.), The Cambridge Companion to the Age of Constantine. Cambridge, 35–58.
Corollaries on Place and Time [in Phys. 601–645; 773.8–800.25], trans. Urmson, J. O. (1992).
Eriugena, John Scottus. Periphyseon, ed. Jeauneau, é. (1996–2003). Corpus Christianorum Continuatio Mediaevalis CLXI–CLXV.
Corpus Dionysiacum I. De Divinis Nominibus. Ed. Suchla, Beate Regina (1990). Berlin.
Corpus Dionysiacum II. De Coelesti Hierarchia, De Ecclesiastica Hierarchia, De Mystica Theologia, Epistulae. Heil, Ed. Günter and Ritter, Adolf Martin (1991). Berlin.
Ammonius. Commentaire sur le Peri Hermeneias d’Aristote. Traduction de Guillaume de Moerbeke, ed. Verbeke, G.. Corpus Latinum Commentariorum in Aristotelem Graecorum II (1961). Louvain–Paris.
Corsini, Eugenio (1962) Il Trattato De Divinis Nominibus dello Pseudo-Dionigi e i commenti neoplatonici al Parmenide. Turin.
Cougny, E. (ed.) (1890) Epigrammatum Anthologia Palatina cum Planudeis et Appendice nova. Graece et Latine, vol. III, Paris.
Couloubaritsis, L. (1998) Histoire de la philosophie grecque et médiévale. Paris.
Courcelle, P. (1972) ‘Verissima philosophia’, in Fontaine, J. and Kannengiesser, C. (eds.), Epektasis. Mélanges patristiques offerts à Jean Daniélou. Paris, 653–9.
Courcelle, P. (1969) Late Latin Writers and their Greek Sources, trans. Wedeck, H. E.. Cambridge, MA.
Courcelle, P. (1948) Les lettres grecques en Occident. De Macrobe à Cassiodore. Paris.
Courcelle, P. (1967) La Consolation de Philosophie dans la tradition littéraire. Antécédents et postérité de Boèce. Paris.
Coxon, A. H. (1968) ‘The Manuscript Tradition of Simplicius’ Commentary on Aristotle’s Physics I–IV’, Classical Quarterly 18: 70–5.
Crouse, R. (1980) ‘Semina Rationum: St Augustine and Boethius’, Dionysius 4: 75–85.
Crouse, R. (1996) ‘Primordiales Causae in Eriugena’s Interpretation of Genesis: Sources and Significance’, in Riel, Steel and McEvoy, (1996) 209–20.
Crouse, R. (2002) ‘Predestination, Human Freedom and the Augustinian Theology of History in Eriugena’s De Divina Praedestinatione’, in McEvoy, and Dunne, (2002) 303–11.
Crouse, R. (2004) ‘St Augustine, Semi-Pelagianism and the Consolation of Boethius’, Dionysius 22: 95–110.
Curta, Florin (2002) ‘Language, Ethne, and National Gods: A Note on Julian’s Concept of Hellenism’, Ancient World 33.1: 3–19.
d’Alverny, M.-T. (1977) ‘Les “Solutiones ad Chosroem” de Priscianus Lydus et Jean Scot’, in Jean Scot érigène et l’histoire de la philosophie. Paris, 145–60.
D’Ancona, Cristina (2005) ‘Greek into Arabic: Neoplatonism in Translation’, in Adamson, P. and Taylor, R. C. (eds.), The Cambridge Companion to Arabic Philosophy. Cambridge, 10–32.
D’Ancona, C. (2000a) ‘La doctrine des principes: Syrianus comme source textuelle et doctrinale de Proclus. Ière partie’, in Segonds, A.-Ph. and Steel, C. (eds.), Proclus et la ‘Théologie platonicienne’. Actes du colloque international de Louvain (13–16 mai 1998). Paris, 189–225.
D’Ancona, C. (2000b) ‘Syrianus dans la tradition exégétique de la ‘Métaphysique’ d’Aristote. Deuxième partie: Antécédents et postérité’, in Goulet-Cazé, M.-O. (ed.), Le Commentaire entre tradition et in ovation. Actes du colloque international de l’Institut des traditions textuelles, Paris et Villejuif, 22–25 septembre 1999. Paris, 311–27.
D’Ancona, Cristina (2007) ‘The Libraries of the Neoplatonists. An Introduction’ in D’Ancona, Cristina (ed.), The Libraries of the Neoplatonists. Proceedings of the Meeting of the European Science Foundation Network ‘Late Antiquity and Arabic Thought. Patterns in the Constitution of European Culture’ held in Strasbourg, March 12–14, 2004 under the impulsion of the Scientific Committee of the meeting, composed by Matthias Baltes†, Michel Cacouros, Cristina D’Ancona, Tiziano Dorandi, Gerhard Endreß, Philippe Hoffmann, Henri Hugonnard Roche. Leiden–Boston, XIII–XXXVI.
D’Ancona, C. (1992) ‘La doctrine de la création mediante intelligentia dans le Liber de Causis et dans ses sources’, Revue des Sciences Philosophiques et Théologiques 76: 209–33.
D’Ancona, C. (1995) ‘Al-Kindī et l’auteur du Liber de Causis’, in Recherches sur le Liber de Causis. Paris.
