Being the Treatises of the First Ennead With
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Iamblichus and Julian''s ''Third Demiurge'': a Proposition
Iamblichus and Julian”s ”Third Demiurge”: A Proposition Adrien Lecerf To cite this version: Adrien Lecerf. Iamblichus and Julian”s ”Third Demiurge”: A Proposition . Eugene Afonasin; John M. Dillon; John F. Finamore. Iamblichus and the Foundations of Late Platonism, 13, BRILL, p. 177-201, 2012, Ancient Mediterranean and Medieval Texts and Contexts. Studies in Platonism, Neoplatonism, and the Platonic Tradition, 10.1163/9789004230118_012. hal-02931399 HAL Id: hal-02931399 https://hal.archives-ouvertes.fr/hal-02931399 Submitted on 6 Sep 2020 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. Iamblichus and Julian‟s “Third Demiurge”: A Proposition Adrien Lecerf Ecole Normale Supérieure, Paris, France [email protected] ABSTRACT. In the Emperor Julian's Oration To the Mother of the Gods, a philosophical interpretation of the myth of Cybele and Attis, reference is made to an enigmatic "third Demiurge". Contrary to a common opinion identifying him to the visible Helios (the Sun), or to tempting identifications to Amelius' and Theodorus of Asine's three Demiurges, I suggest that a better idea would be to compare Julian's text to Proclus' system of Demiurges (as exposed and explained in a Jan Opsomer article, "La démiurgie des jeunes dieux selon Proclus", Les Etudes Classiques, 71, 2003, pp. -
The Cappadocian Milieu 14:00 - 16:00 Tuesday, 20Th August, 2019 East School Presentation Type Short Communications Ilaria
The Cappadocian Milieu 14:00 - 16:00 Tuesday, 20th August, 2019 East School Presentation type Short Communications Ilaria 518 Basil and Amelius Arnaud PERROT Ecole normale supérieure, Paris, France Abstract Basil’s Homily on the word: ‘In the beginning was the Word (John 1:1)’ alludes to the admiration of the pagans for the prologue of the Gospel of John and to how the pagans are supposed to have made use of this text in their own writings. Behind these words, one can easily recognize an allusion to the Neoplatonist Amelius, Plotinus’ senior disciple. Basil’s Neoplatonism has been the subject of much debate, especially as far as his direct knowledge of Plotinus is concerned. In this paper, I will show that Basil has certainly not read Amelius, but, exactly like the other Christian writers who referred to Amelius’ testimony, is dependent here on Eusebius’ Evangelical Preparation and the way the Palestinian bishop had more or less coined Amelius’ testimony on the value of John’s Prologue. 896 Sympatheia and the Body of Christ in Basil of Caesarea Thomas Tatterfield Boston College, Chestnut Hill, USA Abstract It is no secret that Basil of Caesarea utilizes the Stoic philosophical concept of sympatheia in his cosmology. This article's point of departure is an article on the subject by N. Joseph Torchia in which various Plotinian parallels are discussed. Once sympatheia is understood in its broader usage, Basil's unique treatment of it is revealed. This paper argues that Basil's use of sympatheia is integrated in to his treatment of the unity of the Church. -
Pagan and Christian Demonology of the Ante-Nicene Period
o ujHOUSTON. r" > &O • vjyTEXAS / j v * RICE UNIVERSITY Pagan and Christian Demonology of the Ante-Nicene Period ty' Diana Lynn Walzel A THESIS SUBMITTED IN PARTIAL FULFILLMENT OP THE REQUIREMENTS FOR THE DEGREE OP Master of Arts Thesis Director*s signature: Houston, Texas May, 1972 Abstract Pagan and Christian Demonology of the Ante-Nicene Period ty Diana Lynn Walzel' The idea of progress has become one of the central concepts of western civilization; but in the ante-Nicene period, this idea, with its inherent optimism, was little known. The universe was controlled by supernatural forces which were often working against man. Fate and the stars controlled the lives of men, but controlling the stars were demons. These pages review pagan and Christian demonology from Plato to Xamblichus, During these centuries, there were variations among the pagans in the concept of the function and nature of demons*, but the answers to the three main philosophic questions implicit ;.in demonology — the problem of evil, the problem of unity and diversity, and the relationship of the soul to a higher sphere - remained remarkably the same, Christianity, because of a different view of the universe, answered these questions in a different way. The early Christians, from Paul to Lactantlus, proclaimed victory over the demonic forces which held the pagan world in fear. By the cross of Jesus Christ, the power of the demonic forces which had enslaved men was broken. The major battle against the forces of evil had been won-, and the cross was a positive token that ultimately a kingdom would be established in which demons had no power. -
