Dominic J. O'Meara
- Published in print:
- 1990
- Published Online:
- April 2004
- ISBN:
- 9780198239130
- eISBN:
- 9780191600937
- Item type:
- book
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198239130.001.0001
- Subject:
- Philosophy, Ancient Philosophy
The Pythagorean idea that number is the key to understanding reality inspired Neoplatonist philosophers in Late Antiquity to develop theories in physics and metaphysics based on mathematical models. ...
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The Pythagorean idea that number is the key to understanding reality inspired Neoplatonist philosophers in Late Antiquity to develop theories in physics and metaphysics based on mathematical models. This book examines this theme, describing first the Pythagorean interests of Platonists in the second and third centuries and then Iamblichus's programme to Pythagoreanize Platonism in the fourth century in his work On Pythagoreanism (whose unity of conception is shown and parts of which are reconstructed for the first time). The impact of Iamblichus's programme is examined as regards Hierocles of Alexandria and Syrianus and Proclus in Athens: their conceptions of the figure of Pythagoras and of mathematics and its relation to physics and metaphysics are examined and compared with those of Iamblichus. This provides insight into Iamblichus's contribution to the evolution of Neoplatonism, to the revival of interest in mathematics, and to the development of a philosophy of mathematics and a mathematizing physics and metaphysics.Less
The Pythagorean idea that number is the key to understanding reality inspired Neoplatonist philosophers in Late Antiquity to develop theories in physics and metaphysics based on mathematical models. This book examines this theme, describing first the Pythagorean interests of Platonists in the second and third centuries and then Iamblichus's programme to Pythagoreanize Platonism in the fourth century in his work On Pythagoreanism (whose unity of conception is shown and parts of which are reconstructed for the first time). The impact of Iamblichus's programme is examined as regards Hierocles of Alexandria and Syrianus and Proclus in Athens: their conceptions of the figure of Pythagoras and of mathematics and its relation to physics and metaphysics are examined and compared with those of Iamblichus. This provides insight into Iamblichus's contribution to the evolution of Neoplatonism, to the revival of interest in mathematics, and to the development of a philosophy of mathematics and a mathematizing physics and metaphysics.
Peter Adamson
- Published in print:
- 2006
- Published Online:
- January 2007
- ISBN:
- 9780195181425
- eISBN:
- 9780199785087
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195181425.003.0003
- Subject:
- Religion, Philosophy of Religion
This chapter deals with al-Kindī’s metaphysics, which in this context means theology and the idea that being is an emanation or creation from God. Depending on the Neoplatonists, especially Proclus, ...
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This chapter deals with al-Kindī’s metaphysics, which in this context means theology and the idea that being is an emanation or creation from God. Depending on the Neoplatonists, especially Proclus, al-Kindī proves God’s existence by arguing for the need for a “true One”, whose absolute simplicity rules out a multiplicity of divine attributes.Less
This chapter deals with al-Kindī’s metaphysics, which in this context means theology and the idea that being is an emanation or creation from God. Depending on the Neoplatonists, especially Proclus, al-Kindī proves God’s existence by arguing for the need for a “true One”, whose absolute simplicity rules out a multiplicity of divine attributes.
Peter Adamson
- Published in print:
- 2006
- Published Online:
- January 2007
- ISBN:
- 9780195181425
- eISBN:
- 9780199785087
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195181425.003.0004
- Subject:
- Religion, Philosophy of Religion
This chapter surveys the Greek background in Plato’s Timaeus, Aristotle’s Physics and De Caelo, and the dispute between late Greek thinkers, especially Proclus and Philoponus. Against this ...
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This chapter surveys the Greek background in Plato’s Timaeus, Aristotle’s Physics and De Caelo, and the dispute between late Greek thinkers, especially Proclus and Philoponus. Against this background, al-Kindī’s arguments that only God can be eternal and that creation must be finite in time as well as space are explored. It is suggested that al-Kindī’s interest in this topic can be explained in terms of the contemporary ’Abbāsid dogma that the Koran is not eternal, but created.Less
This chapter surveys the Greek background in Plato’s Timaeus, Aristotle’s Physics and De Caelo, and the dispute between late Greek thinkers, especially Proclus and Philoponus. Against this background, al-Kindī’s arguments that only God can be eternal and that creation must be finite in time as well as space are explored. It is suggested that al-Kindī’s interest in this topic can be explained in terms of the contemporary ’Abbāsid dogma that the Koran is not eternal, but created.
