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1
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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Panahpour, Darius Y. "An assessment of the human soul and its knowledge of God in the Neoplatonic thought of Marsilio Ficino". Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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MacGilvray, Brian. "The Subversion of Neoplatonic Theory in Claude Le Jeune’s Octonaires de la vanité et inconstance du monde". Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1481567182875404.
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Tornese, Sebastian Francisco Moro. "Philosophy of music in the neoplatonic tradition: Theories of music and harmony in Proclus, commentaries on Plato's Timaeus and Republic". Thesis, Royal Holloway, University of London, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.531301.
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My thesis examines philosophical questions about music according to Neoplatonism: what is music and what is the place of music in the structure of reality. I focus my examination of Neoplatonic music on the philosopher ProcIus. For ProcIus, music is something much richer than the phenomenon usually called music. My thesis studies this wide notion of music: music as art and as science, and furthermore music as a principle of order and harmony in the universe. Accordingly, music is intimately related to metaphysical principles: the WorldSoul and the Intellect. In Chapter I, I concentrate on the explanation of the mathematical proportions that are the basis for the musical scale of the Timaeus of Plato, according to ProcIus' commentary on this dialogue. Secondly, in Chapters II and III, I study ProcIus' metaphysical interpretation of the scale, understood as a symbol of the hierarchy of levels in Neoplatonism. In Chapter IV, I study what is the value of music for human life, in Proclus' commentary on the Republic. Neoplatonism is a philosophy of Unity, and in this context, music and hannony are a way of returning to Unity from multiplicity and division. I study how music can guide the human soul to come back to the origin of reality, with the help of musician gods such as Hennes, the Muses and Apollo. My dissertation shows the connection between philosophy, mathematics, art and mythology. Music is a privileged art because it is related by an essential kinship to the soul. I have applied the Boethian classification of music to the inner logic of my thesis in order to show that in Neoplatonism all these aspects are organized in a complex conception of music. Neoplatonic music is consequently understood as an encompassing phenomenon, which mirrors the encompassing nature of Neoplatonic philosophy.
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Crichton, Ian Kieran, e res cand@acu edu au. "The Most Divine Of All Arts: Neoplatonism, Anglo-Catholicism and Music in the Published Writings of A E H Nickson". Australian Catholic University. School of Music, 2004. http://dlibrary.acu.edu.au/digitaltheses/public/adt-acuvp66.25092005.
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This thesis examines the life and thought of the influential Melbourne organist, teacher and music critic, Arthur Ernest Howard Nickson (1876-1964). Born in Melbourne, Nickson studied in England on the Clarke Scholarship at the Royal College of Music (1895-1899). During his studies in England, Nickson experienced the Catholic revival in the Church of England at its height. On his return to Australia in 1901 Nickson’s activities as a church musician, and later, as a teacher provided the platform for him to articulate views that were formed as a result of these influences. Beginning in 1904, Nickson’s 56-year career as a lecturer at the University Of Melbourne Conservatorium Of Music is important, as every student had to pass through his lectures at some point in their course. As music critic at the Age from 1927, Nickson played a decisive role in shaping public taste at the time of the establishment of the Melbourne Symphony Orchestra under Bernard Heinze, who was also Ormond Professor of Music at the University of Melbourne (1926-57). Nickson’s essays form a distinct group of writings that are probably unique in Australia. The main published essays cover a forty-year period beginning in 1905, and show the development of Nickson’s thinking about the moral basis and spiritual nature of music, his views on the nature of the Church, and his worldview, based on Neoplatonic philosophy, which shaped his thinking about the process of creation. While Nickson’s view of the created order was shaped by Neoplatonic influences, his view of the redemptive function of art was expressed in terms of sacramental theology, and was related very closely to his Anglo-Catholicism. In his essays and lectures Nickson frequently worked with an abstracted concept of ‘Art’, rather than specific art objects. While reference was made to art objects, it is not clear how Nickson defined the term ‘artist’. Nickson’s attention in his discussions of ‘Art’ tended to focus on the artist, rather than the object. This was a result of his world view, which saw art objects as an emanation from the personality of the artist; this necessitated the cultivation of a disposition of mind, which was enabled by the acquisition of mystical intuition. While his description of the fine arts as consisting of architecture, sculpture, painting, poetry and music was in line with older views of art, his views on the artist are difficult to discern, which raises the question of whether Nickson saw himself as an artist. Clearly his vocation was not as a composer, as the discussion of his mass settings in Chapter 3 will demonstrate, while as an organ teacher he was more interested in interpretation than in the mechanics of playing the instrument. This thesis falls into two broad sections. The first three chapters seek to provide an adequate biography of Nickson, which has never previously been done. The fourth chapter examines Nickson’s worldview and the implications this had for his thinking about music, and falls into two parts. The first part follows Nickson’s worldview as it was expressed in his essays, and focuses attention on the concept of art as a process of sign making. The manner in which this sign making is understood is essential to its function, and in Nickson’s writings three understandings emerge: symbol, metaphor and sacrament. The second part of the discussion examines Nickson’s articulation of his worldview in relation to music, which he considered to be the most divine of the arts, drawing on lecture notes, student reminiscences and Nickson’s own. Nickson’s central claim was that art is a sacrament. This can be seen in relation to his faith, where the regular use of the Church’s sacraments was central. This claim is challenged by statements Nickson made about the faith of composers such as Beethoven and Bach. This raises questions about sacramental efficacy when applied to art, and some limitations implicit in viewing art as a sacrament. It will be argued that Nickson conceived of artistic creation as fundamentally a process of sign making. The sign may be regarded as a symbol, metaphor or sacrament, and the process of creating the sign reflects God’s own creative activity in human creative acts. Nickson conceived of human creative action as having a redemptive character, bringing the artist into closer unity with the godhead. This union was the ultimate aim of art, being the act of redemption that paralleled the union brought about by such sacraments as the Eucharist. This term also points to some tensions in Nickson’s worldview, where he expressed a view of the creation of the material world as being both a dynamic, continuing activity of emanation from God, and a single action of the will of God, such as the creation account of Genesis.
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Dray, J. P. "Neoplatonism and French religious thought in the seventeenth century". Thesis, University of Oxford, 1987. https://ora.ox.ac.uk/objects/uuid:5c4c5d7a-9eb3-4b38-9273-eb71078017ad.
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This thesis is a heuristic and argumentative study of the significance of Neoplatonism in the religious thought of the French Catholic revival of the seventeenth century. Taking the broad corpus of Neoplatonic thought - classical, patristic, mediaeval and, especially, that of the Florentine Renaissance - as its starting-point, it deals briefly with the reception and exploitation of Neoplatonic ideas by the French Humanists, before proceeding to consider the seminal influence of the cercle Acarie in the late sixteenth century. It is in this spiritual group of distinctly mystical bent that we discern the beginnings of a profound movement of religious thought greatly inspired by Neoplatonism, with its ultimate origins in the years predating the Reformation, and which continued to play an important part in seventeenth-century philosophy and theology. This Neoplatonic movement is exemplified by the Order of Capuchins and the Congregation de l'Oratoire, and the main part of the thesis concerns these two religious groups in which the continuity, consistency and, indeed, inescapability of the Neoplatonic tradition are readily apparent. Amongst the Capuchins, the development away from abstract mysticism towards more Humanistic apologetics directly influenced by the Florentines is charted. With regard to the Oratoire, we have attempted to illustrate and demonstrate its pervasive spirit established by its founder and the nature of the Neoplatonism of its members whose fundamental thought and spirituality were informed by Dionysian mysticism and Augustino-Platonic idealism; the problems raised by the thought of Descartes are also considered in our survey of later Oratorians. The final three chapters are devoted to Malebranche, Bossuet and Fenelon, respectively, three major thinkers of the seventeenth century who embody the philosophical, the Humanistic or apologetic and the mystical strains of Neoplatonism that we have identified and which we believe are essential to the Catholic reform of the late sixteenth and seventeenth centuries.
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Lennon, Paul Joseph. "Beyond Neoplatonism : love in the poetry of Francisco de Aldana". Thesis, University of Cambridge, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.648844.
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Prosperi, Ilaria <1980>. "Gnoseologia e fisiologia del gusto nella tradizione neoplatonica-agostiniana e in quella aristotelico-tomista". Doctoral thesis, Alma Mater Studiorum - Università di Bologna, 2007. http://amsdottorato.unibo.it/246/.
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Teply, Alison Jane. "The mystical theology of Peter Sterry : a study in neoplatonist Puritanism". Thesis, University of Cambridge, 2004. https://www.repository.cam.ac.uk/handle/1810/265464.
