Bibliografias temáticas / Neoplatonic

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Literatura científica selecionada sobre o tema "Neoplatonic"

Autor: Grafiati
Publicado: 4 de junho de 2021
Última modificação: 5 de fevereiro de 2022

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Artigos de revistas sobre o assunto "Neoplatonic"

1

Bregman, Jay. "Synesius of Cyrene and the American “Synesii”". NUMEN 63, n.º 2-3 (9 de março de 2016): 299–323. http://dx.doi.org/10.1163/15685276-12341424.

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This article explores the Hellenic/Christian synthesis of bishop Synesius and its later influence, especially on nineteenth-century America. Synesius accepted a bishopric despite Neoplatonic reservations concerning Christian doctrine: the uncreated soul pre-exists; the uncreated cosmos is eternal; and the “resurrection” an ineffable mystery, beyond the vulgar. Whether or not born a Christian, his study under Hypatia brought about a conversion to “pagan” Neoplatonism. His attempted synthesis of Hellenism and Christianity was unique, unlike that of any other late antique Christian Platonist. Later, Renaissance thinkers scanned a new religious horizon reviving Hellenic Neoplatonism, Hermetic thought, Pythagoreanism, etc., included in a “primordial revelation,” contemporaneous with the Mosaic revelation and thereby in harmony with Christianity. In Romantic-era England, Thomas Taylor revived Hellenic Neoplatonism as the “true” religion, in the spirit of the anti-Christian theurgic Neoplatonist Roman emperor, Julian. Taylor had a significant influence on the American “Synesii,” Transcendentalists and Neoplatonists, e.g., on Bronson Alcott’s Platonic/Pythagorean lifestyle. Reading Taylor’s translations, Ralph Waldo Emerson spoke of the “Trismegisti” whose Neoplatonic religion predated and superseded “parvenu” Christianity. Later Transcendentalists continued the work of Taylor, sympathizing with late antique “pagan” Neoplatonism, but, in the spirit of Synesius, synthesizing it with Christianity and with other religions. They sought a non-sectarian, universal “cosmic theism,” notably through Thomas M. Johnson’s journal, The Platonist, which included translations of Synesius and other Neoplatonists. One of its contributors, Alexander Wilder, also influenced Theosophy on its Neoplatonic side. More recent Anglophone “Synesii” include Hilary Armstrong, who was a major presence in Neoplatonic scholarship, both in the uk and North America. He argued for a return to Hellenic inclusive monotheism, in which a Christian Platonist, like himself, could also venerate Hindu or Isis’ holy images as being true reflections of the divine.
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Catana, Leo. "Thomas Taylor’s Dissent from Some 18th-Century Views on Platonic Philosophy: The Ethical and Theological Context". International Journal of the Platonic Tradition 7, n.º 2 (2013): 180–220. http://dx.doi.org/10.1163/18725473-12341262.

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Abstract Thomas Taylor’s interpretation of Plato’s works in 1804 was condemned as guilty by association immediately after its publication. Taylor’s 1804 and 1809 reviewer thus made a hasty generalisation in which the qualities of Neoplatonism, assumed to be negative, were transferred to Taylor’s own interpretation, which made use of Neoplatonist thinkers. For this reason, Taylor has typically been marginalised as an interpreter of Plato. This article does not deny the association between Taylor and Neoplatonism. Instead, it examines the historical and historiographical reasons for the reviewer’s assumption that Neoplatonic readings of Plato are erroneous by definition. In particular, it argues that the reviewer relied on, and tacitly accepted, ethical and theological premises going back to the historiography of philosophy developed by Jacob Brucker in his Historia critica philosophiae (1742-44). These premises were an integral part of Brucker’s Lutheran religiosity and thus theologically and ethically biased. If these premises are identified, articulated and discussed critically—which they have not been so far in connection with Taylor’s reception—it becomes less obvious that the reviewer was justified in his assumption that the Neoplatonic reading was erroneous by definition. This, in turn, leaves Taylor’s Plato interpretation in a more respectable position.
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Stępień, Tomasz. "Ciało ludzkie i jego udział w szczęściu nieba – koncepcja Pseudo-Dionizego Areopagity wobec poglądów neoplatoników pogańskich". Vox Patrum 63 (15 de julho de 2015): 199–216. http://dx.doi.org/10.31743/vp.3559.