L-G-0011625627-0031276373.Pdf
SERAPHIM Studies in Education and Religion in Ancient and Pre-Modern History in the Mediterranean and Its Environs Editors Peter Gemeinhardt · Sebastian Günther Ilinca Tanaseanu-Döbler · Florian Wilk Editorial Board Wolfram Drews · Alfons Fürst · Therese Fuhrer Susanne Gödde · Marietta Horster · Angelika Neuwirth Karl Pinggéra · Claudia Rapp · Günter Stemberger George Van Kooten · Markus Witte 3 Teachers in Late Antique Christianity Edited by Peter Gemeinhardt, Olga Lorgeoux, and Maria Munkholt Christensen Mohr Siebeck Peter Gemeinhardt, born 1970; studied Protestant Theology at the Universities of Marburg and Göttingen; 2001 Dr. theol., University of Marburg; 2003 Ordination; 2006 Habilitation, University of Jena; 2007 Professor of Church History at the University of Göttingen; since 2015 Director of the DFG-funded Collaborative Research Centre “Education and Religion”. Olga Lorgeoux, born 1988; studied Protestant Theology, Spanish and Pedagogy at the Uni- versity of Göttingen; 2013 Master of Education; since 2014 research assistant at the Chair of Church History at the Faculty of Theology in Göttingen and since 2015 associate researcher in the DFG-funded Collaborative Research Centre “Education and Religion”. Maria Munkholt Christensen, born 1986; studied Protestant Theology at Aarhus Uni- versity, Denmark; 2015 PhD from Aarhus University; since 2015 postdoc in the DFG-funded Collaborative Research Centre “Education and Religion”. ISBN 978-3-16-155857-3 / eISBN 978-3-16-155915-0 DOI 10.1628/978-3-16-155915-0 ISSN 2568-9584 / eISSN 2568-9606 (SERAPHIM) Die Deutsche Nationalbibliothek lists this publication in the Deutsche Nationalbibliographie; detailed bibliographic data is available on the Internet at http://dnb.dnb.de. © 2018 Mohr Siebeck Tübingen. www.mohrsiebeck.com This book may not be reproduced, in whole or in part, in any form (beyond that permitted by copyright law) without the publisher’s written permission. -
The Ideas As Thoughts of God
Études platoniciennes 8 | 2011 Les Formes platoniciennes dans l'Antiquité tardive The Ideas as thoughts of God John Dillon Publisher Société d’Études Platoniciennes Electronic version Printed version URL: http:// Date of publication: 1 November 2011 etudesplatoniciennes.revues.org/448 Number of pages: 31-42 DOI: 10.4000/etudesplatoniciennes.448 ISSN: 2275-1785 Brought to you by Fondation Maison des sciences de l'homme Electronic reference John Dillon, « The Ideas as thoughts of God », Études platoniciennes [Online], 8 | 2011, Online since 16 December 2014, connection on 24 May 2017. URL : http://etudesplatoniciennes.revues.org/448 ; DOI : 10.4000/etudesplatoniciennes.448 © Société d’Études platoniciennes The Ideas as Thoughts of God John Dillon Xenocrates’ Nous-Monad The precise origin of the concept of the Platonic Forms, or Ideas, as thoughts of God is a long-standing puzzle in the history of Platonism, which I am on record as dismissing somewhat brusquely in various works.1 I am glad to have an opportunity to return to it now, in this distinguished company.2 I propose to begin my consideration of it on this occasion by returning to the seminal article of Audrey Rich, published in Mnemosyne back in 1954.3 As you may recall, Rich’s thesis in that article was that the concept arose, whenever it arose – sometime in the early Hellenistic age, was her guess – as a reaction to Aristotle’s concept of the Unmoved Mover of Met. Lambda as an intellect thinking itself, and “a desire to reconcile the Theory of Ideas with the Aristotelian doctrine of immanent form” (p. -
The Routledge Handbook of Neoplatonism the Alexandrian
