Alexander of Aphrodisias

Alexander of Aphrodisias (flourished late 2nd–early 3rd century CE) was a leading Peripatetic philosopher and the most influential commentator on Aristotle in antiquity, renowned for his systematic interpretations that emphasized Aristotle's doctrines on logic, metaphysics, psychology, and ethics while reconciling them with emerging philosophical challenges.^[1] Likely born in Aphrodisias, a city in Caria (southwestern Asia Minor), he was appointed to a prestigious chair of Peripatetic philosophy, possibly in Athens, during the co-reign of Septimius Severus and Caracalla (198–209 CE).^[1] His career marked the height of the Aristotelian commentary tradition before the rise of Neoplatonism, and he engaged in debates with contemporaries like the physician Galen on issues such as motion and the soul.^[1] Among his surviving works are detailed commentaries on Aristotle's Prior Analytics I, Topics, Metaphysics (Books 1–5), Meteorologica, and On Sense Perception, alongside independent treatises including On Fate, On Mixture and Increase, On the Soul, and Supplement to On the Soul.^[1] He also authored problem-solving texts like Problems and Solutions and Ethical Problems, which addressed apparent inconsistencies in Aristotle's corpus.^[1] Many of his writings are lost, such as commentaries on Categories, Physics, On the Heavens, and On the Soul, as well as treatises on providence and the principles of the universe, though fragments survive through quotations in later authors.^[1] Philosophically, Alexander sought to present Aristotle's thought as a unified system, defending its compatibility with empirical observation and critiquing rival schools like Stoicism.^[1] In On Fate, he rejected strict determinism, arguing that fate operates through natural causation but leaves room for chance, human deliberation, and free will, thereby advocating a form of libertarianism.^[1] His views on the soul portrayed it as the perishable form of the body, with intellect divided into a passive, mortal aspect tied to individuals and a transcendent, eternal active intellect shared by humanity.^[1] These positions influenced debates on universals, ethics, and cosmology, positioning Aristotle's philosophy as anti-Platonic in its rejection of innate ideas and immortal individual souls.^[1] Alexander's legacy extended profoundly into Neoplatonism, where figures like Plotinus engaged with and critiqued his interpretations, and into Arabic and medieval philosophy, where he was often dubbed "the Commentator" alongside Averroes.^[1] His works, preserved and translated in the Islamic world, shaped thinkers such as Al-Farabi, Avicenna, and Maimonides, particularly in discussions of intellect, providence, and the harmony between philosophy and religion.^[1] Through these transmissions, Alexander's emphasis on Aristotelian naturalism continued to inform Western philosophy up to the Renaissance.^[1]

Biography

Origins and Education

Alexander of Aphrodisias was born in the late second century CE in Aphrodisias, a city in the region of Caria in southwestern Asia Minor (modern-day Turkey).^[1]^[2] His father was named Hermias.^[1] Little is known of his early family background or the specific circumstances of his upbringing in this prosperous Hellenistic city, renowned for its marble quarries and sculptural tradition, but his origins in this cultural hub likely provided an initial environment conducive to intellectual pursuits.^[1] Alexander's formal education occurred within the Peripatetic tradition, under the guidance of Aristoteles of Mytilene, a prominent Aristotelian scholar who emphasized close textual fidelity to Aristotle's works.^[1] He may also have studied with other figures such as Sosigenes and Herminus, a pupil of the earlier commentator Aspasius, further immersing him in the Aristotelian corpus from an early age.^[1] This rigorous training shaped Alexander's philosophical orientation, fostering a commitment to interpreting Aristotle's texts as a unified and self-sufficient system, distinct from syncretic approaches that blended doctrines from other schools.^[1] Alexander may have relocated to Athens and been appointed to a chair in philosophy there in the early third century CE, though the evidence for this is insufficient and the matter remains debated among scholars.^[1]