Richard Sorabji
- Published in print:
- 2002
- Published Online:
- May 2007
- ISBN:
- 9780199256600
- eISBN:
- 9780191712609
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199256600.003.0018
- Subject:
- Philosophy, General
The idea that the body's chemical blend is the soul is rejected by Plato, Aristotle, and Augustine, but held by Galen for the mortal soul. Among Aristotelians, Andronicus thinks soul is rather a ...
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The idea that the body's chemical blend is the soul is rejected by Plato, Aristotle, and Augustine, but held by Galen for the mortal soul. Among Aristotelians, Andronicus thinks soul is rather a capacity that ‘follows’ the blend, Alexander a capacity that ‘supervenes on’ it. The idea that psychological capacities ‘follow’ the blend is favoured by Lucretius and Galen, who so interprets Plato and Posidonius. Galen concludes that diet must come first, and that this affects even rational capacities. Others too offer non-cognitive therapies, but Galen also accepts cognitive therapy. The Neoplatonist Proclus (5th century CE) denies that psychological capacities follow the bodily blend, though admitting that the body can disturb psychological activities. Philoponus, the Christian Neoplatonist (6th century CE), denies that psychological capacities follow or result from the blend, else philosophy could not counteract. But they do supervene on the blend and act in turn on the body.Less
The idea that the body's chemical blend is the soul is rejected by Plato, Aristotle, and Augustine, but held by Galen for the mortal soul. Among Aristotelians, Andronicus thinks soul is rather a capacity that ‘follows’ the blend, Alexander a capacity that ‘supervenes on’ it. The idea that psychological capacities ‘follow’ the blend is favoured by Lucretius and Galen, who so interprets Plato and Posidonius. Galen concludes that diet must come first, and that this affects even rational capacities. Others too offer non-cognitive therapies, but Galen also accepts cognitive therapy. The Neoplatonist Proclus (5th century CE) denies that psychological capacities follow the bodily blend, though admitting that the body can disturb psychological activities. Philoponus, the Christian Neoplatonist (6th century CE), denies that psychological capacities follow or result from the blend, else philosophy could not counteract. But they do supervene on the blend and act in turn on the body.
Richard Sorabji
- Published in print:
- 2002
- Published Online:
- May 2007
- ISBN:
- 9780199256600
- eISBN:
- 9780191712609
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199256600.003.0020
- Subject:
- Philosophy, General
If Aristotle's catharsis gets rid of something by allowing it moderate exercise, by tragedy it will get rid of an excessive disposition to grief, as well as pity and fear; and in comedy of an ...
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If Aristotle's catharsis gets rid of something by allowing it moderate exercise, by tragedy it will get rid of an excessive disposition to grief, as well as pity and fear; and in comedy of an excessive disposition to contempt. Dispositions to fear, grief, and contempt do tend to be excessive. Until the Neoplatonists Porphyry and Iamblichus, there are only brief references to Aristotle's catharsis in Pythagoras and Pythagoreans, Philodemus, Plutarch, less clearly in the Stoics Diogenes of Babylon and Seneca. But among later Neoplatonists, Proclus denies theatre can be cathartic while Simplicius allows over-indulgence to be cathartic. Both compare a healing emetic. Olympiodorus associates catharsis through moderate exercise of emotion with Pythagoras, whereas Aristotle's catharsis is associated with his advice in Rhetoric to drive out one emotion by its opposite, and there are three other kinds of catharsis.Less
If Aristotle's catharsis gets rid of something by allowing it moderate exercise, by tragedy it will get rid of an excessive disposition to grief, as well as pity and fear; and in comedy of an excessive disposition to contempt. Dispositions to fear, grief, and contempt do tend to be excessive. Until the Neoplatonists Porphyry and Iamblichus, there are only brief references to Aristotle's catharsis in Pythagoras and Pythagoreans, Philodemus, Plutarch, less clearly in the Stoics Diogenes of Babylon and Seneca. But among later Neoplatonists, Proclus denies theatre can be cathartic while Simplicius allows over-indulgence to be cathartic. Both compare a healing emetic. Olympiodorus associates catharsis through moderate exercise of emotion with Pythagoras, whereas Aristotle's catharsis is associated with his advice in Rhetoric to drive out one emotion by its opposite, and there are three other kinds of catharsis.
