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Journal articles on the topic 'Empedocles'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Healow, C. G. "Colloquium 2: Commentary on Shaw." Proceedings of the Boston Area Colloquium in Ancient Philosophy 38, no. 1 (2024): 81–96. https://doi.org/10.1163/22134417-00381p06.

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Abstract In “Aristotle, Empedocles, and the Unity of All Things,” Michael Shaw has provided a novel and intriguing account of Empedocles’ cosmology, wherein he attempts to outline a few ways in which interpreters (beginning with Aristotle) have failed to capture fully Empedocles’ most important ideas. Central to Shaw’s account of Empedoclean cosmology is a distinctive interpretation of the life cycle of the cosmos that presupposes that the four elements that make up everything and the twin forces that govern them—Love and Strife—interact in ways quite different than often is supposed. The upsh

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2

Shaw, Michael M. "Aither and the Four Roots in Empedocles." Research in Phenomenology 44, no. 2 (2014): 170–93. http://dx.doi.org/10.1163/15691640-12341284.

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This paper surveys the meaning of aither (αἰθήρ) in Empedocles. Since Aristotle, Empedoclean aither has been generally considered synonymous with air (ἀήρ) and understood anachronistically in terms of its Aristotelian conception as hot and wet. In critiquing this interpretation, the paper first examines the meaning of “air” in Empedocles, revealing scant and insignificant use of the term. Next, the ancient controversy of Empedocles’ “four roots” is recast from the perspective that aither, rather than air, designates the fourth root. Finally, the nineteen instances of aither in Empedocles’ frag

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3

Trépanier, Simon. "From Hades to the Stars: Empedocles on the Cosmic Habitats of Soul." Classical Antiquity 36, no. 1 (2017): 130–82. http://dx.doi.org/10.1525/ca.2017.36.1.130.

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καὶ πῶς τις ἀνάξει αὐτοὺς εἰς φῶς, ὥσπερ ἐξ Ἅιδου λέγονται δή τινες εἰς θεοὺς ἀνελθεῖν; Plato Republic 521c This study reconstructs Empedocles’ eschatology and cosmology, arguing that they presuppose one another. Part one surveys body and soul in Empedocles and argues that the transmigrating daimon is a long-lived compound made of the elements air and fire. Part two shows that Empedocles situates our current life in Hades, then considers the testimonies concerning different cosmic levels in Empedocles and compares them with the afterlife schemes in Pindar’s Second Olympian Ode and Plato’s Phae

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4

Ferella, Chiara. "The Zoogonies of Empedocles Reconsidered." Rhizomata 9, no. 1 (2021): 1–26. http://dx.doi.org/10.1515/rhiz-2021-0001.

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Abstract The studies of Empedocles have made headway in showing that Empedocles postulated a double zoogony. Whereas this has been traditionally related to the hypothesis of two worlds per cycle, some Empedoclean fragments provide evidence for a double zoogony in a cosmic cycle with one world. How can we reconcile the hypothesis of two zoogonies with the assumption of a unique world? Whereas there have been attempts to address this question by retaining the traditional idea of two opposite zoogonic periods or phases, I contend that Empedocles’ fragments invite us to a reconsideration of his no

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5

Kurfess, Christopher. "An Overlooked Fragment of Parmenides in Proclus?" Apeiron 51, no. 2 (2018): 245–57. http://dx.doi.org/10.1515/apeiron-2016-0078.

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AbstractI propose that a quotation appearing in Proclus’ commentary on Plato’s Timaeus, and attributed by Proclus to Parmenides, preserves an independent fragment of Parmenides’ poem. Because the verses quoted share language familiar from other Parmenidean and Empedoclean lines, scholars have regarded Proclus’ quotation as a conflation of lines by Parmenides and Empedocles, but when due allowance is made for the repetitiousness of Parmenides’ poetry and for Empedocles’ borrowings from Parmenides, there is no reason to assume any confusion on Proclus’ part.

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Warnek, Peter. "Fire from Heaven in Elemental Tragedy: From Hölderlin’s Death of Empedocles to Nietzsche’s Dying Socrates." Research in Phenomenology 44, no. 2 (2014): 212–39. http://dx.doi.org/10.1163/15691640-12341286.