Academic Career

Alexander of Aphrodisias may have served as the head (scholarch) of the Peripatetic school, possibly holding an official endowed chair in Athens established by Emperor Marcus Aurelius in 176 CE, though there is not sufficient evidence to confirm this.^[1] His appointment is dated to approximately 198–209 CE, based on the internal evidence of his works and contemporary imperial references.^[1] This position would mark the culmination of his academic ascent, building on his earlier education under the Peripatetic philosopher Aristoteles of Mytilene, which prepared him for leadership in Aristotelian studies.^[1] A key indicator of his status and timeline is the dedication of his treatise On Fate to the Roman emperors Septimius Severus and Caracalla during their joint reign from 198 to 209 CE.^[1] In this dedication, Alexander expresses gratitude for imperial support of his role, underscoring his favor within the Roman administration and confirming his active professional period in the late 2nd to early 3rd century CE.^[1] Alexander is recognized as the final major figure in the strictly Peripatetic tradition of commentary on Aristotle, maintaining a focus on Aristotelian texts without the syncretic elements that would later characterize Neoplatonism.^[1] His work thus represented a pivotal moment, preserving the school's orthodox interpretation amid emerging philosophical shifts in late antiquity.^[1]

Works

Commentaries on Aristotle

Alexander of Aphrodisias produced extensive commentaries on Aristotle's works, serving as a key figure in the Peripatetic tradition of exegesis that aimed to elucidate and defend Aristotle's philosophy against contemporary rivals.^[1] His approach emphasized a systematic reading of Aristotle, treating the corpus as a cohesive whole while engaging with debates from Stoic and Platonic schools to underscore Aristotle's distinctive positions.^[1] The method employed in these commentaries was lecture-style, beginning with prefaces outlining the text's scope, followed by lemmata—quotations of Aristotelian passages—for detailed discussion through explanatory paraphrases and clarifications of difficulties.^[1] This line-by-line exegesis, known as eis to rheton, prioritized literal interpretation, avoiding allegorical readings or Platonic allegories that might impose external frameworks on Aristotle's words. Alexander often cross-referenced other Aristotelian texts to resolve apparent inconsistencies and highlighted Aristotle's critiques of Stoic determinism and Platonic idealism, thereby reinforcing Peripatetic orthodoxy.^[1] Among the extant commentaries, those on Prior Analytics I address Aristotle's methods of syllogistic deduction and their applications in demonstration; on Topics, they explore dialectical argumentation and topoi for probable reasoning; on Metaphysics Books 1–5, they examine the nature of being, first principles, and substance; on Meteorologica, they cover natural phenomena like atmospheric changes and celestial influences; and on On Sense Perception from the Parva Naturalia, they analyze sensory processes and their physiological basis.^[1] Several commentaries are lost or survive only in fragments, including those on Categories, De Interpretatione, Posterior Analytics, Physics, On the Heavens, On the Soul, and On Memory.^[1] Notably, portions of the commentary on De Anima are preserved in Arabic translations, offering insights into Alexander's interpretations of Aristotle's psychology, particularly the soul's relation to the body.^[1] These exegetical efforts laid the groundwork for Alexander's independent treatises, where he expanded on themes arising from his Aristotelian analyses.^[1]

Original Treatises

Alexander of Aphrodisias authored a series of independent philosophical treatises that systematically extend and apply Aristotelian concepts to contemporary issues, distinct from his exegetical commentaries.^[1] Among the key extant treatises is On Fate, a work dedicated to the emperors Septimius Severus and Caracalla around 198–209 CE, which addresses the compatibility of fate with human responsibility in opposition to Stoic determinism.^[1] On the Soul and Supplement to On the Soul explore the relationship between soul and body, emphasizing a mortalist perspective on the soul's nature.^[1] On Mixture and Increase examines the physical mechanisms of blending substances and processes of growth, critiquing rival theories on material combination.^[1] The collection Problems and Solutions (in three books) resolves apparent inconsistencies and puzzles in Aristotelian natural philosophy, covering topics such as matter, form, causes, colors, sleep, and recollection.^[1] Ethical Problems applies Aristotelian ethics to practical questions, discussing pleasure, pain, virtues, vices, and moral responsibility.^[1] Several works are known only through fragments or summaries, including On Providence, preserved primarily in Arabic translations, which discusses divine oversight in the natural order.^[1] These treatises typically take the form of short, argumentative essays structured as responses to specific debates, such as those involving Stoic fatalism, often organized with prefaces, lemmata from Aristotle, and targeted explanations rather than comprehensive monographs.^[1] Ancient catalogues indicate that Alexander produced over 30 such treatises in total, with many surviving in Greek originals or preserved via scholia and later translations.^[1] These independent writings occasionally draw upon themes from his Aristotelian commentaries as points of departure.^[1]