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Peter Sterry (1613-72) was a complex and fascinating man living amid tumultuous times. Largely neglected and ignored by historians and philosophers in the centuries since his death, Sterry nonetheless deserves attention as an impmtant member of the Cambridge Platonist movement, a key forerunner of the English nonconformists, and, in addition, as a prominent espouser of millennarianism. Interestingly, despite the everpresent mysticism in his works, Sterry's years as Cromwell's chaplain meant that, rather than being an other-worldly clergyman, he was intimately connected with the politics of his day. Moreover, as both a Calvinist and a Platonist, Sterry ingeniously combined two rather . different modes of thinking. Yet his commitment to both Calvinism and Platonism lead to several tensions in his work, some of which are never entirely reconciled. Sterry's influence on the early development of Cambridge Platonism has been unappreciated, and yet it is said that he was one of the first to introduce Platonism into the University of Cambridge. Indeed, many of Sterry's ideas tie in closely with those of Cambridge Platonism, including toleration, the love rather than the wrath of God, self-determination, the importance of Christian morality, and Reason as the 'candle of the Lord' (albeit in Sterry's case with Calvinist reservations). From his monist ideas of creation, to his attractive desire for freedom of conscience, and his rather unorthodox belief in universal salvation, the two themes most encapsulating Sterry's thought are love and unity. All things in creation attain true meaning only in the unifying light and love of Christ.
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Lawell, Declan Anthony. "Thomas Gallus, Jean-Luc Marion and the reception of Dionysian Neoplatonism". Thesis, Queen's University Belfast, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.491711.
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This thesis is primarily concerned with presenting the philosophical thought of Thomas Gallus (d. 1246). It is thus a contribution to the study of medieval philosophy. Proof is offered for Gallus's authorship of a set of Glosses on the Celestial Hierarchy contained in the Parisian manuscript, Bibliotheque Mazarine, MS 715. Two complete texts of Thomas Gallus (Qualiter vita prelatorum and Spectacula contemplationis) are edited and presented for the first time, as well as many portions of the unedited Explanatio. From these texts, a portrait of Gallus's philosophical views is depicted. On the basis of this presentation, the thesis then seeks to compare Gallus's thought (from the standpoint of the metaphysics of being, with supplementary reference to Thomas Aquinas) with that of Jean-Luc Marion (from the viewpoint of a phenomenology of giving). In particular, the thesis focuses on how the writings of the Pseudo-Dionysius have been received by these respectively pre-modem and postmodern figures. The question guiding this comparison is: Can either of these two modes of discourse allow philosophy the possibility to investigate the Other, where in this thesis the Other is considered under the name of God? Or does deconstruction (represented by the works of Jacques Derrida) prevent philosophy from having any access to the Other?
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Gertz, Sebastian Ramon Philipp. "Death and immortality in late Neoplatonism : studies on the ancient commentaries on Plato's Phaedo". Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.608833.
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Harries, Natalie Tal. "Abstruse research and visioned wanderings : Neoplatonism and Hinduism in the poetry of Coleridge and Shelley". Thesis, University of Aberdeen, 2018. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=238335.
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The metaphysical poetry of the English Romantics is characterised by an interest in esoteric wisdom, and the exploration of Hinduism and Neoplatonism during the period formed a significant part of this 'abstruse research'. This thesis will investigate the role of two central strands of 'Romantic esotericism', Neoplatonism and Hinduism, in the work of Samuel Taylor Coleridge and Percy Bysshe Shelley, and examine how it is manifested in their poetry, philosophy and expression of visionary experience and spiritual transcendence. This study considers the way in which Coleridge and Shelley drew upon the ideas, symbols, mythology, theology and philosophy contained in the earliest English translations of Hindu sacred texts and Thomas Taylor's Neoplatonic translations, during their poetic explorations of transcendental experience. It will demonstrate how this material was a significant source of inspiration to both Coleridge and Shelley when formulating their own poetic vocabulary capable of expressing the ineffable divine. The first chapter deals with the early influence of Hinduism and Neoplatonism on Coleridge's poetic output from 1793-1802, and the second chapter considers his shifting response from this point onwards, which coincides with his poetic development and the apparent loss of his former visionary insight. His expression of visionary experience in his early work is evidently influenced by both Hindu and Neoplatonic texts and, despite his later criticism, Coleridge continues to make use of their 'symbolic potential' before dismissing them entirely in his later years. Shelley shares Coleridge's preoccupation with the esoteric unknown and the final chapter examines the influence of Hinduism and Taylor's Neoplatonic translations, as well as the symbolic legacy of Coleridge, on Shelley's poetical explorations of visionary pursuit and divine insight. Like Coleridge, Shelley synthesises Neoplatonic and Hindu influences to create his own divine symbolism, and both poets were greatly inspired by their engagement with these ancient traditions.
22
Halsall, Michael. "A critical assessment of the influence of neoplatonism in J.R.R. Tolkien's philosophy of life as 'being and gift'". Thesis, University of Nottingham, 2016. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.716490.
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This thesis explores the theology and philosophy, metaphysics and mystical approach to life as 'being and gift' in the writings of J.R.R. Tolkien. As a popular writer of fantasy, it is my hypothesis that he developed in that fantasy a radical metaphysics of giftedness in created being, in that all creation participates and subsists in the One, and yet demonstrates a freedom in its subjectivity apart from the One. There is none of the fatalism in Tolkien's world which he encountered in key texts such as Beowulf and the Anglo-Saxon psyche, and a corollary of human being in Tolkien's world implies freedom from both theological and corporeal determinism. 1 have explored and assessed the extent to which Tolkien utilised various forms of Christian Neoplatonism, influenced as they are by the Platonic and Aristotelian classical traditions, alongside Old and Middle English texts which were available to him in his professional career. In particular, I have made significant connections between Tolkien's cosmogonic drama in his creation myth and the musica universalis tradition of Latin writers such as Augustine, Boethius and Aquinas. As such, I have demonstrated that for Tolkien. materiality is not a lapsus or declension from some transcendent Godhead, but a divine extravagance in its gratuitous emanation. As Tolkien was writing as a Catholic, it shall be demonstrated that his use of 1 homism reflects the twentieth century theological revision, inspired by Jacques Maritain and his contemporaries. Furthermore, I have sought to demonstrate how Tolkien's more mystical episodes are inspired by sources which were used also by John Scottus Eriugena, alongside Alfred Siewers' reading of them. Tolkien's own published, unpublished, and posthumously published works, comprise a deep well of inspiration and, given the near absence of supporting scholarly material associated with them, then this thesis relies significantly upon those primary sources.
23
Lipton, G. A. Ernst Carl W. "Muhibb Allah Ilahabadi's The equivalence between giving and receiving Avicennan Neoplatonism and the School of Ibn Arabi in South Asia /". Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2007. http://dc.lib.unc.edu/u?/etd,877.
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Thesis (M.A.)--University of North Carolina at Chapel Hill, 2007.Title from electronic title page (viewed Dec. 18, 2007). "... in partial fulfillment of the requirements for the degree of Master of Arts in the Department of Religious Studies." Discipline: Religious Studies; Department/School: Religious Studies.
24
Rossi-Keen, Pamela M. "A disposition of transcendence : Christian platonism and personalism as prolegomena for approaching art and life /". View abstract, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&res_dat=xri:pqdiss&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:3266066.
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25
Cain, Steven Robert. "The Standing of the Soul: The Search for a Middle Being between God and Matter in the De Statu Animae of Claudianus Mamertus". Thesis, Boston College, 2016. http://hdl.handle.net/2345/bc-ir:105066.
