Aquinas, the Plotiniana Arabica, and the Metaphysics of Being and Actuality

Journal of the History of Ideas

Volumn 59, Issue 2, 1998, Pages 217-239

  Taylor, Richard C ^a  

^a NONE

Author keywords

[No Author keywords available]

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EID: 0043067425     PISSN: 00225037     EISSN: None     Source Type: Journal    
DOI: 10.2307/3653974     Document Type: Review

References (174)

1. See, for example, H. D. Saffrey, "L'êtat actuel des recherches sur le Liber de causis comme sources de la métaphysique au moyen âge," in Die Metaphysik im Mittelalter (Miscellanea Mediaevalia, 2) (Berlin, 1963), 267-81.
2. See Richard C. Taylor, "The Liber de causis: A Preliminary List of Extant MSS," Bulletin de philosophie médiévale, 25 (1983), 63-84.
3. Liber de causis, proposition VIII 90.02 and proposition XVII 143.38. All citations of the Latin text are to the edition of Adriaan Pattin in "Le Liber de causis," Tijdschrift voor Filosofie, 28 (1966), 90-203, incorporating the changes suggested in Richard C. Taylor, "Remarks on the Latin Text and the Translator of the Kalâm fî mahd al-khair/Liber de causis," Bulletin de philosophie médiévale, 31 (1989), 75-102.
4. Liber de causis, proposition VIII 90.02 and proposition XVII 143.38. All citations of the Latin text are to the edition of Adriaan Pattin in "Le Liber de causis," Tijdschrift voor Filosofie, 28 (1966), 90-203, incorporating the changes suggested in Richard C. Taylor, "Remarks on the Latin Text and the Translator of the Kalâm fî mahd al-khair/Liber de causis," Bulletin de philosophie médiévale, 31 (1989), 75-102.
5. De ente et essentia, ed. Leonine (Rome 1976), 378.1-29.
6. carab (Cairo, 1955; Kuwait, 1977).
7. carab (Cairo, 1955; Kuwait, 1977).
8. carab (Cairo, 1955; Kuwait, 1977).
9. 2). See 44-48; 327-30.
10. 2), 20-29 and 178ff.
11. Parmenides, Fr. 8, 1.26; G. S. Kirk and J. E. Raven (eds.), The Presocratic Philosophers (Cambridge, 1969), no. 348, 275.
12. Parmenides, Fr. 8, 11.30-33 (Kirk and Raven, no. 350), 276. For the purposes of this article, what is important is that the notion of being is accompanied by the notion of determination. The question of whether Parmenides considered What Is to have spatial limitaions is not crucial for my argument here. On that topic, see G. E. L. Owen, "Eleatic Questions," repr. in Logic, Science, and Dialectic: Collected Papers in Greek Philosophy / G. E. L. Owen, ed. Martha Nussbaum (Ithaca, N.Y., 1986), 3-26, esp. 22.
13. Parmenides, Fr. 8, 1.49 (Kirk and Raven, no. 351), 276.
14. Parmenides, Fr. 8, 1.34 (Kirk and Raven, no. 352), 277.
15. See e.g., Republic 476D; 507B-C; 508 E ss.
16. See Metaphysics VII 17 and IX 8.
17. On this see Joseph Owens, The Doctrine of Being in the Aristotelian Metaphysics (Toronto, 1963), 438ff.
18. Metaphysics 12.10, 1076a3, tr. W. D. Ross, revised by Jonathan Barnes, in The Complete Works of Aristotle. The Revised Oxford Translation, ed. Barnes (Princeton, 1984), II, 1700. Cf. Iliad II, 204.
19. Metaphysics 12.10, 1076a3, tr. W. D. Ross, revised by Jonathan Barnes, in The Complete Works of Aristotle. The Revised Oxford Translation, ed. Barnes (Princeton, 1984), II, 1700. Cf. Iliad II, 204.
20. Metaphysics 12.10, 1076a3, tr. W. D. Ross, revised by Jonathan Barnes, in The Complete Works of Aristotle. The Revised Oxford Translation, ed. Barnes (Princeton, 1984), II, 1700. Cf. Iliad II, 204.
21. The only criterion for the ranking of these is the motion they cause. At any rate, as completely actual in itself, no one of the unmoved movers could be generated from another or influenced by another. This lacuna, if it is a lacuna, was filled by later thinkers (with the exception of the mature Averroes and some others) with theories of emanation and illumination.
22. See De potentia dei, q.3, a.5.
23. This is evident in the Republic, the Parmenides, and the Sophist.
24. On the Neoplatonic approach see Francis MacDonald Cornford, Plato and Parmenides (New York, n.d.), 131 ff.
25. Republic 476E-477C.
26. Republic 509A-B; 517B-C.
27. Republic 509A-B; 517B-C.
28. Republic 509B, tr. Paul Shorey (London, 1935), 107. Shorey's rendering of τὸ εiνaí τέ κaì τὴν ου + (combining comma above)σíaν is controversial.
29. Parmenides, 137C-142A.
30. Parmenides, 141E, tr. H. N. Fowler (London, 1926), 252.
31. Parmenides, 142A, Fowler, 252.
32. See Plotinus, Enneads V. 2,1, in Plotini Opera II, ed. Paul Henry and Hans-Rudolf Schwyzer (Paris, 1959), including English translations of the Plotiniana Arabica by Geoffrey Lewis. See note 39.
33. Cf. Kevin Corrigan, "A Philosophical Precursor to the Theory of Essence and Existence in St. Thomas Aquinas," The Thomist, 48 (1984), 219-40; and "Essence and existence in the Enneads," in The Cambridge Companion to Plotinus, ed. Lloyd P. Gerson (New York, 1996), 105-29; see also Wayne Hankey, "Aquinas' First Principle: Being or Unity?" Dionysius, 4 (1980), 133-72.
34. Cf. Kevin Corrigan, "A Philosophical Precursor to the Theory of Essence and Existence in St. Thomas Aquinas," The Thomist, 48 (1984), 219-40; and "Essence and existence in the Enneads," in The Cambridge Companion to Plotinus, ed. Lloyd P. Gerson (New York, 1996), 105-29; see also Wayne Hankey, "Aquinas' First Principle: Being or Unity?" Dionysius, 4 (1980), 133-72.
35. Cf. Kevin Corrigan, "A Philosophical Precursor to the Theory of Essence and Existence in St. Thomas Aquinas," The Thomist, 48 (1984), 219-40; and "Essence and existence in the Enneads," in The Cambridge Companion to Plotinus, ed. Lloyd P. Gerson (New York, 1996), 105-29; see also Wayne Hankey, "Aquinas' First Principle: Being or Unity?" Dionysius, 4 (1980), 133-72.
36. ST I 44, 1 resp. tr. from Basic Writings of Saint Thomas Aquinas, ed. Anton C. Pegis (New York, 1945), 427.
37. See ST I 3, 8 ad 1; ST I 44, 1; De potentia dei, q.3, a.5; De spiritualibus creaturis, a.1 resp. Also ST I 3, 8 ad 3.
38. The term "entitative composition" more accurately describes this than the traditional terminology derived from the word res; see Joseph Owens, An Elementary Christian Metaphysics (Milwaukee, 1963), 99-110.
39. In I Sent. d.8, q.1, a.2, sol et ad 1 (Mandonnet I, 198).
40. ST I 7, 1 resp. et ad 3.
41. Etienne Gilson, Being and Some Philosophers (Toronto, 1952), 22.
42. On the relationship of the Liber de causis to the Plotiniana Arabica see Taylor, The Liber de causis (Kalâm fî mahd al-khair), 12 ff. and Richard C. Taylor, "The Katâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu," in Pseudo-Aristotle in the Middle Ages: The Theology and Other Texts, ed. Jill Kraye, W. F. Ryan, and C. B. Schmitt (London, 1986), 37-52; see 39 and 45-46. See also D'Ancona Costa, Recherches sur le Liber de causis (Paris, 1995), and "Per un profilo filosofico dell'autore della 'Teologia di Aristotele,'" Medioevo, 17 (1991), 83-134.