Terryl L. Givens
- Published in print:
- 2009
- Published Online:
- February 2010
- ISBN:
- 9780195313901
- eISBN:
- 9780199871933
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780195313901.003.0005
- Subject:
- Religion, Religion and Society
Neoplatonism, under Plotinus, Proclus, Porphyry, and Iamblicus, developed and modified ideas about preexistence. Church Fathers were divided on the question of preexistence, but many were its ...
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Neoplatonism, under Plotinus, Proclus, Porphyry, and Iamblicus, developed and modified ideas about preexistence. Church Fathers were divided on the question of preexistence, but many were its advocates. The case of Justin Martyr and Clement of Alexandria is equivocal. Tertullian was the principal foe and Origen the principal defender of the idea.Less
Neoplatonism, under Plotinus, Proclus, Porphyry, and Iamblicus, developed and modified ideas about preexistence. Church Fathers were divided on the question of preexistence, but many were its advocates. The case of Justin Martyr and Clement of Alexandria is equivocal. Tertullian was the principal foe and Origen the principal defender of the idea.
Martin Laird
- Published in print:
- 2004
- Published Online:
- November 2004
- ISBN:
- 9780199267996
- eISBN:
- 9780191601576
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199267995.003.0001
- Subject:
- Religion, Early Christian Studies
Sketches early Christian initiatives to present faith as a privileged means of contact with God. Discusses the fourth-century religious climate of late Neoplatonism and suggests a much less hostile ...
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Sketches early Christian initiatives to present faith as a privileged means of contact with God. Discusses the fourth-century religious climate of late Neoplatonism and suggests a much less hostile attitude to faith and revelation. In both Christian and non-Christian Neoplatonic circles, the exaltation of faith was part of the spirit of the age.Less
Sketches early Christian initiatives to present faith as a privileged means of contact with God. Discusses the fourth-century religious climate of late Neoplatonism and suggests a much less hostile attitude to faith and revelation. In both Christian and non-Christian Neoplatonic circles, the exaltation of faith was part of the spirit of the age.
Andrea Rotstein
- Published in print:
- 2009
- Published Online:
- January 2010
- ISBN:
- 9780199286270
- eISBN:
- 9780191713330
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199286270.003.0004
- Subject:
- Classical Studies, Poetry and Poets: Classical, Early, and Medieval
This chapter explores the various historical ‘ways of seeing’ the genre of iambos in ancient scholarship after Aristotle. It begins with an overview of the Hellenistic scholarship on iambos and the ...
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This chapter explores the various historical ‘ways of seeing’ the genre of iambos in ancient scholarship after Aristotle. It begins with an overview of the Hellenistic scholarship on iambos and the views emerging from ancient etymologies, before turning to late antique definitions of the genre. Since generic concepts are explicit in works that belong to what the ancients considered the realm of grammar rather than philology, in order to find iambos within something akin to systematic treatments of genres, we will have to go backwards and forwards in time: from the grammarian Diomedes (4th cent. BCE), to Photius' (9th cent. CE) summary of a handbook by Proclus (5th cent. CE, or 2nd cent. CE), and back to the late Hellenistic period through the testimony of Philodemus of Gadara (1st cent. BCE). Three main historical ways of conceptualizing literary genres and the ensuing views of iambos are proposed.Less
This chapter explores the various historical ‘ways of seeing’ the genre of iambos in ancient scholarship after Aristotle. It begins with an overview of the Hellenistic scholarship on iambos and the views emerging from ancient etymologies, before turning to late antique definitions of the genre. Since generic concepts are explicit in works that belong to what the ancients considered the realm of grammar rather than philology, in order to find iambos within something akin to systematic treatments of genres, we will have to go backwards and forwards in time: from the grammarian Diomedes (4th cent. BCE), to Photius' (9th cent. CE) summary of a handbook by Proclus (5th cent. CE, or 2nd cent. CE), and back to the late Hellenistic period through the testimony of Philodemus of Gadara (1st cent. BCE). Three main historical ways of conceptualizing literary genres and the ensuing views of iambos are proposed.