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Thesis advisor: Stephen BrownThis thesis is intended as a complement to Fr. Ernest Fortin’s Christianisme et culture philosophique. In that work, he examined the De statu animae of Claudianus Mamertus and its affinity to the thought of the Neoplatonic philosophers (especially Porphyry) in order to make its doctrine more clear. But he also looked at it to see the greatness of philosophical spirit that its author possessed, a remarkable spirit considering the time in which he wrote. Though Fr. Fortin’s work is quite thorough, there are some aspects of the De statu animae that are treated only slightly or not at all. This thesis aims at filling out some of them. The thesis first considers the difficulty of the philosophical question discussed in the work: the incorporeality of the human soul. Among the many difficulties which this question raises is one raised by Faustus of Riez, against whom Claudianus is writing, namely, that of conceiving an incorporeal creature without confounding it with God. It then considers the historical context, both political and philosophical, in which Claudianus lived and wrote. In particular, it brings out the influence of the Emperor Julian in his efforts to replace Christianity with pagan philosophy (especially as influenced by Porphyry and Iamblichus), and his connection with the intellectual life in Gaul. This it does to put into relief the magnanimity of a Christian writer who could look to the philosophy that most influenced the most ardent opponents of Christianity and see in it an ally rather than an enemy. Faustus regarded the philosophers as enemies because he thought them, in their reasonings, to have raised the soul to the dignity of its Creator. Of the philosophers open to this charge of impiety, it is, perhaps, most aptly laid upon the Platonists. A tendency in this direction appears in Plato, and reaches something of an apex in the thought of Plotinus. In Plato’s writings, it appears especially in the Phaedo, which Claudinaus quotes at length in the Second Book. The thesis looks at this dialogue to bring into relief this tendency in the work, and then compares it to Ennead V.1 to show that Plotinus takes the considerations in that dialogue and follows them out to show the kinship between the soul and the divine. Against this background, there are a couple of aspects of De statu animae that emerge. The first is the importance of seeing the soul as a middle being between God and bodily creatures. The second is the importance of seeing the soul as the imago Dei. Claudianus, in spite of his rhetoric, saw the seriousness of the difficulty raised by Faustus, and his work can be read, especially in the First Book, as an attempt to raise the mind of the reader from the fleshy world of sensation to the more beautiful, true, and good world of the spirit. The thesis argues that though the work is polemical, and so formed somewhat in the order of Faustus’s own arguments, Claudianus has worked that order to his own end; this can be seen in his use of the word status. This word is taken from Faustus, who uses it in his letter to name the nature of the soul. Claudianus, without leaving behind that sense, uses it to bring out the importance of understanding the soul’s nature through understanding its standing in the order of beings. His arguments are meant to help the reader to do just that. He first establishes that the world would be more perfect if there were an incorporeal creature, then he argues that there is in fact such a creature, and finally how it is possible for there to be such a creature. In doing so, he relies on ideas of the Neoplatonists, and especially Iamblichus, who looked at the soul as a middle being in order to see it as, one the one hand, less than the beings of the intelligible order, and yet superior to those of the sensible order. It is in this notion of the soul as a middle being that Claudianus finds an account for the changeableness of the soul without relying on matter. To show this, he invokes a distinction among motions: stable, in time, and in time and place. The first belongs to God, the second to the soul, and the last to bodies. This distinction arises from the fact that God is above all the categories of Aristotle, bodies are subject to them all, but the soul is subject only to some. In this way, the soul can be seen to undergo qualitative change, or changes in its affections, without suffering change in place. Thus, though not a body, it is nevertheless subject to change of some sort. And so, though superior to bodies, it falls short of the perfection of its Creator. But running throughout this discussion is the notion of image. And at the end of the book, its importance emerges. When Claudianus turns to a consideration of our act of knowing, the nature of the soul becomes more clear. When the soul turns its attention from bodies to look at itself, what it sees is an image of God, Who is incorporeal. And so, it sees, if it can free itself from the seductions of the images of bodies it has drawn in through the senses, that it is incorporeal. Here he reveals to the reader more fully what he has been trying to do. He has been working to turn the eye of the mind from the world of sensation to look at itself in itself, for if it does this, it will see itself as the imago Dei, and thus incorporeal. In this last aspect of the work especially, we can see the influence of Iamblichus, who, as Carlos Steel has shown, came to conceive of the soul as the image of Intellect precisely to establish it as a middle being between Intellect and the material world. It is an image so that it can be both like and unlike its exemplar. It understands (or more precisely, reasons) and so is like Intellect. But it does so by introducing order into its thoughts so that though always thinking (like Intellect), it moves from one thought to the next. Thus, it introduces time into the world. In this way, it departs from Intellect and becomes subject to change, though not in place. Claudianus recognizes in this a way of conceiving of the soul as incorporeal, therefore like God, and yet subject to change in time, therefore unlike Him, and so a creature. And so he comes to see the soul, in its essence to be the image of its Creator. Claudianus, in his refutation of Faustus, has raised the minds of his readers to lofty heights. Following the teachings of the Platonists, to whom his friend Sidonius likens him in everything except his garb, he has purged his mind from the entrapments of the corporeal world, has raised it to the pure world of being, and found himself a part of it. But those he has followed had been, either directly or indirectly, ardent foes of the faith which he professed and to which he had given his life. Porphyry had composed a work attacking Christianity; and Iamblichus, through his disciples, had inspired Julian with a devotion to the pagan gods that led him to attack the Church both in his writings and in his political endeavors. But unlike Faustus and others like him, he saw a harmony between his faith and his philosophy that gave him confidence that the natural light of reason and the light of revelation could work together to unite his soul to its Beginning, which is also his End
Thesis (PhD) — Boston College, 2016
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Philosophy
26
Macaulay, Michael James. "Pansophia and perfection : the nature of utopia in the early seventeenth century". Thesis, Durham University, 2001. http://etheses.dur.ac.uk/1657/.
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27
Conner, Sarah. "Poetics of Sixteenth-Century Widowhood: Vittoria Colonna’s Use of Gender and Grief as a Means of Social and Spiritual Transcendence". Scholar Commons, 2018. https://scholarcommons.usf.edu/etd/7278.
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This thesis project surrounds the life of sixteenth-century poet Vittoria Colonna, and the poetry she wrote following the death of her husband Ferrante D’Avalos, Marquis of Pescara, in 1525. Often regarded in tandem with the works of Michelangelo, Vittoria Colonna’s literary accomplishments in the face of personal tragedy speak for themselves as she became one of the foremost female poets of her time. Beyond her relationship with Michelangelo, the surrounding literature on Colonna looks at her widowhood as a stage for her poetry, her use of Neoplatonist imagery, and the influence of the Petrarchan sonnet. Expanding on the arguments presented by scholars Abigail Brundin and Virginia Cox, who are the foundation for my research with their thorough understanding of these connective elements, my thesis explores how Colonna actively used gender and grief specifically within her widowed poetry to pursue social and spiritual transcendence through a comparison of primary texts.
In merging these elements together, I find that Colonna complicates the role of the female widow. She uses her widow’s grief as a tool to remain within the lines of social propriety while also seeking personal freedom. Benefitting from her performance of what Erasmus calls a “true” widow, Colonna presented her grief within the parameters of social expectation but provided a way to break free from them. Within this public space, Colonna’s complicated relationship with gender comes into play as she uses it to her advantage to transcend socially through subversions of Petrarchan convention, while also dismissing gender entirely through Neoplatonism in order to transcend spiritually. In this, Colonna maintains a complex widowhood as she both fulfills and dismantles the boundaries set in place for her, finding a sense of freedom within the blurred lines of propriety.
28
Racco, Tiffany A. "Darkness in a positive light negative theology in Caravaggio's "Conversion of St. Paul" /". Access to citation, abstract and download form provided by ProQuest Information and Learning Company; downloadable PDF file, 69 p, 2009. http://proquest.umi.com/pqdweb?did=1889838911&sid=3&Fmt=2&clientId=8331&RQT=309&VName=PQD.
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Baracat, Junior Jose Carlos. "Plotino, Eneadas I, II e III; Porfirio, Vida de Plotino : introdução, tradução e notas". [s.n.], 2006. http://repositorio.unicamp.br/jspui/handle/REPOSIP/269213.
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Orientador : Trajano Augusto Ricca VieiraTese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
Made available in DSpace on 2018-08-07T04:16:58Z (GMT). No. of bitstreams: 1 BaracatJunior_JoseCarlos_D.pdf: 13522900 bytes, checksum: f7084aaa28e783e6b36bbc9ade9b55af (MD5) Previous issue date: 2006
Resumo: Compõem esta tese de doutoramento a tradução dos vinte e sete tratados contidos nas Enéadas I, II e lU de Plotino, um estudo introdutório a aspectos estruturais, estilísticos e filosóficos de sua obra, e ainda a tradução da Vida de Platina, biografia redigida por Porfírio, discípulo, amigo e editor de Plotino
Abstract: This monograph is composed of the translation of the twenty seven treatises contained on Plotinus' Enneads I, II and lU, an introductory study on his works' structural, stylistic, and philosophical aspects, and also the translation of Life af Platinus, written by Porphyry, Plotinus' disciple, friend and editor
Doutorado
Doutor em Linguística
30
Tekin, Burcu. "The Portrayal Of Universal Harmony And Order In Edmund Spenser". Master's thesis, METU, 2010. http://etd.lib.metu.edu.tr/upload/12612468/index.pdf.
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This thesis analyses Edmund Spenser&rsquos Fowre Hymnes in light of the holistic Renaissance world view and poet&rsquo
s collection of various tradition of ideas. Spenser&rsquo
s treatment of love is explored as the cosmic principle of harmony. Universal order is examined with an emphasis on the position of man in the ontological hierarchy. Thus, this thesis investigates Spenser&rsquo
s own suggestions to imitate macrocosmic harmony and order in the microcosmic level.
31
Sterk, Aron C. "The Epistola Anne ad Senecam in its literary and historical context". Thesis, University of Manchester, 2014. https://www.research.manchester.ac.uk/portal/en/theses/the-epistola-anne-ad-senecam-in-its-literary-and-historical-context(eee0361c-4776-487d-8df5-174bc8d5d38a).html.
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The early 9th century Carolingian manuscript of the Epistola Anne ad Senecam was discovered by B. Bischoff in the Archiepiscopal library of Cologne and published by him 1984. It is a short, incomplete Latin text of some ninety lines that Bischoff identified as a late antique Jewish missionsschrift addressed to certain unidentified fratres. There is little agreement in the current literature on the identity of the author or the addressee(s), nor on the date of its composition, and it has been proposed that the text is in fact Christian. The titulus has been taken as a later interpolation with no relation to the work. There have been two subsequent editions (Jacobi and Hilhorst) and a German translation (Wischmeyer) all dependent on Bischoff’s editio princeps. No extended study of the text has been published. The present study reexamines the text and presents a corrected edition of the Latin from the original manuscript together with an English translation. An analysis of the latinity and rhetoric of the text shows it to be have been written by a highly literate author aimed at a pagan, aristocratic audience similar to the group seen in the works of Macrobius. The fratres are not the prime addressee of the text but represent a Iamblichan neoplatonic group addressed in an apostrophe within the text. The use of a mixed cursus in the clausulae indicates a late 4th-5th century date. The work is shown to allude to Genesis and sapiential texts, particularly Wisdom but does not quote directly from them. There are indications that the author is using Biblical texts that are substantially different from the Vulgate Latin and possibly dependent on the Hebrew. The Epistola also appears to show a familiarity with a number of works of Seneca; Naturales Quaestiones, De Beneficiis and De Supersitione. An intertextual link between the text and Augustine’s De Civitate Dei and the De Reditu Suo of Rutilius Namatianus suggest a composition of the text in the second decade of the fifth century, c. 415. This would allow the author to be identified with the Annas didascalus Iudaeorum mentioned in the Theodosian code as active on behalf of the Jewish community at the imperial court in Ravenna, and a plausible context is reconstructed for such a scenario. Placed in the historical context of late paganism, the text is interpreted as constituting a protreptic exhorting its audience to avoid the obscurities of neoplatonism and the inanities of the cult of Liber Pater and to follow a philosophical faith consonant with that of the author. It can thus be seen as an attempt to establish a Jewish-Pagan dialogue in the face of the continuing Christianisation of the empire at a time when this process was still not seen as irreversible.