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The paper considers the legacy of Empedocles as it bears upon the difficulty confronted by Hölderlin in his Death of Empedocles: how are we to understand Hölderlin’s failure to complete this ‘mourning play’ despite his continued and repeated efforts? This difficulty is elaborated through a reading of Hölderlin’s own understanding of “elemental tragedy” as it is presented and developed in the three dense so-called Homburg essays on tragedy. It is evident that the understanding of tragedy that emerges here entails a dramatic poetry that would break with the prevailing tradition and its determina

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Garani, Myrto. "Review: D. Furley, ‘Variations on themes from Empedocles in Lucretius’ proem’, BICS 17 (1970), 55–64." Bulletin of the Institute of Classical Studies 67, no. 1 (2024): 14–20. https://doi.org/10.1093/bics/qbae012.

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ABSTRACT The article discusses the scholarly impact of Furley’s study that argues in favour of Empedocles’ twofold presence in Lucretius’ DRN, both poetic and philosophical. As it concludes, in vast majority of cases the discussion of Empedocleo-Lucretian presence in Latin poetry heavily relies on it.

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8

Ferella, Chiara. "EMPEDOCLES AND THE BIRTH OF TREES: RECONSTRUCTING P.STRASB. GR. INV. 1665–6, ENS. D–F 10B–18." Classical Quarterly 69, no. 1 (2019): 75–86. http://dx.doi.org/10.1017/s0009838819000570.

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The reconstruction of ensemble d–f of the Akhmîm Papyrus, better known as the Strasbourg Papyrus, which attests approximately eighteen of the over seventy new lines of Empedocles’ physical poem, has drawn the attention of scholars over recent years. Thanks to the good condition of the papyrus and the coincidence with two Empedoclean lines, already known from the indirect tradition, ensemble d–f 1–10a presents a well-restored text and an intelligible sense. In contrast, because of the damaged state of the papyrus, the restoration of d–f 10b–18 is more complicated. These lines seem to describe a

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9

Picot, Jean-Claude, and William Berg. "Lions and promoi: Final Phase of Exile for Empedocles’ daimones." Phronesis 60, no. 4 (2015): 380–409. http://dx.doi.org/10.1163/15685284-12341290.

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In Empedocles, the seers, poets, doctors and promoi of fr. 146 dk, poised for return from exile to the company of the Blessed, no more represent an Empedoclean ideal than do the lions of fr. 127. Seers, poets and promoi are implicated in the anathema of bloodshed; in particular, the promoi (‘battle chiefs’) are ill-suited to a world of waxing Love. As with the other daimones, their exile will last through 30,000 seasons, a sentence that Empedocles’ purifications cannot shorten. The lives of the seers, poets, doctors and promoi are lived in a world of waxing Strife; their prestige is owed to th

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10

Sider, David. "Empedocles." Ancient Philosophy 5, no. 2 (1985): 314–17. http://dx.doi.org/10.5840/ancientphil19855210.

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11

Graham, Daniel W. "Empedocles." International Studies in Philosophy 17, no. 1 (1985): 119–21. http://dx.doi.org/10.5840/intstudphil198517180.

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12

Inwood, Brad. "EMPEDOCLES." Classical Review 50, no. 1 (2000): 5–7. http://dx.doi.org/10.1093/cr/50.1.5.

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O’Brien, Denis. "Empedocles Revisited." Ancient Philosophy 15, no. 2 (1995): 403–70. http://dx.doi.org/10.5840/ancientphil19951525.

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14

Campbell, Gordon. "Empedocles Divided." Classical Review 55, no. 1 (2005): 12–13. http://dx.doi.org/10.1093/clrevj/bni008.

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15

Kingsley, Peter. "Empedocles' Sun." Classical Quarterly 44, no. 2 (1994): 316–24. http://dx.doi.org/10.1017/s0009838800043780.

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Few things can be more confusing, or confused, than the ancient reports about Empedocles' astronomy. Attempts in the modern literature at resolving the difficulties invariably either add to the confusion, or end by urging the need to ‘acknowledge the insufficiency of our data and suspend judgment’. In fact, as we will see, it is possible not only to reconstruct Empedocles' own ideas but also to retrace the history of their subsequent misunderstanding.

