enter Western Scholarly Networks and Debates. Editor s : Dragos Calma. Publication Date: 15 May Finding the Harmony of the Spheres. By: Donna M.
FROM PLATONISM TO NEOPLATONISM *. Ancient Greek philosophy offers to the historian a number of grave dif- ficulties which are commensurate with its. The first edition of this book appeared in ; the second, revised and enlarged, in The present, third edition is essentially a reprint of the second, except.
Altimari Adler. Publication Date: 29 Aug Publication Date: 10 Jul Editor s : John M. Dillon and Andrei Timotin. Publication Date: 22 Dec By: Ilsetraut Hadot. Publication Date: 08 Jan By: Eric Perl. Publication Date: 06 Feb By: Stephen E. Publication Date: 29 Nov By: John J. Publication Date: 29 Jan Publication Date: 23 Oct Editor s : Eugene V. Afonasin , John M. Dillon and John Finamore. Aristotle's Creationist Critic: "Simple ideas these were, but they had profound implications as to the origin and duration of the universe, its constitution, and its physical forces.
If the universe was created, it is not infinite in duration. Aristotle taught that it is. If the universe was created, the heavenly bodies can reasonably be assumed to be of the same material as the rest of creation. Aristotle taught that the stars are made of a special celestial stuff.
If the heavenly bodies are material, they must be moving in a void; otherwise resistance to their passage would create impossible friction. Aristotle taught that a void is impossible. If stars are created, they are subject to physical laws of motion. Aristotle taught that divine spirits move the stars. Philoponus' replies anticipated the great Renaissance scientists Galileo He correctly argued that the velocity of a body's fall is not proportional to its weight. A millennium before Galileo, he proposed dropping two bodies of unlike weight from a tower and postulated that the time of the fall would differ little between the two objects.
He also speculated that any object dropped in a vacuum would require finite time to fall. Alexandria was the heart of a complex administration whose particular ambition was to amass all the trappings of wealth, Pollard and Reid created a great project guiding the reader through the intellectual adventure of the city and its contribution to the way modern humanity think, learn, and belief.
Alexandria's important status in history has often been overlooked due to the loss of its great landmarks, both architectural and intellectual: its Pharos, the greatest lighthouse, until its destruction, the world's great library of K codices reduced to references in the history of World Civilization.
The book is a documentary of the city's vital role in development of Geography, and Cartography that enhanced maritime trade in ancient times as well as the important exchange of ideas and skilled people. Museon, Library of Alexandria The great library comprised perhaps as many as thousand manuscripts, the total accumulated corpus of knowledge generated by ancient philosophers, scientists and poets. It was contained in the Museon, a building thought by the ancient historians to have been of surpassing architectural glory, not a trace of which survived. By decree of Ptolemy III of Egypt, all visitors to the city were required to surrender all books and scrolls in their possession.
These writings were then swiftly copied by official scribes. The originals were put into the Library, and the copies were delivered to the previous owners. This decree helped to create a reservoir of books in the relatively new city. The Library's contents were likely distributed over several buildings, with the main library either located directly attached to or close to the oldest building, the Museon; a smaller library in the Serapeum, a temple of Serapis.
Pharos, Alexandria's Lighthouse The crown of Alexandria's harbor was the great lighthouse erected on the eastern edge of the Pharos island. The Pharos was built to warn sailors of the dangerous sandbars off Alexandria, the busiest port of the ancient world. It was constructed of a three-stage tower, decorated with mythical creatures, atop of which was a lantern with a giant bonfire whose light reflected by mirrors, made of polished bronze, focused into a beam visible 42 kilometer away. Ancient accounts such as those by Strabo and Pliny the Elder give us a brief description of the "tower" and its white marble casing, how its mysterious mirror reflected the light beam fifty kilometers away.
Statius AD describes the light of the Pharos in the night as like that of the Moon. It was described by Antipater of Sidon BC as one of the seven Wonders of the ancient world, it remained operational until it was totally destroyed by earthquakes in the 14th century. Epilogue to an Episode After a glimpse of that miraculous adventure, I have to just look into the book's Epilogue, which starts in chapter 17, 'The end of reason'.
As experienced directors, the authors selected Hypatia death to anticipate Alexandria's fate, 'With the death of Hypatia, her city began to die," which is described in a tragic title, 'The shipwreck of Time'! This is really very compelling, since you take with you the accentuated feeling of tragical ending to the zenith of the Old World's cosmopolitan civilization. Further reads?