43. On the relationship of the Liber de causis to the Plotiniana Arabica see Taylor, The Liber de causis (Kalâm fî mahd al-khair), 12 ff. and Richard C. Taylor, "The Katâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu," in Pseudo-Aristotle in the Middle Ages: The Theology and Other Texts, ed. Jill Kraye, W. F. Ryan, and C. B. Schmitt (London, 1986), 37-52; see 39 and 45-46. See also D'Ancona Costa, Recherches sur le Liber de causis (Paris, 1995), and "Per un profilo filosofico dell'autore della 'Teologia di Aristotele,'" Medioevo, 17 (1991), 83-134.
44. On the relationship of the Liber de causis to the Plotiniana Arabica see Taylor, The Liber de causis (Kalâm fî mahd al-khair), 12 ff. and Richard C. Taylor, "The Katâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu," in Pseudo-Aristotle in the Middle Ages: The Theology and Other Texts, ed. Jill Kraye, W. F. Ryan, and C. B. Schmitt (London, 1986), 37-52; see 39 and 45-46. See also D'Ancona Costa, Recherches sur le Liber de causis (Paris, 1995), and "Per un profilo filosofico dell'autore della 'Teologia di Aristotele,'" Medioevo, 17 (1991), 83-134.
45. On the relationship of the Liber de causis to the Plotiniana Arabica see Taylor, The Liber de causis (Kalâm fî mahd al-khair), 12 ff. and Richard C. Taylor, "The Katâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu," in Pseudo-Aristotle in the Middle Ages: The Theology and Other Texts, ed. Jill Kraye, W. F. Ryan, and C. B. Schmitt (London, 1986), 37-52; see 39 and 45-46. See also D'Ancona Costa, Recherches sur le Liber de causis (Paris, 1995), and "Per un profilo filosofico dell'autore della 'Teologia di Aristotele,'" Medioevo, 17 (1991), 83-134.
46. carab (Kuwait, 1977), (1)-(66); Cristina D'Ancona Costa, "La Doctrine Néoplatonicienne de l'être entre l'antique tardive et le moyen âge. Le Liber de causis par rapport à ses sources," in Recherches, 121-53, and other essays in this volume, "Per un Profilo Filosofico..."; also Rémi Brague, "La philosophie dans laThéologie d'Aristote. Pour an inventaire," Documenti e studi sulla traduzione filosofica medievale, 8 (1997), 365-87.
47. carab (Kuwait, 1977), (1)-(66); Cristina D'Ancona Costa, "La Doctrine Néoplatonicienne de l'être entre l'antique tardive et le moyen âge. Le Liber de causis par rapport à ses sources," in Recherches, 121-53, and other essays in this volume, "Per un Profilo Filosofico..."; also Rémi Brague, "La philosophie dans laThéologie d'Aristote. Pour an inventaire," Documenti e studi sulla traduzione filosofica medievale, 8 (1997), 365-87.
48. carab (Kuwait, 1977), (1)-(66); Cristina D'Ancona Costa, "La Doctrine Néoplatonicienne de l'être entre l'antique tardive et le moyen âge. Le Liber de causis par rapport à ses sources," in Recherches, 121-53, and other essays in this volume, "Per un Profilo Filosofico..."; also Rémi Brague, "La philosophie dans laThéologie d'Aristote. Pour an inventaire," Documenti e studi sulla traduzione filosofica medievale, 8 (1997), 365-87.
49. carab (Kuwait, 1977), (1)-(66); Cristina D'Ancona Costa, "La Doctrine Néoplatonicienne de l'être entre l'antique tardive et le moyen âge. Le Liber de causis par rapport à ses sources," in Recherches, 121-53, and other essays in this volume, "Per un Profilo Filosofico..."; also Rémi Brague, "La philosophie dans laThéologie d'Aristote. Pour an inventaire," Documenti e studi sulla traduzione filosofica medievale, 8 (1997), 365-87.
50. carab (Kuwait, 1977), (1)-(66); Cristina D'Ancona Costa, "La Doctrine Néoplatonicienne de l'être entre l'antique tardive et le moyen âge. Le Liber de causis par rapport à ses sources," in Recherches, 121-53, and other essays in this volume, "Per un Profilo Filosofico..."; also Rémi Brague, "La philosophie dans laThéologie d'Aristote. Pour an inventaire," Documenti e studi sulla traduzione filosofica medievale, 8 (1997), 365-87.
51. carab (Kuwait, 1977), (1)-(66); Cristina D'Ancona Costa, "La Doctrine Néoplatonicienne de l'être entre l'antique tardive et le moyen âge. Le Liber de causis par rapport à ses sources," in Recherches, 121-53, and other essays in this volume, "Per un Profilo Filosofico..."; also Rémi Brague, "La philosophie dans laThéologie d'Aristote. Pour an inventaire," Documenti e studi sulla traduzione filosofica medievale, 8 (1997), 365-87.
52. carab (Kuwait, 1977), (1)-(66); Cristina D'Ancona Costa, "La Doctrine Néoplatonicienne de l'être entre l'antique tardive et le moyen âge. Le Liber de causis par rapport à ses sources," in Recherches, 121-53, and other essays in this volume, "Per un Profilo Filosofico..."; also Rémi Brague, "La philosophie dans laThéologie d'Aristote. Pour an inventaire," Documenti e studi sulla traduzione filosofica medievale, 8 (1997), 365-87.
53. See Plotini Opera II, XXXII-XXXIV.
54. See Plotini Opera II, XXXI-XXXII.
55. See Lewis in Plotini Opera II, XXXVI-XXXVI. Also see Paul Kraus, "Plotin chez les Arabes," Bulletin de l'Institute d'Egypte, 23 (1940-41), 263-95, and Pierre Thillet, "Indices Porphyriens dans la Théologie d'Aristote," Le Néoplatonisme (Paris, 1971), 293-302; S. Pines, "Les textes arabes dits Plotiniens et le courant 'Porphyrien' dans le néoplatonisme grec," ibid., 303-13, and 315-17.
56. See Lewis in Plotini Opera II, XXXVI-XXXVI. Also see Paul Kraus, "Plotin chez les Arabes," Bulletin de l'Institute d'Egypte, 23 (1940-41), 263-95, and Pierre Thillet, "Indices Porphyriens dans la Théologie d'Aristote," Le Néoplatonisme (Paris, 1971), 293-302; S. Pines, "Les textes arabes dits Plotiniens et le courant 'Porphyrien' dans le néoplatonisme grec," ibid., 303-13, and 315-17.
57. See Lewis in Plotini Opera II, XXXVI-XXXVI. Also see Paul Kraus, "Plotin chez les Arabes," Bulletin de l'Institute d'Egypte, 23 (1940-41), 263-95, and Pierre Thillet, "Indices Porphyriens dans la Théologie d'Aristote," Le Néoplatonisme (Paris, 1971), 293-302; S. Pines, "Les textes arabes dits Plotiniens et le courant 'Porphyrien' dans le néoplatonisme grec," ibid., 303-13, and 315-17.
58. See Lewis in Plotini Opera II, XXXVI-XXXVI. Also see Paul Kraus, "Plotin chez les Arabes," Bulletin de l'Institute d'Egypte, 23 (1940-41), 263-95, and Pierre Thillet, "Indices Porphyriens dans la Théologie d'Aristote," Le Néoplatonisme (Paris, 1971), 293-302; S. Pines, "Les textes arabes dits Plotiniens et le courant 'Porphyrien' dans le néoplatonisme grec," ibid., 303-13, and 315-17.
59. Ed. and tr. Geoffrey Lewis in Plotini Opera II. Lewis translates the Treatise on Divine Knowledge and the Theology of Aristotle from his own unpublished edition; a new edition and translation is in A Re-examination of the so-called "Theology of Aristotle" (D. Phil., Oxford University, 1950). The translation of the Treatise on Divine Knowledge in Plotini Opera is based on Lewis's examination of the Istanbul and Cairo manuscripts. The edition of Badawi (see note 35) is based only on the Cairo manuscript. An edition and partial French translation of the Treatise on Divine Knowledge by Paul Kraus was published by G. C. Anawati, O.P., in his "Le Néoplatonisme dans la pensée musulmane: état actuel des recherches," Acta Accademia Nazionale dei Lincei, 198 (1974), 339-405; see 365-405. This Arabic edition by Kraus will be used in this article. For most of the Sayings of the Greek Sage Lewis uses the translation of Franz Rosenthal, "Aš-Šayh al-Yûnânî and the Arabic Plotinus Source," Orientalia, 21 (1952), 461-92; 22 (1953), 370-400; 24 (1954), 42-66. These texts are available in an edition published by Abdurrahman Badawi; the Arabic texts of the Sayings of the Greek Sage are also available in an edition published by Franz Rosenthal. Badawi, Aflûtîn, 1-164. This work also contains an edition of the Treatise on Divine Knowledge, 165-83, and an edition of the Sayings of the Greek Sage, 184-94. Regarding this edition, see the critical review by Lewis in Oriens, 10 (1957), 395-99. F. Dieterici first edited the Theology in Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausbegeben (Leipzig, 1882) and later translated it into German in Die sogenannte Theologie des Aristoteles aus dem Arabischen übersetzt (Leipzig, 1883).
