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Opredelenii︠a︡ filosofii.--Analiz "Vvedenii︠a︡" Porfirii︠a︡.--Tolkovanie "Analitiki" Aristoteli︠a︡.

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AlthoughNeoplatonism has long been studied, until recently many had dismissed this complex system of ideas as more mystical than philosophical. Recent research, however, has provided a new perspective on this highly influential school of thought, which flourished in the pagan world of Greece and Rome up through late antiquity. Pauliina Remes's lucid, comprehensive, and up-to-date introduction reassessesNeoplatonism's philosophical credentials, from its founding by Plotinus through the closure of Plato's Academy in 529. Using an accessible, thematic approach, (...) she explores the ideas of leading Neoplatonists such as Porphyry, Iamblichus, Proclus, Simplicius, and Damascius, as well as less well-known thinkers. She situates their ideas alongside classical Platonism, Stoicism, and the neo-Pythagoreans as well as other intellectual movements of the time, including Gnosticism, Judaism, and Christianity. She also considersNeoplatonism's enduring legacy in the history of philosophical thought, providing a gateway toNeoplatonism for contemporary readers. _Copub: Acumen Publishing Limited_. (shrink)

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"This is an excellent textbook onNeoplatonism which gives the reader a very concise and lucid overview of the basic doctrines and leading thinkers of the last great philosophy to emerge before the Christianization of the Roman Empire. I’ve no doubt that my students next semester will benefit from the analyses contained in the book. The contents of the chapters are very informative and adequately place developments in their socio-cultural context." --Michael B. Simmons, Auburn University at Montgomery.

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This book explores, through theirNeoplatonism, the philosophies of four cultures: North African, Moorish Spanish, Greek, and Islamic. Originating in North Africa,Neoplatonism became the framework for philosophical reflection in these diverse cultural settings. Neoplatonic themes like emanationism are found in all of them, despite the difficulty of reconciling such philosophical ideas with religious orthodoxy. The wide appeal ofNeoplatonism, perhaps, is due to its development of the mystical dimension of Platonism. From this perspective, this volume presents (...) eternally recurring Neoplatonic themes like the monistic vision of the entire universe descending from a single principle, and a potentiality of a mystical ascent— a return to the origin. In addition, this book investigates the questions of self knowledge, the relation between the universal and the particular soul, and the transformation of spiritual substance into bodily substance in these cultures. These studies offer a rich and varied perspective of these cultures themselves, revealing the spirit of each in its adaptation toNeoplatonism. (shrink)

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Neoplatonism is a term used to designate the form of Platonic philosophy that developed in the Roman Empire from the third to the fifth century AD and that based itself on the corpus of Plato's dialogues. Sara Rappe's challenging and innovative study is the first book to analyse Neoplatonic texts themselves using contemporary philosophy of language. It covers the whole tradition of Neoplatonic writing from Plotinus through Proclus to Damascius. Addressing the strain of mysticism in these works from a (...) fresh perspective the author shows how these texts reflect actual meditational practices, methods of concentrating the mind, and other mental disciplines that informed the tradition as a whole. In providing the broadest available survey of Neoplatonic writing the book will appeal to classical philosophers, classicists, as well as students of religious studies. (shrink)

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The nineteen essays that form this pioneering volume of comparative philosophy represent an exchange of ideas among specialists inNeoplatonism and specialists in Indian thought. These scholars have examined concepts and assertions that appear to be common to both philosophical traditions, as well as the possible historical influence of Indian sources upon late Greek philosophy, and specifically upon the Alexandrine Platonists. While most of the essays refer to Hinduism, several of them contain general surveys.