Stephen Menn
- Published in print:
- 2012
- Published Online:
- May 2012
- ISBN:
- 9780199693719
- eISBN:
- 9780191739019
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199693719.003.0004
- Subject:
- Philosophy, Ancient Philosophy, History of Philosophy
The later Neoplatonists want to reconcile Aristotle and Plato on how far down immortality extends. They must therefore maintain that Aristotle’s poiêtikos nous is part of the soul, and that when ...
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The later Neoplatonists want to reconcile Aristotle and Plato on how far down immortality extends. They must therefore maintain that Aristotle’s poiêtikos nous is part of the soul, and that when Plato says the soul is immortal he means only the rational soul. They face a difficulty in the Phaedrus, where Plato uses the premise that soul is self-moving to argue that ‘all soul is immortal’: it seems that if this argument works, it will prove too much. Furthermore, Aristotle criticizes this argument: soul is the source of self-motion to the animal composite, but it may be an unmoved, rather than self-moved, mover of the body. Aristotle thinks only an uncritical assimilation of souls to bodies would lead us to think that souls must be moved in order to cause motion in bodies. Hermias and Proclus respond that the only self-motion that cannot be reduced to one part moving another is the rational soul’s self-thinking: the Phaedrus proof of immortality works only for a self-thinking soul, and since only this is properly self-moved and self-motion is the definition of soul, only the rational soul is properly a soul. The Neoplatonists’ attempt, in defending Plato against Aristotle, to ‘purify’ him of improper assimilation of divine things to bodies, leads not only to improved arguments but to conceptual innovations. Notably, the concept of ‘reflection’ emerges from a reinterpretation of the Timaeus’ construction of the World-Soul, with its straight lines ‘bent back’ into circles, that will apply only to a self-thinking rational soul.Less
The later Neoplatonists want to reconcile Aristotle and Plato on how far down immortality extends. They must therefore maintain that Aristotle’s poiêtikos nous is part of the soul, and that when Plato says the soul is immortal he means only the rational soul. They face a difficulty in the Phaedrus, where Plato uses the premise that soul is self-moving to argue that ‘all soul is immortal’: it seems that if this argument works, it will prove too much. Furthermore, Aristotle criticizes this argument: soul is the source of self-motion to the animal composite, but it may be an unmoved, rather than self-moved, mover of the body. Aristotle thinks only an uncritical assimilation of souls to bodies would lead us to think that souls must be moved in order to cause motion in bodies. Hermias and Proclus respond that the only self-motion that cannot be reduced to one part moving another is the rational soul’s self-thinking: the Phaedrus proof of immortality works only for a self-thinking soul, and since only this is properly self-moved and self-motion is the definition of soul, only the rational soul is properly a soul. The Neoplatonists’ attempt, in defending Plato against Aristotle, to ‘purify’ him of improper assimilation of divine things to bodies, leads not only to improved arguments but to conceptual innovations. Notably, the concept of ‘reflection’ emerges from a reinterpretation of the Timaeus’ construction of the World-Soul, with its straight lines ‘bent back’ into circles, that will apply only to a self-thinking rational soul.
Ian Mueller
- Published in print:
- 2012
- Published Online:
- May 2012
- ISBN:
- 9780199693719
- eISBN:
- 9780191739019
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199693719.003.0007
- Subject:
- Philosophy, Ancient Philosophy, History of Philosophy
Aristotle and Plato advanced very different theories of the traditional four elements. Whereas Plato in his Timaeus proposes a geometrical theory of these elements, Aristotle in his On the Heavens ...
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Aristotle and Plato advanced very different theories of the traditional four elements. Whereas Plato in his Timaeus proposes a geometrical theory of these elements, Aristotle in his On the Heavens (and On Generation and Corruption) offers a qualitative analysis and offers a series of objections to Plato’s theory. These objections provided later Platonists with the opportunity to defend Plato against and possibly harmonize him with Aristotle. This paper explores Simplicius’ responses to Aristotle one by one, paying particular attention to the brand of scientific discourse that he engages in with Proclus, and to how different commitments to harmonization affect their responses to these objections.Less
Aristotle and Plato advanced very different theories of the traditional four elements. Whereas Plato in his Timaeus proposes a geometrical theory of these elements, Aristotle in his On the Heavens (and On Generation and Corruption) offers a qualitative analysis and offers a series of objections to Plato’s theory. These objections provided later Platonists with the opportunity to defend Plato against and possibly harmonize him with Aristotle. This paper explores Simplicius’ responses to Aristotle one by one, paying particular attention to the brand of scientific discourse that he engages in with Proclus, and to how different commitments to harmonization affect their responses to these objections.