D’Ancona, C. (1998) ‘Al-KindĪ on the Subject-Matter of the First Philosophy. Direct and Indirect Sources of al-Falsafa al-ūlā’, in Aertsen, J. A. and Speer, A. (eds.), Was ist Philosophie im Mittelalter? Akten des X. Internationalen Kongresses … der Société Internationale pour l’étude de la Philosophie Médiévale 25. bis 30. August 1997. Berlin–New York, 841–55.
D’Ancona, C. (1999) ‘Aristotelian and Neoplatonic Elements in KindĪ’s Doctrine of Knowledge’, American Catholic Philosophical Quarterly 73: 9–35.
D’Ancona, C. (2001) ‘Pseudo-Theology of Aristotle, Chapter I: Structure and Composition’, Oriens. Zeitschrift der internationalen Gesellschaft für Orientforschung 36: 78–112.
D’Ancona, C. (ed.) (2007) The Libraries of the Neoplatonists. Proceedings of the Meeting of the European Science Foundation Network ‘Late Antiquity and Arabic Thought. Patterns in the Constitution of European Culture’, Strasbourg, March 12–14, 2004. Leiden–Boston.
D’Ancona, C. (2008) ‘Aristotle and Aristotelianism’, in Encyclopaedia of Islam, 3rd edn. Leiden–Boston, 153–69.
D’Ancona, C. et al. (2003) Plotino. La discesa dell’anima nei corpi (IV 8[6]). Plotiniana Arabica (pseudo-Teologia di Aristotele, capitoli I e VII: ‘Detti dl Sapiente Greco’). Padua.
d’Hoine, P., Helmig, C., Macé, C. and Van Campe, L. under the direction of Steel, C. (2002) ‘Proclus: Fifteen Years of Research (1990–2004)’, Lustrum 44. Bibliography continued on the website http://www.hiw.kuleuven.be/dwmc/Plato/Proclus.
Dölger, F. (1953) ‘Zur Bedeutung von ϕιλόσοϕος und ϕιλοσοϕία in byzantinischer Zeit’, in Byzanz und die Europäische Staatenwelt. Ettal; repr. 1976, 197–208.
Dörrie, H. (1975) De Jamblique à Proclus. Geneva.
Dörrie, H. (1959) Porphyrios’ ‘Symmikta Zetemata’, Munich.
Daiber, H. (1994) ‘Hellenistisch-kaiserzeitliche Doxographie und philosophischer Synkretismus in islamischer Zeit’, in ANRW II.36.7: 4974–92.
Damascii successoris Dubitationes et solutiones de primis principiis, in Platonis Parmenidem, 2 vols., ed. Ruelle, Ch. ém. (1889). Paris. [repr. Brussels 1964; Amsterdam 1966].
Damascii Vitae Isidori reliquiae edidit annotationibusque instruxit, ed. Zintzen, C. (1967). Hildesheim.
Damascius, Commentaire du Parménide de Platon, 4 vols., texte établi, traduit et annoté Westerink, L. G., Combès, J. and Segonds, A. Ph. (1997–2003). Paris [=In Parm.].
Damascius, Commentaire sur le Philèbe de Platon, texte établi, traduit et annoté, Riel, G., avec l’assistance de Caroline Macé et de Jacques Follon (2008). [= In Phil.].
Damascius, Des premiers principes: apories et résolutions, Introduction, notes et traduction du grec Galpérine, M.-C. (1987), Lagrasse.
Damascius, Despre primele principii: aporii şi solutii, traducere din greaca, introducere şi note, trans. Vlad, M. (2006). (Greek–Rumanian with introd. and annot.). Bucharest.
Damascius, The Philosophical History. Text with translation and notes, ed. Athanassiadi, P. (1999). Athens.
Damascius, Traité des Premiers Principes, 3 vol., texte établi, traduit et annoté Westerink, L. G. and Combès, J. (1986–91). Paris. [Hereafter Princ. indicates the references to the text, C-W refers to the comments and notes by Combès and Westerink].
Damascius. Lectures on the Philebus Wrongly Attributed to Olympiodorus, ed. Westerink, L. G. (1959). Amsterdam.
Damascius. Lectures on the Philebus, wrongly attributed to Olympiodorus. Text, translation, notes and indices, Westerink, L. G. (1959). Amsterdam. [2nd edn Amsterdam 1982].
Damian, T. (2002) Theological and Spiritual Dimensions of Icons According to St. Theodore of Studion. Lewiston.
Das Leben des Philosophen Isidoros. Wiederhergestellt, übersetzt und erklärt, ed. Asmus, J. R. (1911). Leipzig.
Davidson, H. A. (1969) ‘John Philoponus as a Source of Medieval Islamic and Jewish Proofs of Creation’, Journal of the American Oriental Society 89: 357–91.
Davidson, A. (1987) Proofs for Eternity, Creation and the Existence of God in Medieval Islamic and Jewish Philosophy. New York–Oxford.
Proclus, On the Eternity of the World. De Aeternitate Mundi, eds. Lang, H. S. and Macro, A. D.. Greek text with Introduction, transl. and comm. (2002). Berkeley, CA.
De arithmetica, eds. Oosthout, H. and Schilling, J. (1999). CCSL 94A.2. Turnhout.
De consolatione philosophiae, Opuscula theologica, ed. Moreschini, C., 2nd edn (2005). Munich–Leipzig.