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Plotinus (204-70) is the founder ofNeoplatonism and its most significant thinker. He shaped late antique philosophy and significantly influenced the entire metaphysical tradition of the Middle Ages, Renaissance, and German Idealism. In this volume, Jens Halfwassen presents Plotinus' life and work, as well as the most important aspects of his historical influence. Issues of key importance for the Neoplatonists-such as the interaction between Being and Thought, the ascent of the soul, and the interpretation of Plato's theory of principles-are (...) explained in detail in the course of outlining the Neoplatonic metaphysical system. The introduction outlines Halfwassen's significant contribution to the study of Plotinus, paying particular attention to the differences between the current German and Anglophone approaches to the Platonic tradition. (shrink)

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Neoplatonism is a term used to designate the form of Platonic philosophy that developed in the Roman Empire from the third to the fifth century AD and that based itself on the corpus of Plato's dialogues. Sara Rappe's challenging study analyses Neoplatonic texts themselves using contemporary philosophy of language. It covers the whole tradition of Neoplatonic writing from Plotinus through Proclus to Damascius. Addressing the strain of mysticism in these works, the author shows how these texts reflect actual meditational (...) practices, methods of concentrating the mind, and other mental disciplines that informed the tradition as a whole. In providing such a broad survey of Neoplatonic writing, the book will appeal to classical philosophers classicists as well as students of religious studies. (shrink)

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I raise the issue of the role of God with respect to morality and why we should be concerned with Him. Then the difficulty that God existence is still irrelevant even if He created the world and even if the Divine Commandment Theory is right that He is responsible for Morality. A Jewish Neo-Aristotelian solution is considered but rejected, and the Jewish Neoplatonist solution endorsed and sympathetically but cautiously endorsed. Free Will is considered from the Neoplatonist point of view. Something (...) like Jewish incarnation is suggested at the end, with an appendix on sex. (shrink)

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Neoplatonists from Plotinus onward incorporate Aristotle's logic and ontology into their philosophies: this process is of both intrinsic and historical interest and paves the way for subsequent philosophical debates in the Middle Ages and in the Modern Era. The fifteen essays collected in this book focus on the readings of Aristotle by Plotinus, Porphyry, and Iamblichus in the 3rd and 4th centuries. Their discussions cover key issues in the history of logic and metaphysics such as substance, hylomorphism, causation, existence, and (...) predication. Among the topics tackled in this volume are Plotinus' criticism of Aristotle's physical essentialism, which is a major chapter in the history of metaphysics, and the interpretation of Porphyry's Isagoge, one of the most influential and enigmatic works in the history of philosophy. Further essays focus on the readings of Aristotle's categories developed by Porphyry and Iamblichus, which raise interesting questions at the intersection of logic and ontology, and on the integration of Aristotle's ontology into Neoplatonist accounts of being and existence. (shrink)

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This volume deals with the relation between Derrida andNeoplatonism , presenting that relation in the form not only of the actual reading ofNeoplatonism by Derrida but also of a hypothetical reading of Derrida byNeoplatonism.

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Although the syncretism of the preceding Platonic tradition is still evident in theNeoplatonism of Plotinus, Plotinus’ system of reality, Hankinson argues, is a strikingly original achievement. Plotinus conceives reality as an ordered and causally inter‐related structure, according to which everything is explained in terms of its relationship with the supreme, transcendent One; this is taken over by his successors, such as Proclus, with whomNeoplatonism reaches its most formalized incarnation. The thought of Plotinus and Proclus is quite (...) remote from the discussions of nature that had provided the context for earlier Greek theories of causation. But John Philoponus, a Christian philosopher, brings a Neoplatonic approach to physical explanation, in particular in his critique of Aristotle's physics and dynamics. Simplicius tried to combine physics and theology; as Christianity came to dominate the Graeco‐Roman world, however, scientific speculation on natural causes waned, and theology became the main concern. (shrink)

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Ursula Coope presents a ground-breaking study of the philosophy of the Neoplatonists. She explores their understanding of freedom and responsibility: an entity is free to the extent that it is wholly in control of itself, self-determining, self-constituting, and self-knowing - which only a non-bodily thing can be.

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One of the most important texts in the history of medieval philosophy, the Book of Causes was composed in Baghdad in the 9th century mainly from the Arabic translations of Proclus' Elements of Theology. In the 12th century, it was translated from Arabic into Latin, but its importance in the Latin tradition was not properly studied until now, because only 6 commentaries on it were known. Our exceptional discovery of over 70 unpublished Latin commentaries mainly on the Book of Causes, (...) but also on the Elements of Theology, prove, for the first time, that the two texts where widely disseminated and commented on throughout many European universities (Paris, Oxford, Erfurt, Krakow, Prague), from the 13th to the 16th century. These two volumes provide 11 editions (partial or complete) of the newly-discovered commentaries, and yields, through historical and philosophical analyses, new and essential insights into the influence of Greek and IslamicNeoplatonism in the Latin philosophical traditions."--P. [4] of cover. (shrink)

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John Gregory presents new translations of a selection of key passages from Neoplatonist writings, an introduction that puts in context the writings, and an..