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In seventh chapter of his On the Ecclesiastical Hierarchy Pseudo Dionysius the Areopagite treats on the ceremony of burial. While explaining the rites he makes a few remarks on the Christian understanding of the body and its fate af­ter death, and how it is inconsistent with some pagan views on the matter. He discusses several opposite statements of the complete disintegration of the body, metempsychosis and seeing the life of the body after death exactly like the life on earth (On the Ecclesiastical Hierarchy VII 3, 1). This polemic is pointed against Neoplatonic philosophers who held such opin­ions, and to understand the difference between pagan and Christian view on the matter, the second part of the article considers the Neoplatonic view of the life after death. At Neoplatonic schools there were a different opinions of whether the embodiment is good or rather damaging to the intellectual soul. Philosophers like Plotinus and Porphyry explained descend of the soul as being evil, while Iamblichus and Damaskios thought otherwise. However there were points in which Neoplatonics were completely in agreement. All of them admitted that the happiness of the soul after death is possible only without the material body, and that the soul can reincarnate. Analysis of Neoplatonic view shows that the negative approach to the body is not the feature that could be ascribed to all Late Greek philosophers. Pseudo-Dionysius sees the problem in the Christian perspective. The soul at the moment of death does not loose completely the connection with the body and thus death does not mean the dissolution of the substance. However the new body that will be given to believers after resurrection will not be exactly the same with the earthly one.
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Weiner, Sebastian. "Eriugenas Innovation". Vivarium 46, n.º 1 (2008): 1–23. http://dx.doi.org/10.1163/156853407x217614.

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AbstractJohn Scot Eriugena's work Periphyseon is commonly regarded as having introduced Neoplatonism into early medieval thinking. Eriugena's theory of the reunification of the Creator and his creation is then viewed as being based on the Neoplatonic scheme of procession and reversion. However, this interpretation falls short of Eriugena's intentions. Above all, he denies any ontological difference between Creator and creation without taking recourse to the Neoplatonic considerations of procession and reversion. Surprisingly, according to Eriugena's explanation, God is not only the Creator but he is also created. He is created insofar as he alone, possessing all being, is the essence of all created things. Moreover, the fourfold division of nature, presented at the beginning of the work, is not Eriugena's own innovation, but a common Carolingian concept. It is rather his aim to show that from an ontological point of view this division has to be resolved.
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Steinhart, Eric. "Neoplatonic Pantheism Today". European Journal for Philosophy of Religion 11, n.º 2 (20 de junho de 2019): 141. http://dx.doi.org/10.24204/ejpr.v11i2.2975.

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Neoplatonism is alive and well today. It expresses itself in New Thought and the mind-cure movements derived from it. However, to avoid many ancient errors, Neoplatonism needs to be modernized. The One is just the simple origin from which all complex things evolve. The Good, which is not the One, is the best of all possible propositions. A cosmological argument is given for the One and an ontological argument for the Good. The presence of the Good in every thing is Spirit. Spirit sits in the logical center of every body; it is surrounded by the regulatory forms of that body. Striving for the Good, Spirit seeks to correct the errors in its surrounding forms. To correct the errors in biological texts, modern Neoplatonists turn to the experimental method. This Neoplatonism is pantheistic not because of some theoretical definition of God but rather because of its practical focus on the shaping of Spirit.
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Man, Andrei‑Tudor. "Neoplatonic Demons and Angels". Chôra 17 (2019): 311–14. http://dx.doi.org/10.5840/chora20191716.

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Van den Berg, R. M. "RECONSTRUCTING NEOPLATONIC POLITICAL THEORY". Classical Review 54, n.º 2 (outubro de 2004): 351–52. http://dx.doi.org/10.1093/cr/54.2.351.

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Martin, John N. "Malebranche’s Neoplatonic Semantic Theory". International Journal of the Platonic Tradition 8, n.º 1 (10 de fevereiro de 2014): 33–71. http://dx.doi.org/10.1163/18725473-12341273.