Philosophical Views

Doctrine of the Soul

Alexander of Aphrodisias developed a materialist theory of the soul rooted in Aristotelian hylomorphism, viewing it as the form (eidos) and first entelechy of the body that actualizes its organic capacities for life, growth, and sensation.^[1] In his treatise On the Soul, he emphasizes that the soul emerges as a causal power from the suitable mixture of bodily elements, serving as the principle that perfects the natural body into a functional organic whole, rather than existing as an independent entity.^[3] This entelechy is not a static harmony but a dynamic culmination (teleiotēs) that endows the body with its essential activities, ontologically prior to the matter it informs while remaining inseparable from it.^[3] Central to Alexander's doctrine is the perishability of the soul, which he contrasts sharply with Platonic notions of immortality. Upon the death and dissolution of the body, the soul ceases to exist as the form of that particular organic unity, dissipating with the breakdown of its material substrate.^[1] He rejects any substantial dualism that posits the soul as an immortal, separable substance, arguing instead that it supervenes entirely on the body's physical composition without the capacity for independent subsistence.^[1] This naturalist stance underscores the soul's dependence on corporeal conditions, ensuring that its powers—such as nutrition and perception—arise solely from and perish with the body's organic capacities.^[3] Alexander delineates the soul into distinct yet integrated faculties: the nutritive soul, responsible for growth and reproduction; the sensitive soul, enabling perception and locomotion; and the rational soul, which governs thought and deliberation. He ties rationality specifically to material functions of the heart, positing that the rational faculty develops from a well-tempered bodily mixture, particularly in the organ that serves as its primary seat.^[4] These faculties are not separate souls but powers of a single form, hierarchically ordered and realized through the body's natural development.^[3] In critiquing the Stoic conception of the soul as a corporeal pneuma pervading the body, Alexander upholds Aristotle's De Anima as the foundational text, insisting that the soul is an incorporeal form rather than a material breath or tension.^[1] His On the Soul expands this Aristotelian framework, providing a detailed exegesis that prioritizes the soul's role as an immaterial principle actualizing bodily potentials over any pneumatic or mechanistic explanations.^[3] This approach informs his broader views on intellect by grounding cognitive processes in the soul's material dependencies.^[1]

Views on Fate and Providence

Alexander of Aphrodisias conceived of fate (heimarmenē) as the inexorable sequence of causes originating from the eternal circular motions of the heavenly bodies, which determine the general order and outcomes in the cosmos but do not extend to every particular event in the sublunary realm.^[5] This framework allows for the occurrence of chance (tyche), arising from the irregular interactions of matter and indeterminate causes below the moon, thereby preserving contingency within the natural order.^[6] In his treatise On Fate, Alexander critiques Stoic determinism, arguing that it conflates fate with an unbreakable chain of necessity that eliminates true alternatives and undermines moral responsibility.^[1] Instead, Alexander posits that human actions stem from an individual's character (hexis), formed through habitual choices and rational deliberation, which operate within the causal sequence of fate without being strictly necessitated by prior events.^[6] This libertarian approach maintains that agents can do otherwise at the moment of action, as the capacity for alternative possibilities is inherent in rational nature, thus safeguarding ethical accountability against deterministic fatalism.^[1] By distinguishing fate's general governance from the particularity of human agency, Alexander aligns his view with Aristotelian principles of causation, where character dispositions enable voluntary behavior.^[5] Regarding providence (pronoia), Alexander interprets it not as deliberate divine intervention or care for individuals, but as an unintentional byproduct of the celestial bodies' motions, which sustain the perpetuity of species through their beneficial influences on generation and corruption.^[5] This limited providence operates cosmically to preserve the overall benign order of nature, without extending to personal teleology or particular fates, rejecting Platonic and Stoic notions of a providential deity overseeing minutiae.^[1] Alexander integrates these ideas with Aristotelian teleology by viewing nature itself as inherently purposive, acting for ends embedded in its essences, yet without requiring personal gods or conscious design; the Unmoved Mover's eternal activity indirectly actualizes this teleological structure through the heavens' revolutions.^[5] Thus, fate and providence function as natural mechanisms that ensure the world's goal-directed harmony, emphasizing immanent causality over transcendent intervention.^[6]

