Barnes 2003, p. xv clarifies that the Isagoge "[was] not an Introduction to the Categories, rather "[since it was] an introduction to the study of logic, [it] was... an introduction to philosophy—and hence accidentally an introduction to the Categories." Barnes, Jonathan (2003). Porphyry: Introduction. Oxford: Clarendon. ISBN9780199246144.
Barnes 2003, p. xiv outlines the history of the opinion that Porphyry meant for his Isagoge to be an introductory work to the Categories. Barnes, Jonathan (2003). Porphyry: Introduction. Oxford: Clarendon. ISBN9780199246144.
For Porphyry's dates, place of birth and philosophical school, see Barker 2003, pp. 1226–1227. Sarton 1936, pp. 429–430 identifies Transjordania as Porphyry's place of birth. Barker, A. (2003). "Porphyry". In Hornblower, S.; Spawforth, A. (eds.). Oxford Classical Dictionary (revised 3rd ed.). pp. 1226–1227. Sarton, G. (1936). "The Unity and Diversity of the Mediterranean World". Osiris. 2: 406–463. doi:10.1086/368462. S2CID143379839.
The Christian apologist Eusebius states that "some Greek" might say "How can these people be thought worthy of forbearance? They have not only turned away from those who from earliest time have been thought of as divine among all Greeks and barbarians... but by emperors, law-givers and philosophers— all of a given mind... And to what sort of penalties might they not be subjected who... are fugitives from the things of their Fathers?" This material, once thought to be part of Against the Christians, but reassigned by Wilken 1979 to Philosophy from Oracles, is quoted in Digeser 1998, p. 129. However, it may not have been by Porphyry at all.[18] Wilken, R. (1979). "Pagan Criticism of Christianity: Greek Religion and Christian Faith". In Schoedel and, W.; Wilken, R. (eds.). Early Christian Literature and the Classical Intellectual Tradition. pp. 117–134. Digeser, Elizabeth DePalma (1998). "Lactantius, Porphyry, and the Debate over Religious Toleration". Journal of Roman Studies. 88: 129–146. doi:10.2307/300808. ISSN0075-4358. JSTOR300808. S2CID161341468.
Rahman 1986, pp. 271–273. Rahman, F. (1986). "ʿARAŻ". Encyclopaedia Iranica. Vol. II, Fasc. 3. pp. 271–273.
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Williams, Howard (April 25, 2023). "The Ethics of Diet". International Vegetarian Union.
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The Christian apologist Eusebius states that "some Greek" might say "How can these people be thought worthy of forbearance? They have not only turned away from those who from earliest time have been thought of as divine among all Greeks and barbarians... but by emperors, law-givers and philosophers— all of a given mind... And to what sort of penalties might they not be subjected who... are fugitives from the things of their Fathers?" This material, once thought to be part of Against the Christians, but reassigned by Wilken 1979 to Philosophy from Oracles, is quoted in Digeser 1998, p. 129. However, it may not have been by Porphyry at all.[18] Wilken, R. (1979). "Pagan Criticism of Christianity: Greek Religion and Christian Faith". In Schoedel and, W.; Wilken, R. (eds.). Early Christian Literature and the Classical Intellectual Tradition. pp. 117–134. Digeser, Elizabeth DePalma (1998). "Lactantius, Porphyry, and the Debate over Religious Toleration". Journal of Roman Studies. 88: 129–146. doi:10.2307/300808. ISSN0075-4358. JSTOR300808. S2CID161341468.
Cuvier, Georges (2012), Pietsch, Theodore Wells (ed.), "20. The Byzantine Empire", Cuvier’s History of the Natural Sciences : Twenty-four lessons from Antiquity to the Renaissance, Archives, Paris: Publications scientifiques du Muséum, pp. 591–603, ISBN978-2-85653-867-8, retrieved 2024-07-10
For Porphyry's dates, place of birth and philosophical school, see Barker 2003, pp. 1226–1227. Sarton 1936, pp. 429–430 identifies Transjordania as Porphyry's place of birth. Barker, A. (2003). "Porphyry". In Hornblower, S.; Spawforth, A. (eds.). Oxford Classical Dictionary (revised 3rd ed.). pp. 1226–1227. Sarton, G. (1936). "The Unity and Diversity of the Mediterranean World". Osiris. 2: 406–463. doi:10.1086/368462. S2CID143379839.
The Christian apologist Eusebius states that "some Greek" might say "How can these people be thought worthy of forbearance? They have not only turned away from those who from earliest time have been thought of as divine among all Greeks and barbarians... but by emperors, law-givers and philosophers— all of a given mind... And to what sort of penalties might they not be subjected who... are fugitives from the things of their Fathers?" This material, once thought to be part of Against the Christians, but reassigned by Wilken 1979 to Philosophy from Oracles, is quoted in Digeser 1998, p. 129. However, it may not have been by Porphyry at all.[18] Wilken, R. (1979). "Pagan Criticism of Christianity: Greek Religion and Christian Faith". In Schoedel and, W.; Wilken, R. (eds.). Early Christian Literature and the Classical Intellectual Tradition. pp. 117–134. Digeser, Elizabeth DePalma (1998). "Lactantius, Porphyry, and the Debate over Religious Toleration". Journal of Roman Studies. 88: 129–146. doi:10.2307/300808. ISSN0075-4358. JSTOR300808. S2CID161341468.
The Christian apologist Eusebius states that "some Greek" might say "How can these people be thought worthy of forbearance? They have not only turned away from those who from earliest time have been thought of as divine among all Greeks and barbarians... but by emperors, law-givers and philosophers— all of a given mind... And to what sort of penalties might they not be subjected who... are fugitives from the things of their Fathers?" This material, once thought to be part of Against the Christians, but reassigned by Wilken 1979 to Philosophy from Oracles, is quoted in Digeser 1998, p. 129. However, it may not have been by Porphyry at all.[18] Wilken, R. (1979). "Pagan Criticism of Christianity: Greek Religion and Christian Faith". In Schoedel and, W.; Wilken, R. (eds.). Early Christian Literature and the Classical Intellectual Tradition. pp. 117–134. Digeser, Elizabeth DePalma (1998). "Lactantius, Porphyry, and the Debate over Religious Toleration". Journal of Roman Studies. 88: 129–146. doi:10.2307/300808. ISSN0075-4358. JSTOR300808. S2CID161341468.
