1 Published in Petrova M. S., ed. Aristotle: Ideas and Interpretations. Moscow: Aquillo, 2017, p. 116–171 (in Russian) Опубликовано: Аристотель: идеи и интерпретации. Под ред. М. С. Петровой. Москва: Аквилон, 2017, с. 1169171. ДИКЕАРХ ФРАГМЕНТЫ И СВИДЕТЕЛЬСТВА Е. В. Афонасин, предисловие, перевод и комментарий Dicaearchus of Messana. Fragments and Testimonia Eugene Afonasin, a general introduction, a translation into Russian, commentaries Novosibirsk State University, Institute of philosophy and law, Russia Abstract. A new edition of the extant evidence about Dicaearchus of Messana (Mirhady 2001) actualized a longstanding controversy over the Peripatetic teaching on the soul. Did Dicaearchus indeed deem soul to be nothing at all? Did he accept (against Aristotle) the ‘harmony’ theory of the soul? If so, what kind of harmony was meant? The fragmentary nature of the evidence for Dicaearchus admits, as it is usually the case, various interpretations. Some scholars insist on fundamentally conflicting nature of our evidence (Gottschalk 1971, Sharples 2001), others find it possible to produce a more coherent picture and believe that the interpretative difficulties are not, in fact, intractable (Caston 2001 and the present writer). Placing the controversy in the context of a debate over the nature of the soul within the Lyceum, we observe that against both Plato and Aristotle, Dicaearchus seems to develop a peculiar theory of the soul as an ‘attunement’, or a harmony of bodily parts. These parts are not necessarily to be viewed as the primary elements (contrary to a single evidence, which is clearly his own interpretation, of Nemesius, De nat. hom. 2), and this bodily attunement is quite different from the ‘Pythagorean’ mathematical harmony. According to the peripatetic philosopher, there is no thinking beyond body in a certain state (Sextus Emp., Adv. Math. 7.348–349). To put it differently, the body has an innate ability to think while all the talks on possessing and receiving souls (animalia, animantes, empsycha) is misleading. The idea of heavenly travel of the soul may help to account for religious events, such as mantic (divination) and dreams, but it possesses no scientific value whatsoever. Dicaearchus composed a series of works dedicated to the intellectual history of Greece. In a sense, he was the first ancient author to write a comprehensive history of philosophy and culture, centered on such key figures, as the Seven Sages, Pythagoras, Socrates, and Plato. The sages are known for their highly practical maxims and general rules of right conduct; Pythagoras developed a new lifestyle and promulgated it in his public and private teaching; Socrates introduced a new form of intellectual and moral pursuit; while Plato founded an institutional framework for philosophical studies having thus paved the way to a systematic research, conducted by the Peripatetics. Dicaearchus also discussed various literary genres, wrote about politics and composed a series of works on georgaphy. Nothing is