60. Ed. and tr. Geoffrey Lewis in Plotini Opera II. Lewis translates the Treatise on Divine Knowledge and the Theology of Aristotle from his own unpublished edition; a new edition and translation is in A Re-examination of the so-called "Theology of Aristotle" (D. Phil., Oxford University, 1950). The translation of the Treatise on Divine Knowledge in Plotini Opera is based on Lewis's examination of the Istanbul and Cairo manuscripts. The edition of Badawi (see note 35) is based only on the Cairo manuscript. An edition and partial French translation of the Treatise on Divine Knowledge by Paul Kraus was published by G. C. Anawati, O.P., in his "Le Néoplatonisme dans la pensée musulmane: état actuel des recherches," Acta Accademia Nazionale dei Lincei, 198 (1974), 339-405; see 365-405. This Arabic edition by Kraus will be used in this article. For most of the Sayings of the Greek Sage Lewis uses the translation of Franz Rosenthal, "Aš-Šayh al-Yûnânî and the Arabic Plotinus Source," Orientalia, 21 (1952), 461-92; 22 (1953), 370-400; 24 (1954), 42-66. These texts are available in an edition published by Abdurrahman Badawi; the Arabic texts of the Sayings of the Greek Sage are also available in an edition published by Franz Rosenthal. Badawi, Aflûtîn, 1-164. This work also contains an edition of the Treatise on Divine Knowledge, 165-83, and an edition of the Sayings of the Greek Sage, 184-94. Regarding this edition, see the critical review by Lewis in Oriens, 10 (1957), 395-99. F. Dieterici first edited the Theology in Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausbegeben (Leipzig, 1882) and later translated it into German in Die sogenannte Theologie des Aristoteles aus dem Arabischen übersetzt (Leipzig, 1883).
61. Ed. and tr. Geoffrey Lewis in Plotini Opera II. Lewis translates the Treatise on Divine Knowledge and the Theology of Aristotle from his own unpublished edition; a new edition and translation is in A Re-examination of the so-called "Theology of Aristotle" (D. Phil., Oxford University, 1950). The translation of the Treatise on Divine Knowledge in Plotini Opera is based on Lewis's examination of the Istanbul and Cairo manuscripts. The edition of Badawi (see note 35) is based only on the Cairo manuscript. An edition and partial French translation of the Treatise on Divine Knowledge by Paul Kraus was published by G. C. Anawati, O.P., in his "Le Néoplatonisme dans la pensée musulmane: état actuel des recherches," Acta Accademia Nazionale dei Lincei, 198 (1974), 339-405; see 365-405. This Arabic edition by Kraus will be used in this article. For most of the Sayings of the Greek Sage Lewis uses the translation of Franz Rosenthal, "Aš-Šayh al-Yûnânî and the Arabic Plotinus Source," Orientalia, 21 (1952), 461-92; 22 (1953), 370-400; 24 (1954), 42-66. These texts are available in an edition published by Abdurrahman Badawi; the Arabic texts of the Sayings of the Greek Sage are also available in an edition published by Franz Rosenthal. Badawi, Aflûtîn, 1-164. This work also contains an edition of the Treatise on Divine Knowledge, 165-83, and an edition of the Sayings of the Greek Sage, 184-94. Regarding this edition, see the critical review by Lewis in Oriens, 10 (1957), 395-99. F. Dieterici first edited the Theology in Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausbegeben (Leipzig, 1882) and later translated it into German in Die sogenannte Theologie des Aristoteles aus dem Arabischen übersetzt (Leipzig, 1883).
62. Ed. and tr. Geoffrey Lewis in Plotini Opera II. Lewis translates the Treatise on Divine Knowledge and the Theology of Aristotle from his own unpublished edition; a new edition and translation is in A Re-examination of the so-called "Theology of Aristotle" (D. Phil., Oxford University, 1950). The translation of the Treatise on Divine Knowledge in Plotini Opera is based on Lewis's examination of the Istanbul and Cairo manuscripts. The edition of Badawi (see note 35) is based only on the Cairo manuscript. An edition and partial French translation of the Treatise on Divine Knowledge by Paul Kraus was published by G. C. Anawati, O.P., in his "Le Néoplatonisme dans la pensée musulmane: état actuel des recherches," Acta Accademia Nazionale dei Lincei, 198 (1974), 339-405; see 365-405. This Arabic edition by Kraus will be used in this article. For most of the Sayings of the Greek Sage Lewis uses the translation of Franz Rosenthal, "Aš-Šayh al-Yûnânî and the Arabic Plotinus Source," Orientalia, 21 (1952), 461-92; 22 (1953), 370-400; 24 (1954), 42-66. These texts are available in an edition published by Abdurrahman Badawi; the Arabic texts of the Sayings of the Greek Sage are also available in an edition published by Franz Rosenthal. Badawi, Aflûtîn, 1-164. This work also contains an edition of the Treatise on Divine Knowledge, 165-83, and an edition of the Sayings of the Greek Sage, 184-94. Regarding this edition, see the critical review by Lewis in Oriens, 10 (1957), 395-99. F. Dieterici first edited the Theology in Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausbegeben (Leipzig, 1882) and later translated it into German in Die sogenannte Theologie des Aristoteles aus dem Arabischen übersetzt (Leipzig, 1883).
63. Ed. and tr. Geoffrey Lewis in Plotini Opera II. Lewis translates the Treatise on Divine Knowledge and the Theology of Aristotle from his own unpublished edition; a new edition and translation is in A Re-examination of the so-called "Theology of Aristotle" (D. Phil., Oxford University, 1950). The translation of the Treatise on Divine Knowledge in Plotini Opera is based on Lewis's examination of the Istanbul and Cairo manuscripts. The edition of Badawi (see note 35) is based only on the Cairo manuscript. An edition and partial French translation of the Treatise on Divine Knowledge by Paul Kraus was published by G. C. Anawati, O.P., in his "Le Néoplatonisme dans la pensée musulmane: état actuel des recherches," Acta Accademia Nazionale dei Lincei, 198 (1974), 339-405; see 365-405. This Arabic edition by Kraus will be used in this article. For most of the Sayings of the Greek Sage Lewis uses the translation of Franz Rosenthal, "Aš-Šayh al-Yûnânî and the Arabic Plotinus Source," Orientalia, 21 (1952), 461-92; 22 (1953), 370-400; 24 (1954), 42-66. These texts are available in an edition published by Abdurrahman Badawi; the Arabic texts of the Sayings of the Greek Sage are also available in an edition published by Franz Rosenthal. Badawi, Aflûtîn, 1-164. This work also contains an edition of the Treatise on Divine Knowledge, 165-83, and an edition of the Sayings of the Greek Sage, 184-94. Regarding this edition, see the critical review by Lewis in Oriens, 10 (1957), 395-99. F. Dieterici first edited the Theology in Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausbegeben (Leipzig, 1882) and later translated it into German in Die sogenannte Theologie des Aristoteles aus dem Arabischen übersetzt (Leipzig, 1883).
