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Ammonius Saccas bewerken
Ammonius Saccas is een Grieks filosoof uit Alexandrië, die leefde in de 3e eeuw n.Chr. Hij wordt algemeen beschouwd als de grondlegger van de Neoplatoonse school.
Ammonisu werd geboren in een eenvoudig gezin en werd opgevoed als Christen. De naam "Saccas" dankt hij aan zijn werk aan de dokken van de haven van Alexandrië waar hij zakkendrager was (Sakkas, afgeleid van sakkoforos, of zakkendrager).
The details of his life are unknown. After long study and meditation, Ammonius opened a school of philosophy in Alexandria, where his principal pupils were Herennius, the two Origens, Cassius Longinus and Plotinus. As he designedly wrote nothing, and, with the aid of his pupils, kept his views secret after the manner of the Pythagoreans, his philosophy must be inferred mainly from the writings of Plotinus. As Eduard Zeller points out, however, there is reason to think that his doctrines were closer to those of the earlier Platonists than to those of Plotinus. Hierocles, writing in the 5th century, states that Ammonius' fundamental doctrine was an eclecticism, derived from a critical study of Plato and Aristotle. His admirers credited him with having reconciled the quarrels of the two great schools. His death is variously given between AD 240 and 245, at a great age.
The details of the life of the philosopher Ammonius Saccas are so unclear that he has frequently been confused with a Christian philosopher of the same name.
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Ammonius Saccas was a theosophist and may be considered the first Neoplatonist. Among other things, he warned about the dangers of drawing too rigid a division between pagans and Christians. He was born in Alexandria and established the Neoplatonic School there in 193. He became the teacher of Clement, Origen, and Plotinus. Although people spoke of him as theodidaktos, or “god-taught,” he was a modest man who considered himself merely a Philalethian, or lover of truth. His school aimed at universal brotherhood, a view of the essential unity of all religions, and making the study of philosophy a living power in people’s lives.
The philosophical system of Orpheus was revived in Egypt by Ammonius Saccas. The central idea of his Eclectic Theosophy was that of a single Supreme Essence, Unknown and Unknowable. The system was characterized by three distinct features: first, the theory of this Supreme Essence; second, the doctrine of the human soul, called an emanation of the Supreme Essence and therefore considered to be of the same nature; and third, theurgy, the art of using the divine powers of man to rule the blind forces of nature.
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Ammonius Saccas. A great and good philosopher who lived in Alexandria between the second and third centuries of our era, and who was the founder of the Neo-Platonic School of Philaletheians or "lovers of truth".
He was of poor birth and born of Christian parents, but endowed with such prominent, almost divine, goodness as to he called Theodidaktos, the "god-taught". He honoured that which was good in Christianity, but broke with it and the churches very early, being unable to find in it any superiority over the older religions.
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AMMO'NIUS, called SACCAS ('A/^rw Sa/c/ms1, i.e. Sa/c/cot/) 0/909), or sack-carrier, becaus his official employment was carrying the corn, landei at Alexandria, as a public porter (saccarius, se Gothofred ad Cod. Theodos. 14, tit. 22), was bor of Christian parents. Porphyry asserts (lib. i adv. Christian, ap. Euseb. PL E. vi. 19), Eusebin (1. c.) and St. Jerome (Vir. III. § 55) deny, tha he apostatized from the faith. At any rate h combined the study of philosophy with Christianity and is regarded by those who maintain his apostas as the founder of the later Platonic Schoo Among his disciples are mentioned Longinus, He- rtmnius, Plotmus (Amm. Marccll. xxii.), both Origens, and St. Heraclas. He died a. d. 243, at the age of more than 80 years. A life of Aristo tle, prefixed to the Commentary of his namesake on the Categories, has been ascribed to him, but it is probably the work of John Philoponus. The Pagan disciples of Ammonius held a kind of phi losophical theology. Faith was derived by in ward perception; God was threefold in essence, intelligence^ (viz. in knowledge of himself) and power (viz. in activity), the two latter notions being inferior to the first; the care of the world was entrusted to gods of an inferior race, below those again were daemons, good and bad; an ascetic life and theurgy led to the knowledge of the Infinite, who was worshipped by the vulgar, only in their national deities. The Alexandrian physics and psychology were in accordance with these principles. If we are to consider him a Christian, he was, besides his philosophy (which would, of course, then be represented by 0 rig en, and not by the pagan Alexandrian school as above described) noted for his writings (Euseb. H. E. vi. 19), especially on the Scriptures. (Euseb. Epist. ad Caspian, a Gallandi's Bibl. Pair. vol. ii.) He composed a Diatessaron, or Harmony of the Gospels, which exists in the Latin version of Victor, bishop of Capua (in the 6th cent., who wrongly ascribed it to Tatian) and of Luscinius. (See Monumenta Pair. Ortkodoixoyrapha, i. pt. 2, per Grynaeum, pp. 661-747, fol., Basil, 1569 ; E Graeco versa per Ottomar. Luscinium. Aug. Vind. 4to., 1523; and in German, Augsb., 8vo., 1524 ; the version of Victor, Mogunt., 8vo., 1524; Colon., 8vo., 1532; in Reg-Imp, et Consist. Monast. B. M. V. de Salem, 8vo., 1774; BiUioth. Pair, a Galland., vol. ii. p. 531, Venet., 1766; where vid. Prolegom.} Besides the Harmony, Ammonius wrote De Con- sensu Mot/sis et Jesu (Euseb. //. E. vi. 19), which is praised by St. Jerome ( Vir. Illustr. § 55), but is lost. [A. J. C.]