De divina praedestinatione liber, ed. Madec, G. (1978). Corpus Christianorum Continuatio Mediaevalis 50. Turnhout.
De divisione, ed. Magee, J. (1998). Leiden–Boston–Cologne.
De Groot, J. (1991) Aristotle and Philoponus on Light. New York.
De Haas, F. A. J. (1997) John Philoponus’ New Definition of Prime Matter: Aspects of its Background in Neoplatonism and the Ancient Commentary Tradition. Leiden.
De Haas, F. A. J. (2000) ‘Recollection and Potentiality in Philoponus’, in Kardaun, M. and Spruijt, J. (eds.), The Winged Chariot. Collected Essays on Plato and Platonism in Honour of L.M. de Rijk. Leiden, 165–84.
De hypotheticis syllogismis, ed. Obertello, L. (1969). Brescia.
De institutione musica, ed. Friedlein, G. (1867). Leipzig.
De interpretatione vel Periermenias, ed. Minio-Paluello, L. (1965). AL 2.1, Bruges–Paris.
De la division de la nature. Introduction, traduction et notes par Bertin, F., tome 1: livre I et livre II, tome 2: livre III, tome 3: livre IV (1995–2000). Paris.
de Libera, A. (2004) ‘La philosophie à Byzance’, in his, La Philosophie médiévale, 1st edn 1993. Paris, 9–51.
de los Reyes Ruiz Yamuza, Emilia (1981) ‘El concepto de mito en el neoplatonismo tardio. Olimpiodoro’, in clásicos, Sociedad Española Estudios (ed.), Unidad y pluralidad en el mundo antiguo. Actas del VI Congreso Español de Estudios Clásicos 2, Madrid, 407–13.
De Pace, A. (1996) ‘Ficino e Plutarco: storia di un equivoco’, Rivista critica di storia della filosofia 51: 113–35.
De praedestinatione liber. Dialettica e teologia all’apogeo della rinascenza carolingia. Edizione critica, traduzione e commento a Mainoldi, E. S. N. (2003). Florence.
De sophisticis elenchis, ed. Dod, G. B. (1975). AL 6.1, Leiden–Brussels.
De syllogismo categorico, ed. Thörnqvist, C. Thomsen (2008). Gothenburg.
De topicis differentiis, ed. Nikitas, D. Z. (1990). Athens–Paris–Brussels.
Deakin, Michael (1994) ‘Hypatia and Her Mathematics’, The American Mathematical Monthly 101: 234–43.
Degen, R. (1981) ‘Galen im Syrischen: eine übersicht über die syrische überlieferung der Werke Galens’, in Nutton, V. (ed.), Galen. Problems and Prospects. London, 131–66.
Dekkers, Dom (1985) ‘Maxime le Confesseur dans la tradition latine’, in Laga, Carl et al. (eds.), After Chalcedon: Studies in Theology and Church History offered to Professor Albert Van Roey for his Seventieth Birthday. Louvain, 83–97.
Derda, T. et al. (2007) Alexandria Auditoria of Kom el-Dikka and Late Antique Education. Journal of Juristic Papyrology, Supp. VIII. Warsaw.
DeRijk, L. M. (1964) ‘On the Chronology of Boethius’Works on Logic I, II’, Vivarium 2: 1–49, 125–62.
Victor, Hugh of St.. Didascalicon, ed. by Buttimer, C. H. (1939). Washington, DC.
Die arabischen Fassungen von zwei Schriften des Alexander von Aphrodisias: über die Vorsehung und über das liberum arbitrium’, ed. Ruland, H.-J. (1976). Diss. Univ. Saarbrücken.
Die Doxographie des pseudo-Ammonius. Ein Beitrag zur neuplatonischen überlieferung im Islam, ed. Rudolph, U. (1989). Stuttgart.
Ref. Haeres.: Die Doxographie des pseudo-Ammonius. Ein Beitrag zur neuplatonischen überlieferung im Islam, ed. Rudolph, U. (1989). Stuttgart.
In Metaph. Lambda (lost in Greek): Die durch Averroes erhaltenen Fragmente Alexanders zur Metaphysik des Aristoteles, untersucht und übersetzt von Freudenthal, J. mit Beiträgen zur Erläuterung des arabischen Textes von Fränkel, S. (1885). Berlin.
Die mittelalterliche übersetzung der Stoicheiosis phusike des Proclus, ed. Boese, H. (1958). Berlin.
Die pseudo-aristotelische Schrift ueber das reine Gute bekannt unter dem Namen Liber de Causis, ed. Bardenhewer, O. (1882). Freiburg im Breisgau. [Repr. Frankfurt a.M. 1961.]
Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausgegeben, ed. Dieterici, F. (1882). Leipzig. [rist. Amsterdam 1965.]
Aetius Arabus. Die Vorsokratiker in arabischer überlieferung, ed. Daiber, H. (1980). Wiesbaden.
Die Weltenstehung des platonischen Timaios nach den antiken Interpreten, Teil II: Proklos, ed. Baltes, M. (1978). Leiden. 134–64.
,Dietrich of Freiberg. Tractatus de Intellectu et Intelligibili. In Dietrich von Freiberg, Opera Omnia I. Schriften zur Intellekttheorie, ed. Mojsisch, B., with an Introduction by Flasch, K. (1977). Hamburg.