64. Ed. and tr. Geoffrey Lewis in Plotini Opera II. Lewis translates the Treatise on Divine Knowledge and the Theology of Aristotle from his own unpublished edition; a new edition and translation is in A Re-examination of the so-called "Theology of Aristotle" (D. Phil., Oxford University, 1950). The translation of the Treatise on Divine Knowledge in Plotini Opera is based on Lewis's examination of the Istanbul and Cairo manuscripts. The edition of Badawi (see note 35) is based only on the Cairo manuscript. An edition and partial French translation of the Treatise on Divine Knowledge by Paul Kraus was published by G. C. Anawati, O.P., in his "Le Néoplatonisme dans la pensée musulmane: état actuel des recherches," Acta Accademia Nazionale dei Lincei, 198 (1974), 339-405; see 365-405. This Arabic edition by Kraus will be used in this article. For most of the Sayings of the Greek Sage Lewis uses the translation of Franz Rosenthal, "Aš-Šayh al-Yûnânî and the Arabic Plotinus Source," Orientalia, 21 (1952), 461-92; 22 (1953), 370-400; 24 (1954), 42-66. These texts are available in an edition published by Abdurrahman Badawi; the Arabic texts of the Sayings of the Greek Sage are also available in an edition published by Franz Rosenthal. Badawi, Aflûtîn, 1-164. This work also contains an edition of the Treatise on Divine Knowledge, 165-83, and an edition of the Sayings of the Greek Sage, 184-94. Regarding this edition, see the critical review by Lewis in Oriens, 10 (1957), 395-99. F. Dieterici first edited the Theology in Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausbegeben (Leipzig, 1882) and later translated it into German in Die sogenannte Theologie des Aristoteles aus dem Arabischen übersetzt (Leipzig, 1883).
65. Ed. and tr. Geoffrey Lewis in Plotini Opera II. Lewis translates the Treatise on Divine Knowledge and the Theology of Aristotle from his own unpublished edition; a new edition and translation is in A Re-examination of the so-called "Theology of Aristotle" (D. Phil., Oxford University, 1950). The translation of the Treatise on Divine Knowledge in Plotini Opera is based on Lewis's examination of the Istanbul and Cairo manuscripts. The edition of Badawi (see note 35) is based only on the Cairo manuscript. An edition and partial French translation of the Treatise on Divine Knowledge by Paul Kraus was published by G. C. Anawati, O.P., in his "Le Néoplatonisme dans la pensée musulmane: état actuel des recherches," Acta Accademia Nazionale dei Lincei, 198 (1974), 339-405; see 365-405. This Arabic edition by Kraus will be used in this article. For most of the Sayings of the Greek Sage Lewis uses the translation of Franz Rosenthal, "Aš-Šayh al-Yûnânî and the Arabic Plotinus Source," Orientalia, 21 (1952), 461-92; 22 (1953), 370-400; 24 (1954), 42-66. These texts are available in an edition published by Abdurrahman Badawi; the Arabic texts of the Sayings of the Greek Sage are also available in an edition published by Franz Rosenthal. Badawi, Aflûtîn, 1-164. This work also contains an edition of the Treatise on Divine Knowledge, 165-83, and an edition of the Sayings of the Greek Sage, 184-94. Regarding this edition, see the critical review by Lewis in Oriens, 10 (1957), 395-99. F. Dieterici first edited the Theology in Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausbegeben (Leipzig, 1882) and later translated it into German in Die sogenannte Theologie des Aristoteles aus dem Arabischen übersetzt (Leipzig, 1883).
66. Ed. and tr. Geoffrey Lewis in Plotini Opera II. Lewis translates the Treatise on Divine Knowledge and the Theology of Aristotle from his own unpublished edition; a new edition and translation is in A Re-examination of the so-called "Theology of Aristotle" (D. Phil., Oxford University, 1950). The translation of the Treatise on Divine Knowledge in Plotini Opera is based on Lewis's examination of the Istanbul and Cairo manuscripts. The edition of Badawi (see note 35) is based only on the Cairo manuscript. An edition and partial French translation of the Treatise on Divine Knowledge by Paul Kraus was published by G. C. Anawati, O.P., in his "Le Néoplatonisme dans la pensée musulmane: état actuel des recherches," Acta Accademia Nazionale dei Lincei, 198 (1974), 339-405; see 365-405. This Arabic edition by Kraus will be used in this article. For most of the Sayings of the Greek Sage Lewis uses the translation of Franz Rosenthal, "Aš-Šayh al-Yûnânî and the Arabic Plotinus Source," Orientalia, 21 (1952), 461-92; 22 (1953), 370-400; 24 (1954), 42-66. These texts are available in an edition published by Abdurrahman Badawi; the Arabic texts of the Sayings of the Greek Sage are also available in an edition published by Franz Rosenthal. Badawi, Aflûtîn, 1-164. This work also contains an edition of the Treatise on Divine Knowledge, 165-83, and an edition of the Sayings of the Greek Sage, 184-94. Regarding this edition, see the critical review by Lewis in Oriens, 10 (1957), 395-99. F. Dieterici first edited the Theology in Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausbegeben (Leipzig, 1882) and later translated it into German in Die sogenannte Theologie des Aristoteles aus dem Arabischen übersetzt (Leipzig, 1883).
67. Ed. and tr. Geoffrey Lewis in Plotini Opera II. Lewis translates the Treatise on Divine Knowledge and the Theology of Aristotle from his own unpublished edition; a new edition and translation is in A Re-examination of the so-called "Theology of Aristotle" (D. Phil., Oxford University, 1950). The translation of the Treatise on Divine Knowledge in Plotini Opera is based on Lewis's examination of the Istanbul and Cairo manuscripts. The edition of Badawi (see note 35) is based only on the Cairo manuscript. An edition and partial French translation of the Treatise on Divine Knowledge by Paul Kraus was published by G. C. Anawati, O.P., in his "Le Néoplatonisme dans la pensée musulmane: état actuel des recherches," Acta Accademia Nazionale dei Lincei, 198 (1974), 339-405; see 365-405. This Arabic edition by Kraus will be used in this article. For most of the Sayings of the Greek Sage Lewis uses the translation of Franz Rosenthal, "Aš-Šayh al-Yûnânî and the Arabic Plotinus Source," Orientalia, 21 (1952), 461-92; 22 (1953), 370-400; 24 (1954), 42-66. These texts are available in an edition published by Abdurrahman Badawi; the Arabic texts of the Sayings of the Greek Sage are also available in an edition published by Franz Rosenthal. Badawi, Aflûtîn, 1-164. This work also contains an edition of the Treatise on Divine Knowledge, 165-83, and an edition of the Sayings of the Greek Sage, 184-94. Regarding this edition, see the critical review by Lewis in Oriens, 10 (1957), 395-99. F. Dieterici first edited the Theology in Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausbegeben (Leipzig, 1882) and later translated it into German in Die sogenannte Theologie des Aristoteles aus dem Arabischen übersetzt (Leipzig, 1883).
68. Ed. and tr. Geoffrey Lewis in Plotini Opera II. Lewis translates the Treatise on Divine Knowledge and the Theology of Aristotle from his own unpublished edition; a new edition and translation is in A Re-examination of the so-called "Theology of Aristotle" (D. Phil., Oxford University, 1950). The translation of the Treatise on Divine Knowledge in Plotini Opera is based on Lewis's examination of the Istanbul and Cairo manuscripts. The edition of Badawi (see note 35) is based only on the Cairo manuscript. An edition and partial French translation of the Treatise on Divine Knowledge by Paul Kraus was published by G. C. Anawati, O.P., in his "Le Néoplatonisme dans la pensée musulmane: état actuel des recherches," Acta Accademia Nazionale dei Lincei, 198 (1974), 339-405; see 365-405. This Arabic edition by Kraus will be used in this article. For most of the Sayings of the Greek Sage Lewis uses the translation of Franz Rosenthal, "Aš-Šayh al-Yûnânî and the Arabic Plotinus Source," Orientalia, 21 (1952), 461-92; 22 (1953), 370-400; 24 (1954), 42-66. These texts are available in an edition published by Abdurrahman Badawi; the Arabic texts of the Sayings of the Greek Sage are also available in an edition published by Franz Rosenthal. Badawi, Aflûtîn, 1-164. This work also contains an edition of the Treatise on Divine Knowledge, 165-83, and an edition of the Sayings of the Greek Sage, 184-94. Regarding this edition, see the critical review by Lewis in Oriens, 10 (1957), 395-99. F. Dieterici first edited the Theology in Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausbegeben (Leipzig, 1882) and later translated it into German in Die sogenannte Theologie des Aristoteles aus dem Arabischen übersetzt (Leipzig, 1883).