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Origen has been always studied as a theologian and too much credit has been given to Eusebius’ implausible hagiography of him. This book explores who Origen really was, by pondering into his philosophical background, which determines his theological exposition implicitly, yet decisively. For this background to come to light, it took a ground-breaking exposition of Anaxagoras’ philosophy and its legacy to Classical and Late Antiquity, assessing critically Aristotle’s distorted representation of Anaxagoras. Origen, formerly a Greek philosopher of note, whom Proclus (...) styled an anti-Platonist, is placed in the history of philosophy for the first time. By drawing on his Anaxagorean background, and being the first to revive the Anaxagorean Theory of Logoi, he paved the way to Nicaea. He was an anti-Platonist because he was an Anaxagorean philosopher with far-reaching influence, also on Neoplatonists such as Porphyry. His theology made an impact not only on the Cappadocians, but also on later Christian authors. His theory of the soul, now expounded in the light of his philosophical background, turns out more orthodox than that of some Christian stars of the Byzantine imperial orthodoxy. (shrink)

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The Neoplatonist philosophers who flourished between the third and sixth centuries AD had a profound influence on western philosophy, on both Christian and Islamic literature and the visual arts from the Renaissance to modern times. This extensively revised and updated second edition of Neoplatonists provides a valuable introduction to the thought of four central Neoplatonic philosophers, Plotinus, Porphyry, Proclus and Iamblichus. John Gregory presents new translations of a selection of key passages from Neoplatonist writings, an introduction that puts in context (...) the writings, and an epilogue detailing the legacy and influence of Neoplatonist thought. (shrink)

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This book is a philosophical study of two major thinkers who span the period of late antiquity: Plotinus, who establishes many of the central themes for later debate and establishes strategies of argument and interpretation, and Proclus, who develops a grand philosophical synthesis and provides original insights into a number of important problems regarding being and thinking, matter and evil.

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This volume dispels the idea that Platonism was an otherworldly enterprise which neglected the study of the natural world. Leading scholars examine how the Platonists of late antiquity sought to understand and explain natural phenomena: their essays offer a new understanding of the metaphysics of Platonism, and its place in the history of science.

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Leading scholars relateNeoplatonism to contemporary social theory, aesthetics, and spirituality.

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I call myself a neoplatonist. I think that The Good is responsible for the world’s existence or, more technically, that the world owes its existence to its creative ethical requiredness. How could this curious theory be defended, and what excuses could there be for calling it pantheistic?

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Athenian and AlexandrianNeoplatonism and the Harmonization of Aristotle and Plato by Ilsetraut Hadot deals with the Neoplatonist tendency to harmonize the philosophies of Plato and Aristotle.

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The Anatomy ofNeoplatonism was the crowning achievement of A. C. Lloyd, the distinguished scholar of late ancient philosophy. He offers a rich and authoritative study of this school of thought, which was highly influential not only on subsequent philosophy but also on Christian theology. His discussion ranges over metaphysics, epistemology, logic, and language, and reveals the fundamental structure of Neoplatonist thought; the book is essential reading for all who work in this area. Lloyd shows that whileNeoplatonism (...) is not a modern philosophy, it is indeed philosophy in the modern sense. (shrink)

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The title of my talk, “LivingNeoplatonism,” is intentionally ambiguous, for it can refer, first, toNeoplatonism as a living philosophy rather than as a historical artifact embodied in the writings of Plotinus, Proclus, and the rest. And second, it can refer to the practice of living Neoplatonically as a modern way of life. But whyNeoplatonism, as opposed to some other philosophy? From my perspective as a scientist I will explain why I thinkNeoplatonism is (...) especially suited to provide a spiritual complement to the contemporary scientific worldview, which is otherwise materialistic in orientation and ill-equipped to deal with many peoples’ spiritual concerns. (shrink)

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Shows how the aesthetic views of Plotinus and later Neoplatonists have played a role in the history of Western art.

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This Is A New Release Of The Original 1895 Edition.