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Osborne, Catherine. "Empedocles Recycled." Classical Quarterly 37, no. 1 (1987): 24–50. http://dx.doi.org/10.1017/s0009838800031633.

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It is no longer generally believed that Empedocles was the divided character portrayed by nineteenth-century scholars, a man whose scientific and religious views were incompatible but untouched by each other. Yet it is still widely held that, however unitary his thought, nevertheless he still wrote more than one poem, and that his poems can be clearly divided between those which do, and those which do not, concern ‘religious matters’.1 Once this assumption can be shown to be shaky or actually false, the grounds for dividing the quotations of Empedocles into two poems by subject matter disappea

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17

Hladký, Vojtěch. "Empedocles’ Sphairos." Rhizomata 9, no. 1 (2017): 1–24. http://dx.doi.org/10.1515/rhiz-2017-0001.

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18

Shaw, Michael M. "Colloquium 2: Empedocles, Aristotle, and the Unity of All Things." Proceedings of the Boston Area Colloquium in Ancient Philosophy 38, no. 1 (2024): 39–80. https://doi.org/10.1163/22134417-00381p05.

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Abstract This project reframes the four roots (or elements) in Empedocles in order to challenge the Aristotelian account of the One as undifferentiated sameness. Aristotle credits Empedocles with developing both the theory of four material elements and introducing the conception of dualistic moving causes into philosophy through Love and Strife. Aristotle’s interpretation maintains a singular moment in the evolution of the cosmos when Love dominates the whole and unifies all things into a perfectly spherical One, which he describes as an undifferentiated, qualityless substratum. Based on Fragm

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19

Castro, David Hernández. "Aphrodite Ζείδωρος: the subversion of the myth of Prometheus and Pandora in Empedocles". ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 13, № 2 (2019): 430–50. http://dx.doi.org/10.25205/1995-4328-2019-13-2-430-450.

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This article examines the relationship between Hesiod and Empedocles through a comparative analysis of the Prometheus and Pandora myth and the Queen Cypris narrative. The author sustains that correspondences between the works of Hesiod and Empedocles can be interpreted through the framework of overlapping narrative structures, which would help to establish the order of the fragments. The relationship between Empedocles and Hesiod is polemic due to the fact that they belong to rival schools of wisdom. In the case of Empedocles, that school emanated from the Sanctuary of Apollo in Delphi.

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20

Curd, Patricia. "Empedocles on Sensation, Perception, and Thought." History of Philosophy and Logical Analysis 19, no. 1 (2016): 38–57. http://dx.doi.org/10.30965/26664275-01901004.

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Aristotle claims that Empedocles took perception and knowledge to be the same; Theophrastus follows Aristotle. The paper begins by examining why Aristotle and Theophrastus identify thought/knowing with perception in Empedocles. I maintain that the extant fragments do not support the assertion that Empedocles identifies or conflates sensation with thought or cognition. Indeed, the evidence of the texts shows that Empedocles is careful to distinguish them, and argues that to have genuine understanding one must not be misled into supposing that sense perception is sufficient for knowledge. Nevert

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Brovkin, Vladimir. "Empedocles and the Political Development of Greece in the Classical Period." Respublica Literaria 4, no. 3 (2023): 14–24. http://dx.doi.org/10.47850/rl.2023.4.3.14-24.

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The article deals with the influence of socio-historical development of Greece in the early classical period on the political and philosophical views of Empedocles. It is established that political views and state activity of Empedocles fully correspond to the main tendencies of political development of Greece in the V century BC – the defense of democracy, the struggle against tyranny and oligarchy. The victories of the Greeks over the Persians and Carthaginians contributed to the strengthening of Empedocles' commitment to polis patriotism and political activity. At the same time, Empedocles'

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22

Sokolova, Natalia I. "The ancient poet and philosopher in M. Arnold’s dramatic poem “Empedocles on Etna”." Science and School, no. 4, 2020 (2020): 18–25. http://dx.doi.org/10.31862/1819-463x-2020-4-18-25.