Digeser, E. (1998) ‘Lactantius, Porphyry and the Debate over Religious Toleration’, Journal of Roman Studies 88: 129–46.
Digeser, E. (2000) The Making of a Christian Empire: Lactantius and Rome. Ithaca, NY.
Digeser, E. (2002) ‘Porphyry, Julian, or Hierokles? The Anonymous Hellene in Makarios Magnês’ Apocriticus’, Journal of Theological Studies 53: 466–502.
Digeser, E. (2004) ‘An Oracle of Apollo at Daphne and the Great Persecution’, Classical Philology 99: 57–77.
Digeser, E. (2006) ‘Lactantius, Eusebius and Arnobius: Evidence for the Causes of the Great Persecution’, Studia Patristica 39: 33–46.
Diller, A. (1951) ‘A Source of the Mirabiles Auscultationes’, Classical Philology 46. 239–40.
Dillon, J. M. (1996) The Middle Platonists. Ithaca, NY.
Dillon, J. M. (1987) ‘Iamblichus of Chalcis (c. 240–325 AD)’, ANRW II.36.2: 862–909.
Dillon, J. (2009) ‘The Architecture of the Intelligible Universe Revealed: Syrianus’ Exegesis of the second Hypothesis of the Parmenides’, in Longo, A. (ed.), Syrianus et la métaphysique de L’Antiquité tardives. Naples, 233–45.
Dillon, John M. (1996) ‘Damascius on the Ineffable’, Archiv für die Geschichte der Philosophie 78: 120–9 [repr. in Dillon (1997a), 120–9].
Dillon, John M. (1997a) The Great Tradition: Further Studies in the Development of Platonism and Early Christianity (Variorum collected studies series 599). Aldershot.
Dillon, John M. (1997b) ‘Some Aspects of Damascius’ Treatment of the Concept of Dynamis’, in Dillon (1997a), 139–48.
Dillon, John M. (1998) ‘Damascius (c. 462–540)’, in Routledge Encyclopedia of Philosophy, II: 771–2.
Dillon, J. (1989) ‘Tampering with the Timaeus: Ideological Emendations in Plato, with Special Reference to the Timaeus’, American Journal of Philology 110: 54–72.
Dillon, J. (1990a) The Golden Chain: Studies in the Development of Platonism and Christianity. Aldershot–Brookfield, CT.
Dillon, J. (1990b) ‘Review of Hadot 1987’, Journal of Hellenic Studies 110: 244–5.
Dillon, J. (1992) ‘Plotinus at Work on Platonism’, Greece and Rome 29.2: 189–204.
Dillon, J. (1996) The Middle Platonists. A Study of Platonism, 80 B.C. to A.D. 220, 2nd edn. with a new Afterword. London; (1st edn 1977).
Dillon, J. (1999) ‘A Case Study in Commentary’, in Most, (1999) 206–22.
Dillon, J. (1997) ‘Iamblichus’ Noera TheŌria of Aristotle’s Categories’, Syllecta Classica 8: 65–77.
Dodds, E. R. (1947) ‘Theurgy and its Relationship to Neoplatonism’, Journal of Roman Studies 37: 55–68.
Dondaine, H. F. (1953) Le Corpus Dionysien de L’Université de Paris au XIIIe siècle. Rome.
Drake, H. A. (2000) Constantine and the Bishops. Baltimore, MD.
Duclow, D. (1977) ‘Divine Nothingness and Self-Creation in John Scottus Eriugena’; repr. in Duclow (2006) 23–39.
Duclow, D. (1994) ‘Isaiah Meets the Seraph: Breaking Ranks in Dionysius and Eriugena?’ in McGinn, and Otten, (1994) 233–52.
Duclow, D. (2006) Masters of Learned Ignorance: Eriugena, Eckhart, Cusanus. Aldershot.
Duclow, D. and Dietrich, P. (2006) ‘Hell and Damnation in Eriugena’, in Duclow, (2006) 121–38.
Dutton, P. (1986) ‘Eriugena the Royal Poet’, in Allard, (1986) 51–80.
Dutton, P. (2002) ‘Eriugena’s Workshop: The Making of the Periphyseon in Rheims 875’, in McEvoy, and Dunne, (2002) 141–67.
Dutton, P. E. (1997) ‘Material Remains of the Study of the Timaeus in the Later Middle Ages’, in Lafleur, C. (ed.), with the collaboration of J. Carrier, L’enseignement de la philosophie au XIIIe siècle. Autour du guide de l’étudiant du ms. Ripoll 109. Actes du colloque international. Turnhout, 203–30.
Dvornik, F. (1931) ‘La carrière universitaire de Constantin le philosophe’, Byzantinoslavica 3: 59–67.
Dvornik, F. (1974) Photian and Byzantine Ecclesiastic Studies. London.
Dvornik, F. (2002) ‘John of Damascus on Human Action, the Will, and Human Freedom’, in Ierodiakonou, (2002) 63–95.
Dzielska, Maria (1995) Hypatia of Alexandria, trans. Lyra., F.Cambridge, MA.
,Theodore the Stoudite, E. Auvray, S. Theodori Studitis Parva Catechesis (1891). Paris.