Theory of Intellect

Alexander of Aphrodisias developed his theory of intellect primarily as an interpretation of Aristotle's De Anima III.5, where he distinguishes between a passive intellect (nous pathetikos) and an active intellect (nous poietikos), emphasizing the material basis of human cognition while positing a transcendent divine element.^[7] In this framework, the passive intellect serves as the receptive capacity within the human soul, while the active intellect functions externally to actualize thought, avoiding Neoplatonic notions of emanation by stressing Aristotelian separability and final causality.^[8] The passive intellect, also termed the material or potential intellect, is a dispositional faculty inherent to the human soul, capable of receiving intelligible forms abstracted from sensory data but lacking inherent activity on its own.^[7] As a material entity blended with the body, it exists in potentiality from birth, enabling the reception of universals through abstraction, yet it perishes with the dissolution of the body, tying directly to Alexander's broader doctrine of the soul as a perishable form of the body.^[7] This view underscores human cognition's dependence on corporeal processes, where the passive intellect acts as a blank slate illuminated only through external influence.^[9] In contrast, the active intellect is an eternal, separate, and divine substance, identified with Aristotle's unmoved mover, serving as an impassible and unmixed productive force that illuminates universals for human understanding, akin to light making colors visible without being personal or immanent in individuals.^[8] Drawing from De Anima 88.26–89.6, Alexander describes it as the cause of thought's actuality, operating as a final cause that draws the passive intellect toward perfection rather than directly producing forms through emanation.^[8] Its separability ensures immortality and transcendence, functioning universally yet activating cognition in specific human instances without merging into a single shared entity.^[7] Alexander's interpretation allows for distinct individual human intellects, each with its own passive component activated by the external divine active intellect, explicitly rejecting later doctrines like Averroes' unity of the intellect that would posit a single immaterial intellect for all humanity.^[7] This preserves personal cognitive agency while grounding it in material potentiality, as elaborated in his De Intellectu 108.19–26, where the divine intellect establishes the disposition for thinking without becoming part of the soul.^[7] By focusing on Aristotelian separability, Alexander avoids emanative hierarchies, ensuring the active intellect's role remains one of efficient final causation in human noetic processes.^[8]

Influence and Legacy

Reception in Late Antiquity

In late antiquity, Alexander of Aphrodisias received praise from several philosophers for his rigorous adherence to Aristotle's texts. Themistius, a 4th-century Peripatetic commentator, drew extensively on Alexander's interpretations in his paraphrases, valuing his precise exegesis of Aristotelian noetics and the soul's faculties as a model of fidelity to the original doctrines.^[10] Similarly, Syrianus, the 5th-century head of the Neoplatonic school in Athens, expressed admiration for Alexander's analytical approach, particularly in discussions of the unmoved mover, while using his commentary on Aristotle's Metaphysics as a primary source for Peripatetic arguments.^[11] However, Alexander faced significant criticism from Neoplatonists for his overly literal interpretations of Aristotle, which they viewed as insufficiently accommodating Platonic ideas and overly materialistic. Plotinus, the founder of Neoplatonism in the 3rd century, rejected Alexander's identification of Aristotle's active intellect with the divine intellect, arguing that it failed to capture the transcendent, non-literal nature of the One and the intelligible realm beyond Aristotelian categories.^[12] Proclus, a 5th-century Neoplatonist, similarly critiqued Alexander's views on the soul's mortality and its inseparability from the body, contending that such positions undermined the Platonic doctrine of the soul's immortality and efficient causality of Forms as paradigms, reducing them to mere metaphors without true metaphysical power.^[13] These objections centered on Alexander's anti-Platonic emphasis, portraying Aristotle's philosophy as incompatible with Plato's in key areas like ontology and psychology. Alexander's works exerted considerable influence on later Peripatetics and eclectic philosophers in the 3rd to 6th centuries CE, bridging the gap between classical Aristotelianism and emerging syntheses before Neoplatonism's full dominance. Figures in eclectic schools adopted his analyses of causation and the intellect, adapting them to blend Peripatetic logic with emerging theological concerns, though often subordinating them to Platonic frameworks.^[14] Much of Alexander's corpus was preserved in late antiquity through Byzantine scholia and direct excerpts in later commentators, ensuring his ideas circulated despite the loss of many original texts. Simplicius, a 6th-century Neoplatonist, frequently quoted and rebutted Alexander in his commentaries on Aristotle's Physics and Categories, such as in debates over not-being and contradiction, where he preserved Alexander's critiques of Platonic ontology from lost works like the commentary on the Physics.^[15] This method of excerpting and scholion annotation by Simplicius and others maintained Alexander's strict Peripatetic interpretations amid Neoplatonic dominance. Alexander's uncompromising Peripateticism played a pivotal role in late antique debates on the compatibility of Aristotle and Plato, accentuating inherent tensions that Neoplatonists sought to harmonize. By insisting on Aristotle's divergence from Platonic Forms and the soul's corporeal ties, Alexander's views forced commentators like Syrianus and Proclus to defend syntheses, highlighting irreconcilable differences in metaphysics that shaped philosophical discourse until Neoplatonism prevailed.^[13]