Augustine Beatific Vision by Satori Kane. This paper explores Does Augustine imply that the ecstasy of Ostia was an anticipation of the beatific vision? Or does he mean the most divine part of the soul, most nearly akin to God, which analogy in Plotinus 5. The description of the vision at Ostia has affinities with Plotinus 5.
Some questions arise between the two Visions as does the Greater Vision being a shared one. Degrees of Substance. Attempt to reduce metaphysics to something similar to Plato's Divided Line. The Methodology of Systems. How to construct a system? Now, maybe you know! Platonic Sight. Insight into the universe via Platonism and physics string theory. The Daimonic Eagle.
This paper discussed the position of the eagle in Apuleian and henotheistic philosophy in the second century A. ISBN: ISBN Inhaltsverzeichnis I. Jonathan Molinari, Denken Sie an den Mythos. In his Gifford Lectures he developed what he called a Rational Mysticism where he incorporated the One of Neo-Platonism with an identification to the Absolute of Hegelianism. He held a doctorate both in Philosophy and Jurisprudence and for some time prior to coming to the U.
He wrote on a variety of topics with the most important works being From Platonism to Neoplatonism70 and Monopsychism, Mysticism Metconsciousness. The Hague: Martinus Nijhoff, Merlan passed away a few weeks after consenting to be the Chairman of my Dissertation Committee. I dedicated my Dissertation to his memory. She and her husband knew Wittgenstein in Vienna. After completing the exam we had a wonderful discussion of Wittgenstein's artistic personality, something not available in the Analytic Philosophy classroom.
His interests extended to Proclus,73 from Plotinus74 to Eriugena75 and the idealist movement at large. He took an interest in Heidegger and took seriously Heidegger's critique of Metaphysics as Onto-Theology, in an important way leading to the post-modern reading of Neo-Platonism. Like Merlan he has a broad range of interests making him a "renaissance man" in the German intellectual scene. As an important part of the retrieval one should also note the contributions of Dominic J.
O'Meara ed. Smith and James H. Olthuis, eds. Routledge, Orthodoxy has always maintained a Platonic world-view from Dionysius and Maximus the Confessor to Gregory Palamas and the Scholars migrating to Venice after the conquest of the Byzantine Empire. But in more recent times the Spiritualism and Universalism of Orthodoxy has again come to the fore with the works of father and son Nicholay and Vladimir Lossky86 and even more recently by the work of Edward Moore.
Among these are a volume edited by Lenn E. The reader should not get the impression from the fact that this essay deals primarily with Christian Philosophical influences that Neo-Platonism is confined to Christian thinkers. Philosophical Considerations- Ever since Hegel wrote his history of Platonism quoting Plotinus' Ennead V concerning the notion of the One: That Being is and remains God, and is not outside of Him, but is His very self: "Absolute unity upholds things that they fall not asunder; it is the firm bond of unity in all, penetrating all—bringing together and unifying things 84 Hans Urs von Balthasar, Cosmic Liturgy: The Universe according to Maximus the Confessor San Francisco: Ignatius Press Communio, This is a translation of earlier German and French editions.
Vladimir's Seminary, originally published in and N. We term it the One and the Good…. This identification of the One with the Absolute is quite natural as a connection between the Idealism in 19th century with a form of Ancient Idealism, despite Burnyeat's assertion that "The Greek use of predicates 'true' and 'false' embodies the assumption of realism on which I have been insisting all along. Nonetheless Idealists of the Hegelian type recognized a similitude in Plotinus with Hegel and this brought Plotinus' thought to the fore by the end of the 19th century.
Idealism should be seen as the view that ultimately reality and consciousness have the same general structure. While Realism distinguishes between mind and nature, Idealism does not entirely subscribe to the ultimate nature of such a distinction. On the contrary Idealism is often seen as the view "that all reality including both objects and knowings, belongs to a single interdependent and coherent system.
Ultimately Idealism becomes a Monism. This is not to say that all Monisms are Idealist, for certainly Materialism and the hylozoism of the Stoics are also Monisms. But it does assert that Idealism reflects a Monist view of reality, where knowing and what is known are intimately interconnected. What Idealism further asserts beyond a Monist view is that ultimately reality is nothing but spirit or thought.
The fundamental connection between what is known and what it is that knows is a similitude relation. Platonism, generally speaking, is hereby an Idealism, for the true and ultimate reality for Plato and his followers is ideas, either thoughts or ideals. Neo-Platonism is a philosophy which essentially sees reality as one single chain of being, where the top of the chain and the bottom of the chain are related to one another through relations betwixt intermediaries and their relation to the top.