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„Empedocles on Etna”, called by Arnold „dramatic poem”, was not meant to be staged. In a work with three actors (Empedocles, his pupil Pausanias and the poet Callicles) there is almost no action, the predominant role is given to the monologues of the famous philosopher. The article analyzes the image of the main character of the poem. The state of the man of transition era in Ancient Greece, suffering from disappointments, doubts, loneliness, Arnold considered consonant with modernity. Lonely, disillusioned in the world Empedocles is contrasted in the poem with Callicles, who joyfully accepts

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23

Rudin, Oleg V. "The great Greek “charlatan”: Empedocles." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 1 (2022): 52–63. http://dx.doi.org/10.21638/spbu17.2022.105.

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This article revises the views about Empedocles of Akragas. Even contemporaries of the thinker were confronted with the question of whether he was a great sage or a charlatan. The combination of “scientific” and prophetic knowledge embarrassed more than one generation of researchers, making them accuse Empedocles of superficial eclecticism or see him as an inconsistent representative of antique mechanical philosophy. With no intention to give a final answer to this question, the article suggests looking at this problem from a different angle by focusing more on the lifestyle of Empedocles and

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Hayden-Roy, Priscilla Ann. "The Editing of the Erotic in Hölderlin’s Empedocles Project." Humanities 14, no. 5 (2025): 104. https://doi.org/10.3390/h14050104.

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While the development of the Empedocles figure in the various versions of Hölderlin’s unfinished tragedy has long been the subject of scholarship, the shifts in his relationships to the women around him have largely gone unnoticed. Yet these changes are anything but subtle: in the Frankfurt Plan, Empedocles is married with children, and his wife plays a significant role in the outline of the plot; in the first draft, Empedocles is unmarried but adored by Panthea, a young Agrigentine woman; in the last draft, the figure of Panthea has been reconfigured as Empedocles’ biological sister. With eac

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Meulder, Marcel. "Le vers 4 du fragment 115 d’Empédocle (FVS 31 D.-K.): proposition d’une correction." Elenchos 37, no. 1-2 (2016): 33–68. http://dx.doi.org/10.1515/elen-2016-371-203.

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Abstract By establishing a link between Homer’s, Hesiod’s and Empedocles’ similar textual expressions, we are allotted to assert that the fourth line of Empedocles’ fragment 115 (FVS 31) is authentic. We must read the first words of this line so: ὅς κεν ἑκὼν ἐπίορκον… This emendation of Empedocles’ text implies that the guilty god (or man or Blessed) whom Empedocles’ fragment mentions, is not urged by an (positive or negative) outside element, nor is deceived by a god or a man, acts quite willingly and like the Hatred to which he adheres, and behaves like an human being. However he differs fro

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Picot, Jean-Claude. "Κότος, le dieu de la rancune chez Empédocle (fr. 21 et 121 DK)". Revue des Études Grecques 135, № 1 (2022): 21–41. https://doi.org/10.3406/reg.2022.8726.

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In his verses, Empedocles names various gods. Besides the great gods of his pantheon, such as Philotes , Neikos , Zeus, Hera, who are among his eternal and cosmic gods, there are many secondary deities (Ares, Poseidon, Storgè , Asapheia , etc.). Among them, Empedocles twice names Kotos , Rancour. This god, otherwise unknown, serves the power of Hate (Neikos ) in the world. In fr. 21.7 DK Kotos signals the time when things divide and distinguish them-selves. But why does Empedocles use Kotos instead of Neikos ? Could it be a pure poet’s fancy ? The key lies in an imaginary dialogue he has with

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Krell, David Farrell. "Nietzsche Hölderlin Empedocles." Graduate Faculty Philosophy Journal 15, no. 2 (1991): 31–48. http://dx.doi.org/10.5840/gfpj199115247.

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KINGSLEY, P. "Empedocles in Armenian." Revue des Études Arméniennes 24 (January 1, 1993): 47–57. http://dx.doi.org/10.2143/rea.24.0.2017110.

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Preston, David. "Empedocles’ Big Break." Sapiens ubique civis 1, no. 1 (2021): 11–28. http://dx.doi.org/10.14232/suc.2020.1.11-28.

