A Correspondent of Iamblichus TD Barnes
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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. -
Pythagorean Music in Boethius's Consolation of Philosophy
32 RAMIFY 8.1 (2019) “How Pythagoras Cured by Music”: Pythagorean Music in Boethius’s Consolation of Philosophy KIMBERLY D. HEIL Interpretive schemata for reading Boethius’s Consolation of Philosophy are plentiful. Some of the more popular of those schema read the work along the divided line from Plato’s Republic, taking as programmatic the passage from Book Five in which Boethius discusses the ways in which man comes to know through sensation first, then imagination, then reason, and finally understanding.1 Others read the work as Mneppian Satire because of its prosimetron format. Some scholars study character development in the KIMBERLY D. HEIL is a PhD candidate in Philosophy at the Institute of Philosophic Studies at the University of Dallas; she received a BA in Philosophy from the University of Nebraska at Kearney and an MA in Philosophy from the University of South Florida. She is currently a Wojtyła Graduate Teaching Fellow at the University of Dallas, where she teaches core curriculum philosophy classes. She is writing a dissertation on the relationship between philosophy and Christianity in Augustine of Hippo’s De Beata Vita. The title of this piece is taken from a section subtitle in the work The Life of Pythagoras by the second-century Neopythagorean Iamblichus. 1 See, for instance, McMahon, Understanding the Medieval Meditative Ascent, 215. He references two other similar but competing interpretations using the same methodology. “How Pythagoras Cured by Music” : HEIL 33 work as it echoes Platonic-style dialogues. Still others approach the work as composed of several books, each representing a distinct school of philosophy.2 Furthermore, seeing it as an eclectic mixture of propositions from various schools of philosophy re-purposed and molded to suit Boethius’s own needs, regardless of the literary form and patterns, is commonly agreed upon in the secondary literature. -
Iamblichus' Exegesis of Parmenides'
IAMBLICHUS’ EXEGESIS OF PARMENIDES’ HYPOTHESES AND HIS DOCTRINE OF DIVINE HENADS Svetlana Mesyats 1. Henads and the Problem of the Transcendent First Principle The question about the First Principle is one of the central problems of Neoplatonism as well as that of every monistic system of philosophy, that considers the world as a creation of a single divine Cause. The problem here is the following: the absolutely transcendent and self-su cient Principle does not need to cause anything outside itself, because to be transcendent means to be entirely independent from all the rest. But a principle, which is entirely independent from its own efects, cannot be a cause, since causality presupposes some relationship between the causative principle and its efects. Consequently we are faced with a dilemma: either to de ne some principle as a cause, so that it depends by nature on its own efects and is no longer transcendent; or to de ne it as transcendent, so that it cannot be a cause. In the history of Platonic philosophy there were many eforts to solve this dilemma. In one of his treatises Plotinus described the One as a “productive power of all things” (δύναµις τῶν πάντων)1 and so to some extent introduced into the Absolute all the plurality of its efects, at least in the mode of potency, power. Plotinus’ pupil Porphyry abandoned the idea of the transcendent Principle and identi ed the supreme One with Being.2 Iamblichus after him proposed the theory of “two” Ones, rst of which he thought to be completely inefable and inexpressible, whereas the second one he understood as a cause in the true sense of the word in so far as it 1 Plotinus, Enneads III, 8, 10, 1. -
Analysis of Justice in St. Augustine's Political Philosophy and Nigerian
International Journal of Education and Human Developments, Vol. 6 No 2; July 2020 ISSN 2415-1270 (Online), ISSN 2415-1424 (Print) Published by Center for Global Research Development Analysis of Justice in St. Augustine’s Political Philosophy and Nigerian Political System ONUCHE, Joseph PhD. Department of Philosophy Kogi State University Anyigba, Kogi State Nigeria Abstract St Augustine of Hippo (354-430CE) is the most influential Christian philosopher in western Christianity after Paul the Apostle. This paper analyses justice in Augustine‟s political philosophy as contained in His „City of God‟. It will be argued that, we could learn from his answers to bad politicking which resulted in destruction of State. His answers on various theological