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Masarykova Univerzita Filozofická Fakulta Magisterská Diplomová Práce

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Masarykova Univerzita Filozofická Fakulta Magisterská Diplomová Práce Masarykova Univerzita Filozofická fakulta Ústav klasických studií Mediteránní studia Magisterská diplomová práce 2018 Bc. Zuzana Mitrengová 1 Masarykova Univerzita Filozofická fakulta Ústav klasických studií Mediteránní studia Bc. Zuzana Mitrengová Osudy antické filozofie po uzavření platónské Akademie na Východě Magisterská diplomová práce Vedoucí práce: doc. Mgr. Katarina Petrovićová, Ph.D. 2018 2 Prohlašuji, že jsem uvedenou diplomovou práci vypracovala samostatně s využitím uvedených pramenů a literatury. ................................... 3 Poděkování Ráda bych poděkovala vedoucí mé práce, doc. Mgr. Katarině Petrovićové, Ph.D., za její trpělivost, cenné rady a podnětné vedení. 4 1 Obsah 1 OBSAH .................................................................................................................................... 5 2 ÚVOD ...................................................................................................................................... 6 3 BYZANC A KLASICKÁ VZDĚLANOST V 4. – 9. STOLETÍ ................................................................ 7 3.1 NOVOPLATÓNISMUS A JEHO PŘEDSTAVITELÉ .................................................................................. 13 3.2 CENTRA NOVOPLATÓNSKÉ FILOZOFIE ............................................................................................ 19 3.2.1 Atény ................................................................................................................................ 19 3.2.2 Alexandrie ........................................................................................................................ 22 3.2.3 Apameia ........................................................................................................................... 25 3.2.4 Pergamon ........................................................................................................................ 26 3.3 PERIPATETICKÁ FILOZOFIE V SÝRII ................................................................................................ 27 3.3.1 Edessa .............................................................................................................................. 27 3.3.2 Nisibis .............................................................................................................................. 30 3.3.3 Vzdělávací centra monofyzitů .......................................................................................... 32 4 SÁSÁNOVSKÁ PERSIE ............................................................................................................. 35 4.1 GONDIŠÁPÚR A KTÉSIFÓN: STUDIUM PERIPATETICKÉ A NOVOPLATÓNSKÉ FILOZOFIE POD PERSKOU PATRONACÍ ........................................................................................................................................... 42 4.1.1 Gondišápúr ...................................................................................................................... 42 4.1.2 Ktésifón ............................................................................................................................ 45 5 ARABSKÝ CHALÍFÁT ............................................................................................................... 48 5.1 POČÁTKY ARABSKÉ ŘÍŠE: VLÁDA CHALÍFŮ AL-RÁŠIDÚN A UMAJJOVCŮ (632-750) ................................. 48 5.2 ABBÁSOVŠTÍ CHALÍFOVÉ: ZALOŽENÍ BAGHDÁDU A DOMU MOUDROSTI ............................................... 51 6 ZÁVĚR ................................................................................................................................... 62 7 POUŽITÁ LITERATURA ........................................................................................................... 63 7.1 PRAMENY ................................................................................................................................ 63 7.2 SEKUNDÁRNÍ LITERATURA .......................................................................................................... 