Jan Opsomer
- Published in print:
- 2012
- Published Online:
- May 2012
- ISBN:
- 9780199693719
- eISBN:
- 9780191739019
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199693719.003.0008
- Subject:
- Philosophy, Ancient Philosophy, History of Philosophy
In the Timaeus, Plato claimed that the four material elements are reducible to geometric shapes; the so-called Platonic solids. This theory—also known as geometric atomism—was criticized in ...
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In the Timaeus, Plato claimed that the four material elements are reducible to geometric shapes; the so-called Platonic solids. This theory—also known as geometric atomism—was criticized in Aristotle’s On the Heavens. Aristotle developed an alternative, qualitative account of the elements and their properties. The late Platonists Proclus and Simplicius vindicate Plato’s theory and try to dissolve Aristotle’s counter-arguments. Their account amounts to a type of microphysicalism according to which qualitative properties of material bodies supervene in a complex way on intrinsic and relational properties of the geometric shapes. They argue that in Plato’s model all the physical phenomena accounted for by Aristotle’s theory of the elements can be explained in an equally satisfactory manner (which also means that Aristotle’s physical works could continue to be used in the Platonic schools), but that Plato’s non-eliminative reductionism constitutes a theoretical improvement over Aristotle. The theory also requires a new ontological and categorial analysis of material properties.Less
In the Timaeus, Plato claimed that the four material elements are reducible to geometric shapes; the so-called Platonic solids. This theory—also known as geometric atomism—was criticized in Aristotle’s On the Heavens. Aristotle developed an alternative, qualitative account of the elements and their properties. The late Platonists Proclus and Simplicius vindicate Plato’s theory and try to dissolve Aristotle’s counter-arguments. Their account amounts to a type of microphysicalism according to which qualitative properties of material bodies supervene in a complex way on intrinsic and relational properties of the geometric shapes. They argue that in Plato’s model all the physical phenomena accounted for by Aristotle’s theory of the elements can be explained in an equally satisfactory manner (which also means that Aristotle’s physical works could continue to be used in the Platonic schools), but that Plato’s non-eliminative reductionism constitutes a theoretical improvement over Aristotle. The theory also requires a new ontological and categorial analysis of material properties.
Carlos Steel
- Published in print:
- 2012
- Published Online:
- May 2012
- ISBN:
- 9780199693719
- eISBN:
- 9780191739019
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780199693719.003.0009
- Subject:
- Philosophy, Ancient Philosophy, History of Philosophy
This chapter shows how Proclus and Damascius approached the myth of the Phaedo as a scientific text, with particular attention paid to their attempts to understand and support Plato’s remarks about ...
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This chapter shows how Proclus and Damascius approached the myth of the Phaedo as a scientific text, with particular attention paid to their attempts to understand and support Plato’s remarks about four traditional problems regarding the Earth’s size, shape, stability and position. Although Plato makes assertions about the Earth’s occupying the middle position in the cosmos and being spherical, Damascius supplies an assortment of missing arguments. These range from astronomical arguments familiar from Ptolemy and Cleomedes, and physical and metaphysical arguments that have their source in the Timaeus and other staples of Platonism. When it comes to the size of the Earth, Damascius and Proclus acknowledge the disagreement between Plato on the one hand and Aristotle (who had astronomers such as Erastothenes on his side) on the other, and literally fight an uphill battle for their school’s founder by urging us to reconsider whether the mountain peaks we see are not to be taken as indications of the true size of the Earth’s surface. But it is perhaps Plato’s treatment of the Earth’s stability that most forcefully establishes his affiliation with the cosmological tradition. For here he produces an argument that resonates very strongly with arguments found in Anaximander (and Parmenides) and that was vigorously criticized by Aristotle. Here again, later Platonists are once more compelled to take a new look at the text and re-evaluate Plato’s relation to his predecessors as well as to his successor Aristotle.Less
This chapter shows how Proclus and Damascius approached the myth of the Phaedo as a scientific text, with particular attention paid to their attempts to understand and support Plato’s remarks about four traditional problems regarding the Earth’s size, shape, stability and position. Although Plato makes assertions about the Earth’s occupying the middle position in the cosmos and being spherical, Damascius supplies an assortment of missing arguments. These range from astronomical arguments familiar from Ptolemy and Cleomedes, and physical and metaphysical arguments that have their source in the Timaeus and other staples of Platonism. When it comes to the size of the Earth, Damascius and Proclus acknowledge the disagreement between Plato on the one hand and Aristotle (who had astronomers such as Erastothenes on his side) on the other, and literally fight an uphill battle for their school’s founder by urging us to reconsider whether the mountain peaks we see are not to be taken as indications of the true size of the Earth’s surface. But it is perhaps Plato’s treatment of the Earth’s stability that most forcefully establishes his affiliation with the cosmological tradition. For here he produces an argument that resonates very strongly with arguments found in Anaximander (and Parmenides) and that was vigorously criticized by Aristotle. Here again, later Platonists are once more compelled to take a new look at the text and re-evaluate Plato’s relation to his predecessors as well as to his successor Aristotle.