This article was downloaded by: 10.3.98.104 On: 25 Sep 2021 Access details: subscription number Publisher: Routledge Informa Ltd Registered in England and Wales Registered Number: 1072954 Registered office: 5 Howick Place, London SW1P 1WG, UK The Routledge Handbook of Neoplatonism Pauliina Remes, Svetla Slaveva-Griffin The Alexandrian classrooms excavated and sixth-century philosophy teaching Publication details https://www.routledgehandbooks.com/doi/10.4324/9781315744186.ch3 Richard Sorabji Published online on: 30 Apr 2014 How to cite :- Richard Sorabji. 30 Apr 2014, The Alexandrian classrooms excavated and sixth-century philosophy teaching from: The Routledge Handbook of Neoplatonism Routledge Accessed on: 25 Sep 2021 https://www.routledgehandbooks.com/doi/10.4324/9781315744186.ch3 PLEASE SCROLL DOWN FOR DOCUMENT Full terms and conditions of use: https://www.routledgehandbooks.com/legal-notices/terms This Document PDF may be used for research, teaching and private study purposes. Any substantial or systematic reproductions, re-distribution, re-selling, loan or sub-licensing, systematic supply or distribution in any form to anyone is expressly forbidden. The publisher does not give any warranty express or implied or make any representation that the contents will be complete or accurate or up to date. The publisher shall not be liable for an loss, actions, claims, proceedings, demand or costs or damages whatsoever or howsoever caused arising directly or indirectly in connection with or arising out of the use of this material. 3 The Alexandrian classrooms excavated and sixth-century philosophy teaching Richard Sorabji It was announced in 2004 that the Polish archaeological team under Grzegorz Majcherek had identifi ed the surprisingly well-preserved lecture rooms of the sixth-century Alexandrian school.1 Th is was a major archaeological discovery.2 Although the fi rst few rooms had been excavated twenty-fi ve years earlier, identifi cation has only now become possible. -
May Plato's Academy Be Considered As the First Academic Institution?
Center for Open Access in Science ▪ https://www.centerprode.com/ojsh.html Open Journal for Studies in History, 2019, 2(2), 35-42. ISSN (Online) 2620-066X ▪ https://doi.org/10.32591/coas.ojsh.0202.02035s _________________________________________________________________________ May Plato’s Academy be Considered as the First Academic Institution? Zhulduz Amangelidyevna Seitkasimova M. Auezov South Kazakhstan State University, KAZAKHSTAN Faculty of Pedagogy and Culture, Shymkent Received 8 November 2019 ▪ Revised 17 December 2019 ▪ Accepted 23 December 2019 Abstract Plato’s Academy is undoubtedly the first higher education institution in history, and in ancient Athens itself represents the most important educational institution. It constituted in the context of the universal development that took place in ancient Athens, in the 5th and 4th century BC, and it continued to work until the Byzantine Emperor Justinian forbade the work of all schools of philosophy (529 AD). This development, which is part of the so-called Golden Age of ancient Athens, represents the period of Greek history in which the foundations of Western civilization originated, as we know it today. Plato appears as one of the greatest philosophers of ancient Greece, along with Socrates and Aristotle, to the first of whom appears as a student and to the second as a teacher. Philosophy in the true sense of the word was created in Plato’s era in ancient Athens (Russell, 1975), and Plato’s Academy, in which he, along with his students, talked about various philosophical topics through the Garden of Akademos, was the impetus for this development. There are also opinions that the development of philosophy after Socrates, Plato, and Aristotle is only of reproductive character when it comes to the basics of philosophy. -
1 Florian Marion the Ἐξαίφνης in the Platonic Tradition: from Kinematics to Dynamics (Draft) Studies on Platonic 'The