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v. 1. Plotinus and the ethics of St. Augustine.

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"The studies collected in this book are all concerned with aspects of the Platonic tradition, either in its own internal development in the Hellenistic age and the period of the Roman Empire, or with the influence of Platonism, in one or other of its forms, on other spiritual traditions, especially that of Christianity." [Book jacket].

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Sara Rappe has given us a stimulating book full of interesting suggestions concerning philosophers hardly known, in some cases, in the English-speaking world. She raises a question concerning these philosophers that has not previously been discussed on this scale. The question arises from the comparison of two features ofNeoplatonism. For the Neoplatonist philosopher, discursive thinking does not yield knowledge. By discursive thought is meant the kind of thinking we normally practice. It has to do with objects external to (...) thought, objects mediated by images derived from sense perception or also from a higher form of thought. From these images discursive thought elaborates further ideas derived by methods of reasoning such as those codified in Aristotelian logic. This kind of thinking is open, however, to the attacks of Skepticism, against which the Neoplatonist argues by appealing to another form of thinking and to the knowledge it constitutes, a form of thinking free of all mediation separating subject and object of thought, where subject and object of thought are identical. This is not discursive thought; dis- cursive thought does not yield knowledge that is immune to skeptical attack and that is obtained by a form of thought beyond discursive thinking. To the extent that language is the expression of discursive thought, this knowledge is not expressed in language. Yet the Neoplatonists of Late Antiquity were plunged in discursivity. In particular, they did philosophy by interpreting texts, the authoritative texts of their tradition, not only Plato’s dialogues, but also the Aristotelian corpus and what they supposed were the more ancient sources of their philosophy, Pythagorean and Orphic texts and the Chaldaean Oracles. How are and to be reconciled? The thesis explored by Rappe in this book is that the Neoplatonists had recourse to nondiscursive textual strategies, images, symbols, myths, ritual formulae, so as to convey nondiscursive thought and knowledge through their reading of discursive texts. (shrink)

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Oracles and philosophy -- Oracles, allegory and mystery cults -- Debating oracles: pagan and Christian perspectives -- Debating oracles: Porphyry's letter to Anebo and Iamblichus' De mysteriis -- Divination, rationality and ritual inneoplatonism -- Divination inspiration, possession and contact with the gods in Iamblichus' De mysteriis -- Divination and theurgy in Iamblichus' De mysteriis -- Manifesting the gods: oracles as symbola.

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Speaking to vital scholarship in ancient philosophy, including contemporary Greek academia, Dimitrios A. Vasilakis examines the notion of Love (Eros) in the key texts of Neoplatonic philosophers; Plotinus, Proclus, and the Church Father, Dionysius the Areopagite. The book outlines the crucial interplay between Plotinus, Proclus, and Dionysius' ideas on love and hierarchy in relation to both the earthly and the divine. Through analysing key texts from each philosopher, this enlightening study traces a clear historical line between paganNeoplatonism and (...) early Christian philosophy. (shrink)

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The objective of this article is to present an overview, based on the most recent specialist research, of Neoplatonist developments in the Cologne tradition of the later Middle Ages, with specific reference to a unique Proclian commentary presented by the German Albertist Dominican, Berthold of Moosburg (ca. 1300–1361). Situating Berthold in the post-Eckhart Dominican crisis of the 1340s and 1350s, his rehabilitating initiative of presenting this extensive (nine-volume) commentary on the Neoplatonist Proclus Lycaeus’ (412–485) Elements of Theology in his Expositio (...) super Elementationem theologicam Procli, the only of its kind from the Middle Ages, is contextualised with reference to Berthold’s discursive indebtedness to his Dominican predecessors, Albert the Great (ca. 1200–1280), Ulrich of Strasbourg (ca. 1220–1277) and Dietrich of Freiberg (ca.1250 – ca.1310), as well as two Dutch-Cologne successors, the Albertist Heymeric of Camp (1395–1460) and the Carthusian Thomist Denys de Leeuwis (1402–1471). Berthold’s unique contribution to the philosophical discourse of the Middle Ages is indicated therein that the Expositio provided a synthesis of the late Medieval version ofNeoplatonism and contemporaneous German–Dominican theories. By contextualising the work of his Cologne predecessors and successors in the broad idea-historical landscape of antiquity andNeoplatonism, the article argues that Berthold succeeded in linking the Neoplatonic legacy with Cologne Albertism and provided an impetus for the overall consolidating ability of the Cologne tradition. By juxtaposing Berthold and his Expositio with the more conventional legacies of Ulrich, Dietrich, Heymeric and Denys, this exceptional Latin-Western intellectual tradition from Cologne is expanded and enriched with regard to its notable Neoplatonic contributions to philosophy in the later Middle Ages. Contribution: This article contributes to scholarship in Medieval philosophy by presenting an overview of Neoplatonist developments in the Cologne tradition of the later Middle Ages, with specific reference to the Proclian commentary presented by the German Albertist Dominican, Berthold of Moosburg (ca. 1300–1361). By contextualising the work of Berthold’s Cologne predecessors and successors in the broad idea-historical landscape of antiquity andNeoplatonism, the article indicates that Berthold succeeded in linking the Neoplatonic legacy with Cologne Albertism and provided an impetus for the overall consolidating ability of the Cologne tradition during the later Middle Ages. (shrink)