J. P. Williams
- Published in print:
- 2000
- Published Online:
- October 2011
- ISBN:
- 9780198269991
- eISBN:
- 9780191683855
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/acprof:oso/9780198269991.003.0002
- Subject:
- Religion, Theology, World Religions
Both the Buddhist and Patristic traditions are characterized by an evolution from negation to apophasis proper. In the Christian case, apophasis first becomes explicit in Dionysius, and is thoroughly ...
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Both the Buddhist and Patristic traditions are characterized by an evolution from negation to apophasis proper. In the Christian case, apophasis first becomes explicit in Dionysius, and is thoroughly knitted into the web of Christian dogmatic commitments by Maximus the Confessor, whereas Dogen inherits a tradition in which apophasis has already for some time been explicit and undertaken a further evolution in respect of its Sinitization. To some extent, both Dionysius and Dogen are introducing apophasis to a new situation: Dionysius to a recognized role in Christian theology, and Dogen to Japan. In discussing the Patristic apophasis, this chapter turns to Philo and traces the philosophical development of negation from the proto-apophasis of Plotinus to the apophatic articulation of Proclus. Turning to the Christians, one can notice the distinctive Alexandrian spirituality of Clement and Origen, developing both the systematic use of negation and the place of that negation in the soul's whole relation to God. Gregory of Nyssa deepens the Alexandrian negation and produces the spirituality of perpetual progress that has so much in common with apophasis.Less
Both the Buddhist and Patristic traditions are characterized by an evolution from negation to apophasis proper. In the Christian case, apophasis first becomes explicit in Dionysius, and is thoroughly knitted into the web of Christian dogmatic commitments by Maximus the Confessor, whereas Dogen inherits a tradition in which apophasis has already for some time been explicit and undertaken a further evolution in respect of its Sinitization. To some extent, both Dionysius and Dogen are introducing apophasis to a new situation: Dionysius to a recognized role in Christian theology, and Dogen to Japan. In discussing the Patristic apophasis, this chapter turns to Philo and traces the philosophical development of negation from the proto-apophasis of Plotinus to the apophatic articulation of Proclus. Turning to the Christians, one can notice the distinctive Alexandrian spirituality of Clement and Origen, developing both the systematic use of negation and the place of that negation in the soul's whole relation to God. Gregory of Nyssa deepens the Alexandrian negation and produces the spirituality of perpetual progress that has so much in common with apophasis.
R. J. Hankinson
- Published in print:
- 2001
- Published Online:
- November 2003
- ISBN:
- 9780199246564
- eISBN:
- 9780191597572
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0199246564.003.0013
- Subject:
- Philosophy, Ancient Philosophy
Although the syncretism of the preceding Platonic tradition is still evident in the Neoplatonism of Plotinus, Plotinus’ system of reality, Hankinson argues, is a strikingly original achievement. ...
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Although the syncretism of the preceding Platonic tradition is still evident in the Neoplatonism 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 whom Neoplatonism 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.Less
Although the syncretism of the preceding Platonic tradition is still evident in the Neoplatonism 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 whom Neoplatonism 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.