F. Marion – The ἐξαίφνης in the Platonic Tradition: from Kinematics to Dynamics Florian Marion The ἐξαίφνης in the Platonic Tradition: from Kinematics to Dynamics (Draft) Studies on Platonic ‘Theoria motus abstracti’ are often focused on dynamics rather than kinematics, in particular on psychic self-motion. This state of affairs is, of course, far from being a bland academic accident: according to Plato, dynamics is the higher science while kinematics is lower on the ‘scientific’ spectrum1. Furthermore, when scholars investigate Platonic abstract kinematics, in front of them there is a very limited set of texts2. Among them, one of the most interesting undoubtedly remains a passage of Parmenides in which Plato challenges the puzzle of the ‘instant of change’, namely the famous text about the ‘sudden’ (τὸ ἐξαίφνης). Plato’s ἐξαίφνης actually is a terminus technicus and a terminus mysticus at once3, in such a way that from Antiquity until today this Platonic concept has been interpreted in very different fashions, either in a physical fashion or in a mystical one. Nevertheless, it has not been analysed how those two directions have been already followed by the Platonic Tradition. So, the aim of this paper is to provide some acquaintance with the exegetical history of ἐξαίφνης inside the Platonic Tradition, from Plato to Marsilio Ficino, by way of Middle Platonism and Greek Neoplatonism. After exposing Plato’s argument of Parm, 156c-157b and its various interpretations (1), I shall investigate the ways by which Middle Platonists (especially Taurus) and Early Neoplatonists as Plotinus and Iamblichus have understood Plato’s use of ἐξαίφνης (2), and finally how this notion had been transferred from kinematics to dynamics in Later Neoplatonism (3). -
A Reading of Porphyry's on Abstinence From
UNIVERSITY OF CALIFORNIA Los Angeles Justice Purity Piety: A Reading of Porphyry’s On Abstinence from Ensouled Beings A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Classics by Alexander Press 2020 © Copyright by Alexander Press 2020 ABSTRACT OF THE DISSERTATION Justice Purity Piety: A Reading of Porphyry’s On Abstinence from Ensouled Beings by Alexander Press Doctor of Philosophy in Classics University of California, Los Angeles, 2020 Professor David Blank, Chair Abstract: Presenting a range of arguments against meat-eating, many strikingly familiar, Porphyry’s On Abstinence from Ensouled Beings (Greek Περὶ ἀποχῆς ἐµψύχων, Latin De abstinentia ab esu animalium) offers a sweeping view of the ancient debate concerning animals and their treatment. At the same time, because of its advocacy of an asceticism informed by its author’s Neoplatonism, Abstinence is often taken to be concerned primarily with the health of the human soul. By approaching Abstinence as a work of moral suasion and a work of literature, whose intra- and intertextual resonances yield something more than a collection of propositions or an invitation to Quellenforschung, I aim to push beyond interpretations that bracket the arguments regarding animals as merely dialectical; cast the text’s other-directed principle of justice as wholly ii subordinated to a self-directed principle of purity; or accept as decisive Porphyry’s exclusion of craftsmen, athletes, soldiers, sailors, and orators from his call to vegetarianism. -
Contribution to Academy Colloquium Athens, Dec. 2012 Polemon, Der Grosse Schatten of the Old Academy John Dillon, Trinity Colle
Contribution to Academy Colloquium Athens, Dec. 2012 Polemon, der grosse Schatten of the Old Academy John Dillon, Trinity College Dublin Illustrative Passages 1. “Polemon used to say that we should exercise ourselves with facts ( pragmata), and not with logical speculations ( dialektika theôrêmata ), which leave us, like a man who has got up some paltry handbook on harmony but never practised, able, indeed, to win admiration for skill in asking questions ( erôtêsis ), but utterly at variance with ourselves in the ordering of our lives ( diathesis ).” (trans. Hicks). 2. As to the former group, as I was reading over the account of Polemon’s conversion to philosophy, something possibly significant struck me, which had not done so previously. 