THE ORIGIN AND TRANSMISSION OF THE DOXOGRAPHICAL TRADITION PLACITA PHILOSOPHORUM (Arius Didymus, Ps.-Plutarch, Stobaeus, Theodoret, Nemesius, Porphyrius) Finally we will present the new stemma of doxographical sources that emerges from our research in which the central role is accorded neither to Dielsian hypothetical « Theophrastus», not to the ficticious writer « Aëtius», but to the real giant of post-hellenistic philosophy Arius Didymus from Alexandria, the teacher of emperor Augustus. Tertlullian is the second independent source who quotes P+ as «apud Arium». Which means that P+ was known to Stobaeus as a work o Arius Didymus.
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One of them (on ἀνάγκη, Ι,4,7b) we connect with the lemma Διδύμ. We add to 8 known authorial definitions in P and S two neglected ones from Stobaeus. We will refute Göransson’s claim that Arius the doxographer should be distinguished from Arius the court philosopher. The second main complex of problems we will address is the relation between P+ and Stobaeus (S) on the one hand, and between both of them and Arius Didymus, on the other. The archetype of the P tradition was probably a personal copy of a Christian apologist who was interested only in diaphonia of the Hellenes and therefore dropped most of the apodictic definitions and other authorial remarks and explanations as worthess.
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We assign to this «better Plutarch» the siglum P+. We will also discuss the nature and purpose of the extant Ps.Plutarch’s De placitis philosophorum and will argue that in its present form it is a truncated copy of the original handbook of physics (παραδώσειν!) with only 6 authorial definitions remaining from many more in the original. In the frst part we will recuperate and reinforce our arguments againsts Diels’ Aëtius hypothesis.