Dominic J. O'Meara
- Published in print:
- 1990
- Published Online:
- April 2004
- ISBN:
- 9780198239130
- eISBN:
- 9780191600937
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198239130.003.0008
- Subject:
- Philosophy, Ancient Philosophy
Some preliminary issues concerning Proclus are discussed: his rivalry with the mathematician Domninus; his views on the history of philosophy, with regard, in particular, to the relation between ...
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Some preliminary issues concerning Proclus are discussed: his rivalry with the mathematician Domninus; his views on the history of philosophy, with regard, in particular, to the relation between Pythagoras and Plato; his conception of the revelation and discovery of philosophy.Less
Some preliminary issues concerning Proclus are discussed: his rivalry with the mathematician Domninus; his views on the history of philosophy, with regard, in particular, to the relation between Pythagoras and Plato; his conception of the revelation and discovery of philosophy.
Dominic J. O'Meara
- Published in print:
- 1990
- Published Online:
- April 2004
- ISBN:
- 9780198239130
- eISBN:
- 9780191600937
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198239130.003.0009
- Subject:
- Philosophy, Ancient Philosophy
Proclus's use, in his commentary on Euclid, of Iamblichus's work On Pythagoreanism book III is examined, as are his views on general mathematics, on the importance of geometry in relation to ...
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Proclus's use, in his commentary on Euclid, of Iamblichus's work On Pythagoreanism book III is examined, as are his views on general mathematics, on the importance of geometry in relation to arithmetic, on Euclid, and on the method and uses of geometry.Less
Proclus's use, in his commentary on Euclid, of Iamblichus's work On Pythagoreanism book III is examined, as are his views on general mathematics, on the importance of geometry in relation to arithmetic, on Euclid, and on the method and uses of geometry.
John Dillon
- Published in print:
- 2003
- Published Online:
- November 2003
- ISBN:
- 9780198237662
- eISBN:
- 9780191597336
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198237669.003.0005
- Subject:
- Philosophy, Ancient Philosophy
In this chapter, Dillon considers four minor figures of the Academy: Philippus of Opus, Hermodorus of Syracuse, Heraclides of Pontus, who were all students of Plato; and Crantor of Soli, a ...
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In this chapter, Dillon considers four minor figures of the Academy: Philippus of Opus, Hermodorus of Syracuse, Heraclides of Pontus, who were all students of Plato; and Crantor of Soli, a contemporary of Polemo. Philippus is best known for editing Plato's Laws for publication, and he was the real author of the Epinomis: as a philosopher, he is distinguished for elevating the rational World‐Soul to the status of the supreme principle, and for identifying astronomy as the true path to the knowledge of God. Hermodorus composed a book on Plato's life and works; philosophically he is interesting for his interpretation of Plato's first principles, and in particular, his denial that matter, or the Unlimited, is a principle. Heraclides, who supervised the Academy during Plato's third trip to Sicily, was nevertheless remarkably free from academic orthodoxy: his most distinctive philosophical position is that the soul is light, or aether, and therefore a quasi‐material substance. Cantor's major contribution to the development of Platonism is the idea of the commentary; Proclus identifies him as the first commentator, because he wrote an exposition, as distinct from an exegesis, of Plato's Timaeus.Less
In this chapter, Dillon considers four minor figures of the Academy: Philippus of Opus, Hermodorus of Syracuse, Heraclides of Pontus, who were all students of Plato; and Crantor of Soli, a contemporary of Polemo. Philippus is best known for editing Plato's Laws for publication, and he was the real author of the Epinomis: as a philosopher, he is distinguished for elevating the rational World‐Soul to the status of the supreme principle, and for identifying astronomy as the true path to the knowledge of God. Hermodorus composed a book on Plato's life and works; philosophically he is interesting for his interpretation of Plato's first principles, and in particular, his denial that matter, or the Unlimited, is a principle. Heraclides, who supervised the Academy during Plato's third trip to Sicily, was nevertheless remarkably free from academic orthodoxy: his most distinctive philosophical position is that the soul is light, or aether, and therefore a quasi‐material substance. Cantor's major contribution to the development of Platonism is the idea of the commentary; Proclus identifies him as the first commentator, because he wrote an exposition, as distinct from an exegesis, of Plato's Timaeus.
