Commentaries written by Simplicius of Cilicia serve as a critical bridge to antiquity, preserving extensive data on earlier thinkers that would otherwise be lost to history. Active during the 6th century, he operated as a Byzantine Neoplatonist philosopher who faced significant religious and political pressures while laboring to synthesize the divergent views of ancient masters.
Academic Formation and Context
A product of the Hellenistic intellectual tradition, Simplicius received his foundational training in Alexandria under Ammonius Hermiae before continuing his development in Athens under the guidance of Damascius. His career unfolded within the Neoplatonist school, which functioned as the final stronghold for polytheistic philosophy in a rapidly changing Byzantine Empire. His pedagogical activities, referenced in his commentaries on the categories of Aristotle, suggest he operated in environments that possessed extensive libraries, likely Alexandria or Athens.
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The year 529 marked a turning point when Emperor Justinian prohibited pagans from holding government positions and restricted their right to teach. Facing potential confiscation of assets and mandatory conversion to Christianity, Simplicius joined six other philosophers, including Damascius, in a migration to Persia. They sought refuge under King Khosrow I, but the group returned to the empire following a peace treaty in 533 that granted them temporary reprieve to practice their rites, though their later years remain undocumented.
Philosophical Synthesis
Simplicius centered his work on the systematic harmonization of Plato and Aristotle. He argued that apparent disagreements between these figures were superficial, stemming from variations in formulation rather than fundamental truth. This method served a broader goal: presenting a unified classical pagan tradition as a coherent alternative to Christianity. While he held profound respect for predecessors like Proclus and Syrianus, he maintained a distinct scholarly approach, favoring diligent investigation of original sources over the use of Orphic or Chaldean mysticism.
Scholarly Legacy
His extant body of work consists entirely of commentaries on Aristotle and other authors, including his analyses of Physics, On the Soul, On the Heavens, and Epictet's Enchiridion. Despite his clear opposition to Christian doctrine, he maintained an analytical rather than polemical style, even when countering the work of his contemporary, John Philoponus. His ethical outlook shifted from traditional Neoplatonist mysticism toward the systems of the later Stoics, providing a framework for endurance amidst the instability of his era.
Fast facts
- Born: 0480, Cilicia
- Died: 0560, Athens
- Citizenship: Byzantine Empire
- Language: Medieval Greek
- Religion: Polytheism
- Occupations: Philosopher, mathematician, astronomer
- Notable work: Commentary on Aristotle's Physics
- Notable work: Commentary on Epictet's Enchiridion
Questions readers ask
Why is Simplicius considered a significant source for ancient philosophy?
His detailed commentaries contain extensive information about earlier philosophers whose primary works have not survived, effectively preserving historical knowledge.
Did Simplicius succeed in finding safety in Persia?
He fled there in 533 to escape persecution under Justinian, but the group was disappointed by the local culture and returned after a treaty allowed them to practice in peace.
Achievements
- Notable work: Commentary on Aristotle's Physics
- Notable work: Commentary on Epictet's Enchiridion
- Notable work: Commentary on Aristotle's On the Soul
- Notable work: Commentary on Aristotle's On the Heavens
- Fields: philosophy