and philosophical issues have continued to be relevant in modern theological and philosophical debate. A lot can still be learnt from him even in the area of Church‟s response to bad governance. Augustine‟s argument is that Kingdoms (Countries, nations) without justice are robberies, as Kings (Governors) of such are robbers. This supposition is illustrated with three historical allusions namely: the encounter of Alexander the Great with a Pirate, the establishment of Roman Empire by Romulus, and the establishment of Assyrian Empire by Ninus. Contextually, Nigeria as it is today falls into this category of robberies as the British colonial masters forced this unequal union for their personal, self-seeking and self-interest, to satisfy their libido dominandi. An analysis of what Augustine meant by justice will be carried out. Philosophically, Augustine evaluated justice from Neo-Platonic background and theologically from Pauline concept of justice. -
Pseudo-Dionysius and CG Jung
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Goldsmiths Research Online ! ∀# ∀ ∃%% &∀∋ (∀ ! % )∗+)% ! ∀# ∀ ∃%% &∀∋ % , % − . ! % / ! !00 %∋%%∀102++20 ∋ ∋ , % ∀∀/ ∀ ∋ / ∀% ∀∋ ∀ / / ∃∋ / 3% ∋ ∋ ∀ ∋ 4 5 / # / 3 ∀ 0 6∀ / ∀/ 3∀ 3 ∀% # 7∀ # / / ∋ ∀ ∋ ∀∋ 3 ∀ ∋ ∋ 3 13 ∋ ∀ ∋ % 8 ∀ 6∀ ∀ ∀ / ∀∋ ∋ ∋ % ∀ / 4 5 / ∋ ∀ ∋ ∀ ∃ 7 / ∀ / ∀ ∀ ∀ ∀ ∀ % (∀ ∀ / ∀ % / 3 3 % / ∀ ∀ ∋ ∋ 6∀ / ∀/ 3∀ 13 ∋ % !00 #∋%∋ %%∀1 ∃ ! /# 9∋%%∀1 Apophatic Elements in the Theory and Practice of Psychoanalysis: Pseudo-Dionysius and C.G. Jung by David Henderson Goldsmiths, University of London Submitted for the degree of Doctor of Philosophy ! ∀! I declare that the work in this thesis is my own. David Henderson Date: ! #! Acknowledgements I am grateful for the help I have received from my supervisors over the time I have been working on this project: Robert Burns believed in the value of the original proposal and accompanied me in my exploration of the work of Dionysius and neoplatonism. Brendan Callaghan supported me when I was in the doldrums and was wondering whether I would reach port. Roderick Main gave me encouragement to finish. He read my work intelligently and sympathetically. I regret -
Augustine's Encounter with Neoplatonism* Augustine
c Peter King, The Modern Schoolman (forthcoming). AUGUSTINE’S ENCOUNTER WITH NEOPLATONISM* UGUSTINE was surely the main conduit whereby late Hellenistic metaphysics, in the version we call ‘neoplatonism,’ A passed into the Latin West and coloured the whole of mediæval philosophy; it is hard to overestimate its influence or to overstate Augus- tine’s role in passing it along.1 Likewise, neoplatonic metaphysics had an immense impact on Augustine himself and on his own philosophical devel- opment. Reading just a few neoplatonic works in the spring of 386, he tells us, rescued him from sceptical despair and Manichaean illusion,2 giving him a metaphysical system that allowed him to recognize truths he had hitherto been unable even to formulate. For all that, scholarship has had a hard time taking Augustine’s philo- sophical encounter with neoplatonism seriously. That is because Augustine himself, despite the momentousness he attributes to the encounter, makes it hard to take seriously. For although he is at pains to emphasize its im- portance, and furthermore situates his report of the experience at the very centre of the Confessions (the midpoint of the middle book),3 his presen- tation of the encounter, some eleven years after the event, undercuts its philosophical significance. Furthermore, it is unlikely that this is acciden- tal; Augustine was far too accomplished a rhetor not to be aware of the effects of his literary devices. But why would he apparently pull the rug out from under the very point he was trying to make? * All translations are mine. This essay is dedicated to Eyj´olfurEmilsson on the occasion of his fiftieth birthday. -
“ „Knowing As We Are Known‟ in Confessions 10 and Other
“ „Knowing as we are Known‟ in Confessions 10 and Other Philosophical, Augustinian and Christian Obedience to the Delphic Gnothi Seauton from Socrates to Modernity”1 Augustinian Studies 34:1 (2003) 23-48. Wayne J. Hankey A. THE OBEDIENCE OF MODERN AND MEDIAEVAL AUGUSTINIANS TO THE ORACLE “Our wisdom, in so far as it ought to be deemed true and solid wisdom, consists almost entirely of two parts: the knowledge of God and of ourselves. But as these are connected together by many ties, it is not easy to determine which of the two precedes and gives birth to the other. ... [I]t is evident that man never attains to a true self-knowledge until he have previously contemplated the face of God, and come down after such