32
Djintcharadze, Anna. "L'A priori de la connaissance au sein du statut logique et ontologique de l'argument de Dieu de Saint Anselme: La réception médiévale de l'argument (XIIIe-XIVe siècles) = The a priori of knowledge in the context of the logical and ontological status of Saint Anselm’s proof of God: the medieval reception of the argument (13th -14th centuries)". Thesis, Boston College, 2017. http://hdl.handle.net/2345/bc-ir:107407.
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Thesis advisor: Olivier BoulnoisThesis advisor: Stephen F. Brown
The Dissertation Text has Three Parts. Each paragraph is referred at the end to the Part it summarizes. My dissertation places Saint Anselm’s Ontological Argument within its original Neoplatonic context that should justify its validity. The historical thesis is that Anselm’s epistemology, underlying the Proslogion, the Monologion and De Veritate, was a natural, often unaccounted for, reflection of the essentially Neoplatonic vision that defined the pre-thirteenth century mental culture in Europe. (Introduction and Part I) This thesis is shown through the reception of Anselm’s argument by 27 XIIIth-XIVth century thinkers, whose reading of it exhibits a gradual weakening of Neoplatonic premises up to a complete change of paradigm towards the XIVth century, the first reason being the specificity of the Medieval reception of Aristotle’s teaching on first principles that is the subject of Posterior Analytics (Part II), and the second reason being the specificity of the Medieval reception of Dionysius the Areopagite (Part III, see sub-thesis 4 below). The defense of this main historical thesis aims at proving three systematic sub-theses, including a further historical sub-thesis. The Three Systematic Sub-Theses: 1) The inadequacy of rationalist and idealist epistemology in reaching and providing apodictic truths (the chief one of which is God’s existence) with ultimate ontic grounding, as well as the inadequacy of objectivistic metaphysics that underlies these epistemologies, calls for another, non-objectifying epistemic paradigm offered by the Neoplatonic (Proclian theorem of transcendence) apophatic and supra-discursive logic (kenotic epistemology) that should be a better method to achieve certainty, because of its ability to found logic in its ontic source and thus envisage thought as an experience and a mode of being in which it is grounded. Within such a dialectic, there cannot be any opposition or division either between being and thought, or between faith and reason, faith being an ontic ground of reason’s activity defined as self-transcendence. The argument of the Proslogion is thus an instance of logic that transcends itself into its own principle – into ‘that than which nothing greater can be conceived’. Such an epistemological vision is also supported by contemporary epistemology (Russell’s Paradox and Gödel’s Incompleteness Theorem) (Introduction and Part I) 2) In virtue of this apophatic and supra-discursive vision, God’s existence, thought by human mind (as expressed in the argument of the Proslogion), happens to be a common denominator between God’s inaccessible essence and the created essence of human mind, so that human consciousness can be defined as ‘con-science’ – the mind experiencing its own being as co-knowledge with God that forges being as such. (Part I) 3) However, God’s existence as a common denominator between God’s essence and the created essence of human mind cannot be legitimately accommodated within the XIIIth-XIVth century epistemology and metaphysics because of the specificity of relation between God’s essence and His attributes, typical of Medieval scholasticism and as stated by Peter Lombard and Thomas Aquinas. If this relation is kept, while at the same time God’s existence is affirmed as immanent to the human mind (God as the first object of intellect), God’s transcendence is sacrificed and He becomes subject to metaphysics (Scotus’ nominal univocity of being). In order to achieve real univocity between the existence of human thinking and God’s existence, one needs a relation between God’s essence and His attributes that would allow a real participation of the created in the uncreated. The configuration of such a relation, however, needs the distinction between God’s essence and His energies that Western Medieval thought did not know, but that is inherent to the Neoplatonic epistemic tradition persisting through the Eastern Church theologians and Dionysius the Areopagite up to Gregory Palamas. (Part III) Another Historical Sub-Thesis: 4) One of the reasons why Medieval readers of Anselm’s Proslogion misread it in the Aristotelian key, was that they did not have access to the original work of Dionysius the Areopagite, in which the said distinction between God’s essence and His energies is present. This is due to the fact that the Medievals read Dionysius through Eriugena’s translation. However, Eriugena was himself influenced by Augustine’s De Trinitate that exhibits an essentialist theology: in fact, it places ideas within God’s essence, which yields the notion of the created as a mere similitude, not real participation, and which ultimately makes the vision (knowledge) of God possible only in the afterlife. Since already with Augustine the relation between grace and nature is modified (grace becomes a created manifestation of God, instead of being His uncreated energy), God’s essence remains incommunicable. Similarly, God’s existence is not in any way immanent to the created world, of which the created human intellect is a part, so that it remains as transcendent to the human mind as is His incommunicable essence. This should explain why for the Medievals analogy, and eventually univocity, was the only way to say something about God, and also why they mostly could not read Anselm’s Proslogion otherwise than either in terms of propositional or modal logic. (Part III) The dissertation concludes that whilst Anselm’s epistemology in the Proslogion is an instance of Neoplatonic metaphysical tradition, the question of the possibility of certainty in epistemology, as well as the possibility of metaphysics as such, depends on the possibility of real communicability between the immanence of human predicating mind and the transcendence of God’s essence through His trans-immanent existence
33
Lacroix, Francis. "Plotin. Traité 6 (IV 8) Sur la descente de l’âme dans les corps : introduction, traduction et commentaire". Thesis, Paris Sciences et Lettres (ComUE), 2019. http://www.theses.fr/2019PSLEP037.
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La thèse vise à introduire, traduire et commenter le traité 6 (IV 8) Sur la descente de l’âme dans les corps de Plotin. L’introduction tente de remettre le traité dans le contexte historique dans lequel Plotin évoluait, à savoir un monde romain où le christianisme émergeait, mais celui-ci étant encore instable, plusieurs sectes s’immiscent dans les débats métaphysiques de l’époque. Parmi ces hérésies chrétiennes se retrouvent plusieurs groupuscules que l’on rassemble sous l’appellation « gnostiques », avec qui Plotin a assurément échangé pendant qu’il enseignait à Rome, puisqu’il a rédigé un traité qui s’efforce de les réfuter (33 [II 9], Contre les gnostiques). Dans cette thèse, nous cherchons donc à déterminer l’apport des gnostiques dans le traité 6 (IV 8), notamment en lien avec l’idée principale que Plotin avance, nommément la théorie de la non-descente partielle de l’âme. Pour ce faire, nous présentons d’abord la mystique plotinienne de l’Intellect, puisque le traité débute sur cet aspect primordial pour comprendre la doctrine stipulée par le philosophe. Ensuite, nous abordons les points les plus importants dans la conception plotinienne de l'âme, ce qui nous permet de mieux comprendre la vision générale du philosophe. Cette introduction se penche finalement sur les sources de Plotin dans le traité 6 (IV 8), mais aussi dans tous ses premiers écrits, pour ainsi établir une corrélation avec certains textes gnostiques, principalement ceux appartenant à la tradition séthienne platonisante. La traduction qui s’ensuit permet donc de jeter un regard plus juste sur le texte grec, puisque nous avons préalablement déterminé à qui s’adressait Plotin dans son traité. Le commentaire élaboré couvre enfin la totalité des huit chapitres et explique le texte ligne par ligne en insistant sur les liens qui peuvent être faits avec les différents courants de penséeThe thesis aims to introduce, translate in French and comment Plotinus’s treatise 6 (IV 8) On the Descent of Soul into Bodies. The introduction elaborates on the historical context in which Plotinus was teaching, namely a Roman Empire overruned by an emergent christianism, yet instable, since many sectaries interfered in the metaphysical debates in vigour at the moment. Among these Christian heresies can be found a plethor of groupuscules reassembled under the aegis of the name « Gnostics », with whom Plotinus assuredly debated while he was teaching at Rome, since he dedicated a treatise to refute them (33 [II 9] Against the Gnostics). Therefore, this thesis endeavours to determinate the Gnostic contribution to treatise 6 (IV 8) with a particular focus on the main theme that Plotinus put forward, namely the theory of the partial non-descent of the soul. To do so, we firstly present the plotinian mystic of the Intellect, since the treatise begins with this primordial aspect for the understanding of the neoplatonician doctrine. Secondly, we then address the principal points of Plotinus’s psychology, which allows us to grasp a general view of the neoplatonician conception. Thirdly, we finally examine Plotinus’s sources not only in treatise 6 (IV 8), but also in all his first writings, so that we can put them in relation with some Gnostics texts, especially with those called the platonizing sethians. Thus, the following translation is more accurate in regards of the Greek text, as beforehand we identified the interlocutors of Plotinus in his treatise. Finally, the elaborated commentary which covers the whole eight chapters provides a line-by-line explanation focusing on the link between this very treatise and the other currents of thought
34
Lecerf, Adrien. "Ordre et variation : essai sur le système de Jamblique". Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE5071.