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Abstract This paper argues that Malebranche’s semantics sheds light on his metaphysics and epistemology, and is of interest in its own right. By recasting issues linguistically, it shows that Malebranche assumes a Neoplatonic semantic structure within Descartes’ dualism and Augustine’s theory of illumination, and employs linguistic devices from the Neoplatonic tradition. Viewed semantically, mental states of illumination stand to God and his ideas as predicates stand in Neoplatonic semantics to ideas ordered by a privative relation on “being.” The framework sheds light on interpretive puzzles in Malebranche studies such as the way ideas reside in God’s mind, the notion of resemblance by which bodies imitate their exemplar causes, and the issue of direct vs. indirect perception through a mechanism by which agents can see bodies by “seeing” ideas. Malebranche’s semantics is of interest in its own right because it gives a full (if implausible) account of the mediating relations that determine indirect reference; lays out a correspondence theory of truth for necessary judgments; defines contingent truth as based on an indirect reference relation that is both descriptive and causal but that does not appeal to body-mind causation; and within his theory of perception, works out an account of singular reference in which singular terms carry existential import, refer indirectly via causal relations, but describe their referents only in a general way.
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Sprutta, Justyna. "La dimension néoplatonicienne du Fondement Ignatien (au contexte du tout des Exercices spirituels de saint Ignace de Loyola". Poznańskie Studia Teologiczne, n.º 34 (28 de agosto de 2020): 181–98. http://dx.doi.org/10.14746/pst.2019.34.11.

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God is the foundation and goal of man. The way to God, from the state of disgrace to a happy relationship with God, is also the “foundation” of the Spiritual Exercises of St. Ignatius of Loyola, including the Foundation. In the Foundation there is a Neoplatonic way to God as absolute Good− Truth−Beauty. The spiritual way, continued in Weeks of the Ignatian retreat, includes the stages of purification, enlightenment and unification. This way is thus also an existential principle present in Christian Neoplatonism, having its reception in all cycle of Ignatian Exercises. The article to concern the relationship between the theology of the Foundation and Christian Neoplatonism, with reference to the whole of the Spiritual Exercises of St. Ignatius of Loyola.
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MCGINNIS, JON. "A PENETRATING QUESTION IN THE HISTORY OF IDEAS: SPACE, DIMENSIONALITY AND INTERPENETRATION IN THE THOUGHT OF AVICENNA". Arabic Sciences and Philosophy 16, n.º 1 (15 de fevereiro de 2006): 47–69. http://dx.doi.org/10.1017/s0957423906000233.

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Avicenna's discussion of space is found in his comments on Aristotle's account of place. Aristotle identified four candidates for place: a body's matter, form, the occupied space, or the limits of the containing body, and opted for the last. Neoplatonic commentators argued contra Aristotle that a thing's place is the space it occupied. Space for these Neoplatonists is something possessing dimensions and distinct from any body that occupies it, even if never devoid of body. Avicenna argues that this Neoplatonic notion of space is untenable on the basis of three arguments. In general he maintains that bodies' impenetrability is explained by reference to dimensionality. Consequently, if it is dimensionality that explains impenetrability, and yet as the Neoplatonists hold space inherently possesses dimensions, material bodies could never interpenetrate space and so occupy it and thus bodies could never have a place. The conclusion is patently false. In additions Avicenna argues that the method used to arrive at the possibility of space is illicit, and so Neoplatonist cannot show that space is even possible. Thus, concludes Avicenna, Aristotle's initial account must be correct. The paper outlines the historical context of this debate and then treats Avicenna's arguments against space in detail.
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Mais fontes

Teses / dissertações sobre o assunto "Neoplatonic"

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Bolton, Robert A. N. "Personal identity : a neoplatonic theory of the principle of personality". Thesis, University of Exeter, 1992. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.304396.

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Siorvanes, Lucas. "Proclus on the elements and the celestial bodies : physical thought in late Neoplatonism". Thesis, University College London (University of London), 1986. http://discovery.ucl.ac.uk/1317977/.