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This paper endeavours to demonstrate that certain strands of ancient and modern cosmological thought are not as dissimilar as one might initially believe. In doing so, it will examine two accounts of the fundamental nature and origin of the universe – one put forward in the 5th century BCE by the Pre-Socratic Empedocles, and one favoured by a faction of 21st Century CE physical cosmologists. After said parallels are highlighted, there will be some speculation on how Empedocles may have arrived at such conclusions two and a half millennia ago, followed by a defence of him being classified only

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Hernández Castro, David. "Empedocles without Horseshoes." Symposion 6, no. 2 (2019): 129–46. http://dx.doi.org/10.5840/symposion20196210.

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Scholars have generally analysed Empedocles’ criticism of sacrifices through a Pythagorean interpretation context. However, Empedocles’ doctrinal affiliation with this school is problematic and also not needed to explain his rejection of the ‘unspeakable slaughter of bulls.’ His position is consistent with the wisdom tradition that emanated from the Sanctuary of Apollo in Delphi, an institution that underwent significant political and religious changes at the end of the 6th Century B.C., the impact of which was felt all over Magna Graecia. The ritual practice of sacrifice played an important r

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Ketterer, David. "Empedocles inEureka: Addenda." Poe Studies 18, no. 2 (1985): 24–25. http://dx.doi.org/10.1111/j.1754-6095.1985.tb00101.x.

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Obbink, Dirk. "Hermarchus, Against Empedocles." Classical Quarterly 38, no. 2 (1988): 428–35. http://dx.doi.org/10.1017/s0009838800037046.

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The standard histories give notice of a polemical treatise entitled Letters on Empedocles, 'Eπιστολικὰ. περὶ 'Eμπεδοκλέους (Diog. Laer. Vitae 10.25) in twenty two books by Hermarchus, Epicurus' favourite pupil and successor. The work survives in some twenty fragments of more than probable ascription. The most important of these is an extensive extract preserved by Porphyry at De Abstinentia 1.7–12 on the origin in human history of justice, homicide law, and expiatory purifications, which has been the subject of much discussion. Porphyry himself never names the title of Hermarchus' treatise, th

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Long, Alex. "Immortality in Empedocles." Apeiron 50, no. 1 (2017): 1–20. http://dx.doi.org/10.1515/apeiron-2015-0054.

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AbstractThe paper examines Empedocles’ attributions of immortality. I argue that Empedocles does not withhold immortality from the gods but rather has an unorthodox conception of what immortality is. Immortality does not mean, or imply, endless duration. A god’s immortality is its continuity, as one and the same organism, over a long but finite period. This conception of divine immortality then influences Empedocles’ other attributions of immortality, each of which marks a contrast with discontinuity, real or apparent. The nature of this contrast varies from context to context, and there is co

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Woolford, J. "Arnold on Empedocles." Review of English Studies 50, no. 197 (1999): 32–52. http://dx.doi.org/10.1093/res/50.197.32.

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Naunovski, Toni. "EMPEDOCLE’S TEACHING." KNOWLEDGE INTERNATIONAL JOURNAL 31, no. 6 (2019): 2013–17. http://dx.doi.org/10.35120/kij31062013n.

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In the history of Philosophy, Empedocles first creates a philosophical system, complete a whole of learning that contains ontology, cosmology, biology, epistemology and ethics. Exceeding her predecessors Heraclitus and Parmenides, Empedocles develops an impressive consistent system of concepts that with their originality and creativity have a significant impact on various aspects of the history and development of the great ideas that are the foundation of human humanism and civilization, much more than it is commonly recognized in the previous studies of Empedocles.

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Rashed, Marwan. "La zoogonie de la Haine selon Empédocle: retour sur l’ensemble ‘d’ du papyrus d’Akhmim*." Phronesis 56, no. 1 (2011): 33–57. http://dx.doi.org/10.1163/156852811x540419.