‘Commentary on Priscian’s Institutione grammaticae’, in Anneli, L., ‘Early Medieval Commentary on Priscian’s Institutione grammaticae’ (2000). Cahiers de l’Institut du Moyen-âge Grec et Latin 71: 115–88.
Ebbesen, S. (1981) Commentators and Commentaries on Aristotle’s Sophistici Elenchi. A Study of Post-Aristotelian Ancient and Medieval Writings on Fallacies, 3 vols. Leiden.
Ebbesen, S. (1981) ‘Analyzing Syllogisms or Anonymus Aurelianensis III – The (Presumably) Earliest Extant Latin Commentary on the Prior Analytics, and its Greek Model’, Cahiers de l’Institut du moyen-âge grec et latin (Copenhagen) 37: 1–20.
Ebbesen, S. (1990) ‘Boethius as an Aristotelian Commentator’, in Sorabji, (1990) 373–91.
Aristoteles’ De Anima. Eine verlorene spätantike Paraphrase in arabischer und persischer überlieferung, Arabischer text nebst Kommentar, ed. Arnzen, R. (1998). Leiden.–New York–Cologne.
El. theol.: Proclus Arabus. Zwanzig Abschnitte aus der Institutio Theologica in arabischer übersetzung, ed. Endress, G. (1973). Wiesbaden–Beirut.
Elm, Susanna (2003) ‘Hellenism and Historiography: Gregory of Nazianzus and Julian in Dialogue’, Journal of Medieval and Early Modern Studies 33, no. 3: 493–515.
Elsner, Jás (1998) Imperial Rome and Christian Triumph: The Art of the Roman Empire AD 100–450. Oxford.
Endress, G. (1987) ‘Die wissenschaftliche Literatur’, in Grundriss der Arabischen Philologie II. Literaturwissenschaft hrsg. Gätje., von H.Wiesbaden, 400–530.
Endress, G. (1990) ‘The Defense of Reason: the Plea for Philosophy in the Religious Community’, Zeitschrift für Geschichte der Arabisch-Islamischen Wissenschaften 6: 1–49.
Endress, G. (1991a) ‘Mattā ibn Yūnus’, in Encyclopédie de l’Islam, 2nd edn. Leiden–Paris, VI: 844–6.
Endress, G. (1991b) ‘La “concordance entre Platon et Aristote”, l’Aristote arabe et l’émancipation de la philosophie en Islam médiéval’, in Mojsisch, B. and Pluta, O. (eds.), Historia Philosophiae Medii Aevi. Studien zur Geschichte der Philosophie des Mittelalters. Amsterdam–Philadelphia, PA, 237–57.
Endress, G. (1991c) ‘Der erste Lehrer. Der arabische Aristoteles und das Konzept der Philosophie im Islam’, in Tworuschka, U. (ed.), Gottes ist der Orient. Gottes ist der Okzident. Festschrift für A. Falaturi. Cologne–Vienna, 151–81.
Endress, G. (1992) ‘Die wissenschaftliche Literatur’, in Grundriss der Arabischen Philologie III. Supplement, hrsg. von Fischer, W.. Wiesbaden, 103–45.
Endress, G. (1997a) ‘The Circle of al-KindĪ. Early Arabic Translations from the Greek and the Rise of Islamic Philosophy’, in Endress, G. and Kruk, R. (eds.), The Ancient Tradition in Christian and Islamic Hellenism. Studies on the Transmission of Greek Philosophy and Science dedicated to H. J. Drossaart Lulofs on his ninetienth birthday. Leiden, 43–76.
Endress, G. (1997b) ‘L’Aristote arabe. Réception, autorité et transformation du Premier Maître’, Medioevo 23: 1–42.
Endress, G. (2003) ‘Mathematics and Philosophy in Medieval Islam’, in Hogendijk, J. P. and Sabra, A. I. (eds.), The Enterprise of Science in Islam: New Perspectives. Cambridge, MA, 121–76.
Endress, G. (2007) ‘Building the Library of Arabic Philosophy. Platonism and Aristotelianism in the Sources of al-KindĪ’, in D’Ancona, (2007), 319–50.
Erhardt-Siebold, E. von and Erhardt, E. (1940) Cosmology in the Annotationes in Marcianum: More Light on Eriugena’s Astronomy. Baltimore, MD.
Erismann, C. (2002) ‘Generalis Essentia: La théorie érigénienne de l’ousia et le problème des universaux’, Archives d’histoire doctrinale et littéraire du Moyen âge 64: 7–37.
Eriugena’s Commentary on the Dionysian Celestial Hierarchy, trans. Rorem, P. (2005). Toronto. (Translations of major sections of the Expositiones in Ierarchiam coelestem are appended (180– 226), as well as John’s prologue to his translation of the Dionysian corpus (174–8) and of his poem, Lumine sidereo, 179.)
Esposito, M. (1918) ‘Priscianus Lydus and Johannes Scottus’, Classical Review 32: 21–3.
Eusebius Werke, ed. Klostermann, E.. 3rd edn, ed. Hansen, G. C. (1991). Berlin.
Eustratius, . In Primum Aristotelis Moralium ad Nicomachum. In The Greek Commentaries on the Nicomachean Ethics of Aristotle. In the Latin Translation of Robert Grosseteste, Bishop of Lincoln (d. 1253), vol. I, ed. Mercken, H. P. F. (1973). Corpus Latinum Commentariorum in Aristotelem Graecorum VI/1.
