波菲利
在你能够好好推理之前，需要清晰的概念——属、种、种差、固有属性、偶性；属和种是否存在于心灵之外，是一个更深的问题，他有意把它悬而未决。
定位
普罗提诺的学生、编者和传记作者：他把老师的著作编排为《九章集》；他为亚里士多德《范畴篇》写的简短《导论》（Isagoge）提出了共相问题，却把它悬而不决，并成为此后一千多年间拉丁语、叙利亚语和阿拉伯语逻辑教学的开端。
核心思想
- 《导论》与共相问题
- 《九章集》的编订与《普罗提诺传》
- 反对吃肉与血祭（《论禁食》）
- 反对基督徒
老师: 普罗提诺
影响
受影响于 3
柏拉图
受其影响
Porphyry commented on Plato’s Timaeus and other dialogues and argued for the harmony of Plato and Aristotle, shaping how later Platonists and Boethius read Plato. Porphyry, In Timaeum (fragments, ed. A. R. Sodano, 1964); SEP “Porphyry”
依据: AI 草稿
柏拉图 › 公元前428—前348年
亚里士多德
受其影响
Porphyry wrote the Isagoge as an introduction to Aristotle’s Categories and held his logic compatible with Plato’s metaphysics, making Aristotle part of the Platonist curriculum. Porphyry, Isagoge; On Aristotle’s Categories (by question and answer); SEP “Porphyry”
依据: AI 草稿
亚里士多德 › 公元前384—前322年
影响了 4
普罗克洛
影响了
Proclus’ commentary on the Timaeus cites and discusses Porphyry’s interpretations throughout, often against him, and so is a main source for Porphyry’s lost commentary. Proclus, In Platonis Timaeum commentaria; Porphyry, In Timaeum (fragments, ed. A. R. Sodano, 1964); SEP “Porphyry”
依据: AI 草稿
普罗克洛 › 412–485
波爱修
影响了 ✓
Boethius translated Porphyry’s Isagoge and wrote two commentaries on it, turning its unanswered questions about genera and species into the medieval problem of universals. Boethius, In Isagogen Porphyrii commenta (editio prima, editio secunda); SEP “The Medieval Problem of Universals”
依据: 亦见于 Wikidata · Wikidata
波爱修 › 约477–524年
法拉比
影响了
Al-Farabi wrote an Isagoge of his own on the model of Porphyry’s introduction, which opened the Arabic logical curriculum as it had the Greek. D. M. Dunlop, “Al-Farabi’s Eisagoge”, Islamic Quarterly 3 (1956); SEP “Porphyry”
依据: AI 草稿
法拉比 › 约872–950年
批评
受批评于 2
奥古斯丁 影响了
影响了
Augustine called Porphyry ‘the most learned of the philosophers’ and made his treatise On the Return of the Soul a main interlocutor in City of God X. Augustine, City of God X, XIX.22; Porphyry, De regressu animae (fragments); SEP “Porphyry”
依据: AI 草稿
受其批评
In City of God X Augustine faulted Porphyry for allowing theurgy and for rejecting Christ as the universal way of the soul’s return. Augustine, De civitate Dei X.9–11, X.23–32; SEP “Porphyry”
依据: AI 草稿
奥古斯丁 › 354–430
伊本·西那（阿维森纳） 影响了
影响了
Avicenna opened the logic of the Book of the Cure with an Introduction (al-Madkhal) that follows Porphyry’s Isagoge on the five predicables. Ibn Sina, al-Shifa, al-Madkhal; SEP “Porphyry”
依据: AI 草稿
受其批评
Avicenna rejected the doctrine, which he attributed to Porphyry, that the knowing intellect becomes identical with what it knows (Shifa, De anima V.6; al-Isharat). Ibn Sīnā, al-Shifāʾ: al-Nafs V.6; al-Ishārāt wa-l-tanbīhāt, namaṭ 7
依据: AI 草稿
伊本·西那（阿维森纳） › 980–1037
批评了 1
奥利金
批评了
Porphyry accused Origen of reading Greek philosophy into the Jewish scriptures by allegory and of trading a Greek education for a ‘barbarian’ creed. Porphyry, Against the Christians, in Eusebius, Historia ecclesiastica VI.19.4–8
依据: AI 草稿
奥利金 › 约185–253年
作品
- 约270年导论（Isagoge）
亚里士多德《范畴篇》的简短导论，论属、种、种差、固有属性和偶性——它一开始就问属和种是否真实存在，却拒绝作答。
- 约275年论戒杀动物
写给一位重新开始吃肉的朋友的四卷书：动物分有理性，正义也适用于它们，哲人应当放弃肉食和血祭。
立场
Porphyry’s influence rests less on original doctrine than on the forms in which he passed on Plato and Aristotle. In the Isagoge, a short introduction to Aristotle’s Categories, he explained five terms: genus, species, difference, property and accident. At the outset he named three questions he would leave aside – whether genera and species exist or are only in the mind; if they exist, whether they are bodies or incorporeal; and whether they are separate from sensible things or in them. Through Boethius’ translation and two commentaries these questions became the medieval problem of universals, and Abelard still wrote his logic as glosses on Porphyry. The Isagoge was translated into Syriac and Arabic and opened the logical curriculum there as well: al-Farabi commented on it, and Avicenna began the logic of his Book of Healing with an Introduction (al-Madkhal) modelled on it. Porphyry held that Aristotle’s logic was compatible with Plato’s metaphysics, and his commentaries made Aristotle a fixed part of Platonist teaching. On Abstinence argues that animals have perception, memory and a share of reason, that justice extends to them, and that a philosopher who seeks to free the soul from the body should give up meat and blood sacrifice. Against the Christians, in fifteen books, examined the Bible philologically; it argued, for example, that the Book of Daniel was written in the second century BCE, not during the Exile. Christian emperors ordered it burned, and only fragments quoted by its opponents survive. Augustine called Porphyry “the most learned of the philosophers” and in The City of God argued at length against his teaching on the soul’s return to God. Avicenna, in turn, attacked the doctrine he ascribed to Porphyry that the intellect becomes identical with what it knows.
生平与背景
Porphyry was born in Tyre in Phoenicia, probably in 234 CE; his Phoenician name was Malchus, “king”. He studied in Athens with the critic and Platonist Longinus and in 263 came to Rome to join the circle of Plotinus. Five years later, deeply depressed – he tells us that Plotinus noticed he was thinking of suicide – he followed his teacher’s advice and went to Sicily, where he still was when Plotinus died in 270. He later taught in Rome. Late in life he married Marcella, a widow with seven children, and addressed to her a letter of philosophical exhortation. Around 301 he published Plotinus’ treatises in six groups of nine, the Enneads, prefaced by a Life of Plotinus. He died around 305. He wrote some sixty works, of which only a few survive complete.
其他主要作品
- On Abstinence from Killing Animals (De abstinentia, after 270)
- Commentary on the Categories (in question-and-answer form)
- On the Cave of the Nymphs in the Odyssey
- Sentences Leading to the Intelligibles (Aphormai)
- Letter to Marcella
- Against the Christians (fragments)
- Life of Plotinus and edition of the Enneads (c. 301)
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