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AbstractThis article aims at reconstructing the most damaged part of the Strasbourg papyrus of Empedocles (fragment f-d), by taking into account all the parameters at our disposal: palaeography, metre and, of course, content. According to this attempt, Empedocles would be describing the very moment in the phase of increasing Strife when the whole-natured creatures (the ολοφυ) were split into male and female beings. Thus, the first part of the fragment becomes very similar, in its content, to fr. 62 D.-K. and to Plato’s parody of Empedocles in Aristophanes’ myth in the Symposium, while its seco

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Coates, Cameron F. "Cosmic Democracy or Cosmic Monarchy? Empedocles in Plato’s Statesman." Polis: The Journal for Ancient Greek Political Thought 35, no. 2 (2018): 418–46. http://dx.doi.org/10.1163/20512996-12340174.

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Abstract Plato’s references to Empedocles in the myth of the Statesman perform a crucial role in the overarching political argument of the dialogue. Empedocles conceives of the cosmos as structured like a democracy, where the constituent powers ‘rule in turn’, sharing the offices of rulership equally via a cyclical exchange of power. In a complex act of philosophical appropriation, Plato takes up Empedocles’ cosmic cycles of rule in order to ‘correct’ them: instead of a democracy in which rule is shared cyclically amongst equal constituents, Plato’s cosmos undergoes cycles of the presence and

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Trepanier, Simon. "The Structure of Empedocles’ Fragment 17." Essays in Philosophy 1, no. 1 (2000): 1–15. http://dx.doi.org/10.5840/eip2000111.

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Fragment 17 of Empedocles has long been recognized as the most important in the corpus. In 1998, the significance of this 35-line fragment was further increased by the publication of the Strasbourg papyrus, containing roughly 74 lines of Empedocles.

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Sheppard, A. "Review. Empedoclea. Ancient philosophy, mystery and magic: Empedocles and Pythagorean tradition. P Kingsley." Classical Review 46, no. 2 (1996): 269–71. http://dx.doi.org/10.1093/cr/46.2.269.

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van Luijn, Nathasja. "The Playful Role of the Girl in Empedocles’ B100." Rhizomata 9, no. 1 (2021): 27–49. http://dx.doi.org/10.1515/rhiz-2021-0002.

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Abstract Empedocles’ B100 contains an analogy between a girl handling a clepsydra and respiration. This article argues that proposals to establish Love (Bollack 1965, Gheerbrant 2017) or Persephone (Rashed 2008) as the girl’s respiratory equivalent are rendered unlikely by differences between their respective causal roles. Rather than her gender, this article emphasises the importance of the girl’s age: Empedocles required a playful child to handle the clepsydra. This child’s play results in the extra phase of submerging the clepsydra while the upper vent is open, which Empedocles needed to fo

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Karatzoglou, Orestis. "Empedocles’ Epistemology and Embodied Cognition." Ancient Philosophy Today 5, no. 1 (2023): 1–28. http://dx.doi.org/10.3366/anph.2023.0084.

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This paper focuses on a particular conception of embodied cognition to argue that this cognitive approach can be found in Empedocles in inchoate form. It is assumed that the defining features setting apart embodied cognition from the rest of the cognitive sciences are that the body: (a) significantly constrains the embodied agent’s cognitive skills, (b) regulates the coordination of action and cognition, and (c) serves an integral function in the transmission of cognitive data. Empedocles’ epistemological fragments are examined vis-à-vis these specifications, and the conclusion is reached that

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Andolfi, Ilaria. "Equivocal and Deceitful Didactic Poetry. What Style matters can say about Empedocles' audience." Revista Archai, no. 34 (September 2, 2024): e03410. http://dx.doi.org/10.14195/1984-249x_34_10.

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Since antiquity, Empedocles has been considered as an example of both successful and unsuccessful communication. Aristotle credits him with vividness of images, but blames him for failure of clarity, and eventually compares his obscureness to that of oracles. Therefore, scholars in the past came to the conclusion that Empedocles deliberately employs an opaque style, like Heraclitus and his "studied ambiguity", as means for initiation. This paper challenges this assumption and asks whether and how ambiguity can work within a didactic poem. By showing how Empedocles' and Heraclitus' communicativ

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Panchenko, Dmitri. "Empedocles’ Emulation of Anaxagoras and Pythagoras (D.L. 8. 56)." Apeiron 51, no. 4 (2018): 453–57. http://dx.doi.org/10.1515/apeiron-2017-0014.