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In recent decades Evagrian psychology and asceticism have attracted much attention. It has, however, also become clear that to understand these aspects, it is necessary to observe the greater metaphysical framework to which they relate. Although this framework presents evident parallelisms with other ancient systems of metaphysics, its relations to these systems have not yet been fully brought to light. In this paper, I propose to shed light on central elements of Evagrius’ theory of contemplation and their metaphysical background by (...) drawing on Neoplatonist ideas. To that end, I cross-read passages from the Evagrian corpus and Plotinus’ Enneads, in particular the treatise on contemplation (III 8). In these passages, I identify various conceptual and structural parallelisms that allow us to suppose a common philosophical background to both systems. Based on these parallelisms, I then outline some conclusions for future perspectives in Evagrian scholarship. (shrink)

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The Routledge Handbook ofNeoplatonism is an authoritative and comprehensive survey of the most important issues and developments in one of the fastest growing areas of research in ancient philosophy. An international team of scholars situates and re-evaluatesNeoplatonism within the history of ancient philosophy and thought, and explores its influence on philosophical and religious schools worldwide. Over thirty chapters are divided into seven clear parts: sources, instruction and interaction Methods and Styles of Exegesis Metaphysics and Metaphysical Perspectives (...) Language, Knowledge, Soul, and Self Nature: Physics, Medicine and Biology Ethics, Political Theory and Aesthetics The legacy ofNeoplatonism. The Routledge Handbook ofNeoplatonism is a major reference source for all students and scholars inNeoplatonism and ancient philosophy, as well as researchers in the philosophy of science, ethics, aesthetics and religion. (shrink)

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Preface The Neoplatonist Hierocles, who lived in the fifth century ad and taught at Alexandria, has not yet received his due place in the history of ...

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Contemporary scholarship tends to view Albert Camus as a modern, but he himself was conscious of the past and called the transition from Hellenism to Christianity “the true and only turning point in history.” For Camus, modernity was not fully comprehensible without an examination of the aspirations that were first articulated in antiquity and that later received their clearest expression in Christianity. These aspirations amounted to a fundamental reorientation of human life in politics, religion, science, and philosophy. Understanding the nature (...) and achievement of that reorientation became the central task of _Christian Metaphysics and Neoplatonism_. Primarily known through its inclusion in a French omnibus edition, it_ _has remained one of Camus’ least-read works, yet it marks his first attempt to understand the relationship between Greek philosophy and Christianity as he charted the movement from the Gospels through Gnosticism and Plotinus to what he calls Augustine’s “second revelation” of the Christian faith. Ronald Srigley’s translation of this seminal document helps illuminate these aspects of Camus’ work. His freestanding English edition exposes readers to an important part of Camus’ thought that is often overlooked by those concerned primarily with the book’s literary value and supersedes the extant McBride translation by retaining a greater degree of literalness. Srigley has fully annotated _Christian Metaphysics_ to include nearly all of Camus’ original citations and has tracked down many poorly identified sources. When Camus cites an ancient primary source, whether in French translation or in the original language, Srigley substitutes a standard English translation in the interest of making his edition accessible to a wider range of readers. His introduction places the text in the context of Camus’ better-known later work, explicating its relationship to those mature writings and exploring how its themes were reworked in subsequent books. Arguing that Camus was one of the great critics of modernity through his attempt to disentangle the Greeks from the Christians, Srigley clearly demonstrates the place of _Christian Metaphysics_ in Camus’ oeuvre. As the only stand-alone English version of this important work—and a long-overdue critical edition—his fluent translation is an essential benchmark in our understanding of Camus and his place in modern thought. (shrink)