Evangelicae praeparationis libri XV, trans. Gifford, E. H. (1903). Oxford.
Evrard, E. (1960) ‘LeMaître de Plutarque d’Athènes et les origines du néoplatonisme athénien’, in L’Antiquité Classique 29: 108–33 and 391–406.
Exegetical works (fragments), in Staab, K. (ed.), Pauluskommentar aus der griechischen Kirche aus Katenenhandschriften gesammelt (1933). Münster, 653–61.
Expositiones in ierarchiam coelestem, ed. Barbet, J. (1975). Corpus Christianorum Continuatio Mediaevalis 31. Turnholt.
Exzerpte aus Proklos’ Enneadenkommentar bei Psellos’, ed. Westerink, L.D. (1959). Byzantinische Zeitschrift 52: 1–10 [reprint in L.G. Westerink, Texts and Studies in Neoplatonism and Byzantine Literature, (1980). Amsterdam. 21–30].
Fabro, C. (1982) ‘The Overcoming of the Neoplatonic Triad of Being, Life, and Intellect by Saint Thomas Aquinas’, in O’Meara, D. J. (ed.), Neoplatonism and Christian Thought. Albany, 97–108.
Faes de Mottoni, B. (1979) Il Platonismo medioevale. Turin.
Faggini, Giuseppe and Linguiti, Alessandro (2006) ‘Damascio’, in Enciclopedia filosofica, Fondazione Centro Studi Filosofici di Gallarate, vol. III. Milan, 2512–13.
Faucon, P. (1985) ‘Infrastructures philosophiques de la theodicée de Jean Damascène’, Revue des sciences philosophiques et théologiques 69: 361–87.
Faucon de Boylesve, P. (1975) Aspects néoplatoniciens de la doctrine de saint Thomas d’Aquin. Lille–Paris.
Fazzo, S. (2004) ‘Aristotelianism as a Commentary Tradition’, in Adamson, Baltussen and Stone, 2004: I, 1–19.
Fazzo, S. (1989) ‘Alexandros d’Aphrodisias. Supplément’, DPhA Suppl., 64–70.
Festugière, A. J. (1969) ‘L’ordre de lecture des dialogues de Platon aux ve-vie siècles’, Museum Helveticum, 26: 281–96.
Festugière, André Jean (1963) ‘Modes de composition des Commentaires de Proclus’, Museum Helveticum 20: 77–100 [repr. études de philosophie grecque, Paris, 1971, 551–74].
Festugière, André Jean (1971) Etudes de philosophie grecque. Paris.
Festugière, A. J. (1948) ‘Un versméconnu des Oracles Chaldaeïques dans Simplicius, In de Caelo II.I, 284a14 (375.9 ss. Heiberg)’, Symbolae Osloenses 26: 75–7.
Ficino, Marsilio, (2001–6). Platonic Theology, eds. Hankins, J. and Bowen, W., English trans. Allen, M. J. B. and Warden, J., 6 vols. Cambridge, MA.
Fiey, M. (1980) Chrétiens syriaques sous les Abbassides, surtout à Bagdad (749 – 1258). Louvain.
Finamore, John F. (1988) ‘θεοι θεων: An Iamblichean Doctrine in Julian’s Against the Galilaeans’, Transactions and Proceedings of the American Philological Association 118: 393–401.
Nicolaus Damascenus De Plantis. Five Translations, eds. Lulofs, H.-J. Drosaart and Poortman, E. L. J. (1989). Amsterdam.
Flückiger, Hansueli (2005) ‘The εφεκτικοι in the Commentators’, in Brancacci, Aldo (ed.), Philosophy and Doxography in the Imperial Age. Florence, 113–29.
Flamant, J. (1977) Macrobe et le néo-platonisme latin, à la fin du ive siècle. études Préliminaires aux Religions Orientales dans l’Empire Romain 28. Leiden.
,Florilegium of Patmos: Un traité de vie spirituelle et morale du XIe siècle. Le florilège sacro-profane du manuscrit 6 de Patmos, ed. Sargologos, E. (1990). Thessaloniki.
Florovsky, G. (1987) The Byzantine Fathers of the Sixth to Eighth Century. Belmont, MA.
Folkerts, M. (1970) Boethius’ Geometrie II: Ein mathematisches Lehrbuch des Mittelalters. Texte und Abhandlungen zur Geschichte der exakten Wissenschaften 9. Wiesbaden.
Fornara, C. W. (1992) ‘Studies in Ammianus Marcellinus II: Ammianus’ Knowledge and Use of Greek and Latin Literature’, Historia 41: 420–38.
Fortin, Ernest L. (1981) ‘Christianity and Hellenism in Basil the Great’s Address Ad adulescentes’, in Blumenthal, H. J. and Markus, R. A. (eds.), Neoplatonism and Christian Thought. Essays in Honour of A. H. Armstrong. London, 189–203.
Foulkes, Paul (1992) ‘Where Was Simplicius?Journal of Hellenic Studies 112: 143.
Foulkes, P. (1992) ‘Where was Simplicius?Journal of Hellenic Studies 112: 143.
Fournier, M. (2009) ‘Eriugena’s Five Modes (Periphyseon 443a–446A)’, Heythrop Journal581–9.