Impact on Medieval and Arabic Philosophy

Alexander of Aphrodisias's works were translated into Arabic during the 9th and 10th centuries, primarily through the efforts of the Baghdad school led by Hunayn ibn Ishaq and his son Ishaq ibn Hunayn, facilitating their integration into Islamic philosophical traditions.^[1]^[16] These translations included key treatises such as On Intellect (De Intellectu), rendered by Ishaq ibn Hunayn, and commentaries on Aristotle's Metaphysics and On the Soul.^[16] The Arabic versions preserved some of Alexander's lost Greek works, like On Providence and On the Principles of the Universe, allowing his Aristotelian interpretations to circulate widely among Muslim thinkers.^[1] Alexander's ideas profoundly shaped Arabic philosophy, particularly through Al-Farabi, Avicenna (Ibn Sina), and Averroes (Ibn Rushd), who engaged with his doctrines on intellect, fate, and providence. Al-Farabi drew on Alexander's On Fate to reconcile Aristotelian causality with divine will, emphasizing human agency within a deterministic framework.^[1] Avicenna incorporated Alexander's distinctions in On Intellect—between material, habitual, acquired, and active intellects—into his own emanationist psychology, adapting them to affirm the soul's immortality while critiquing Alexander's mortalist leanings on the passive intellect.^[1]^[16] Averroes, in his commentaries on Aristotle, referenced Alexander's On Intellect to defend the unitary material intellect shared by all humans, sparking debates on intellectual unity that influenced later Scholasticism; however, Averroes diverged by positing a single, eternal material intellect against Alexander's view of individual, perishable intellects.^[1]^[17] In the 12th and 13th centuries, Latin translations of Alexander's works, often mediated through Arabic intermediaries like Averroes and Avicenna, entered Western Europe via Toledo and Sicily, impacting Scholastic thinkers such as Albertus Magnus and Thomas Aquinas.^[18] Albertus Magnus cited Alexander's commentaries on Aristotle's Physics and Metaphysics in his own Aristotelian syntheses, using them to explore natural causation and the soul's relation to the body within a Christian framework.^[18] Thomas Aquinas frequently invoked Alexander on fate and the soul to counter Averroist interpretations, as in his De unitate intellectus contra Averroistas (1270), where he rejected the unitary intellect by aligning with Alexander's emphasis on individual souls while affirming their immortality through divine grace.^[18] Aquinas also referenced Alexander's On Fate in the Summa Theologica to distinguish between fatalism and providential order, portraying fate as subordinate to God's intellect rather than an impersonal necessity.^[1]^[19] Several texts attributed to Alexander in medieval traditions were pseudepigrapha, blending his genuine Aristotelian naturalism with Neoplatonic elements from later compilers. The Mantissa (Supplement to On the Soul), likely a post-Alexandrian compilation, circulated under his name in Arabic and Latin versions, introducing ideas like the soul's pre-existence that echoed Plotinus more than Aristotle, influencing debates on intellect and emanation in both Islamic and Christian contexts.^[1] Other pseudo-Alexandrian works, such as supplements to Aristotle's Problems, incorporated Neoplatonic cosmology, further complicating the transmission of his thought.^[20] Alexander's legacy in monotheistic philosophy lay in his staunch defense of Aristotelian naturalism, which provided a rational basis for reconciling pagan causality with divine providence in Jewish, Christian, and Islamic settings. Maimonides, in his Guide for the Perplexed (3.16–17), explicitly cited Alexander's On Providence—known through Arabic translations—to argue for a limited, intellect-based providence that extends to humans via their rational souls, rejecting chance while preserving free will against Stoic determinism.^[19] This approach bolstered Aristotelian frameworks in monotheistic theology, enabling thinkers like Aquinas to integrate natural philosophy with faith without subordinating reason to revelation.^[1]