Aristotle believed that the outermost stars are carried round us on a transparent sphere. There are directions in the universe and a preferred direction of rotation. The sun moon and planets are carried on different revolving spheres. The spheres and celestial bodies are composed of an everlasting fifth element, which has none of the ordinary contrary properties like heat and cold which could destroy it, but only the facility for uniform rotation. But this creates problems as to how the heavenly bodies create light, and, in the case of the sun, heat. The value of Simplicius' commentary on On the Heavens 2,1-9 lies both in its preservation of the lost comments of Alexander and in Simplicius' controversy with him. The two of them discuss not only the problem mentioned, but also whether soul and nature move the spheres as two distinct forces or as one. Alexander appears to have simplified Aristotle's system of 55 spheres down to seven, and some hints may be gleaned as to whether, simplifying further, he thinks there are seven ultimate movers, or only one.

This is the first English translation of Simplicius' responses to Philoponus' Against Aristotle on the Eternity of the World. The commentary is published in two volumes: Ian Mueller's previous book in the series, Simplicius: On Aristotle On the Heavens 1.2-3, and this book on 1.3-4. Philoponus, the Christian, had argued that Aristotle's arguments do not succeed. For all they show to the contrary, Christianity may be right that the heavens were brought into existence by the only divine being and one moment in time, and will cease to exist at some future moment. Simplicius upholds the pagan view that the heavens are eternal and divine, and argues that their eternity is shown by their astronomical movements coupled with certain principles of Aristotle. The English translation in this volume is accompanied by a detailed introduction, extensive commentary notes and a bibliography.

Aristotle argues in On the Heavens 1.5-7 that there can be no infinitely large body, and in 1.8-9 that there cannot be more than one physical world. As a corollary in 1.9, he infers that there is no place, vacuum or time beyond the outermost stars. As one argument in favour of a single world, he argues that his four elements: earth, air, fire and water, have only one natural destination apiece. Moreover they accelerate as they approach it and acceleration cannot be unlimited. However, the Neoplatonist Simplicius, who wrote the commentary in the sixth century AD (here translated into English), tells us that this whole world view was to be rejected by Strato, the third head of Aristotle's school. At the same time, he tells us the different theories of acceleration in Greek philosophy.

Aristotle believed that the outermost stars are carried round us on a transparent sphere. There are directions in the universe and a preferred direction of rotation. The sun, moon and planets are carried on different revolving spheres. The spheres and celestial bodies are composed of an everlasting fifth element, which has none of the ordinary contrary properties like heat and cold which could destroy it, but only the facility for uniform rotation. But this creates problems as to how the heavenly bodies create light, and, in the case of the sun, heat. The topics covered in this part of Simplicius' commentary are: the speeds and distances of the stars; that the stars are spherical; why the sun and moon have fewer motions than the other five planets; why the sphere of the fixed stars contains so many stars whereas the other heavenly spheres contain no more than one (Simplicius has a long excursus on planetary theory in his commentary on this chapter); discussion of people's views on the position, motion or rest, shape, and size of the earth; that the earth is a relatively small sphere at rest in the centre of the cosmos.

"Aristotle believed that the outermost stars are carried around us on a transparent sphere. In the Aristotelian view, there are directions in the universe and a preferred direction of rotation. The sun, moon, and planets are carried on different revolving spheres. The spheres and celestial bodies are composed of an everlasting fifth element, which can be destroyed by none of the ordinary contrary properties like heat and cold. It is able only to rotate in a uniform manner. This creates problems as to how the heavenly bodies create light and, in the case of the sun, heat." "The main value of Simplicius' commentary to On the Heavens 2.1-9 arises from its preservation of the lost comments of Alexander and of the controversy between Alexander and Simplicius. The two of them discuss not only the problem mentioned, but also whether soul and nature move the spheres as two distinct forces or as one. Alexander appears to have simplified Aristotle's system of fifty-five spheres down to seven, and some hints may be gleaned as to whether, simplifying further, he thinks there are seven ultimate movers or only one."--BOOK JACKET.