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Until recently, the period of Late Antiquity had been largely regarded as a sterile age of irrationality and of decline in science. This pioneering work, supported by first-hand study of primary sources, argues that this opinion is profoundly mistaken. It focuses in particular on Proclus, the head of the Platonic School at Athens in the 5th c. AD, and the chief spokesman for the ideas of the dominant school of thought of that time, Neoplatonism. Part I, divided into two Sections, is an introductory guide to Proclus' philosophical and cosmological system, its general principles and its graded ordering of the states of existence. Part II concentrates on his physical theories on the Elements and the celestial bodies, in Sections A and B respectively, with chapters (or sub-sections) on topics including the structure, properties and motion of the Elements; light; space and matter; the composition and motion of the celestial bodies; and the order of planets. The picture that emerges from the study is that much of the Aristotelian physics, so prevalent in Classical Antiquity, was rejected. The concepts which were developed instead included the geometrization of matter, the four-Element composition of the universe, that of self-generated, free motion in space for the heavenly bodies, and that of immanent force or power. Furthermore, the desire to provide for a systematic unity in explanation, in science and philosophy, capable of comprehending the diversity of entities and phenomena, yielded the Neoplatonic notion that things are essentially modes or states of existence, which can be arranged in terms of a causal gradation and described accordingly. Proclus, above anyone else, applied it as a scientific method systematically. Consequently, that Proclus' physical thought is embedded in his Neoplatonic philosophy is not viewed as something regrettable, but as proof of his consistent adherence to the belief, that there must be unity in explanation, just as there is one in the universe, since only the existence of such unity renders the cosmos rational and makes certainty in science attainable.
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Ballieu, Kristen. "Decanting the Rabelaisian Casks: Democratizing Neoplatonic Poetic Fury in Baudelaire's “L’âme du vin”". BYU ScholarsArchive, 2014. https://scholarsarchive.byu.edu/etd/3955.

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The following document is a meta-commentary on the article "Decanting the Rabelaisian Casks: Democratizing Neoplatonic Poetic Fury in Baudelaire's 'L’âme du vin'," co-authored by Dr. Robert J. Hudson and myself, which will soon be submitted for publication. It contains an annotated bibliography of all our primary and secondary sources and an account of the genesis of the argument and the writing of the article. Our article is based upon an analysis of "‘L’âme du vin," the threshold poem of "Le Vin," the central section of Charles Baudelaire's celebrated volume Les Fleurs du Mal. As we demonstrate, previous scholarship on this section is sparse and while certain poems within in have received attention from distinguished scholars, the integral part that it plays in the larger work has been downplayed, if not entirely neglected. Our reading of the poem allows for an explanation of the structure of the entire collection, illuminates Baudelaire's intended internal architecture, and elucidates his theory of poetic creation and aesthetic ideals more generally. As we demonstrate, the transition from the Parisian commoner in "Tableaux parisiens" to the transcendent poet in "Fleurs du mal" requires the transformation provided by the intoxication in "Le Vin" which lends itself to divine fury and attainment of transcendence in and ascension to the sonnets of the "Fleurs du mal." Our development of this conclusion comes through a study of Baudelaire's employment of Neoplatonic theories and images and adoption of Rabelais' Gallic codification of these Neoplatonic tropes. "‘L’âme du vin" illustrates the essence of Baudelaire's progressive populist thought previous to the Revolution of 1848, by rendering permanent the inversion of social order found in the Rabelaisian/Bakhtinian carnavalesque. The Neoplatonic ladder to transcendence, based on Plato's four stages of divine fury, and systemized by Renaissance thinkers Marsilio Ficino and Pontus de Tyard, is tipped, or thrown, on its side in Baudelaire's work, demonstrating not only the overthrow of the hierarchy of the Old Regime, but the solidification of the humanization of the common, working man, the premier venu or homme de la rue, and the ability of the least of society, rather than the members of the nobility or leisured class of centuries past, to access divine fury and poetic transcendence by imbibing, integrating, and appreciating the soul of wine.
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Britland, Karen Ruth. "Neoplatonic identities : literary representation and the politics of Queen Henrietta Maria's court circle". Thesis, University of Leeds, 2000. http://etheses.whiterose.ac.uk/203/.