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Cette thèse se propose de donner une synthèse générale du système du néoplatonicien Jamblique de Chalcis, acteur important de l’évolution de la métaphysique grecque durant l’âge antique tardif. Elle reconstruit tour à tour sa doctrine psychologique, sa hiérarchie des êtres et quelques-uns de ses concepts fondamentaux, en mettant l’accent sur l’histoire des idées entre le fondateur de l’école, Plotin, et la naissance de l’école néoplatonicienne d’Athènes. L’ensemble des œuvres laissées par Jamblique est exploité, ainsi que les quelque 800 fragments et témoignages sur sa vie et sa doctrine laissés par les auteurs postérieurs. Les influences subies sont analysées et replacées en contexte : néoplatonisme de Plotin et Porphyre, qui donne à Jamblique les principaux niveaux de son ontologie, qu’il analyse et fractionne ; médio-platonisme, dont le néoplatonisme hérite des topiques philosophiques ; aristotélisme, qui lègue une conception dynamique de l’âme et une hiérarchie des puissances cognitives consacrant la transcendance de l’intellect ; pythagorisme, qui permet à Jamblique de concevoir les mathématiques comme un langage valable pour la description de toutes les parties de la philosophie. Par l’ampleur de son œuvre ainsi que l’originalité et la fermeté des solutions apportées aux problèmes traités, Jamblique crée une synthèse puissante qui sert de base doctrinale aux écoles néoplatoniciennes tardives d’Athènes et Alexandrie, et est profondément représentative d’un âge théocentrique, où l’âme humaine n’est qu’un principe dérivé, qui doit prendre sa place dans l’ordre universel des choses : une métaphysique de l’unité, reposant sur la dualité dynamique de l’ordre et de sa variationThis thesis strives to provide modern research with a synthesis of the system of Iamblichus of Chalcis, an important figure in the development of later Greek metaphysics. It reconstructs in turn his psychology, his hierarchy of being and some of his most basic concepts and philosophical laws, with a stress on the continuity between Plotinus, founder of the Neoplatonic school, and the beginnings of the school of Athens. The whole of Iamblichus’ body of work is exploited, as well as the 800 fragments and testimonia on his life and doctrine handed down to us by later authors. Influences received are analysed and set in context: Plotinus’ and Porphyry’s Neoplatonism, which provides the general levels of reality which Iamblichus tried to analyse and enrich; Middle Platonism, whose topics are debated in Neoplatonism; Aristotelianism, which accounts for a dynamic conception of the human soul and a hierarchy of cognitive powers beginning with the transcendent Intellect; Pythagoreanism, which allows Iamblichus to depict mathematics as a universal language, able to take the mark of all parts of philosophy. By the scope of his work and the originality and neatness of the solutions he provided to problems which nascent Neoplatonism had to confront, Iamblichus is able to create a powerful synthesis which acts as a doctrinal basis for the later schools of Athens and Alexandria: it is profoundly representative of a theocentric era, in which human soul is but a derived principle that has to keep its place in the grand scheme of being. It is a metaphysics of unity, founded on the dual dynamic of order and variation
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DeBord, Charles Eugene. "Two responses to a moment in the question of transcendence: a study of first boundaries in Plotinean and Kabbalistic cosmogonical metaphysics". Thesis, Texas A&M University, 2003. http://hdl.handle.net/1969.1/445.
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This thesis contrasts the Plotinean attitude towards transcendence at the cosmological level with that of certain Kabbalistic authors of the 13th-17th century. Special emphasis is placed on the different approaches taken by each of the two sides to addressing the origin of otherness. Following a brief introduction to the notion of the question of transcendence, the first major part (chapter II) is dedicated to an exploration of the Plotinean conception of metaphysical "descent" from the One to subsequent hypostases. The second major part (chapter III) focuses on Kabbalistic conceptions of the descent from the indefinite infinite to the finite (limited) realm. Finally, I attempt to illustrate the questions and concerns common to each of the two cosmologies. In so doing, I make use of semiotic concepts to clarify the contrast between the two models.
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Millis, Brian David, e n/a. "Faith, Learning and Christian Higher Education". Griffith University. School of Curriculum, Teaching and Learning, 2005. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20061019.120201.
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Responding to the absence of readily available models in Australia for thinking about Christian higher education, this thesis investigates what might constitute its foundational principles and distinctive character. The thesis considers the Western Christian tradition, the history of the university, and the contemporary experience of Christian higher education in the United States to identify models for thinking about Christian higher education. It is argued that a central issue to be addressed in developing a distinctively Christian approach to scholarship is the relationship of faith and reason, an issue to which the Christian tradition offers a range of approaches. The question of faith and reason has a wider cultural significance since, it is argued, Western culture is fundamentally constituted by the relationship of Jerusalem and Athens, in which the inherent tensions do not obscure an ultimate commitment to the unity of truth. In contemporary debates over Christian higher education, the concept of faith-learning integration is a central issue. Given the variety of definitions and models proposed, the thesis considers the approaches which have been adopted in the Christian tradition. The approaches of Philo and the Church Fathers to classical learning are considered, with extended attention given to the 'faith seeking understanding' model attributed to St Augustine. Drawing upon Neoplatonism, Augustine's theory of illumination explained why true knowledge was dependent upon divine revelation. Augustine's approach also held that 'all truth is God's truth', and justified the appropriation of classical learning as analogous to the Hebrews 'spoiling Egypt' at the time of the Exodus. The Augustinian approach offers significant insight into the role of the will and the affections in knowing, and justifies belief as a reliance upon authority. While Augustine's is not the only model that might validly be termed 'Christian', and is not without its problems, it is a model which still has much to offer to Christian higher education today. The Augustinian approach has a profound historical significance since it established the epistemological framework for western Christendom throughout the middle ages. In responding to the criticism that the term 'Christian university' is an oxymoron, the thesis also considers aspects of the history of the medieval and Reformation universities, seeking to establish the extent to which it is possible for the university to be regarded as a Christian institution. It is argued that the university did not arise out of the rediscovery of Aristotelian philosophy, and that it is indeed possible to regard the university as a Christian institution for much of its history. The possibility of a Christian university today is thus not inconsistent with the history and institutional character of the university. The contributions to thinking about faith and learning and Christian higher education of Thomas Aquinas, Martin Luther, John Calvin, and John Henry Newman are also discussed. One of the critical tasks of Christian higher education generally, and of a Christian university specifically, is the synthesis or integration of faith and learning, of which both Augustine and Thomas Aquinas were exemplars. It is argued however that, while the Thomistic approach can validly be termed 'Christian', it has been more successfully pursued in Catholic institutions than in their Protestant counterparts in which a central authority to regulate the boundaries of the domains of faith and reason is absent. A critical issue for Christian higher education today is that of secularising pressures, and thus the recent history of the secularisation of Christian higher education institutions in the United States is also considered. It is argued that the secularisation of these institutions was due particularly to the view of faith and learning which they had adopted. The study concludes that the 'worldview' approach advocated by Abraham Kuyper offers an approach to scholarship which is both resistant to secularisation, and consistent with the Christian tradition, particularly as expressed by Augustine and Calvin.
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Wilson, Kenneth Mitchell. "Augustine's conversion from traditional free choice to "non-free free will" : a comprehensive methodology". Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:823cd43d-04f5-4c5d-ab0a-43be52ca1077.
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This thesis will explore whether Augustine of Hippo altered his theological views and what influences might have precipitated the alleged modifications. Augustine’s early "De libero arbitrio" argued for an individual’s ability to respond freely to God while his later anti-Pelagian writings rejected any human ability to believe until God infuses grace creating belief as his gift. Does his theology exhibit continuity or discontinuity? Four commonplace assertions within Augustinian studies are questioned in this thesis: 1.) Augustine changed his theology in AD 396; 2.) while he was writing the letter to Bishop Simplicianus (Simpl.); 3.) with his transition occurring through reading scripture (Rom.7, 9;1 Cor.15); 4.) which he developed through merely modifying prevalent doctrines. No scholarly work has researched Augustine’s entire corpus from AD 386–430 specifically analyzing his theology in the five final doctrines of: 1.) God giving initial faith as a gift, 2.) inherited damnable reatus from Adam, 3.) the gift of perseverance, 4.) unilateral pre-determination of persons’s eternal destinies independently of foreknowledge, and 5.) God’s neither desiring nor providing for the salvation of all persons. Only a comprehensive methodological approach—reading systematically, chronologically, and comprehensively through his entire corpus—can legitimately demonstrate changes. Did a Patristic consensus exist regarding post-Adamic free choice? What was Augustine’s contribution to this theology? To what degree did the combination of Stoicism, Neoplatonism, and Manichaeism contribute to his liberum arbitrium captivatum? Chapters include an introduction followed by chapters on free choice versus determinism in the: 1.) ancient philosophical-religious world, 2.) Christian authors AD 95–215, 3.) Christian authors AD 216–430, 4.) Augustine’s works AD 386–395, 5.) Augustine’s works AD 396–411, 6.) Augustine’s works AD 412–426, 7.) Augustine’s works AD 427–430, 8.) sermons and epistles, 9.) Augustine’s exegesis of scripture, and 10.) conclusion. Conclusions will be established via extensive primary quotations and references with supporting secondary sources.