1 This is a very popular anecdote, of which Gigante is able to list fully 19 versions in his collection of the ‘fragments,’’ 2 which involves Polemon, who at this stage is a notorious rake, on the head of an agreement with his young friends ( synthemenos tois neois ) – presumably some sort of wager was involved – lurching into Xenocrates’ seminar, drunk and garlanded (methyôn kai estephanômenos ), with the purpose, we must imagine, of causing some sort of mayhem, and discomfiting the notoriously unflappable Xenocrates. Instead, however, Polemon slumps down at the back of the lecture-room, and finds himself listening to Xenocrates calmly continuing to deliver a lecture on sôphrosynê, which results in his becoming hooked on philosophy as a way of life, the bios philosophikos . 3. His colleague Crantor, when asked what especially attracted him to Polemon, is said to have replied, “The fact that I never heard him raise or lower his voice in speaking” (ibid. -
Crantor of Soli – His Bequest and Funeral in Philodemus’ Index Academicorum (Pherc
CRANTOR OF SOLI – HIS BEQUEST AND FUNERAL IN PHILODEMUS’ INDEX ACADEMICORUM (PHERC. 1021, COL. 16.37 – COL. S.10)* Abstract: THIs artIcle provIdes a new editIon of a passage from PHIlodemus’ Index Academicorum wHIcH deals wIth the bequest and funeral of tHe AcademIc Crantor of SolI and depends on AntIgonus of Carystus (PHerc. 1021, col. 16.37 – col. S.10). From tHe new readings It emerges tHat, lIke DIogenes LaertIus, PHIlodemus too mentIoned tHe bequest of 12 talents. Furthermore, tHe new readIngs Help Us to better understand tHe meanIng of a verse related to Crantor’s funeral. Keywords: Crantor of SolI, AntIgonus of Carystus, DIogenes LaertIus, Index Academicorum, PHIlodemus Crantor of SolI was an outstanding fIgure In the early HIstory of the Academy at a tIme when It had not turned to SceptIcIsm yet under the Influence of HIs darlIng ArcesIlaus.1 HIs death (276/75) was premature to some extent and he would have most probably become scholarch of the Academy, had he outlIved Polemo.2 Crantor was famous for HIs etHIcs and In partIcular HIs treatise περὶ πένθους enjoyed great popularIty wIth ancIent readers. DIogenes LaertIus devotes a few passages (D.L. 4.24– 27) to Crantor’s lIfe wHIch often bear a strIking resemblance to HIs descrIptIon In PHIlodemus’ Index Academicorum (PHerc. 1021). Gomperz (1870) and later WIlamowItz (1881) have demonstrated that botH authors (Indirectly) depend on AntIgonus of Carystus.3 GaIser (1988) goes even further and argues that AntIgonus was the direct source for PHIlodemus.4 In tHIs contrIbutIon several new readings made In the Index Academicorum (PHerc. -
[USA] Daniel WILLIAMSSCN JSCC.Pdf
Journal for the Study of Christian Culture The Career of the Logos: A Brief Biography [USA] Daniel WILLIAMS Introduction to the author Daniel WILLIAMS, Department of Religion, Baylor University, USA. Email: [email protected] 134 44 2020 Abstract Based on the writings of early church fathers, this paper attempts to review the history of the idea “Logos” as well as its usage among the ancient Greek, Jewish, and Christian thinkers. The notion of Logos is polysemic, entailing the concepts of speech, discourse, reason, and divine will. These ancient thinkers used Logos to account for the connection between the changing, complex creation and an eternal, simple creator. For the Pre-Socratic philosophers, Logos meant a rational principle that ensures the order of the cosmos. Plato spoke of Logos as a generative force, as well as divinely revealed knowledge. The Stoics regarded Logos as both the creator and the moderator of all creation, both transcendent and imminent. Philo the Jewish Platonist believed that Logos was both the highest principle and the subordinate secondary principle, which anticipates the Christian understanding of the Incarnate Logos in the person of Jesus. Justin Martyr adapted the Stoic idea of logos spermatikos to express God’s general revelation. The short “biography” of Logos tells us that during the philosophical era known as Middle Platonism, the concept/ ontology of the logos played a unique role in enabling Pagan, Jewish, and Christian intellectuals to communicate on a small space of common ground. Keywords: logos, episteme, Middle Platonism, Sophia, logos spermatikos No. 44 Autumn 2020 135 Journal for the Study of Christian Culture * 20YJ020001 funded by Beijing Language and Culture University (Special Funding for Basic Scientific Research in High Education Institutions).