All that is reality then can be fixed located somewhere in that great chain of being. The chain is vertical in the sense of value, though not necessarily in space. What is higher on the chain is higher because it has a greater value than what is below it. The chain becomes a pyramid, where the apex or summit is the One of Plato's Parmenides. What makes the chain work is an overall relationship between the summit and all else, one of emanation. The distinction between pagan and Christian Neo-Platonism becomes one of creation or emanation as the defining point for each.
Since Christianity adheres to the fundamental idea of creation the Christian Neo-Platonist sees the idea of emanation as a value relation. The One emanates its value to all others in the chain. The One and Many problem is solved in Christian Neo-Platonism by distinguishing the initium of Being from the initium of value that a being has which has been imparted from Being itself, which is 88 George W. Hegel, Lectures on the History of Philosophy Vol. Causality is not only linear, but also vertical. In Linear Causality the cause is prior in time to its effect, while in Vertical Causality, the cause is prior in being from its effect, but may be temporally simultaneous.
By this, reality is hierarchically arranged and each entity has a place in the Hierarchy, from non-being to being to not-possible being. So the chain or hierarchy runs from a non-being by virtue of excellence to a non-being by virtue of absence, through all else which is being by virtue of its connection to the Being or the One.
Here Neo- Platonism is a Philosophy which takes the structure of Reality to reflect the structure of thought. Although we know virtually nothing of the thought of Ammonius Saccas the founder of Neo-Platonism, we can surmise some of that thought from his successors such as Plotinus and his philosophical ancestors of Alexandria such as Philo Judaeus. From Plotinus we learn that there are three Hypostases which form the upper end of Reality. They are the One, Nous and Psyche.
Bekijk uw recensie. Some may want to see the Chain of Being as leading to a Pantheism like Spinoza. Related Papers. Here Radical Orthodoxy fails in its recovery of Platonism and leaves aside that essential aspect of Orthodoxy both Eastern and Western, a cosmology in which the Word, the Logos, figures prominently. Smith and James H. Yet it also points out a rather troubling feature of their anti-modernist agenda.
Here Thought is evidence in Nous defined as the universal mind and Psyche as the universal Soul. Though the One is sometimes referred to as 'thought thinking itself', this is an Aristotelian concept borrowed by some Neo- Platonists to explain the One's position as the universal subject, and as God, in Aristotle's sense.
It is useful at this point to note that for the Neo-Platonists Aristotle was one of their own, and the modern day distinction between Platonism and Aristotelianism did not exist in the Neo-Platonist mind. One should note that many if not most of the commentators on Aristotle were Neo-Platonists. This distinction is parallel between the western group and the eastern group of influences on Christianity. The western, including Porphyry and Victorinus, was more influential to Augustine, while the eastern, including Proclus and Dionysius Areopagite, seem to be more influential to Orthodoxy, the Mystics and finally to modern day Post-Modernists via Heidegger, although it should be noted that since the early ninth century Dionysius exerted a strong influence on Western Christianity with the translations of Eriugena and others.
The eastern seem to reflect on the essential mystic experience as a form of ecstasy and theurgy rather than a pure intellectual exercise that is apparent in Plotinus. In the one case the One is ineffable and non-being by excess while in the other the One is ineffable in a negative sense that it cannot be reached by thought, but only by a mystical experience or theurgic intuition. Combine that with Heidegger and Barth and a misrepresentation takes place which leads ultimately to Fideism. The chain of being is a one-way street from God to matter and there is no return except through obedience to the "Word of God" Barth or by the accusation of onto-theology 91 See: Antony C.
Cairns, There is no Metaphysics in this postmodern use of late Neo-Platonism, only a narrative and Meta-narrative which is only theological. But for Neo-Platonists reality is one thing a whole with the One at the top.
This One is not the whole, and stands above as a hypostasis, while matter represents the other pole of the whole as a substrate. Both poles are non being. Being becomes then a group entity bounded on both ends from outside by non-being. Neo-Platonists, contrary to their modern counterparts, see each individual soul as ascending to the upper pole and descending to the lower pole. The One is identified with the Good or form of the Good in Plato, and from this evil can be explained as a matter of distance from the One. Matter is farthest from the Good, so in one sense it is evil, but only ontologically by distance.
All beings can be seen as both good and evil, and their distance from the Good determines the evil that they might do, or possess. So a soul by turning towards its baser elements becomes evil, and a soul is good by its turning towards the One or God. But the soul turned upwards is not a total mystic experience or an emotionally grounded intuition, but the soul turns upward through a sort of intellection, a love of Wisdom Philosophy and dialectic the intellectual ground of Metaphysics guided by Nous, the intellectual principle. Theology for the pagan Neo-Platonist is the highest aim of Metaphysics, and for the Christian who finds favor in the Neo-Platonic world view, an elaboration of what reality is and our place in it under a creator God who emanates value to all beneath Him through his act of creation and providence.