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My thesis investigates Queen Henrietta Maria's cultural activities at the Caroline court, paying particular attention to her connections with France and with French politics. In contrast to previous studies of her life, I am concerned not only with her position as a Catholic in a Protestant country, but with her status as a culturally and politically active woman. I discuss the significance of her importation of French cultural fashions on to the English stage (most notably the innovation of the female actor), and investigate notions of female identity put forward in her masques and pastoral plays. By tracing the influences of both neoplatonism and reformed Catholic theology in the Queen's theatrical productions, I. demonstrate how courtly women came to be privileged as the arbiters of taste and judgement, and show how this led to a perception of them as properly political agents. I also demonstrate that the Queen's court masques promoted a 'counterpublic' space inside the court from which ideas independent of King Charles's own policies could be expressed. I investigate Henrietta Maria's involvement in international current affairs, illustrating how her political alignments could be manifested in her court productions. Finally, I discuss her position as an exile at the French court during the English civil war, showing how, despite her lack of funds, she managed to maintain a political, religious, and social presence in France.
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Vasilakis, Dimitrios. "Neoplatonic love : the metaphysics of Eros in Plotinus, Proclus and the Pseudo-Dionysius". Thesis, King's College London (University of London), 2014. https://kclpure.kcl.ac.uk/portal/en/theses/neoplatonic-love(1546794b-ed80-4748-9781-03037d251a76).html.

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This thesis examines the notion of Love (Eros) in key texts of the Neoplatonic philosophers Plotinus (204/5–270 C.E), Proclus (c.412–485 C.E.) and Pseudo-Dionysius the Areopagite (late 5th-early 6th cent.). In the first chapter I discuss Plotinus’ treatise devoted to Love (Enneads,III.5) and I attempt to show the ontological importance of Eros within the Plotinian system. For Plotinus for an entity (say Soul) to be/exist is to be erotic, i.e. be directed to the intelligible realm. Hence, one of the conclusions is that Love implies deficiency, and, thus, it takes place in a vertical scheme, where an inferior entity has eros for its higher progenitor. If this is so, then Proclus apparently diverges greatly from Plotinus, because in his Commentary on the First Alcibiades Proclus clearly states that inferior entities have reversive (/upwards) eros for their superiors, whereas the latter have providential (/downwards) eros for their inferiors. Thus, the project of my second chapter is to analyze Proclus’ position and show that in fact he does not diverge much from Plotinus; the former only explicates something that is already implicit in the latter. The first part of my discussion emphasizes the ethical aspect, whereas the second deals with the metaphysical aspect. Finally, in the third chapter I examine pseudo-Dionysius’ treatment of God as Eros in his work On the Divine Names. One motivation was the verdict of a number of old scholars that the Areopagite is a plagiarizer of Proclus. Still, the examination of Eros is a characteristic case, where one can ascertain Dionysius’ similarities and divergences from Proclus. Supported by recent literature, we can suggest that Dionysius uses more of a Proclean language (cf. providential and reversive eros), rather than Proclean positions, owing to ontological presuppositions that differentiate the Neoplatonic philosopher from the Church Father. Proclus forms the bridge between pagan Neoplatonism (Plotinus) and Christian philosophy (pseudo-Dionysius).
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McLean, Karen, e n/a. "Samuel Taylor Coleridge�s use of platonic and neoplatonic theories of evil and creation". University of Otago. Department of English, 2008. http://adt.otago.ac.nz./public/adt-NZDU20080222.121810.