A. C. Lloyd
- Published in print:
- 1998
- Published Online:
- November 2003
- ISBN:
- 9780198238065
- eISBN:
- 9780191597916
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198238061.003.0003
- Subject:
- Philosophy, Ancient Philosophy
The core of the third chapter is the study of the P‐series. This theory is presented after a detailed discussion of the relationship of individuals to species and genus. A P‐series is a sequence of ...
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The core of the third chapter is the study of the P‐series. This theory is presented after a detailed discussion of the relationship of individuals to species and genus. A P‐series is a sequence of terms classified according to priority and posteriority starting from the most universal one. This theory is the result of the evolution of the Aristotelian doctrine of pros en done in order to fit with the not strictly Aristotelian notion of ‘genus’ of some Neoplatonic philosophers (Plotinus, Plotinus).Less
The core of the third chapter is the study of the P‐series. This theory is presented after a detailed discussion of the relationship of individuals to species and genus. A P‐series is a sequence of terms classified according to priority and posteriority starting from the most universal one. This theory is the result of the evolution of the Aristotelian doctrine of pros en done in order to fit with the not strictly Aristotelian notion of ‘genus’ of some Neoplatonic philosophers (Plotinus, Plotinus).
A. C. Lloyd
- Published in print:
- 1998
- Published Online:
- November 2003
- ISBN:
- 9780198238065
- eISBN:
- 9780191597916
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198238061.003.0004
- Subject:
- Philosophy, Ancient Philosophy
Devoted to the key Neoplatonic concepts of procession and emanation. The two terms are taken to express the same idea, although procession is preferred as more neutral. Points out how procession can ...
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Devoted to the key Neoplatonic concepts of procession and emanation. The two terms are taken to express the same idea, although procession is preferred as more neutral. Points out how procession can be explained in Aristotelian terms. More specifically, it is demonstrated how Plotinus’ notion of procession uses the Aristotelian theory of the actualization of an activity by a potency in order to explain how a higher activity can actualize a lower one. Finally, considers the doctrine of Proclus who expresses the procession, involving the theory of causal relation, in a way opposite to Plotinus.Less
Devoted to the key Neoplatonic concepts of procession and emanation. The two terms are taken to express the same idea, although procession is preferred as more neutral. Points out how procession can be explained in Aristotelian terms. More specifically, it is demonstrated how Plotinus’ notion of procession uses the Aristotelian theory of the actualization of an activity by a potency in order to explain how a higher activity can actualize a lower one. Finally, considers the doctrine of Proclus who expresses the procession, involving the theory of causal relation, in a way opposite to Plotinus.
A. C. Lloyd
- Published in print:
- 1998
- Published Online:
- November 2003
- ISBN:
- 9780198238065
- eISBN:
- 9780191597916
- Item type:
- chapter
- Publisher:
- Oxford University Press
- DOI:
- 10.1093/0198238061.003.0007
- Subject:
- Philosophy, Ancient Philosophy
In contrast with the different views of some recent scholars, Ch. 7 constitutes an important attempt to point out the importance played by non‐discursive thought in Plotinus and Proclus in several ...
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In contrast with the different views of some recent scholars, Ch. 7 constitutes an important attempt to point out the importance played by non‐discursive thought in Plotinus and Proclus in several ways. Firstly, the differences between the doctrines of Plotinus and Proclus are investigated. Secondly, it is considered the role of the ‘Loving Intellect’ in both Plotinus’ and Proclus’ philosophy. Thirdly, it is indicated how the One plays a crucial role in the mystical experience and how this kind of experience may be an evidence of the activity of the One. Finally, it is shown how some problems and difficulties of Plotinus’ philosophy may be explained through reference to the mystical experience.Less
In contrast with the different views of some recent scholars, Ch. 7 constitutes an important attempt to point out the importance played by non‐discursive thought in Plotinus and Proclus in several ways. Firstly, the differences between the doctrines of Plotinus and Proclus are investigated. Secondly, it is considered the role of the ‘Loving Intellect’ in both Plotinus’ and Proclus’ philosophy. Thirdly, it is indicated how the One plays a crucial role in the mystical experience and how this kind of experience may be an evidence of the activity of the One. Finally, it is shown how some problems and difficulties of Plotinus’ philosophy may be explained through reference to the mystical experience.