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Reilly, Olivia. "An epicure in sound : Samuel Taylor Coleridge and music". Thesis, University of Oxford, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.719835.
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Casas, Ghislain. "La dépolitisation du monde. Angélologie cosmique et politique de l’Antiquité tardive au Moyen Âge". Thesis, Paris Sciences et Lettres (ComUE), 2017. http://www.theses.fr/2017PSLEP048.
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La modernité se caractérise par un partage clair entre politique et cosmologie. Ce travail cherche à montrer comment l’angélologie médiévale constitue le champ discursif dans lequel les significations, les valeurs et les énoncés de la politique et de la cosmologie ont été redistribués et recomposés pour aboutir à ce partage. C’est au croisement de deux problèmes théologiques, celui de la motion angélique des cieux et celui de la hiérarchie angélique, que s’opère la déliaison entre la question de l’ordre du monde et celle de son gouvernement. Alors que l’idée d’un gouvernement du monde (gubernatio mundi) régit la cosmologie ancienne et maintient une forme de continuité entre l’exercice du pouvoir et la connaissance du monde, la modernité donne à l’activité gouvernementale un objet propre (l’État) et à la connaissance scientifique un domaine nouveau (la nature et ses lois). Le passage de l’ancienne image du monde au partage moderne entre politique et cosmologie est l’effet de l’ensemble des transferts et remaniements conceptuels et discursifs opérés par l’angélologie médiévale. Le concept de hiérarchie (hierarchia) joue un rôle crucial dans cette transformation. En effet, c’est lui qui traduit la métaphysique néoplatonicienne de l’ordre en une théorie politique du gouvernement. Ce travail tente de montrer que la signification historique du concept de hiérarchie est d’avoir désarticulé la politique et la cosmologie, le monde et la citéModernity can be characterized by a clear division between politics and cosmology. This work aims at showing how medieval angelology constitutes a discursive field in which the significations, values and statements of politics and cosmology were redistributed and recombined, so that it led to this new division. One may observe, at the junction between two theological problems, that of the angelic motion of the heavens and that of the angelic hierarchy, how the question of world order and that of world government split. Whereas the idea of a world governement (gubernatio mundi) rules the ancient cosmology and maintains a form of continuity between the exercise of power and the knowledge of the world, modernity gives governmental activity a proper object (the State) and scientific knowledge a new field (nature and its laws). The shift from the ancient image of the world to the modern division between politics and cosmology is the result of all the conceptuel and discursive transfers and reshuffles operated by medieval angelology. The concept of hierarchy (hierarchia) plays a crucial part in this tranformation. Indeed, it reframes the neoplatonic metaphysics of order into a political theory of government. This work tries to show that the historical signification of the concept of hierarchy is that it has dismantled politics and cosmology, the world and the city-state
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Zanelli, Carmela. "Las fábulas de Garcilaso: ¿alegoría, historia o ficción en los Comentarios reales?" Pontificia Universidad Católica del Perú, 2017. http://repositorio.pucp.edu.pe/index/handle/123456789/102056.
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El trabajo explora la inclusión de relatos—a modo de ejemplos, parábolas y fábulas—en el tejido histórico-narrativo de los Comentarios reales del cronista mestizo Garcilaso de la Vega. Propone, en tal sentido, la deuda con la filosofía neoplatónica que busca verdades escondidas en las fábulas de los gentiles, es decir, los mitos greco-latinos, en los que cree encontrar verdades o sentidos escondidos, de distinto calibre, sea este el sentido literal, moral o teologal que estos relatos incrustados entrañen. Así, en un contrapunto entre las dos partes de los Comentarios reales, los mitos incaicos y otras historias son analizadas como fábulas clásicas y neoplatónicas, es decir, preñadas de diversos sentidos, sugeridos por su autor a sus lectores de todos los tiempos.This article explores the inclusion of small tales—as examples, parables and fables—within the textual fabric of the historical text of the Royal Commentariesby the mestizo writer Garcilaso de la Vega. It proposes the idea of classical fable in the sense developed by Neoplatonism during the Renaissance. According to these perspective Classical mythology was understood as embedded with hidden senses of different caliber—literal, moral and theological ones. In the same way, I study Inca myths and other tales as classical fables embedded with different meanings, suggested by Garcilaso Inca to his readers from all times.
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Moreira, Julio Cesar. "Filosofia e Teurgia De Mysteriis de Jâmblico: um estudo dos Livros I, II e III". Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/11628.
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Previous issue date: 2013-05-22Conselho Nacional de Desenvolvimento Científico e Tecnológico
Theurgy, the action of the gods during the ritual acts, a practice incorporated, in late Antiquity, by the philosophical school of Iamblichus as a techné which conducts to, considered at that time, the ultimate experience of Philosophy become like the gods (homóiosis théo) , had influenced and determined the course of the entire Neoplatonism until the end of the ancient Academy. In the work De Mysteriis, which has long been considered irrational , Iamblichus, under the pseudonym of an Egyptian priest, structures the philosophical foundations of the theurgic art, covering topics such as: oracles, possessions, prophetic dreams, divine manifestations in general. The present dissertation aims at a reassessment and rereading of the work based on recent publications of the author s collected philosophical fragments, as well as academic studies derived from them. Through a careful disentangling of the threads of his narrative, an analysis of the first three Books of the work is made, erecting the philosophical foundations of divine manifestations and of the efficacy of the ritual. It exposes thus the argumentation regarding the theurgic art, demonstrating an innovative, complex and syncretic system, nicely elaborated in a high philosophical erudition of his time. It concludes the revised reading of the first three Books and their philosophical foundations of Theurgy, in order to justify the redemption of the depreciated status of the work, pointing also to a new appraisal and repositioning of Iamblichus as a key-element author, in the history of philosophy, to the whole tradition of philosophical foundations of mystical revelations in various later philosophical currents of neoplatonic heritage, until the end of the Renaissance
Teurgia, a ação dos deuses durante os atos ritualísticos, uma prática incorporada, na Antiguidade tardia, pela escola filosófica de Jâmblico como uma techné que conduz à, então considerada, experiência última da Filosofia tornar-se como os deuses (homóiosis théo) , influenciou e determinou o rumo de todo o Neoplatonismo subsequente, até o fim da Academia antiga. Na obra De Mysteriis, que há muito vem sendo considerada irracional , Jâmblico, sob o pseudônimo de um sacerdote egípcio, estrutura os fundamentos filosóficos da arte teúrgica, abordando temas como: oráculos, possessões, sonhos proféticos, manifestações divinas em geral. A presente dissertação visa a uma revisão e releitura da obra embasada nas recentes publicações dos recolhidos fragmentos filosóficos do autor, bem como decorrentes estudos acadêmicos. Por meio de um cuidadoso desembaraçar dos fios de sua narrativa analisam-se os três primeiros Livros da obra, erigindo os fundamentos filosóficos das manifestações divinas e da eficácia do ritual. Expõe-se, assim, a argumentação referente a arte teúrgica, evidenciando um inovador, complexo e sincrético sistema, muito bem elaborado em uma alta erudição filosófica de sua época. Conclui-se a revisada leitura dos três primeiros Livros e seus fundamentos filosóficos da Teurgia, de forma a justificar a redenção do status depreciado da obra, apontando, ainda, uma nova avaliação e reposicionamento de Jâmblico como autor, na história da filosofia, elemento-chave de toda uma tradição de fundamentos filosóficos sobre revelações místicas, em diversas correntes filosóficas posteriores de herança neoplatônica, até o fim da Renascença
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Fernandes, Edrisi de Ara?jo. "Antecedentes hist?rico-filos?ficos da problem?tica do tempo e do mal no Freiheitsschrift de Schelling: aproxima??es gn?sticas". Universidade Federal do Rio Grande do Norte, 2010. http://repositorio.ufrn.br:8080/jspui/handle/123456789/16446.