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Samuel Taylor Coleridge used theories of evil and creation from Plato, Plotinus and Proclus to refine his definitions of the Trinity and the Absolute and Apostate Wills, and to move beyond the Germanic Naturphilosophie concept of self-hood as achieved by a self-objectification which emphasised differences between the persons of the Trinity rather than their similarities. His use of specific classical Greek concepts allowed him to propose that the Absolute Will�s self-substantiative act established unity and distinction as simultaneous and interrelated equals. From this, Coleridge investigated how identity and relationship rely upon unity and distinction, as he believed that identity is a unified self distinct from others, and that relationship is the unified common ground of many selves. My first chapter explains my methodology in dealing with Coleridge�s problematic relationship with both Greek and German sources, and describes how Coleridge�s philosophical investigations into evil and creation resulted from personal crises oyer his sense of self and sin. I provide an overview of the system Coleridge devised to address these concerns, concentrating upon the aspects which he believed clarified humanity�s status in relation to evil and the divine. I demonstrate how Coleridge accounts for the origin of the Apostate Will, and I explain his view of identity and relationships between the persons of the Trinity, providing a relevant overview that allows me to point out his use of the fundamental Greek concepts that anchor the subsequent chapters on Plato, Plotinus and Proclus. My second chapter examines Coleridge�s statement that Plato had formulated a triune creative principle, a concept critical to Coleridge�s need to unite God to the created universe. After describing the Platonic structure of reality and its divine creative act, I focus on the Platonic triad of Difference, Unity and Being. Plato�s account of these three principles and how they arise from the divine principle activity influences Coleridge�s view of the Trinity, what it contains in terms of distinction and unity, and how the Trinity arises from the superessential Absolute Will. I explain how Coleridge refined his definition of Christ as pleroma by referencing the way that the Form of the Good simultaneously exhibits plurality and identity. My third chapter shows how the Plotinian theory of the One�s will-based self-substantiation influenced Coleridge�s definition of the Absolute Will. I determine that Plotinus�s concept of heterotes (otherness) informs Coleridge�s view of the origin of evil, and I show how his concept of redemption is influenced by Plotinus�s account of noetic contemplation. My fourth chapter explains how Coleridge used the Proclian concept of Bound to develop the actualising quality of the Logos, in relation to Christ as a successful plurality but also in terms of Christ�s role in the redemption. My conclusion surveys all four philosophers to demonstrate how concepts drawn from Plato, Plotinus and Proclus helped Coleridge to define the Absolute Will and the way that its activity is the unity, distinction, identity and relationship of the Trinity. These three distinct yet related systems influenced Coleridge�s view of evil, as well as his understanding of the Absolute Will�s self-creative act, its relation to the Trinity, and the simultaneously fallen and divine status of humanity.
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Hosler, James. "Porphyry as neoplatonic exegete a contextual evaluation of On the Cave of the Nymphs /". Tallahassee, Fla. : Florida State University, 2008. http://purl.fcla.edu/fsu/lib/digcoll/undergraduate/honors-theses/341764.

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Thesis (Honors paper)--Florida State University, 2008.
Advisor: Dr. Svetla Slaveva-Griffin, Florida State University, College of Arts and Sciences, Dept. of Classics. Includes bibliographical references.
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Mori, Masaki. "A philosophical systematisation of the psychological concepts of Jung in relation to Neoplatonic tradition". Thesis, University of St Andrews, 1989. http://hdl.handle.net/10023/15114.

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Jung developed various psychological concepts (for example, the 'archetypes') in an attempt to explain the special modalities of relationship between the noumenal (unconscious) realities, or between the noumenal (unconscious) and phenomenal (conscious) realities. However, in so doing, he left any coherent structural relationships between these concepts ambiguous. In this dissertation, therefore, I will attempt to shape the innate structural relationships of these concepts into a more philosophically-oriented, psycho-cosmological scheme. I will first devote my attention to two cosmogonic principles, the 'pleroma' and 'Abraxas', which occur in Jung's VII Sermones ad Mortuos. Then, after examining the structural similarities between these cosmogonic principles of Jung and the concepts articulated in the philosophical systems of pagan and Christian Neoplatonic thinkers, I will propose the possibility of an organic link between the two cosmogonic principles and the other psychological concepts in the main body of Jung's works, together with their formation into a complete psycho-cosmological scheme akin to the philosophical systems of the Neoplatonists. Secondly, I will give an exposition and analysis of the overall concepts of Jung, based on his own writings, on the interpretations placed on them by Jungian scholars such as von Franz, and on my own interpretations of Jung's concepts. Finally, I will examine in greater detail the philosophical system developed by Proclus, and, after comparing his concepts with the parallel but fragmentary concepts of Jung (fragmentary since they lack any clear structural interrelationships), I will conclude that Proclus' highly systematic philosophical system provides an ideal model, or philosophical schematisation, for the psychological concepts of Jung.
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Wildish, Mark. "Hieroglyphic semantics in Late Antiquity". Thesis, Durham University, 2012. http://etheses.dur.ac.uk/3922/.