69. Ed. and tr. Geoffrey Lewis in Plotini Opera II. Lewis translates the Treatise on Divine Knowledge and the Theology of Aristotle from his own unpublished edition; a new edition and translation is in A Re-examination of the so-called "Theology of Aristotle" (D. Phil., Oxford University, 1950). The translation of the Treatise on Divine Knowledge in Plotini Opera is based on Lewis's examination of the Istanbul and Cairo manuscripts. The edition of Badawi (see note 35) is based only on the Cairo manuscript. An edition and partial French translation of the Treatise on Divine Knowledge by Paul Kraus was published by G. C. Anawati, O.P., in his "Le Néoplatonisme dans la pensée musulmane: état actuel des recherches," Acta Accademia Nazionale dei Lincei, 198 (1974), 339-405; see 365-405. This Arabic edition by Kraus will be used in this article. For most of the Sayings of the Greek Sage Lewis uses the translation of Franz Rosenthal, "Aš-Šayh al-Yûnânî and the Arabic Plotinus Source," Orientalia, 21 (1952), 461-92; 22 (1953), 370-400; 24 (1954), 42-66. These texts are available in an edition published by Abdurrahman Badawi; the Arabic texts of the Sayings of the Greek Sage are also available in an edition published by Franz Rosenthal. Badawi, Aflûtîn, 1-164. This work also contains an edition of the Treatise on Divine Knowledge, 165-83, and an edition of the Sayings of the Greek Sage, 184-94. Regarding this edition, see the critical review by Lewis in Oriens, 10 (1957), 395-99. F. Dieterici first edited the Theology in Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausbegeben (Leipzig, 1882) and later translated it into German in Die sogenannte Theologie des Aristoteles aus dem Arabischen übersetzt (Leipzig, 1883).
70. Ed. and tr. Geoffrey Lewis in Plotini Opera II. Lewis translates the Treatise on Divine Knowledge and the Theology of Aristotle from his own unpublished edition; a new edition and translation is in A Re-examination of the so-called "Theology of Aristotle" (D. Phil., Oxford University, 1950). The translation of the Treatise on Divine Knowledge in Plotini Opera is based on Lewis's examination of the Istanbul and Cairo manuscripts. The edition of Badawi (see note 35) is based only on the Cairo manuscript. An edition and partial French translation of the Treatise on Divine Knowledge by Paul Kraus was published by G. C. Anawati, O.P., in his "Le Néoplatonisme dans la pensée musulmane: état actuel des recherches," Acta Accademia Nazionale dei Lincei, 198 (1974), 339-405; see 365-405. This Arabic edition by Kraus will be used in this article. For most of the Sayings of the Greek Sage Lewis uses the translation of Franz Rosenthal, "Aš-Šayh al-Yûnânî and the Arabic Plotinus Source," Orientalia, 21 (1952), 461-92; 22 (1953), 370-400; 24 (1954), 42-66. These texts are available in an edition published by Abdurrahman Badawi; the Arabic texts of the Sayings of the Greek Sage are also available in an edition published by Franz Rosenthal. Badawi, Aflûtîn, 1-164. This work also contains an edition of the Treatise on Divine Knowledge, 165-83, and an edition of the Sayings of the Greek Sage, 184-94. Regarding this edition, see the critical review by Lewis in Oriens, 10 (1957), 395-99. F. Dieterici first edited the Theology in Die sogenannte Theologie des Aristoteles aus arabischen Handschriften zum ersten Mal herausbegeben (Leipzig, 1882) and later translated it into German in Die sogenannte Theologie des Aristoteles aus dem Arabischen übersetzt (Leipzig, 1883).
71. Badawi, Aflûtîn, 132; cf. Lewis, 289, n.85.
72. "Les textes arabes...," 306-07.
73. Badawi, Aflûtîn, 26-27; Lewis, 231.
74. Badawi, Aflûtîn, 174, 11.9-10 and 172, 11.1-3; Lewis, 321, n.100, 309, n.64.
75. Lewis translation, 357, n.212 and n.224; Badawi, Aflûtîn, 182.6-7, p. 183.2-3.
76. Badawi, Aflûtîn, 185.4-19. My translation is a modified version of that printed by Lewis in Plotini Opera II, 281, nn. 10-16, corresponding to Enneads V, 1, 7. Note that I render huwîyah as "being," not "identity" as it is found in the Plotini Opera.
77. Badawi, Aflûtîn, 185.4-19. My translation is a modified version of that printed by Lewis in Plotini Opera II, 281, nn. 10-16, corresponding to Enneads V, 1, 7. Note that I render huwîyah as "being," not "identity" as it is found in the Plotini Opera.
78. Badawi, Aflûtîn, 185.4-19. My translation is a modified version of that printed by Lewis in Plotini Opera II, 281, nn. 10-16, corresponding to Enneads V, 1, 7. Note that I render huwîyah as "being," not "identity" as it is found in the Plotini Opera.
79. See Pierre Hadot, "Dieu comme acte d'être dans le néoplatonisme. A propos des théories d'E. Gilson sur la métaphysique de l'Exode" in Dieu et l'Etre (Paris, 1978), 57-63 and Porphyre et Victorinus (Paris, 1968), and the articles by Hadot cited there; also Cornelia de Vogel, "'Ego sum qui sum' et sa signification pour une philosophie chretienne," Revue des sciences religieuses, 35 (1961), 357-55.
80. See Pierre Hadot, "Dieu comme acte d'être dans le néoplatonisme. A propos des théories d'E. Gilson sur la métaphysique de l'Exode" in Dieu et l'Etre (Paris, 1978), 57-63 and Porphyre et Victorinus (Paris, 1968), and the articles by Hadot cited there; also Cornelia de Vogel, "'Ego sum qui sum' et sa signification pour une philosophie chretienne," Revue des sciences religieuses, 35 (1961), 357-55.
81. See Pierre Hadot, "Dieu comme acte d'être dans le néoplatonisme. A propos des théories d'E. Gilson sur la métaphysique de l'Exode" in Dieu et l'Etre (Paris, 1978), 57-63 and Porphyre et Victorinus (Paris, 1968), and the articles by Hadot cited there; also Cornelia de Vogel, "'Ego sum qui sum' et sa signification pour une philosophie chretienne," Revue des sciences religieuses, 35 (1961), 357-55.
82. H.-D. Saffrey, "Connaissance et inconnaissance de Dieu: Porphyre et la Théosophie de Tübingen," in Gonimos. Neoplatonic and Byzantine Studies Presented to L. G. Westerink, ed. J. Duffy and J. Peradotto (Buffalo, 1988), 1-20.
83. Hadot, Porphyre et Victorinus II, 102-6.
84. Ibid., 74, IV.8.
85. Hadot, "L'être et l'étant dans le néoplatonisme," in Etudes Néoplatoniciennes (Neuchatel, 1973), 27-41 , repr. from Revue de Théologie et de Philosophie, ser. 3, 23 (1993), 101-15.
86. Hadot, "L'être et l'étant dans le néoplatonisme," in Etudes Néoplatoniciennes (Neuchatel, 1973), 27-41 , repr. from Revue de Théologie et de Philosophie, ser. 3, 23 (1993), 101-15.
87. Hadot, "Dieu comme acte...," 53. See note 108 below.
88. See the articles cited in note 38.
89. Lewis translation, 486. Badawi, Aflutin, 3. Might Porphyry's understanding of the harmony of Aristotle and Plotinus, particularly in reference to their metaphysical doctrines, have played a role here? See Pierre Hadot, "L'harmonie des philosophies de Plotin et d' Aristote selon Porphyre dans le commentaire de Dexippe sur les Categories," in Plotino e il Neo-platonismo in Oriente e in Occidente, Problemi attuali di scienza e di cultura 198 (Rome, 1974), 31-47 , translated as "The harmony of Plotinus and Aristotle according to Porphyry," in Aristotle Transformed: The Ancient Commentators and Their Influence, ed. Richard Sorabji (Ithaca, 1990), 125-40.