There arises within the Neo-Platonic milieu two conceptually different Theologies, Positive kataphasis and Negative apophasis. These play an important role in the postmodern post-Heidegger developments of Christian Theology. The former is confined to metaphor and symbol, a narrative of that of which one cannot speak, or know. The latter is a negative approach to the superiority of God by denial of metaphysical categories of existence and epistemological reflection, because God is that of which one cannot speak accurately. Armstrong distinguishes three forms of Negative Theology in Plotinus: 1 the mathematical or negative Theology of the traditional, 2 the negative theology of Positive Transcendence, and 3 the Negative Theology of Infinite Subject.
The second is a more or less positive in that it leads to the absolute transcendence of the One with a religious aspect or perspective that yields a first cause and pronoia or providence. In the third, Negative Theology yields an abandonment of all distinctions between subject and object in the One. The One becomes God hereby becoming the unlimited self where "all things are resolved into a unity in which knowledge and consciousness, in the ordinary sense of the word, become impossible.
Plotinus was quick to write against the Gnostics,96 even though he failed to see the Gnostic-like structures in his own thought. Some may want to see the Chain of Being as leading to a Pantheism like Spinoza. But this would also be a mistake for although there is a pantheistic tendency in Neo-Platonic thought, the One is not the sum total of reality, but the apex of a reality and is in a sense apart from reality by virtue of superiority. All that has being has it in virtue of the One, so in a sense, the One is the Being imparting that value to all others.
But the Being of the One is not that of negation, but paradigmatic of what being is by being the Being. God is thereby the paradigm of being. In an important sense God is the only being by having true being in Himself and by virtue of nothing other than Himself. If this is a Pantheism, then it is the ultimate implication of a theistic view.
All else is mere being in virtue of that "I AM". There is a mysticism in this approach to reality and God, and this is the impetus for Mystics in the Judeo-Christian-Islamic tradition. It should be noted however, that the mysticism of Neo-Platonism is ontological, that is from the contemplation of reality, and different from some mystics which are more psychological, that is from the contemplation of inner thought. Edward Caird points to the mystic and pantheistic nature of Plotinus.
Both, therefore, follow the via negativa, and regard our ordinary view of finite things as one that must be abandoned, and even inverted, by him who would know the reality which is hid beneath appearance. But here the similarity ends. For, in the first place, the Pantheist—at least if we take Spinoza as representing Pantheism in its most characteristic form—is one who thinks it possible to have knowledge and, indeed, scientific knowledge of the Absolute; while for Plotinus the Absolute is beyond knowledge, and can only be apprehended in an ecstasy in which all distinct thought is swallowed up and lost.
There is no rejection of Reason as such, but an excess of Reason is affirmed as a power of insight. Thus in an important sense God is not reached through intellect or reasoning alone, but by an excess of reason which comes to us from the higher orders of reality. In other words the principle of intellect has through emanation bestowed on the individual the 96 Plotinus, Ennead II,9. See also William Ralph Inge op.
Ultimately the movement of an individual to the One is first through the soul to the Intellect Nous to the One. God is not reached at the level of soul, and not even at the level of intellect, but finally beyond intellect. So the gateway to God is not mere soul or intellect, but through the soul to intellect and beyond. But again this is not the entire picture as we are reminded by Evelyn Underhill. It has been said by some critics that the ecstasy of Plotinus was wholly different in kind from the ecstasy of the Christian saints: that it was a philosophic rhapsody, something like Plato's "saving madness," which is also regarded on wholly insufficient evidence as being an affair of the head and entirely unconnected with the heart.
At first sight the arid metaphysical language in which Plotinus tries to tell his love, offers some ground for this view. But whatever philosophic towers of Babel he may build on it, the ecstasy itself is a practical matter; and has its root, not in reason, but in a deep seated passion for the Absolute which is far nearer to the Mystic's love of God than to any intellectual curiosity, however sublime. While emanation provides the call to perfection, Love provides the answer to that call. But Love is not merely relational or motivational, Love is also a Hypostasis, or a person in the MacKenna-Page translation.
That Love is a Hypostasis [a "Person"] a Real Being sprung from a Real Being—lower than the parent but authentically existent—is beyond doubt. It is not clearly stated in this Ennead, and for that matter must be understood in the Greek text. Yet what is clear is that Love is a subject, but 'Person', is a claim of the translators, which should not be understood in a modern sense, and leaves open the question as to whether the God of Abraham, Isaac and Jacob is the God of the Philosophers.