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Abstract Diogenes Laertius cites Alcidamas for the statement that Empedocles emulated Anaxagoras and Pythagoras in his dignity of bearing and the philosophy of nature. Contrary to the standard view, I shall argue that Alcidamas made Empedocles imitate Anaxagoras in his manners and Pythagoras in his teaching.

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Afonasina, Anna S. "Simplicius on Empedocles: A note on his commentary in Phys. 157.25–161.20." Shagi / Steps 10, no. 2 (2024): 183–96. http://dx.doi.org/10.22394/2412-9410-2024-10-2-183-196.

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The present study attempts to show what influence a commentary can have on the formation of ideas about a preceding philosophical tradition. A case in point is Simplicius’ commentary on Aristotle’s “Physics” and on fragments of Empedocles’ poem. The selected passage, though small in size, is quite remarkable in terms of content and the way Simplicius deals with it. With regard to content, we are dealing here with one of the fundamental problematic plots of Empedocles’ philosophy about the alternate rule of Love and Strife. But Simplicius adds to this his own view of Empedocles’ philosophy, dic

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45

Casella, Federico. "The four elements: living beings or inert matter? Plato’s <i>Timaeus </i>against Empedocles’s <i>On nature</i>." Journal of Ancient Philosophy 18, no. 2 (2024): 32–60. http://dx.doi.org/10.11606/issn.1981-9471.v18i2p32-60.

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Abstract. In this paper, I argue that Empedocles’s peculiar expression according to which the roots – living entities, each endowed with thought and desires – “are themselves” forces the reader to think of them not solely as the principles of generation, never born and destined never to perish, but also as the true being, in the sense that the many particular entities are only an aspect, an image, a form assumed by the roots. I then argue that in his Timaeus Plato implicitly opposes Empedocles by describing the four elements as generated, sensible, and corporeal: therefore, not as entities wit

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46

Afonasina, Anna S. "The image of Empedocles in the Hippocratic treatises and the interpretation of some biographical evidences." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 38, no. 3 (2022): 293–306. http://dx.doi.org/10.21638/spbu17.2022.302.

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Empedocles is spoken of as a physician by various ancient authors. However, none of the medical works attributed to him has survived. These may have been the treatise of Empedocles mentioned by Pliny the Elder on the deliverance of Athens from the plague and the medical treatise in six hundred verses. Nevertheless, we have at our disposal a number of fragments of his poem, in which the structure of various parts of the body is described, an attempt is made to explain the functioning of the processes of perception, some physiological processes and the structure of living organisms are described

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47

Picot, Jean-Claude, and William Berg. "Cleombrotus cites Empedocles in Plutarch’s De defectu: A Question of Method in Interpreting fr. 24 DK." Elenchos 35, no. 1 (2014): 127–48. https://doi.org/10.1515/elen-2014-350106.

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Abstract The present article is meant to illustrate a method of analyzing an ambiguous citation with the help not only of its context, but also of literary parallels presumably known to the cited author. In an earlier article in this journal (Along a Mountain Path with Empedocles (31 B 24 D.-K), «Elenchos», XXXIII (2012) pp. 5- 20), we concluded that Empedocles’ fr. 24 rules out the method, employed by other poets, of “attaching speech-summits to speech-summits” (κορυφὰς ἑτέρας ἑτέρηισι προσάπτων μύθων) - fitting climactic points one to another - and instead favors the method of following a si

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48

Osborne, Catherine, and Brad Inwood. "The Poem of Empedocles." Philosophical Review 103, no. 3 (1994): 565. http://dx.doi.org/10.2307/2185802.

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Santaniello, Carlo. "????, ??????, ???? ????: Empedocles and the Divine." Revue de métaphysique et de morale 75, no. 3 (2012): 301. http://dx.doi.org/10.3917/rmm.123.0301.

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50

Rangos, Spyridon. "Empedocles on Divine Nature." Revue de métaphysique et de morale 75, no. 3 (2012): 315. http://dx.doi.org/10.3917/rmm.123.0315.

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