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One of the arguments in Aristotle's On the Heavens propounds that the world neither came to be nor will perish. This volume contains the pagan Neoplatonist Simplicius of Cilicia's commentary on the first part of this this important work. The commentary is notable and unusual because Simplicius includes in his discussion lengthy representations of the Christian John Philoponus' criticisms of Aristotle along with his own, frequently sarcastic, responses. This is the first complete translation into a modern language of Simplicius' commentary, and is accompanied by a detailed introduction, extensive explanatory notes and a bibliography.

Supporting the twelve volumes of translation of Simplicius' great commentary on Aristotle's Physics, all published by Bloomsbury in the Ancient Commentators on Aristotle series, between 1992 and 2021, this volume presents a general introduction to the commentary. It covers the philosophical aims of Simplicius' commentaries on the Physics and the related text On the Heaven; Simplicius' methods and his use of earlier sources; and key themes and comparison with Philoponus' commentary on the same text. Simplicius treats the Physics as a universal study of the principles of all natural things underlying the account of the cosmos in On the Heaven. In both treatises, he responds at every stage to the now lost Peripatetic commentaries of Alexander of Aphrodisias, which set Aristotle in opposition to Plato and to earlier thinkers such as Parmenides, Empedocles and Anaxagoras. On each passage, Simplicius after going through Alexander's commentary raises difficulties for the text of Aristotle as interpreted by Alexander. Then, after making observations about details of the text, and often going back to a direct reading of the older philosophers (for whom he is now often our main source, as he is for Alexander's commentary), he proposes his own solution to the difficulties, introduced with a modest 'perhaps', which reads Aristotle as in harmony with Plato and earlier thinkers.

Commenting on the end of Aristotle's On the Heavens Book 3, Simplicius examines Aristotle's criticisms of Plato's theory of elemental chemistry in the Timaeus. Plato makes the characteristics of the four elements depend on the shapes of component corpuscles and ultimately on the arrangement of the triangles which compose them. Simplicius preserves and criticizes the contributions made to the debate in lost works by two other major commentators, Alexander the Aristotelian, and Proclus the Platonist. In Book 4, Simplicius identifies fifteen objections by Aristotle to Plato's views on weight in the four elements. He finishes Book 4 by elaborating Aristotle's criticisms of Democritus' theory of weight in the atoms, including Democritus' suggestions about the influence of atomic shape on certain atomic motions. This volume includes an English translation of Simplicius' commentary, a detailed introduction, extensive commentary notes and a bibliography.

These two volumes represent the first fruits of an international project to produce a new collection - text, translation and commentary - of the fragments and testimonia relating to Theophrastus (c. 370-288/5 B.C.), Aristotle's pupil and successor as head of the Lyceum. The need for a new collection was apparent: the standard collection, by Wimmer, is already 120 years old, whereas we now have far better texts of many of the ancient authors in which fragments and testimonia of Theophrastus occur. Whilst classicists have devoted the past hundred years to bringing into the light the work of the major post-Aristotelian schools, the contribution of Theophrastus has remained obscure. The second printing contains corrections to the first. This first stage of the project presents the texts, critical apparatus and English translation of the fragments and testimonia. It contains a long methodological introduction, an index of Theophrastean texts and concordances with other collections (Scheider, Wimmer and the several recent partial editions). The second stage of the project, which Brill will also publish will consist of 9 commentary volumes, planned at present as follows: 1. Life, Writings, various reports (M. Sollenberger, Mt. St. Mary's College) 2. Logic (P.M. Huby, Liverpool University) 3. Physics (R.W. Sharples, University College London) 4. Metaphysics, Theology, Mathematics, Psychology (P.M. Huby, Liverpool University) 5. Human Physiology, Living Creatures, Botany (R.W. Sharples, University of London) 6. Ethics, Religion (W.W. Fortenbaugh, Rutgers University) 7. Politics (J. Mirhady) 8. Rhetoric, Poetics (W.W. Fortenbaugh, Rutgers University) 9. Music, Miscellaneous Items and Index of proper names, subject index, selective index of Greek, Latin and Arabic terms (several authors/editors). Most of the nine commentary volumes will include significant discussion of Arabic texts, with contributions by Dimitri Gutas (Yale University) and Hans Daiber (Free University of Amsterdam). It is expected that the first commentary volume, volume 5, will appear in the course of 1993.