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Previous issue date: 2010-06-14This thesis aims better understanding the relation between time and evil in Schelling s Freiheitsschrift, having its starting point in approximations from Gnosticism. For that purpose, before approaching that relation, it is reviewed (chapter I) the question of Gnosticism, a strain of thought essentially concerned with the problem of time and permeated by the belief in an evil nature of creation, and which is alleged to have significantly influenced certain ideas of Schelling. An evaluation of approximations between Gnosticism, gnosis and German thought follows (chapter II), as well as an evaluation of Schellingian aproximations to Gnosticism (chapter III). Then, the Freiheitsschrift is analysed as the text where Schelling, having taken hold of a very distinct appropriation of Gnosticism, goes beyond Kantian theodicy (chapter IV). Some interrogations about whether key ideas of Schellingian philosophy (about gnosis, creation, duality, time, and evil) are conceived in a way that is essentially different from that of historic Gnosticism, despite the much that has been said to the contrary, are then addressed (chapter V). The proposal of a Platonic-Plotinian key to the understanding of the relations between time and evil in the Freiheitsschrift comes next (chapter VI), and then gives way to the concluding remarks (chapter VII). We perceive that Gnosticism and Neoplatonism are systems of thought that sometimes converge, and that German thought is one of the places of this convergence. Notwithstanding this perception, it is possible to affirm that Schellingian thought, with its valorization of time and of a certain perception of evil, is essentially anti-gnostic, despite some contrary observations
Esta tese objetiva contribuir para um melhor entendimento da rela??o entre o tempo e o mal no Freiheitsschrift de Schelling, a partir de aproxima??es desde o Gnosticismo. Para tanto, antes de come?ar a tratar dessa rela??o far-se-? uma revis?o da quest?o do Gnosticismo (cap?tulo I) corrente de pensamento essencialmente preocupada com a problem?tica do tempo e permeada pela cren?a em uma natureza m? da cria??o, e que alegadamente teria influenciado de modo significativo algumas ideias de Schelling. Seguir-se-? uma avalia??o das aproxima??es entre Gnosticismo, gnose e pensamento alem?o (cap?tulo II) e outra particularmente dedicada ?s aproxima??es schellinguianas ao Gnosticismo (cap?tulo III). Analisar-se-? ent?o o Freiheitsschrift como texto onde Schelling, tendo feito uma apropria??o muito particular do Gnosticismo, vai al?m da teodic?ia kantiana (cap?tulo IV). Interrogar-se ? ent?o (cap?tulo V) se algumas ideiaschave da filosofia schellinguiana (sobre a gnose, a cria??o, a dualidade, o tempo, o mal) s?o concebidas de um modo essencialmente distinto daquele do Gnosticismo hist?rico, apesar do muito que se disse em contr?rio. Apresentar-se-? em seguida a proposta de uma chave Plat?nica-plotiniana para o entendimento das rela??es entre o tempo e o mal no Freiheitsschrift (cap?tulo VI), passando-se logo em seguida ?s considera??es conclusivas (cap?tulo VII). Constata-se que o Gnosticismo e o Neoplatonismo constituem sistemas por vezes convergentes entre si, e que o pensamento alem?o ? um dos espa?os dessa converg?ncia. N?o obstante essa constata??o, ? poss?vel afirmar que o pensamento schellinguiano, com sua valoriza??o do tempo e de uma certa percep??o do mal, ? essencialmente antign?stico, a despeito de algumas observa??es em contr?rio
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Lima, Danillo Costa. "Conhecimento de si como caminho filosófico em Platão, Plotino e Proclo". Pontifícia Universidade Católica de São Paulo, 2018. https://tede2.pucsp.br/handle/handle/21491.
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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES
In Proclus, the delphic adage “gnothi seauton” reached the status of the fundamental principle of philosophy, according to two perspectives: theoretical and practical. From the theoretical point of view, and in answer to the Skeptical challenge to representative knowledge in its subject-object duality, the neoplatonic tradition carried out a considerable deepening of the philosophical reflexion on self-reflectivity or conversion to one’s self (epistrophê pros eauton), thus inaugurating a form of “turn to the subject” as philosophical method. From the practical point of view, self-knowledge constituted a true spiritual path of self-care, leading the soul from a natural and irreflected condition to a life of philosophical piety and self-transformation, culminating in the soul’s deification through union to the Divine. To this end, in the neoplatonic schools of this period, a formalization of the gradual process of the soul’s education takes place, delineating in the form of a ladder of virtues and sciences, the various levels of the path to be pursued until the soul’s ascension into the beatitude of assimilation to deity. Underlying these two perspectives is a comprehension of the core of the soul, its pure indeterminate existence (huparxis), as being deiform, in such a way that upon it depends both the possibility of true knowledge, in the form of intellectual intuition (noesis), and the possibility of beatitude, in the form of love (eros). To actualize them is the purpose of the ascesis to which the platonic philosopher dedicates himself. This dissertation aims at hypothetically reconstructing, based on Proclus, this path of self-knowledge in Late Neoplatonism, starting with an investigation upon its roots in greek religion, Plato and Plotinus
Em Proclo, a máxima délfica “gnothi seauton” alcançou o estatuto de princípio fundamental da filosofia, segundo duas perspectivas: teórica e prática. Do ponto de vista teórico, em resposta ao desafio do Ceticismo ao conhecimento representativo em sua dualidade sujeito-objeto, a tradição neoplatônica levou a cabo um considerável aprofundamento da reflexão filosófica sobre a autorreflexividade ou conversão a si mesmo (epistrophê pros eauton), inaugurando assim uma forma própria de “virada ao sujeito” como método filosófico. Do ponto de vista prático, o conhecimento de si constituía um verdadeiro caminho espiritual de cuidado de si, conduzindo a alma de uma condição natural e irrefletida para uma vida de piedade filosófica e transformação de si, culminando na deificação da alma em união ao Divino. Para este fim, há nas escolas neoplatônicas deste período uma formalização de um processo gradual de educação da alma, delineando, sob a forma de uma escada de virtudes e saberes, os vários níveis do caminho a serem percorridos por ela em sua ascensão até à bem-aventurança da assimilação à divindade. Subjacente às duas perspectivas está uma compreensão do cerne da alma, sua pura existência indeterminada (huparxis), como sendo deiforme, de modo que dele depende tanto a possibilidade do conhecimento verdadeiro, sob a forma de intuição intelectual (noesis), quanto a possibilidade da bem-aventurança, sob a forma do amor (eros). Atualizá-las é o propósito da ascese a que se dedica o filósofo platônico. Esta dissertação busca reconstruir hipoteticamente, a partir de Proclo, este caminho de autoconhecimento do Neoplatonismo Tardio, partindo de uma investigação de suas raízes na religião grega, em Platão e em Plotino
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Kooy, Brian Keith. "Between Being and Nothingness: The Metaphysical Foundations Underlying Augustine's Solution to the Problem of Evil". unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-11302007-134955/.
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Thesis (M.A.)--Georgia State University, 2007.Title from file title page. Timothy M. Renick, committee chair; Tim O'Keefe, Louis A. Ruprecht, Jr., committee members. Electronic text (110 p.) : digital, PDF file. Description based on contents viewed Jan. 18, 2008. Includes bibliographical references (p. 103-110).
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Otal, Milan. "Philopon et la tradition exégétique du De Anima". Electronic Thesis or Diss., Montpellier 3, 2019. http://www.theses.fr/2019MON30097.
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Sous le nom de Jean Philopon nous sont parvenus deux commentaires au De anima, l’un en grec, l’autre dans une traduction latine médiévale. Ces deux ouvrages nous permettent de rendre compte de la gnoséologie telle qu’elle était enseignée dans l’école néoplatonicienne d’Alexandrie à l’aube du VIe siècle. Ils jettent aussi un éclairage nouveau sur la transmission des textes et permettent de questionner la méthode exégétique de leur auteur. Nous avons donc sélectionné dans ces commentaires trois sections qui concernent la connaissance rationnelle (le Prologue, le Livre III et le De intellectu) et en fournissons une traduction. Nous y avons joint des notes qui montrent le lien avec les autres œuvres de Philopon et sa lecture d’Ammonius, ainsi qu’un commentaire sous forme d’introduction. Ces trois textes permettent en effet de mettre en relief, au sein d’une même tradition exégétique, les innovations philosophiques, notamment dans le traitement original de la faculté représentative ou de la partie attentive de l’âme rationnelle (προσεκτικόν) qui traverse toutes ses autres activités cognitives et vitales. Il s’agit avant tout de rendre accessible une pensée peu connue de la fin du paganisme, influente aussi bien dans le monde byzantin (Michel Psellos), arabe (al-Kindi) que latin (Thomas d’Aquin)Two commentaries of De anima written by the author known as Jean Philopon have reached us, one in Greek and the other in a Latin translation from de Middle Ages. The two texts allow us to explain how gnosiology was taught in the Neoplatonic School of Alexandria at the dawn of the 6th century. They also shed a new light on the transmission of the texts and on the exegetical method used by their author. Therefore, we have selected three sections among the transmitted commentaries that deal with rational knowledge (Prologue, Book III and De intellectu). Besides, we have offered a new translation for each of them. We have added notes in order to show the relations with further texts written by Philopon as well as with his reading of Ammonius, and we introduce them with the help of an extensive commentary. Indeed, these three texts let us grab philosophical innovations which appear inside a whole exegetical tradition, including those about the representative faculty and about the attentive part of the rational soul (προσεκτικόν) which goes through all of the soul's cognitive and vital activities. Our contribution mainly aims at exposing this unique thought that used to be influential at the end of the pagan era in the Byzantine (Michel Psellos), Arabic (al-Kindi) and Latin world (Thomas d'Aquin), as well as making it accessible to a broader audience
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Humphrey, Christopher Wainwright. ""'There the Father is, and there is everything'" : elements of Plotinian pantheism in Augustine's thought". Thesis, McGill University, 1986. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=65979.
