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By Iamblichus

This variation of the fragments of Iamblichus' significant paintings at the soul, "De Anima", is followed by means of the 1st English translation of the paintings and a remark and is the reason the philosophical history and Iamblichus' doctrine of the soul. integrated too are excerpts from the Pseudo-Simplicius and Priscianus (also translated with statement) that shed additional mild on Iamblichus' treatise.

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Extra info for Iamblichus De Anima: Text, Translation, and Commentary

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UJpavrcon FP: uJpavrcein Wachs. 5 10 15 translation 33 Some Miscellaneous Opinions (Mainly Materialist) 8. Certain of the physical philosophers make the soul a union woven together from opposites, such as hot and dry and wet. For they derive the word “live” from “to boil up” due to heat, and the word “soul” from “to cool down” due to cold, and in both cases or they consider that the air breathed into the body is soul, as, according to Aristotle, it is said in the Orphic poems that the soul enters into us from the Universe, borne by the winds, when we breathe; and it seems certainly that Orpheus himself considered that the soul was separate and one, and that out of it there spring many divisions, and that many intermediary “breaths” descended to the individual souls from the universal soul.

Mansfeld and L. M. ), Kephalaion: Studies in Greek Philosophy and its Continuation, Offered to Professor C. J. 1 with passages from Hierocles, Plutarch, and Clement and shows affinities in their comparisons of Heraclitus, Empedocles, and Plato. Burkert suggests a common source, who composed the cento just before Plutarch wrote. J. Mansfeld, “Heraclitus, Empedocles, and Others in a Middle Platonic Cento in Philo of Alexandria,” Vigiliae Christianae 39 (1985) 131-156, rpt. in J. Mansfeld, Studies in Later Greek Philosophy and Gnosticism (London 1989), includes Philo in the list of writers making use of this earlier source, and therefore dates the source back to Alexandrian times (136).

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