contemplation to look into himself.” On this basis, Jean Calvin, from the beginning of whose Institutes of the Christian Religion I have been quoting, fixes the order of the Institutes. For Calvin, as for Eriugena, Aquinas, and other mediaeval theologians, the unity of epistemology and ontology, though differently balanced between them, determines that system treats first of God, then of the human.2 The Geneva Reformer wrote these words about 1536. One hundred years later, another French Augustinian, equally as important for the making of modernity, carried out another investigation of the connection between self-knowledge and knowledge of God. In his Meditations on the First Philosophy, René Descartes wrote to the same effect as Calvin had: ... I see that there is manifestly more reality in infinite substance than in finite, and therefore that in some way I have in me the notion of the infinite earlier than the finite to wit, the notion of God before that of myself. -
The Influence of Plotinus on Marsilio Ficino's Doctrine
THE INFLUENCE OF PLOTINUS ON MARSILIO FICINO‘S DOCTRINE OF THE HIERARCHY OF BEING by Nora I. Ayala A Thesis submitted to the Faculty of The Dorothy F. Schmidt College of Arts and Letters in Partial Fulfillment of the Requirements for the Degree of Master of Arts Florida Atlantic University Boca Raton, Florida May 2011 THE INFLUE CE OF PLOTINUS ON MARSILIO FICINO'S DOCTRINE OF THE HIERARCHY OF BEING by ora 1. Ayala This thesis was prepared under the direction ofthe candidate's thesis advisor, Dr. Marina Paola Banchetti, Department of Philosophy, and has been approved by the members of her supervisory committee. It was submitted to the faculty of the Dorothy F. Schmidt College of Arts and Letters and was accepted in partial fulfillment ofthe requirements for the degree ofMaster ofArts. SUPERVISORY COMMITTEE: J) ~'S{L~=-~ Clevis R. Headley, Ph.D. ~> (L.. ~-=--~ Clevis R. Headley, Ph.D. Director, Liberal Studies ~; .~.Q. L ii ACKNOWLEDGEMENTS I wish to express my sincere thanks to those who were, have been, and are a part of my life. I am who I am because of their unique gifts. iii ABSTRACT Author: Nora I. Ayala Title: The Influence of Plotinus on Marsilio Ficino‘s Doctrine of the Hierarchy of Being Institution: Florida Atlantic University Thesis Advisor: Marina Paola Banchetti, Ph.D. Degree: Master of Arts Year: 2011 Marsilio Ficino provides the ground to consider Renaissance Platonism as a distinctive movement within the vast context of Renaissance philosophy. Ficino‘s Platonism includes traces of earlier humanistic thought and ideas from Neoplatonic philosophers such as Plotinus, Proclus, and Dionysius the Areopagite. -
To Find the Maker and Father. Proclus' Exegesis of Plato Tim. 28C3-5
Études platoniciennes 2 | 2006 Le Timée de Platon To find the maker and father. Proclus' exegesis of Plato Tim. 28c3-5 Jan Opsomer Electronic version URL: http://journals.openedition.org/etudesplatoniciennes/1074 DOI: 10.4000/etudesplatoniciennes.1074 ISSN: 2275-1785 Publisher Société d’Études Platoniciennes Printed version Date of publication: 16 June 2006 Number of pages: 261-283 ISBN: 978-2-251-44310-2 Electronic reference Jan Opsomer, « To find the maker and father. Proclus' exegesis of Plato Tim. 28c3-5 », Études platoniciennes [Online], 2 | 2006, Online since 11 August 2016, connection on 19 April 2019. URL : http://journals.openedition.org/etudesplatoniciennes/1074 ; DOI : 10.4000/ etudesplatoniciennes.1074 Études Platoniciennes est mis à disposition selon les termes de la Licence Creative Commons Attribution - Pas d'Utilisation Commerciale - Pas de Modification 4.0 International. TO FIND THE MAKER AND FATHER. PROCLUS’ EXEGESIS OF PLATO TIM. 28C3-5* JAN OPSOMER The maker and father of this universe it is a hard task to find, and having found him, it would be impossible to declare him to everyone. to;n me;n ou\n poihth;n kai; patevra tou'de tou' panto;" euJrei'n te e[rgon kai; euJrovnta eij" a{panta" ajduvnaton levgein (Tim. 28C3-5) The ab ove quotation from Plato’s Ti m a e u s is for Pro clus the occasion to insert into his C o m m e n t a ry on the Ti m a e u s (1.299.13-319.21) an e l ab o rate discussion of the ontological status of the demiurge and of his predecessors’ views concerning this matter. -
Philosophy in the Early Latin Middle Ages (C. 700 – C. 1100): a Survey of Recent Work