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The primary aim of this thesis is the reconstruction of a development in the history of the philosophy of language, namely an understanding of hieroglyphic Egyptian as a language uniquely adapted to the purposes and concerns of late Platonist metaphysics. There are three main reasons for this particular focus. First, the primary interest of philological criticism has emphasized the apparent shortcomings of the classical hieroglyphic tradition in light of the success of the modern decipherment endeavour. Though the Greek authors recognize a number of philologically distinctive features, they are primarily interested in contrasting hieroglyphic and Greek semantics. The latter is capable of discursive elaboration of the sapiential content to which the former is non-discursively adapted. Second, the sole surviving, fully extant essay in the exegesis of Egyptian hieroglyphs, the Hieroglyphica of Horapollo can be situated within the broader philosophical project in which the Neoplatonic commentators were engaged. As such, it draws on elements of the distinct traditions of Greek reception of Egyptian wisdom, 4th/5th century pagan revivalism under Christian persecution, and late Platonist logico-metaphysical methodological principles. Third, the rationale for Neoplatonic use of allegorical interpretation as an exegetical tool is founded on the methodological principle of ‘analytic ascent’ from the phenomena depicted, through the concepts under which they fall, to their intelligible causes. These three stages in the ascent correspond to the three modes of expression of which, according to Greek exegetes, hieroglyphic Egyptian, as composites of material images and intelligible content, is capable. Horapollo’s Hieroglyphica, I argue, maintains a tripartite distinction between linguistic expressions, their meanings, and the objects or name-bearers which they depict and further aligns that distinction with three modes of hieroglyphic expression: representative, semantic, and symbolic. I conclude, therefore, that a procedure of analytic explanatory ascent from empirical observation through discursive reason to metaphysical or cosmological insights is employed in the exegesis of the sapiential content of the hieroglyphs of which it treats.
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Jolliffe, Christine. "Neoplatonic influences in Hildegard of Bingen's Ordo Virtutum : with Latin text and English translation of the play". Thesis, McGill University, 1991. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=22438.

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Hildegard of Bingen's Ordo Virtutum (c.1141), the earliest liturgical morality play, presents in small compass some of the Neoplatonic doctrines which formed the common property of theologians in the twelfth century, the most pervasive of which was that which posited a disparity between the sense-perceptible and intelligible realms, true reality being supposed to belong to the latter. For Hildegard, like her contemporaries, such a world-view is inseparable from symbolist modes of thought, and in this thesis explanations for the form and effect of Hildegard's use of rhetorical devices such as symbol and metaphor in the Ordo will be sought within the framework of a discussion of "medieval linguistic epistemology" (Neoplatonic). The Latin text and English translation of the play are also provided.
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Livros sobre o assunto "Neoplatonic"

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Dublin Conference on Neoplatonism (1992 Dublin, Ireland). Neoplatonica: Studies in the Neoplatonic tradition : proceedings of the Dublin Conference on Neoplatonism, May 1992. Dublin: University of Dublin, 1994.

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2

Botticelli, Sandro, 1444 or 5-1510., ed. Botticelli's Neoplatonic images. Potomac, Md., U.S.A: Scripta Humanistica, 1993.

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3

1871-1940, Guthrie Kenneth Sylvan, ed. The neoplatonic writings of Numenius. Lawrence, Kan: Selene Books, 1987.

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4

Gilligan, Janet Agnes. Neoplatonic cosmology and the Middle English "Patience". Ann Arbor, MI: University Microfilms International, 1986.

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5

The Primavera of Sandro Botticelli: A neoplatonic interpretation. New York: P. Lang, 1993.