Fowden, Garth (1982) ‘The Pagan Holy Man in Late Antiquity’, Journal of Hellenic Studies 102: 33–59.
Nicolaus of Damascus Nicolaus Damascenus on the Philosophy of Aristotle. Fragments of the first five books translated from the Syriac with an introduction and commentary, ed. Lulofs, H.-J. Drossaart (1965). Leiden 1965.
Frammenti di una versione siriaca di un commento di Pseudo-Olimpiodoro alle Categorie di Aristotele, ed. Furlani, G. (1916), Rivista degli studi orientali 7:131–61.
Franz, Alison (1965) ‘From Paganism to Christianity in the Temples of Athens’, Dumbarton Oaks Papers 19: 187–205.
Frede, M. (1987) ‘Numenius’, ANRW II.36.2: 1034–75.
Frede, Michael (2002) ‘John of Damascus on Human Action, the Will, and Human Freedom’, in Ierodiakonou, Katerina (ed.), Byzantine Philosophy and its Ancient Sources. Oxford, 63–95.
Frede, M. (1997) ‘Euphrates of Tyre’, in Sorabji, R. (ed.), Aristotle and After. London, 1–11.
French, R. (ed.) (1994) Ancient Natural History: Histories of Nature. London–New York.
Freudenthal, G. (1990) ‘L’Introduction arithmétique de Nicomaque de Gérase dans les traditions syriaque, arabe et hébraïque’, DPhA IV: 690–4.
Translation (into Latin) of Priscianus Lydus. Solutions for Chosroem (Solutiones ad Chrosroem), in Marenbon, J., From the School of Alcuin to the School of Auxerre. Logic, Theology and Philosophy in the Early Middle Ages. Cambridge 1981, 193–4 and ‘Solution des problèmes proposés par Chosroes: traité inédit de Priscien le philosophe’. Bibliothèque de l’é cole des Chartres 4 (1853): 248–63.
Fuhrmann, M. and Gruber, J. (eds.) (1984) Boethius. Wege der Forschung 483. Darmstadt.
Furlani, Giuseppe (1916) ‘Frammenti di una versione siriaca di un commento di Pseudo-Olimpiodoro alle Categorie di Aristotele’, Rivista degli studi orientali 7: 131–61.
Furlani, Giuseppe (1992) ‘Aristoteles, de interpretatione, 16a, 6–7, nach einem syrisch erhaltenen Kommentar’, Zeitschrift für Semitistik und verwandte Gebiete 1.1: 34–7.
Furlani, Giuseppe (1923) ‘La versione e il commento di Giorgio delle Nazioni all’Organo aristotelico’, Studi Italiani di Filologia classica 3.1: 305–33.
Furrer-Pilliod, C. (2000) Ὅροι καί ὑπογραϕαί. Collections alphabétiques de definitions profanes et sacrées. Vatican City.
Gätje, H. (1982) ‘Simplikios in der arabischen überlieferung’, Der Islam 59: 6–31.
Günther, H.-Chr. (2007) Die Uebersetzung der Elementatio Theologica des Proklos und ihre Bedeutung für den Proklostext. Leiden.
Gabrieli, G. (1924) ‘Hunáayn ibn Ishâq’, Isis 6: 282–92.
De Mor.: ‘Galeni Ethica’, ed. Kraus, P., Bulletin of the Faculty of Arts of the University of Egypt 5 (1937) 1–51.
Galonnier, A. (ed.) (2003) Boèce ou la chaîne des savoirs: Actes du colloque international de la Fondation Singer-Polignac: Paris, 8–12 juin 1999. Philosophes médiévaux 44. Louvain-la-Neuve–Leuven–Paris.
Galonnier, A. (ed.) (2007) Boèce: Opuscula sacra I: Capita dogmatica (Traités II, III, IV). Philosophes médiévaux 47. Louvain-la-Neuve–Leuven–Paris.
Galpèrine, Marie-Claire (1971) ‘Damascius et la théologie négative’, in de Vogel, Dörrie and Brunn, zum (1971) 261–3.
Galpèrine, Marie-Claire (1980) ‘Le temps intégral selon Damascius’, Les études Philosophiques 3: 325–41.
Galpèrine, Marie-Claire (1990) ‘Damascius entre Porphyre et Jamblique’, Philosophie 26: 41–58.
Ganson, T. (2002) ‘A Puzzle concerning the Aristotelian Notion of a Medium of Sense-Perception’, in Fortenbaugh, W.W. and Wöhrle, G. (eds.), On the Opuscula of Theophrastus. Akten der 3. Tagung der Karl-und-Gertrud-Abel-Stiftung vom 19.-23. Juli 1999 in Trier. Stuttgart, 65–73.
Garin, E. (1958) Studi sul Platonismo medievale. Florence.
Gauthier, R.-A. (1954) ‘Saint Maxime le Confesseur et la psychologie de l’acte humain’, Recherches de théologie anciennne et médiévale 21: 51–100.
Gauthier, R.-A. and Jolif, J. Y. (1970) ‘La thème de la volonté (thelēsis): Saint Maxime’, in edem, (eds.), L’éthique à Nicomaque: Introduction, traduction et commentaire, 2 vols., vol. I, part 1, 255–66. Paris.