Ammonius Hermiae bewerken
Ammonius Hermiae was een Byzantijns filosoof uit Alexandrië die leefde in de 5e eeuw n.Chr.
Ammonius was de zoon van Hermias, die tevens zijn medeleerling was bij Proclus in Athene. Ammonius en Hermias keerden later terug naar hun thuisstad Alexandrië. Na de dood van Proclus werd Ammonius diens opvolger als hoofd van de Alexandrijnse school. Tot zijn leerlingen behoren onder andere Asclepius van Tralles, Johannes Philoponus, Damascius en Simplicius.
Ammonius legde zich in zijn werk vooral toe op de logica en de wetenschappen. Daarnaast schreef hij vele commentaren ("hupomnêma") op teksten van Plato, Ptolemeus en Aristoteles. De teksten over Plato en Ptolemeus zijn niet bewaard gebleven, maar we beschikken wel over een overgeleverde commentaar bij de isagoge ("inleiding") van Porphyrius. Daarnaast zijn er diverse teksten over het werk van Aristoteles bewaard gebleven, met name over de Categoriae, de Topica en De Interpretatione uit Aristoteles' Organon. Daarnaast zijn er onuitgegeven manuscripten van diens Metafysica (Aristoteles). Ten slotte is er ook een manuscript gekend met een commentaar op het werk Inleiding tot de wiskunde van Nicomachos.
Er is ook een tekst getiteld "Leven van Aristoteles" die aan Ammonius wordt toegeschreven en die vaak gebruikt wordt als inleiding tot publicaties van het werk van Aristoteles, maar deze tekst werd waarschijnlijk niet door Ammonius zelf geschreven, maar door diens leerling Johannes Philoponus.
Over het algemeen wordt het werk van Ammonius als erg hoogstaand beschouwd en werden diens commentaren tot aan de moderne tijd beschouwd als de beste die er waren. Er zijn echter ook meer kritische noten te horen.
Externe links bewerken
- Artikel over Ammonius in de Stanford Encyclopedia of Philosophy
Anaximenes van Lampsakos bewerken
Anaximenes of Lampsacus (fl. 380 - 320 BC), Greek rhetorician and historian, was a favourite of Alexander the Great, whom he accompanied in his Persian campaigns. He wrote histories of Greece and of Philip of Macedon, and an epic on Alexander (fragments in Muller, Scriptores Rerum Alexandri Magni.) As a rhetorician, he was a determined opponent of Isocrates and his school. The Rhetorica ad Alexandrum ("Address to Alexander"), traditionally included among the works of Aristotle, is now generally admitted to be by Anaximenes, although some consider it a much later production.
DL: II. There were also two other persons of the name of Anaximenes, both citizens of Lampsacus; one an orator and the other a historian, who was the son of the sister of the orator, and who wrote an account of the exploits of Alexander.
Ecclesiastes H9,V14 : A pretty anecdote is related by Pausanias (vi. 18. § 2) and Suidas, about the manner in which he saved his native town from the wrath of Alexander for having espoused the cause of the Persians. His grateful fellow-citizens rewarded him with a statue at Olympia.
1 Anaximenes of Lampsacus wrote a history of Greece (down to the battle of Mantinea) and a history of Philip (p3)of Macedon; also an epic on Alexander.
think highly of them, and that they were more of a rhetorical than an historical character. He enjoyed some reputation as a teacher of rhetoric and as an orator, both in the assembly of the people and in the courts of justice (Dionys. Hal. I. c. ; Pans. I. c.), and also wrote speeches for others, such as the one which Euthias delivered against Phryne. (Athen. xiii. p. 591; comp. Harpocr. s. v. ~Ev9ias.)