65 5 2 Úvod Konec aténské Akademie a vyhnání jejích filozofů jsou široce vnímány jako konec pohanské řecké filozofie a často i jako labutí píseň celé antiky. Antické filozofické dědictví, ztělesněné především peripatetickou a novoplatónskou filozofií, bývá spolu s událostmi roku 529 považováno za ukončenou kapitolu a zakonzervovaný, dále se nerozvíjející celek. Touto prací částečně navazuji na svoji bakalářskou diplomou práci, kde jsem se problematice „cesty“ Aristotelových děl do Evropy zevrubně zabývala. Cílem mé práce je ucelené zmapování událostí a filozofických aktivit učenců studujících peripatetickou a novoplatónskou filozofii ve staletích následujících po činech císaře Justiniána namířených proti pohanské filozofii na území Byzantské říše. V úvodu své práce popíšu podmínky pro studium klasické vzdělanosti v prvních staletích existence Byzantské říše. Krátce se vrátím rovněž k novoplatónismu, jeho představitelům a centrům novoplatónské filozofie. Popíšu okolnosti uzavření platonské Akademie v Aténách a po stručné analýze nejvlivnějších křesťanských herezí naznačím směr, kterým se pohanská filozofie studovaná křesťanskými heretickými učenci odebrala za hranice Byzantské říše. Popíšu fungování a charakter teologických škol na byzantsko-perském pomezí, kde tito syrští vyhnanci neortodoxního vyznání působili a studovali především Aristotelovu logiku. Zmapuji také Novoperskou říši, jejíž král poskytl azyl aténským vyhnancům z Akademie v roce 529. Zaměřím se na to, zda a jakým způsobem byla peripatetická a novoplatónská filozofie studována pod dohledem perských panovníků a v návaznosti na to stručně popíšu vzdělávací centra, kde se nejen řecké filozofii, ale i dalším vědám dostalo perské podpory. Dále přiblížím počátky existence arabského chalífátu a myšlenkový vývoj arabských učenců k ocenění, studiu a převzetí děl novoplatónské a řecké filozofie od syrských a perských vzdělanců. V rámci analýzy arabského prostředí ve vztahu ke vzdělanosti popíšu okolnosti vzniku arabské metropole Baghdádu a Domu moudrosti, jenž v sobě snoubil veškerou intelektuální aktivitu studovanou v syrsko-perském regionu předcházejících staletí. Překladatelská a vědecká aktivita baghdádských učenců, kteří převzali a rozvíjeli studium peripatetické a novoplatónské filozofie od svých především syrských předchůdců, bude vrcholem mé práce. Ke zmapování této cesty řecké filozofie použiji dostupné antické, byzantské, syrské, perské a arabské prameny – v případě posledních zmíněných v překladech do některého z evropských jazyků. Další informace budu čerpat z poznatků moderních vědců, kteří se jednotlivými historickými etapami studia řecké filozofie na Východě zabývali a zabývají. Do jisté míry budu limitována jazykovou bariérou, kterou představují dosud nepřeložené prameny a studie psané persky či arabsky, jež by mohly nabízet jiný a originální pohled na problematiku. I přes to bude mojí snahou uchopit téma z historického hlediska co nejpřesněji, bez potenciálních nepřesností a zkreslení, jež by mohly představovat tendenčně vylíčené události autorů nadřazujících svoje kulturní a intelektuální prostředí nad cizí. 6 3 Byzanc a klasická vzdělanost v 4. – 9. století V úvodní podkapitole shrnu přístup byzantské inteligence a vzdělávacích institucí ke klasické vzdělanosti s důrazem na filozofii. Zaměřím se na prvních pět staletí existence Byzantské říše,1 jež byla v 9. stol. završena nástupem první renesance byzantské kultury. Dále se budu věnovat přístupu byzantských vzdělanců k Aristotelově a Platónově filozofii během těchto staletí. Změny jejich postojů se pokusím dát do souvislosti s politickou a kulturní situací. Tomuto tématu jsem se sice věnovala už v bakalářské práci,2, poznatky v ní však byly pouze stručně uvedeny. Nyní téma rozpracuji podrobněji a obohatím výklad o závěry zkoumání jiných vědců. Konstantinopol, nové hlavní město, jehož vybudování bylo iniciováno Konstantinem Velikým a které bylo slavnostně vysvěceno v roce 330 n. l., se ve většině ohledů nevymykala státoprávnímu pojetí říše. „Nový Řím“ se však od Říma původního lišil v jednom zásadním hledisku, a tím byla ideologie: Konstantinopol byla již od svého založení městem na křesťanských základech. Východní část říše spolu s novou metropolí nepostihl úpadek, ke kterému došlo na Západě. Nadále zde fungovala centralizovaná římská správa, hospodářství nebo vzdělávací systém. Dalším znakem kontinuity bylo nejen přetrvávající fungování antických institucí, ale také nepřerušený ekonomický a kulturní rozvoj měst, jež byla ještě před založením Konstantinopole střediskem kultury a vzdělávání ve východní části říše.3 V Alexandrii, Antiochii, Aténách, Bejrútu nebo Gaze nebylo prvotřídní vzdělání omezeno pouze na areály místních vzdělávacích institucí; tato města byla centry tehdejších elit. Je třeba říci, že ve 4. stol., kdy se nové hlavní město teprve budovalo a nejen státní správa potřebovala kvalitně vzdělané úředníky, o čemž se zmiňuje ve svém zákoníku i císař Theodosios II. (14.1.1.),4 bylo s trochou nadsázky ve státním zájmu tato střediska vzdělání uchovat a nebránit v jejich rozvoji.5 Nová metropole měla již od počátku svoji vzdělávací instituci. Již v roce 330 nechal Konstantin Veliký založit vyšší školu na Kapitolu. O necelé století později ji rozšířil Theodosios II., který ve svém kodexu uvádí i podrobnosti o výuce (14.9.3.1.).6 Byly zde vyučovány všechny obory a lze tak konstatovat, že za Theodosiovy vlády se z vyšší školy stala plnohodnotná univerzita.7 Vzhledem k tématu své práce však musím upozornit na to, že studium filozofie
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