90. Lewis translation, 486. Badawi, Aflutin, 3. Might Porphyry's understanding of the harmony of Aristotle and Plotinus, particularly in reference to their metaphysical doctrines, have played a role here? See Pierre Hadot, "L'harmonie des philosophies de Plotin et d' Aristote selon Porphyre dans le commentaire de Dexippe sur les Categories," in Plotino e il Neo-platonismo in Oriente e in Occidente, Problemi attuali di scienza e di cultura 198 (Rome, 1974), 31-47 , translated as "The harmony of Plotinus and Aristotle according to Porphyry," in Aristotle Transformed: The Ancient Commentators and Their Influence, ed. Richard Sorabji (Ithaca, 1990), 125-40.
91. Lewis translation, 486. Badawi, Aflutin, 3. Might Porphyry's understanding of the harmony of Aristotle and Plotinus, particularly in reference to their metaphysical doctrines, have played a role here? See Pierre Hadot, "L'harmonie des philosophies de Plotin et d' Aristote selon Porphyre dans le commentaire de Dexippe sur les Categories," in Plotino e il Neo-platonismo in Oriente e in Occidente, Problemi attuali di scienza e di cultura 198 (Rome, 1974), 31-47 , translated as "The harmony of Plotinus and Aristotle according to Porphyry," in Aristotle Transformed: The Ancient Commentators and Their Influence, ed. Richard Sorabji (Ithaca, 1990), 125-40.
92. Rosenthal, "Aš-Šayh," 65, notes that Kutsch has called his attention to the fact that Damascius referred to Porphyry as ό πρεσβύτης and that Porphyry was known as Tyrius senex.
93. "From Antagonism to Assimilation: Syriac Attitudes to Greek Learning," tr. Sebastian Brock in East of Byzantium: Syria and Armenia in the Formative Period, ed. Nina G. Garsoian et al. (Washington, D.C., 1982), 25.
94. Zimmermann, 120.
95. See Zimmermann, 122.
96. She argues for this and against my suggestion of influence of Porphyry at 148-53 of "La Doctrine Néoplatonicienne de l'être," in Recherches, 121-53 ; and 114-19 of "Cause Prime Non Est Yliathim, Liber de causis. Prop. 8[9]: Les Sources et la Doctrine," ibid., 97-119. I will treat of this topic in detail elsewhere.
97. She argues for this and against my suggestion of influence of Porphyry at 148-53 of "La Doctrine Néoplatonicienne de l'être," in Recherches, 121-53 ; and 114-19 of "Cause Prime Non Est Yliathim, Liber de causis. Prop. 8[9]: Les Sources et la Doctrine," ibid., 97-119. I will treat of this topic in detail elsewhere.
98. She argues for this and against my suggestion of influence of Porphyry at 148-53 of "La Doctrine Néoplatonicienne de l'être," in Recherches, 121-53 ; and 114-19 of "Cause Prime Non Est Yliathim, Liber de causis. Prop. 8[9]: Les Sources et la Doctrine," ibid., 97-119. I will treat of this topic in detail elsewhere.
99. Zimmermann (131) argues that "There clearly was a compilation of Greek metaphysics, most probably sponsored by Kindi, which one might loosely describe as Kindi's metaphysics file. That file united Ustath's version of the Metaphysics with contributions from post-Aristotelian theology by other translators and adaptors" including materials from Proclus, Alexander, and other Greek sources.
100. cbaina ra'yai hakîmain, ed. Albert Nadir (Beirut, 1960), 101.
101. See William Lane Craig, The Cosmological Argument from Plato to Leibnitz (London, 1980), 76-98.
102. carab (Cairo, 1947), 35-74. The text is translated by Georges Vajda in "Les notes d'Avicenne sur la 'Théologie d'Aristote,'" Revue Thomiste, 51 (1951), 346-406. Regarding al-Farabi and Avicenna, see the comments of Zimmermann (177-84) on their knowledge and use of the Theology texts.
103. carab (Cairo, 1947), 35-74. The text is translated by Georges Vajda in "Les notes d'Avicenne sur la 'Théologie d'Aristote,'" Revue Thomiste, 51 (1951), 346-406. Regarding al-Farabi and Avicenna, see the comments of Zimmermann (177-84) on their knowledge and use of the Theology texts.
104. cah, ed. M. Bouyges (Beirut, 1948), 313; Latin (Venice, 1574), folios 67B (corresponding to Aristotle, Metaphysics III 3, 1003b23-1004a37), my translation.
105. cah, ed. M. Bouyges (Beirut, 1948), 313; Latin (Venice, 1574), folios 67B (corresponding to Aristotle, Metaphysics III 3, 1003b23-1004a37), my translation.
106. On Gerard of Cremona see The Dictionary of Scientific Biography, XV, 173-92. A. Pattin, the editor of the text of the Latin De causis, believes the translation of Gerard was corrected by Gundissalinus. See Pattin, "Le Liber de causis," 98-101. The evidence for this is not compelling; see Taylor, "Remarks on the Latin Text."
107. On Gerard of Cremona see The Dictionary of Scientific Biography, XV, 173-92. A. Pattin, the editor of the text of the Latin De causis, believes the translation of Gerard was corrected by Gundissalinus. See Pattin, "Le Liber de causis," 98-101. The evidence for this is not compelling; see Taylor, "Remarks on the Latin Text."
108. On Gerard of Cremona see The Dictionary of Scientific Biography, XV, 173-92. A. Pattin, the editor of the text of the Latin De causis, believes the translation of Gerard was corrected by Gundissalinus. See Pattin, "Le Liber de causis," 98-101. The evidence for this is not compelling; see Taylor, "Remarks on the Latin Text."
109. On Gerard of Cremona see The Dictionary of Scientific Biography, XV, 173-92. A. Pattin, the editor of the text of the Latin De causis, believes the translation of Gerard was corrected by Gundissalinus. See Pattin, "Le Liber de causis," 98-101. The evidence for this is not compelling; see Taylor, "Remarks on the Latin Text."
110. See Albertus Magnus, Liber de causis et processu universitatis, ed. W. Fauser, in Opera Omnia 17.2 (Münster, 1992), 2.5.24, p.191.17-23 (Borgnet, X, 619b).
111. See Sancti Thomae de Aquino super librum de causis exposition, ed. H. D. Saffrey (Fribourg, 1954), prooemium, 3. The first translation of this work into a modern language is the Italian translation by Cristina D'Ancona Costa, Tommaso D'Aquino. Commento al "Libro delle Cause" (Milan, 1986); and see the English translation, St. Thomas Aquinas: Commentary on the Book of Causes, tr. Vincent A. Guagliardo, O.P., Charles R. Hess, O.P., and Richard C. Taylor (Washington, D.C., 1996). This discovery, made possible by the 1268 translation of Proclus's Elements of Theology by William of Moerbeke, was likely first made by Moerbeke although Aquinas was the first to remark on it in writing. See Elementatio theologica/Proclus, translata a Guillelmo de Morbecca, ed. Helmut Boese (Leuven, 1987).
112. See Sancti Thomae de Aquino super librum de causis exposition, ed. H. D. Saffrey (Fribourg, 1954), prooemium, 3. The first translation of this work into a modern language is the Italian translation by Cristina D'Ancona Costa, Tommaso D'Aquino. Commento al "Libro delle Cause" (Milan, 1986); and see the English translation, St. Thomas Aquinas: Commentary on the Book of Causes, tr. Vincent A. Guagliardo, O.P., Charles R. Hess, O.P., and Richard C. Taylor (Washington, D.C., 1996). This discovery, made possible by the 1268 translation of Proclus's Elements of Theology by William of Moerbeke, was likely first made by Moerbeke although Aquinas was the first to remark on it in writing. See Elementatio theologica/Proclus, translata a Guillelmo de Morbecca, ed. Helmut Boese (Leuven, 1987).
113. See Sancti Thomae de Aquino super librum de causis exposition, ed. H. D. Saffrey (Fribourg, 1954), prooemium, 3. The first translation of this work into a modern language is the Italian translation by Cristina D'Ancona Costa, Tommaso D'Aquino. Commento al "Libro delle Cause" (Milan, 1986); and see the English translation, St. Thomas Aquinas: Commentary on the Book of Causes, tr. Vincent A. Guagliardo, O.P., Charles R. Hess, O.P., and Richard C. Taylor (Washington, D.C., 1996). This discovery, made possible by the 1268 translation of Proclus's Elements of Theology by William of Moerbeke, was likely first made by Moerbeke although Aquinas was the first to remark on it in writing. See Elementatio theologica/Proclus, translata a Guillelmo de Morbecca, ed. Helmut Boese (Leuven, 1987).