ANAXIMENES (toafytfrqs) of lamfsacus, son of Aristocles, and pupil of Zoilus and Diogene^ the Cynic. He was a contemporary of Alexander the Great, whom he is said to have instructed, and whom he accompanied on his Asiatic expedition. (Suidas, s. v.; Eucloc. p. 51; comp. Diog. Laert. v. 10; Diod. xv. 76.) A pretty anecdote is related by Pausanias (vi. 18. § 2) and Suidas, about the manner in which he saved his native town from the wrath of Alexander for having espoused the cause of the Persians. His grateful fellow-citizens rewarded him with a statue at Olympia. Anaximenes wrote three historical works : LA history of Philip of Macedonia, which consisted at least of eight books. (Harpocrat. s. v. Ka^uArj, 'AAoj/^Tja-os; Eustratius. ad Aristot. Eth. iii. 8.) 2. A history of Alexander the Great. (Diog. Laert. ii. 3 ; Harpocrat. .9. v. 'AA/a/xa^os1, who quotes the 2nd book of it.) 3. A history of Greece, which Pausanias (vi. 18. §2) calls rd sve'E\\r)(nv apx**"*, which, however, is more commonly called irparai tffropiai or TrptuTf] lo-ropia. (Athen. vi. p. 231; Diod. xv. 89.) It comprised in twelve books the history of Greece from the earliest mythical ages down to the battle of Mantineia and the death of Epaminondas. He was a very skilful rhetorician, and wrote a work calumniating the three great cities of Greece, Sparta, Athens, and Thebes, which he published under the name of Theopompus, his personal enemy, and in which he imitated the style of the latter so perfectly, that every one thought it to be really his work. This production Anaximenes sent to those cities, and thus created exasperation against his enemy in all Greece. (Pans. vi. 8. § 3; Suid. /. c.) The histories of Anaximenes, of which only very few fragments are now extant, are censured by Plutarch (Praec. Pol. 6) for the numerous prolix and rhetorical speeches he introduced in them. (Comp. Dionys. Hal. De Isaeo, 19; De adm. vi die. Demosth. 8.) The fact that we possess so little of his histories, shews that the ancients did not
There have been critics, such as Casaubon (ad Dioy. Laert. ii. 3), who thought that the rhetori cian and the historian Anaximenes were two dis tinct persons ; but their identity has been proved by very satisfactory arguments. What renders him a person of the highest importance in the his tory of Greek literature, is the following fact, which has been firmly established by the critical investigations of our own age. He is the only rhetorician previous to the time of Aristotle whose scientific treatise on rhetoric is now extant. This is the so-called 'P^ropi/o} irpos 'AXeJ-avSpov, which is usually printed among the works of Aristotle, to whom, however, it cannot belong, as all critics agree. The opinion that it is a work of Anaxi- menes was first expressed by P. Victorius in his preface to Aristotle's Rhetoric, and has been firmly established as a fact by Spengel in his ^vvayooyrj rexi/co*/, "Sive Artium Scriptores ab initiis usque ad editos Aristotelis de rhetorica libros," Stuttgard, 1828, p. 182. &c. (Comp. Quintil. iii. 4. § 9 with the notes of Gesner and Spalding.) This Rhetoric is preceded by a letter which is manifestly of later origin, and was probably intended as an introduc tion to the study of the Rhetoric of Aristotle. The work itself is much interpolated, but it is at any rate clear that Anaximenes extended his subject beyond the limits adopted by his predeces sors, with whose works he was well acquainted. He divides eloquence into forensic and deliberative, but also suggests that a third kind, the epideictic, should be separated from them. As regards the plan and construction of the work, it is evident that its author was not a philosopher : the whole is a series of practical suggestions how this or that subject should be treated under various circum stances, as far as argumentation, expression, and the arrangement of the parts of a speech are con cerned. (Vossius, de Histor. Grace, p. 92, &c., ed. Westermann; Ruhnken, Hist. Crit. Orat. Grace. p. 86 ; Westermann, Gescli. der Griecli. Beredtsam- keit, § 69.) [L. S.]
Archytas bewerken
Archytas was een Grieks filosoof, wiskundige, astronoom, politicus en strateeg uit de 5e en 4e eeuw v.Chr.
Archytas was afkomstig uit het Zuid-Italiaanse Tarente. Hij was de zoon van Mnesagoras of Histiaeus. Hij werd opgeleid door Philolaus en maakte deel uit van de Pythagoreïsche School. Later werd hij ook de leermeester van Empedocles, de wiskundige Eudoxus van Cnidus en samen met deze laatste was hij ook de mentor van Menaechmus. Bovendien was hij goed bevriend met de Atheense filosoof Plato. Volgens antieke bronnen was hij degene die een schip zond naar Syracuse om Plato te bevrijden van tyrran Dionysus II.
Als politicus stond hij bekend om zijn grote competentie. Hij was zevenvoudig strateeg van de stad Tarente en onder invloed van zijn hervormingen en beleid werd de stad één van de machtigste griekse kolonieën in Italië. Hij bevorderde onder andere de handel in het gebied, die een grote bron van welvaart inhield voor de stad en sloot een verbond met de andere Griekse kolonies in het gebied om samen te strijden tegen de autochtone bevolking. De structuur die hij aan de stad gaf bleven behouden tot ze overgenomen werd door de Romeinen. Mede door zijn invloed bleef Tarente ook een laatste bastion van de School van Pythagoras. (Hiervan berichten onder andere Cicero en Strabo in hun geschriften).
Volgens bronnen verdronk hij in de Adriatische Zee, waarna hij aanspoelde op het strand. Horatius schrijft dat hij uiteindelijk gevonden werd door een zeevaarder, die hem - zoals de Griekse traditie het vereist - bestrooide met zand, het gebaar dat toelaat dat de ziel van de overleden persoon de rivier Styx kan oversteken en het dodenrijk kan betreden.