By Ilsetraut Hadot
Athenian and Alexandrian Neoplatonism and the Harmonization of Aristotle and Plato through I. Hadot bargains with the Neoplatonist tendency to harmonize the philosophies of Plato and Aristotle. It indicates that this harmonizing tendency, born in heart Platonism, prevailed in Neoplatonism from Porphyry and Iamblichus, the place it persevered till the tip of this philosophy. Hadot goals to demonstrate that it's not the several faculties themselves, for example these of Athens and Alexandria, that range from each other by means of the depth of the desire to harmonization, yet teams of philosophers inside those faculties.
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Extra info for Athenian and Alexandrian Neoplatonism and the Harmonization of Aristotle and Plato (Studies in Platonism, Neoplatonism, and the Platonic Tradition, Volume 18)
I. Hadot 1998, “Les aspects sociaux et institutionnels des sciences et de la médecine dans l’ Antiquité tardive”. introduction 23 difference between the teaching of Neoplatonic philosophy at Athens and the teaching delivered at Alexandria consists, in my opinion, in its organization. The members of the school of Athens, founded by Plutarch of Athens around 400, formed a private community that lived off its own revenue, deriving primarily from donations. The patrimony of these Neoplatonists produced a considerable annual income, so that the professors did not depend on honoraria paid by their students, unlike what happened in Alexandria.
34 introduction the intermediary of Porphyry’s commentary. He also knows a commentary by Syrianus on the same subject, but he does not much appreciate it, and prefers the one by Porphyry. In all Boethius’ criticisms of Syrianus, the points at issue are purely logical ones alone. With regard to Aristotle’s assertion that no name is by nature,98 Boethius, probably following Porphyry, feels no need to raise the question of whether Aristotle is here contradicting the Socrates of Plato’s Cratylus, unlike Ammonius.
Below, n. 314, p. 153), which he transmitted to all his students and the students of his students. Indeed, we already find in the Neoplatonist Themistius the doctrine that Aristotle’s Intellect and prime mover was at the same time final cause and causa efficiens,84 and we have some reason to suppose that Themistius was not the first to invent this equation. Ammonius thus did nothing other than take up an already ancient tradition of Neoplatonic interpretation that harmonized Plato and Aristotle, a tradition that was interrupted, with regard to this detail and a few others, but not in its totality, by Syrianus85 and Proclus.