114. See Sancti Thomae de Aquino super librum de causis exposition, ed. H. D. Saffrey (Fribourg, 1954), prooemium, 3. The first translation of this work into a modern language is the Italian translation by Cristina D'Ancona Costa, Tommaso D'Aquino. Commento al "Libro delle Cause" (Milan, 1986); and see the English translation, St. Thomas Aquinas: Commentary on the Book of Causes, tr. Vincent A. Guagliardo, O.P., Charles R. Hess, O.P., and Richard C. Taylor (Washington, D.C., 1996). This discovery, made possible by the 1268 translation of Proclus's Elements of Theology by William of Moerbeke, was likely first made by Moerbeke although Aquinas was the first to remark on it in writing. See Elementatio theologica/Proclus, translata a Guillelmo de Morbecca, ed. Helmut Boese (Leuven, 1987).
115. See note 5.
116. S. Thomae Aquinatis in Librum de causis expositio, ed. Ceslai Pera (Rome, 1955), XLVII-LII. The critical edition of the Super librum de causis expositio of Aquinas prepared by H. D. Saffrey confirms this through its apparatus fontium.
117. cAql bi-l-Insân, the Liber de causis and an Anonymous Neoplatonic Treatise on Motion" Mélanges de l'Institut Dominicain de'Etudes Orientales du Caire, 15 (1982), 251-64;
118. cAbd al-Latîf al-Baghdâdî's Epitome of the Kalâm fî mahd al-khair (Liber de causis)" in Islamic Theology and Philosophy: Studies in Honor of George F. Hourani, ed. M. E. Marmura (Albany, N.Y., 1984), 236-48, 318-23.
119. My suggestions for revision of Latin edition by Pattin were accepted and published by Winfred Fauser in Alberti Magni ... De causis et processu universitatis a prima causa, ed. Winfridus Fauser, SJ (Cologne, 1993).
120. See Prolegomena, VIb and VIIa. A Latin text also based on Pattin's work and my suggested revisions was published with a French translation of the Latin as La Demeure de l'être: autour d'un anonyme: étude et traduction du Liber de causis, tr. Pierre Magnard et al. (Paris, 1990). The Leiden Arabic manuscript attributes the De causis to Aristotle as does the Latin tradition, while the Ankara manuscript and its Istanbul copy attribute it to Proclus.
121. See Taylor, The Liber de causis (Kalâm fî mahd al-khair), 136; 282; and 54 ff; and
122. Taylor, "The Kalâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu," 38.
123. calà al-abad (New Haven, 1988). I have not seen the 1989 dissertation by C. D' Ancona Costa, Causa, potenza, essere: Plotino, Proclo e il De Causis (Rome 1989), to which she refers in note 17, p. 26 of "Sources et structure du Liber de Causis," in Recherches, 23-52. For a collation table of the Arabic De causis or Kalâm fî mahd al-khair and the Elements of Theology of Proclus, see appendix 3, 50, of Taylor, "The Kalâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu." That table should be corrected to indicate that Proposition 21 of the Liber de causis is dependent on Proclus's Proposition 131, as found in the collation table given by D'Ancona Costa on p. 191 of her article, "Al-Kindi et l'auteur du Liber de causis," in Recherches sur le Liber de causis (Paris, 1995), 155-91. Her table and mine are not in full agreement, but that issue will be addressed elsewhere.
124. calà al-abad (New Haven, 1988). I have not seen the 1989 dissertation by C. D' Ancona Costa, Causa, potenza, essere: Plotino, Proclo e il De Causis (Rome 1989), to which she refers in note 17, p. 26 of "Sources et structure du Liber de Causis," in Recherches, 23-52. For a collation table of the Arabic De causis or Kalâm fî mahd al-khair and the Elements of Theology of Proclus, see appendix 3, 50, of Taylor, "The Kalâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu." That table should be corrected to indicate that Proposition 21 of the Liber de causis is dependent on Proclus's Proposition 131, as found in the collation table given by D'Ancona Costa on p. 191 of her article, "Al-Kindi et l'auteur du Liber de causis," in Recherches sur le Liber de causis (Paris, 1995), 155-91. Her table and mine are not in full agreement, but that issue will be addressed elsewhere.
125. calà al-abad (New Haven, 1988). I have not seen the 1989 dissertation by C. D' Ancona Costa, Causa, potenza, essere: Plotino, Proclo e il De Causis (Rome 1989), to which she refers in note 17, p. 26 of "Sources et structure du Liber de Causis," in Recherches, 23-52. For a collation table of the Arabic De causis or Kalâm fî mahd al-khair and the Elements of Theology of Proclus, see appendix 3, 50, of Taylor, "The Kalâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu." That table should be corrected to indicate that Proposition 21 of the Liber de causis is dependent on Proclus's Proposition 131, as found in the collation table given by D'Ancona Costa on p. 191 of her article, "Al-Kindi et l'auteur du Liber de causis," in Recherches sur le Liber de causis (Paris, 1995), 155-91. Her table and mine are not in full agreement, but that issue will be addressed elsewhere.
126. calà al-abad (New Haven, 1988). I have not seen the 1989 dissertation by C. D' Ancona Costa, Causa, potenza, essere: Plotino, Proclo e il De Causis (Rome 1989), to which she refers in note 17, p. 26 of "Sources et structure du Liber de Causis," in Recherches, 23-52. For a collation table of the Arabic De causis or Kalâm fî mahd al-khair and the Elements of Theology of Proclus, see appendix 3, 50, of Taylor, "The Kalâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu." That table should be corrected to indicate that Proposition 21 of the Liber de causis is dependent on Proclus's Proposition 131, as found in the collation table given by D'Ancona Costa on p. 191 of her article, "Al-Kindi et l'auteur du Liber de causis," in Recherches sur le Liber de causis (Paris, 1995), 155-91. Her table and mine are not in full agreement, but that issue will be addressed elsewhere.
127. calà al-abad (New Haven, 1988). I have not seen the 1989 dissertation by C. D' Ancona Costa, Causa, potenza, essere: Plotino, Proclo e il De Causis (Rome 1989), to which she refers in note 17, p. 26 of "Sources et structure du Liber de Causis," in Recherches, 23-52. For a collation table of the Arabic De causis or Kalâm fî mahd al-khair and the Elements of Theology of Proclus, see appendix 3, 50, of Taylor, "The Kalâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu." That table should be corrected to indicate that Proposition 21 of the Liber de causis is dependent on Proclus's Proposition 131, as found in the collation table given by D'Ancona Costa on p. 191 of her article, "Al-Kindi et l'auteur du Liber de causis," in Recherches sur le Liber de causis (Paris, 1995), 155-91. Her table and mine are not in full agreement, but that issue will be addressed elsewhere.
128. calà al-abad (New Haven, 1988). I have not seen the 1989 dissertation by C. D' Ancona Costa, Causa, potenza, essere: Plotino, Proclo e il De Causis (Rome 1989), to which she refers in note 17, p. 26 of "Sources et structure du Liber de Causis," in Recherches, 23-52. For a collation table of the Arabic De causis or Kalâm fî mahd al-khair and the Elements of Theology of Proclus, see appendix 3, 50, of Taylor, "The Kalâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu." That table should be corrected to indicate that Proposition 21 of the Liber de causis is dependent on Proclus's Proposition 131, as found in the collation table given by D'Ancona Costa on p. 191 of her article, "Al-Kindi et l'auteur du Liber de causis," in Recherches sur le Liber de causis (Paris, 1995), 155-91. Her table and mine are not in full agreement, but that issue will be addressed elsewhere.
129. calà al-abad (New Haven, 1988). I have not seen the 1989 dissertation by C. D' Ancona Costa, Causa, potenza, essere: Plotino, Proclo e il De Causis (Rome 1989), to which she refers in note 17, p. 26 of "Sources et structure du Liber de Causis," in Recherches, 23-52. For a collation table of the Arabic De causis or Kalâm fî mahd al-khair and the Elements of Theology of Proclus, see appendix 3, 50, of Taylor, "The Kalâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu." That table should be corrected to indicate that Proposition 21 of the Liber de causis is dependent on Proclus's Proposition 131, as found in the collation table given by D'Ancona Costa on p. 191 of her article, "Al-Kindi et l'auteur du Liber de causis," in Recherches sur le Liber de causis (Paris, 1995), 155-91. Her table and mine are not in full agreement, but that issue will be addressed elsewhere.