Gavray, M.-A. (2007) Simplicius lecteur du Sophiste. Contribution à l’étude de l’exégèse néoplatonicienne. études et Commentaires, 108, Paris.
Geanakoplos, Deno (1976) ‘Maximos the Confessor and His Influence on Eastern and Western Theology and Mysticism’, in idem, (ed.), Interaction of the ‘Sibling’ Byzantine and Western Cultures in the Middle Ages and Italian Renaissance. New Haven–London, 133–45.
Geerard, M. (1979) Clavis patrum Graecorum vol. III: A Cyrillo Alexandrino ad Iohannem Damascenum. Turnhout.
Geerlings, W. and Schulze, Ch. (eds.) (2002–4) Der Kommentar in Antike und Mittelalter. Beiträge zu seiner Erforschung, 2 vols. Leiden.
Geffcken, J. (1932) ‘Zur Entstehung und zum Wesen des Griechischen Wissenschaftlichen Kommentars’, Hermes 67: 397–412.
Geoffroy, M. (2002) ‘Le tradition arabe du περὶ νοῦ d’Alexandre d’ Aphrodise et les origines de la théorie farabienne des quatre degrés de l’intellect’, in D’Ancona, C. and Serra, G. (eds.), Aristotele e Alessandro di Afrodisia nella tradizione araba. Padua, 191–231.
,George the Monk, A Short Chronicle: Georgius Monachus, Chronicon, ed. Boor, C. and (rev.) Wirth, P. (1978). Stuttgart.
,Germanos I of Constantinople, A Discourse on the Holy Icons: Darrouzès, J., ‘Deux textes inédits du patriarche Germain I’, Revue des études Byzantines 45 (1987) 5–13.
,Germanos I of Constantinople, On Predestined Terms of Life: PG 98, 89–132 – Garton, C. and Westerink, L. G., Germanos On Predestined Terms of Life [Arethusa Monographs 7] (1979). Buffalo, NY.
,Germanos I of Constantinople, Mystical Theory and Ecclesiastical History: PG 98, 384–453 – Meyendorff, P. (trans.), St Germanus of Constantinople on the Divine Liturgy (1984). Crestwood, NY.
Gersh, S. E. (1986) Middle Platonism and Neoplatonism. The Latin Tradition. Edited by McInerny, Ralph. 2 vols, Publications in Medieval Studies. Notre Dame, IN.
Gersh, Stephen (1978) From Iamblichus to Eriugena. An Investigation of the Prehistory and Evolution of the Pseudo-Dionysian Tradition. Leiden.
Gersh, S. (1980) ‘Omnipresence in Eriugena. Some Reflections on Augustino-Maximian Elements in Periphyseon’, in Beierwaltes, (1980) 55–74.
Gersh, S. (1990) ‘The Structure of the Return in Eriugena’s Periphyseon’, in Beierwaltes, (1990b) 108–25.
Gersh, S. (2006) ‘Eriugena’s Fourfold Contemplation: Idealism and Arithmetic’, in Gersh, and Moran, (2006) 151–67.
Gersh, S. and Moran, D. (eds.) (2006) Eriugena, Berkeley and the Idealist Tradition. Notre Dame, IN.
Gersh, S. (1978) From Iamblichus to Eriugena. An Investigation of the Prehistory and Evolution of the Pseudo-Dionysian Tradition. Leiden.
Gersh, S. (1986) Middle Platonism and Neoplatonism. The Latin Tradition. 2 volumes. Notre Dame, IN.
Gersh, S. (1996) Concord in Discourse. Harmonics and Semiotics in Early Medieval Platonism. Berlin–New York.
Gersh, S. (2001) ‘Berthold of Moosburg on the Content and Method of Platonic Philosophy’, in Aertsen, J. A., Emery, K. Jr., and Speer, A. (eds.), Nach der Verurteilung von 1277. Philosophie und Theologie an der Universität von Paris in letzten Viertel des 13. Jahrhunderts. Studien und Texte. Berlin–New York493–503. [Reprinted in Reading Plato, Tracing Plato.]
Gersh, S. (2003) ‘Proclus’ Commentary on the Timaeus. The PrefatoryMaterial’, in Sharples, R. W. and Sheppard, A. (eds.), Ancient Approaches to Plato’s Timaeus. Bulletin of the Institute of Classical Studies, Supplement 78. London, 143–53. [Reprinted in Reading Plato, Tracing Plato.]
Gersh, S. (2005) Reading Plato, Tracing Plato. From Ancient Commentary to Medieval Reception. Aldershot.
Gersh, S. and Hoenen, M. J. F. M. (eds.) (2002) The Platonic Tradition in the Middle Ages. A Doxographic Approach. Berlin–New York.
Gerson, L. P. (1997) ‘Ἐπιστροϕὴ πρὸς ἑαυτόν: History and Meaning’, Documenti e studi sulla tradizione filosofica medievale 8: 1–32.
Gerson, L. P. (2005) Aristotle and Other Platonists. Ithaca, NY–London.
Giannakis, E. (1993) ‘The Structure of Abū l-Ḥusayn al-BaṣrĪ’s Copy of Aristotle’s Physics’, Zeitschrift für Geschichte der arabisch-islamischen Wissenschaften 8: 251–8.
Gibson, M. (1969) ‘The Study of the Timaeus in the Eleventh and Twelfth Centuries’, Pensamie