92619_RTPM_09-2_04_Marenbon_AP 18-01-2010 23:08 Pagina 365 PHILOSOPHY IN THE EARLY LATIN MIDDLE AGES (C. 700 – C. 1100): A SURVEY OF RECENT WORK John MARENBON If any period in the history of philosophy deserves that bad old epi- thet «the Dark Ages», it is the early medieval centuries (c. 700 – c. 1100) in the Latin West. But modern scholarship searches out the obscurest corners, and even this black hole of the philosophical uni- verse has two superstars, Eriugena and Anselm. So this survey of work over the last twenty years would be very long indeed, did I not under- stand the word «philosophy» in its title in a particular way. I under- stand «philosophy» institutionally and retrospectively, so that the phi- losophy of a past period consists in its treatment of questions similar or related to those which interest philosophers today, or to which their interests might be extended, in a manner they would regard as philo- sophical1. Of course, despite such similarities, the wider setting for the philosophy of a period like the Middle Ages is utterly different from that of philosophy now, and its historians need to know this context thoroughly and understand their material within it. But the wider intellectual context of philosophy is not itself philosophy. In medieval (and perhaps especially early medieval) studies, there has been a tendency towards a very broad view of what counts as philos- ophy, or, sometimes, the decision, justified by its advocates as avoid- ance of anachronism, to do without such a category altogether. Dis- cussions of various kinds about the intellectual life of the period and its outstanding thinkers are brought together without distinction. -
THE IMMATERIAL THEURGY of BOETHIUS by Martin H
THE IMMATERIAL THEURGY OF BOETHIUS by Martin H. Curran Submitted in partial fulfilment of the requirements for the degree of Master of Arts at Dalhousie University Halifax, Nova Scotia August 2012 © Copyright by Martin H. Curran, 2012 DALHOUSIE UNIVERSITY DEPARTMENT OF CLASSICS The undersigned hereby certify that they have read and recommend to the Faculty of Graduate Studies for acceptance a thesis entitled “THE IMMATERIAL THEURGY OF BOETHIUS” by Martin H. Curran in partial fulfilment of the requirements for the degree of Master of Arts. Dated: 24 August, 2012 Supervisor: _________________________________ Readers: _________________________________ _________________________________ ii DALHOUSIE UNIVERSITY DATE: 24 August, 2012 AUTHOR: Martin H. Curran TITLE: THE IMMATERIAL THEURGY OF BOETHIUS DEPARTMENT OR SCHOOL: Department of Classics DEGREE: MA CONVOCATION: October YEAR: 2012 Permission is herewith granted to Dalhousie University to circulate and to have copied for non- commercial purposes, at its discretion, the above title upon the request of individuals or institutions. I understand that my thesis will be electronically available to the public. The author reserves other publication rights, and neither the thesis nor extensive extracts from it may be printed or otherwise reproduced without the author’s written permission. The author attests that permission has been obtained for the use of any copyrighted material appearing in the thesis (other than the brief excerpts requiring only proper acknowledgement in scholarly writing), and -
Flying Like Earthly Mercuries: Renaissance Platonism in Raphael's Stanza Della Segnatura
FLYING LIKE EARTHLY MERCURIES: RENAISSANCE PLATONISM IN RAPHAEL’S STANZA DELLA SEGNATURA _____________________ A Thesis Presented to the Faculty of California State University Dominguez Hills ______________________ In Partial Fulfillment of the Requirements for the Degree Master of Arts in Humanities _______________________ by Jeff Brinkman Summer 2019 TABLE OF CONTENTS PAGE TABLE OF CONTENTS.....................................................................................................ii LIST OF FIGURES............................................................................................................iii ABSTRACT.......................................................................................................................iv CHAPTER 1. INTRODUCTION............................................................................................................1 2. PLATO’S PREDECESSORS: THE MYSTERY CULTS AND ORPHISM....................7 3. PLATO AND THE SOUL..............................................................................................17 4. PLATO’S ANTECEDENTS..........................................................................................31 The Chaldean Oracles ...........................................................................................32 The Corpus Hermeticum........................................................................................37 Iamblichus..............................................................................................................41 5. FICINO, MIRANDOLA,