130. calà al-abad (New Haven, 1988). I have not seen the 1989 dissertation by C. D' Ancona Costa, Causa, potenza, essere: Plotino, Proclo e il De Causis (Rome 1989), to which she refers in note 17, p. 26 of "Sources et structure du Liber de Causis," in Recherches, 23-52. For a collation table of the Arabic De causis or Kalâm fî mahd al-khair and the Elements of Theology of Proclus, see appendix 3, 50, of Taylor, "The Kalâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu." That table should be corrected to indicate that Proposition 21 of the Liber de causis is dependent on Proclus's Proposition 131, as found in the collation table given by D'Ancona Costa on p. 191 of her article, "Al-Kindi et l'auteur du Liber de causis," in Recherches sur le Liber de causis (Paris, 1995), 155-91. Her table and mine are not in full agreement, but that issue will be addressed elsewhere.
131. 2), xliii; and see xxix-xxx.
132. See her Recherches sur le Liber de causis.
133. See above pp. 9-10.
134. This term is a synonym for sûrah, form. See note 45.
135. This seems to be the equivalent of the Greek hypostasis.
136. This translation is based on the Arabic text in Taylor, The Liber de causis (Kalâm fî mahd al-khair), 175-80.
137. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
138. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
139. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
140. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
141. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
142. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
143. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
144. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
145. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
146. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
147. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
148. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
149. In particular see Enneads 5.5.9; 5.1.7.18-20, 7.25-26; 6.7.17.40-43; and 5.1 title. D'Ancona Costa finds other texts of the Enneads to be the basis for these notions. See "'Cause Prime Non Est Yliathim'..." in Recherches, 110 ff. The De causis text does not contain substantive quotations from the corresponding Plotiniana Arabica though much of the same terminology and phraseology is present. See the lengthy text quoted above on 9-10, and also Treatise on Divine Knowledge, ed. Kraus in Anawati, "L'état," nos. 194-202 (Lewis tr. in Plotini Opera II, 353); Sayings of the Greek Sage, ed. Badawi in Aflûtîn, 185.4-19 (Lewis tr. 281, nos. 10-16) and 188.2-189.12 (Lewis tr. 475-76, nos.32-46). Cf. Theology of Aristotle, ed. Badawi in Aflûtîn, 134.1-135.5 (Lewis tr. in Plotini Opera II, 291-92, nos. 1-12) and Treatise on Divine Knowledge, ed. Kraus, nos. 121-38 (Lewis tr. 323). Proposition 4 of the De causis is dependent on Proclus's Elements of Theology, Proposition 138, but also bears strong resemblance to Enneads IV, 8, 3.6-4.10; IV, 9, 4.2-3, 4.19-20, 1.16-18, 2.3-8 and 3.1-4; and VI, 7, 14. These correspond with Sayings of the Greek Sage, in Oxford Bodleian, Marsh MS 539, folios 22v1-25v13 (Lewis tr. 235-37, nos. 47-68. Arabic unpublished); Sayings of the Greek Sage, Marsh 539, folios 38v2-39v8 (Lewis tr. 255, nos. 50-56. Arabic unpublished); and Theology of Aristotle, ed. Badawi in Aflûtîn, 97.7-99.8 (Lewis tr., 471-73, nos.38-51). D'Ancona Costa finds Proposition 4 to be dependent on Proclus's Propositions "138, 176, et peut-être inspirations aux propositions 125 et 129." "Al-Kindi et l'auteur du Liber de causis," in Recherches, 191.
150. Taylor, The Liber de causis (Kalâm fî mahd al-khair), 312 (slightly revised translation); Arabic text, Taylor, The Liber de causis (Kalâm fî mahd al-khair), 215-16.
151. Taylor, The Liber de causis (Kalâm fî mahd al-khair), 312 (slightly revised translation); Arabic text, Taylor, The Liber de causis (Kalâm fî mahd al-khair), 215-16.
152. See Taylor, The Liber de causis (Kalâm fî mahd al-khair), 4 ff.
153. Thomas Aquinas, On Being and Essence, tr. Armand Maurer (Toronto, 1968), 57.
154. See Sancti Thomae de Aquino super librum..., ed. Saffrey, 62-66.
155. Lloyd P. Gerson, "Plotinus's Metaphysics: Emanation or Creation?" Review of Metaphysics, 46 (1993), 559-74; see 566.
156. There is an Arabic text corresponding to this which Lewis renders as follows: "The First Agent acts while in repose and in stability. But part of His activity is substance, and part is from substance. The act which is substance is His first act, whereas the act from substance, which comes into being from His act, is the second agent. The second agent necessarily follows the First Agent, but is different from that act, because the 〈first〉 act occurred without motion, while the second act occurred with motion" (Lewis, 337.173-175; Arabic in Kraus, 380-81).
157. Gerson, "Plotinus's Metaphysics," 566 n.23: "Cf. Enneads 2.6.9.14-23, 2.9.8.22-5, 4.5.7.51-5, 5.1.6.34, 5.3.7.23, 5.9.8.13, 6.2.22.24-9."
158. Gerson, "Plotinus's Metaphysics," 566 n.23: "Cf. Enneads 2.6.9.14-23, 2.9.8.22-5, 4.5.7.51-5, 5.1.6.34, 5.3.7.23, 5.9.8.13, 6.2.22.24-9."
159. Gerson, "Plotinus's Metaphysics," 569.
160. Ibid. Gerson also discusses this and related issues in his Plotinus (New York, 1994), 15-41.
161. Gerson, "Plotinus's Metaphysics," 569, quotes from the translation of A. H. Armstrong up to this point.
162. Plotinus, Enneads, 6. 6-9, tr. A. H. Armstrong, VII (Cambridge, Mass., 1988), 293.
163. Pierre Hadot, "L'être et l'étant dans le néoplatonisme," 32ff.
164. Armstrong tr., 281-83.
165. Armstrong, 238-39.
166. caql (intellect).
167. cl (from "activity" to "actuality"), annîyât (from "essences" to "beings") and mahd (from "absolute" to "pure"), capitalized references to God, and introduced some other minor changes. The corresponding Arabic in Badawi's edition is p.51.11-52.2; and in Dieterici, 39.9-19.
168. Hence it is not necessary to exclude the possibility of some influence on the part of the thought of Pseudo-Dionysius. See note 58.
169. Taylor, The Liber de causis (Kalâm fî mahd al-khair), 213-16 and 137-44; Otto Bardenhewer, Die pseudo-aristotelische ... Liber de causis, 92 and 58-61; Badawi, Al-Aflâtûnîyah almuhdathah, 19 and 3-4; Pattin, "Le Liber de causis...," 85-86 and 46-50.
170. Taylor, The Liber de causis (Kalâm fî mahd al-khair), 213-16 and 137-44; Otto Bardenhewer, Die pseudo-aristotelische ... Liber de causis, 92 and 58-61; Badawi, Al-Aflâtûnîyah almuhdathah, 19 and 3-4; Pattin, "Le Liber de causis...," 85-86 and 46-50.
171. Taylor, The Liber de causis (Kalâm fî mahd al-khair), 213-16 and 137-44; Otto Bardenhewer, Die pseudo-aristotelische ... Liber de causis, 92 and 58-61; Badawi, Al-Aflâtûnîyah almuhdathah, 19 and 3-4; Pattin, "Le Liber de causis...," 85-86 and 46-50.
172. Taylor, The Liber de causis (Kalâm fî mahd al-khair), 213-16 and 137-44; Otto Bardenhewer, Die pseudo-aristotelische ... Liber de causis, 92 and 58-61; Badawi, Al-Aflâtûnîyah almuhdathah, 19 and 3-4; Pattin, "Le Liber de causis...," 85-86 and 46-50.
173. Solus Deus est actus purus. Unde in solo Deo sua substantia est suum esse et suum agere. ST 1.4.1 resp. (Ottawa, 1943), I, 333a 34-36.
174. See Taylor, "The Kalâm fî mahd al-khair (Liber de causis) in the Islamic Philosophical Milieu," 40-43.