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The papers which constitute this volume, and which were first presented at a Conference in 1978 at the Catholic University of America, are arranged chronologically according to the five periods in whichNeoplatonism confronted Christianity: Patristic, Later Greek and Byzantine, Medieval Latin, Renaissance, and Modern. Its editor suggests, in his valuable "Introduction", that the papers fall also into three groups in line with their contents. The first group concerns Christian thinkers who knew and used specific Neoplatonic texts and includes (...) the following: H. D. Saffrey, "New Objective Links Between the Pseudo-Dionysius and Proclus"; J. Dillon, "Origen's Doctrine of the Trinity and Some Later Neoplatonic Theories"; J. Pépin, "The Platonic and Christian Ulysses"; M. T. Clark, "A Neoplatonic Commentary on the Christian Trinity: Marius Victorinus"; J. O'Meara, "TheNeoplatonism of Saint Augustine"; G. H. Allard, "The Primacy of Existence in the Thought of Eriugena"; C. Fabro, "The Overcoming of the Neoplatonic Triad of Being, Life and Intellect by Thomas Aquinas"; B. McGinn, "Meister Echkart on God as Absolute Unity"; E. Bieman, "Triads and Trinity in the Poetry of Robert Browning"; M. Rose, "The Christian Platonism of C. S. Lewis, J. R. R. Tolkien and Charles Williams.". (shrink)

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Byzantine intellectuals not only had direct access to Neoplatonic sources in the original language but also, at times, showed a particular interest in them. During the Early Byzantine period Platonism significantly contributed to the development of Christian doctrines and, paradoxically, remained a rival world view that was perceived by many Christian thinkers as a serious threat to their own intellectual identity. This problematic relationship was to become even more complex during the following centuries. Byzantine authors made numerous attempts to harmonize (...) Neoplatonic doctrines with Christianity as well as to criticize, refute and even condemn them. The papers assembled in this volume discuss a number of specific questions and concerns that drew the interest of Byzantine scholars in different periods towards Neoplatonic sources in an attempt to identify and explore the central issues in the reception of Neoplatonic texts during the Byzantine era. This is the first volume of the sub-series "Byzantinisches Archiv - Series Philosophica", which will be dedicated to the rapidly growing field of research in Byzantine philosophical texts. (shrink)

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Original essays by leading scholars on Plotinus' philosophy of nature.

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There has long been a debate on the possible similarity between some forms of Indian and Greek idealistic monism ( Advaita andNeoplatonism ). After a basic historical introduction to the debate, the text proposes that Paramādvaita , also known as Kashmiri Shaivism , is a more suitable comparandum forNeoplatonism than any other form of Advaita , suggested in the debate. Paramādvaita ’s dynamic view of reality summarized in the terms prakāśa-vimarśa or unmeṣa-nimeṣa , corresponds quite precisely (...) to the viewpoint ofNeoplatonism , summarized in the similar bipolar terms such as prohodos-epistrophe . The context of the dynamic nature of reality doctrine is also quite similar ( svataḥsiddhatva, authypostasis ). My arguments are based on the texts of Plotinus and Proclus (Neoplatonism ) and the texts of Abhinavagupta, Utpaladeva and Kṣemarāja ( Paramādvaita ) . Several parallel doctrines of both systems are further discussed: the doctrine of creative multilevel subjectivity , the doctrine of mutual omnipresence of all in all , the doctrine of creative multilevel speech , and some corresponding doctrines on aesthetic beauty and its important role in the Soul’s return towards its ultimate source. Some implications of the high degree of correspondence between both systems are considered at the end of the paper, for instance whether some similarities of compared systems might be explained on a structural basis, since both schools ware facing similar sceptical critique ( Mādhyamika, Hellenistic scepticism ). (shrink)

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