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6

Anton, John Peter. Archetypal principles and hierarcheis [sic]: Essays on Neoplatonic themes. Binghamton, NY: Global Publications, ICGS, Binghamton University, State University of New York, 2000.

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7

Jeauneau, Édouard. The neoplatonic themes of processio and reditus in Eriugena. Halifax, NS: Dalhousie University Press, 1991.

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8

Rogers, Katherin A. The Neoplatonic metaphysics and epistemology of Anselm of Canterbury. Lewiston, N.Y: Edwin Mellen Press, 1997.

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9

Conversations Platonic and Neoplatonic: Intellect, soul, and nature : papers from the 6th Annual Conference of the International Society for Neoplatonic Studies. Sankt Augustin: Academia, 2010.

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10

Venzi, Fabio. The influence of Neoplatonic thought on Freemasonry: And other essays. Brighton: Book Guild, 2007.

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Capítulos de livros sobre o assunto "Neoplatonic"

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Henry, Devin. "The Neoplatonic Achilles". In The Achilles of Rationalist Psychology, 59–74. Dordrecht: Springer Netherlands, 2008. http://dx.doi.org/10.1007/978-1-4020-6893-5_3.

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Harrington, L. Michael. "The Neoplatonic Background". In Sacred Place in Early Medieval Neoplatonism, 51–88. New York: Palgrave Macmillan US, 2004. http://dx.doi.org/10.1007/978-1-137-09193-2_3.

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Kodera, Sergius. "Negotiating Neoplatonic Image Theory". In Iconology, Neoplatonism, and the Arts in the Renaissance, 77–93. New York : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9781003019671-4.

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Edwards, Mark. "The Neoplatonic reaction to Aristotle". In Aristotle and Early Christian Thought, 57–76. 1 [edition]. | New York : Routledge, 2019. | Series: Studies in philosophy and theology in late antiquity: Routledge, 2019. http://dx.doi.org/10.4324/9781315520216-4.

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Mihai, Adrian. "The Neoplatonic Hermeneutics of Ralph Cudworth". In International Archives of the History of Ideas Archives internationales d'histoire des idées, 89–99. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-22200-0_6.

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Slowik, Edward. "Newton’s Neoplatonic Ontology of Space: Substantivalism or Third-Way?" In European Studies in Philosophy of Science, 29–60. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-44868-8_2.

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Anton, John P. "Neoplatonic Elements in Arethas' Scholia on Aristotle and Porphyry". In Néoplatonisme et philosophie médiévale, 291–306. Turnhout: Brepols Publishers, 1997. http://dx.doi.org/10.1484/m.rpm-eb.4.000114.

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Clogan, Paul M. "Neoplatonic Streak in the Statian Commentary of Fulgentius Planciades". In Néoplatonisme et philosophie médiévale, 339–50. Turnhout: Brepols Publishers, 1997. http://dx.doi.org/10.1484/m.rpm-eb.4.000118.

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Jacob, Alexander. "The Neoplatonic Conception of Nature in More, Cudworth, and Berkeley". In The Uses of Antiquity, 101–21. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3412-5_5.

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Sheppard, Anne. "Dodds’s Influence on Neoplatonic Studies". In Rediscovering E. R. Dodds, 167–81. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198777366.003.0008.

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Resumo:
This chapter explores E.R. Dodds’s work on Neoplatonism, which has been fundamental to the development of Neoplatonic studies over the last one hundred years. The challenge in understanding the Neoplatonists is to understand the remarkable way in which the mystical and the analytical are combined in their thought. In his scholarly work on Neoplatonism, Dodds applied the rigorous methods of traditional classical scholarship to the elucidation of Neoplatonic texts, and in his treatment of Plotinian mysticism, he stressed that for Plotinus, as for Plato, any kind of spiritual experience of a transcendent world comes only after a great deal of study of mathematics and dialectic. Ultimately, the significance of Dodds’s work on Neoplatonism lies not only in his publications on Plotinus, Proclus, and other late antique thinkers but also in his network of contacts with European scholars in the field and in his influence on individuals who went on to work on Neoplatonism themselves.
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