A "personal God" for the religious may not be present here. However one ought not be led to believe that all Neoplatonism has to offer is a radical transcendence of God as a Metaphysics.
The contrary is more than may be at first apparent. God is thus not only transcendent but also immanent in the reality He created. This affords a welcome metaphysical justification to Christian belief and theism in general. It is therefore no wonder that the Eastern Orthodox Church in all its many forms has always clung to a Platonic Neo-Platonic Metaphysic. Much of the Platonic Neo-Platonic world view leads to ecology and interpersonal relations for the general hypothesis is the fundamental unity of type of all things under a protective and providential sovereign, who is not only a political-social-legal sovereign, but also an ontological sovereign through a creation-emanation relation.
That the deity is king is not only king in the usual sense, but also King in an ontological sense. God is the Being of whom, and to whom, all other beings no matter their degree or kind of being belong. Being is a relation here and the fundamental component of reality is by relation to Being. But Being is while all other beings in some sense become, so that the fundamental distinction of being and becoming is preserved. The Hierarchy of Being tends to preserve the being of Being, and the becoming and possible perfection of all becoming in a return to Being.
Thus the relationship between the One and all else is one of emanation-creation and restoration. And thus salvation is defined not in terms of forgiveness for human frailty or sins of commission and omission, but ultimately in restoration to the deity, usually referred to as theosis. This divinization process extends not only to persons but to all creation. That is to say that, in some mystical way, all reality returns in some final end to the deity. Thus both the arche and telos of any given thing being is identically the same, either as the One of the Pagan or the God of Judeo- Christian-Islamic traditions.
Negative Theology is the point at which Neo-Platonism can be divided into earlier and later. For Plotinus negative Theology is a kind of "taking away", where what is said of the One is a taking away of finite properties, leaving as a result the nature of the One or Deity. But in later Neo- Platonism there is a shift to seeing an intermediary between the three Hypostases especially the Universal Soul and the soul of each individual.
In this way Proclus Diadochus talks of a One of the individual soul as the One in us. Dionysius following Proclus might seem to be more on the "One in us" end of things, but he combines in his Mystical Theology a bit of both. The process of Negation taking away to denial aphaersis- apophasis results in a superlative affirmation for Dionysius. The form of this mysticism is clearly more Ontological than Psychological and experiential, though the psychological and experiential are also Ben Schomakers, "The Nature of Distance: Neoplatonic and Dionysian Versions of Negative Theology" American Catholic Philosophical Quarterly Fall Sinai Exodus In the allegoresis of the life of Moses, the cathartic life and the purificatory rituals that occur on the lower slopes of Mount Sinai usher Moses to the vision of the cloud, while the step into the cloud is a different phase.
This step is not undertaken by Moses at his own initiative or made possible by further preparations, but rather by radically abandoning everything that had proven to summon him to come to the cloud. Yet following Proclus, Dionysius asserts quite clearly that "He who is the pre- eminent Cause of all things intelligibly perceived is not Himself any of those things" The God One in Himself is in some sense unapproachable, at least by intellection. So in effect negative theology does not work in like sense, because God is even outside the scope of negation. In an important way Dionysius seems to do away with Philosophy in this limited sense of knowing God.
It is not clear that Philosophy or Theology for that matter can even in any sense approach the greatness of God, because the "I AM" of Exodus is veiled in a cloud, where even our negative judgments are inadequate. Yet this does not tell us about our inadequacies and the inadequacies of Philosophy-Theology. This should really be understood as referring to the superlative nature of God. In other words it is Metaphysics and not Epistemology. It is not a story about our failure through original sin or as Adam's progeny.
It is not an Epistemology of not knowing Noumenon from Phenomenon, or any accompanying Metaphysics of Reality. It is, in an important sense, both. It is about our capacity to know and simultaneously also about the ontological Majesty of God, such that He "transcends all affirmation, and the simple pre-eminence of His absolute nature is outside of every negation—free from every limitation and beyond them all.
Mystical Theology, V. For Barth no natural theology or metaphysical account of God is relevant to the Theological enterprise. Theology loses its hold on the logy of Theology and becomes a Theo-doxy, or Dogmatics rather than Systematics and philosophical. It is generally anathema to Barth and his followers to accept a systematic approach where Philosophy grounds the Theological enterprise in reason or logic, for properly Theology is reflected in the "Word of God," for Barth and his followers.