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Silva, Leila Maria de Jesus da. "A Metaf?sica da luz em Mars?lio Ficino". Universidade Federal do Rio Grande do Norte, 2007. http://repositorio.ufrn.br:8080/jspui/handle/123456789/16449.
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Previous issue date: 2007-10-09The aim of the present dissertation constitutes to analyse the way in how light assumes the meaning of universal bond in the cosmovision of Marsilio Ficino, especially from his works Quid sit lumen, De Sole, De Amore and De Vita. The influence of Marsilio Ficino (1433-1499) in the history of occidental thought is impressive. Besides having translated to Latin the important texts of the neoplatonic tradition, Ficino presided over the Academy of Careggi, congregating important humanists in the top of the Renaissance. His treatises on love, beauty, light, magic and immortality of the soul have influenced strongly the production of other thinkers. The subject of light is of fundamental importance among his works since it is deeply related with all the other aspects of his philosophy. For him, light is spiritual emanation that perpasses everything without staining itself. Originated how the divine goodness, the light blows up in beauty in multiplicity, setting fire on the soul that truily contemplates it and that identifies whith it. The starting point of this loving relation between man and deity is, therefore, the physical world, that occults in itself the metaphysical light.
O objetivo da presente disserta??o constitui analisar como a luz assume o sentido de v?nculo universal na cosmovis?o de Marsilio Ficino, especialmente a partir de suas obras Quid sit lumen, De Sole, De Amore e De Vita. A influ?ncia de Marsilio Ficino (1433-1499) na hist?ria do pensamento ocidental ? impressionante. Al?m de ter traduzido para o latim textos importantes da tradi??o neoplat?nica, Ficino presidiu a Academia de Careggi, reunindo importantes humanistas no auge do Renascimento. Os seus tratados sobre amor, beleza, luz, magia e imortalidade da alma influenciaram marcantemente a produ??o de outros pensadores. O tema da luz ? de import?ncia fundamental em sua obra, pois est? profundamente relacionado com todos os outros aspectos de sua filosofia. Para ele, a luz ? ema??o espiritual que a tudo perpassa, sem se macular. Originada da bondade divina, a luz explode em beleza na multiplicidade, incendiando de amor a alma que verdadeiramente a contempla e que com ela se identifica. O ponto de partida dessa rela??o amorosa entre homem e divindade. ?, portanto, o mundo f?sico, que oculta em si a luz metaf?sica.
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Sabo, Theodore Edward. "Christians, Gnostics and Platonists : an overview of the ethos of late antiquity / by Theodore Sabo". Thesis, North-West University, 2010. http://hdl.handle.net/10394/4624.
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Christians, Gnostics, and Platonists attempts to characterize the ethos of late antiquity
(100–500 CE) as one that despised matter and the body. It operates within the assumption
that there are four criteria which establish this characterization, namely an emphasis on the
evil of life, a distrust of the sociopolitical world, asceticism, and an interest in the
supernatural. These four criteria are evident in the Platonists, Christians, and Gnostics of the
period. As Chapter Two reveals the dissertation understands the concept of ethos in the
context of R. C. Trench's discussion of aion: "all the thoughts, opinions, maxims,
speculations, impulses, and aspirations present in the world at any given time."
In Chapter Three Plato and the Middle Platonists are viewed as bequeathing to late antiquity
its world–denying philosophy which the Gnostics preached more incessantly than the
Platonists and the Christians practiced more conscientiously than the Gnostics. The
Neoplatonists were the Platonists of late antiquity. In the writings of such figures as
Plotinus and Porphyry the hatred of matter and the body is boldly expressed, and it is only
slightly less apparent in later philosophers like Iamblichus and Proclus. In Plotinus we
discern a profound distrust of the sociopolitical world and in Proclus a thoroughgoing
asceticism paired with an interest in the supernatural.
In Chapter Four it is shown that Gnosticism was more unyielding than either Platonism or
Christianity in its insistence that matter and the body were evil, and it followed the late
antique distrust of the social world both in its elitism and in its view of martyrdom as an act
of casting pearls before swine. Gnosticism tended to accept the asceticism of late antiquity
though some of its adherents practiced an extreme licentiousness that was the counterpart of
asceticism in that it approached the body as worthless. The late antique emphasis on the
supernatural is evidenced by such Gnostic figures as Simon Magus, Carpocrates, and
Valentinus.
Chapter Five demonstrates that the hatred of matter and the body is also expressed by the
Christians albeit with less consistency to their worldview. It can be glimpsed in the ante–
Nicene, post–Nicene, and desert fathers as well as in the Arians. It is most notable in the
attempts of Justin Martyr, Origen, and Arius to place the Son at a lower ontological level
than the Father in order to protect God from the evil entity of matter. The late antique distrust of the sociopolitical world is manifested in the Christian view of martyrdom as a way of scorning a corrupt world, a view unlike that of the Gnostics. No one possessed this distrust more strongly than the Donatists with whom the later Augustine had some kinship. Many of the Christians tended to practice asceticism and the miraculous, the form in which the supernatural took in their case. The desert fathers can be said to be the most sincere representatives of late antiquity with their intense practice of both of these expressions of the ethos.Thesis (M.A. (Church and Dogma history))--North-West University, Potchefstroom Campus, 2011.
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Bal, Gabriela. "Em busca do "não lugar": a linguagem mística de Plotino, Jâmblico e Damáscio à luz do "Parmênides" de Platão". Pontifícia Universidade Católica de São Paulo, 2010. https://tede2.pucsp.br/handle/handle/1796.
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Previous issue date: 2010-10-27Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
This Doctoral Dissertation seeks to find the No-Where , starting and finishing point whence the Neoplatonic philosophers - Plotinus, Iamblichus and Damascius - wrote, when faced with the Ineffable Presence of That One which attracts us with Its Silence and Who, instead of silencing, becomes loquacious indicators of that which hides behind that which is said and that which no language is able to contemplate without betraying itself. We will start by investigating, in Part I, Plotinus Cataphatic and Apophatic languages (Chapters One and Two, respectively) from the exegesis of Plato s Parmenides, especially its first hypotheses. Departing from Plotinus One we will analyze the enigmatic aspect of mystical language until we understand, with Plotinus, that it is just another manner for seeing that which those who contemplate the highest and whose mystical language alludes to, through grammar resources, such as the adverbs of place and superlatives, embodied through the language of Love, whose breach opens cracks through which we communicate something that is possible by means of images, metaphors and analogies, until we are forced to use the so called negative, apophatic or aphairetic language. Plato s Parmenides, as a turning point, united at a distance - the perspectives of our interlocutors weaving thus, in an invisible woof, the same we supposed existed from the very beginning, but whose name we did not know, but which revealed itself to us in a simple and instantaneous manner, because it was there, present, in each one of them, its own way. In Part II of this work, we will work the language of Transcendence. The very specific way each one of them developed a personal philosophical corpus departing from the hypotheses of Plato s Parmenides reveals that very thing that the dialog intends to arouse: the ascetic course both of the disciple (for Plotinus) and of the pilgrim (for Iamblichus). In its limit, the aporia brings about, in Damascius discourse (Chapter Three), an inversion, by means of which language twist and turns itself until it becomes utterly exausted when, leaving everything that had been aggregated to thought, we find ourselves all alone, faced with our nothingness. With nothing left, before the abyss, in this instant , hurled forward because we still had not found the No-Where , we meet Iamblichus (Chapter Four), which presents us with the chance of returning, no more by means of our own efforts, but, inspired by the Caldaic Oracles, through Teurgy as complement to Philosophy and not in opposition to it, having reached the limit to which the latter had led us, in the dialog with Plato s Parmenides, it promotes a shift in Plato s Parmenidean paradigm, revealing that which it was supposed to give birth to, and which was beforehand veiled, and which is up to the instant to reveal
Esta tese de doutorado busca encontrar o Não-lugar , ponto de partida e de chegada a partir do qual escreveram os filósofos neoplatônicos Plotino, Jâmblico e Damáscio, ao se depararem com a Presença Inefável Daquele que nos atrai com o seu Silêncio e que, ao invés de se calarem, tornam-se loquazes indicadores do que se esconde por trás do que é dito e que linguagem alguma consegue contemplar sem trair a si própria. Começaremos por investigar, na primeira parte deste estudo, a linguagem catafática e apofática de Plotino (1º e 2º Capítulos, respectivamente) a partir da exegese do Parmênides de Platão, especialmente a primeira hipótese. A partir do Um de Plotino vislumbraremos o aspecto enigmático da linguagem mística até entendermos, com Plotino, tratar-se de outra maneira de ver aquela de quem contempla o mais alto e que a linguagem mística alude através de recursos gramaticais, tais como os advérbios de lugar e superlativos, e que se concretizam através da linguagem do Amor, cuja brecha abre fendas por meio das quais nos comunicamos, o que é possível por meio de imagens, metáforas e analogias até sermos forçados a utilizar a linguagem negativa, apofática e afairética. O Parmênides de Platão, como um divisor de águas, aproximou - à distância - as perspectivas de nossos interlocutores tecendo uma trama invisível, a mesma que vislumbrávamos existir desde o início, mas que desconhecíamos o nome, que veio a se revelar a nós de modo simples e instantâneo, porque estava ali presente, em cada um deles, à sua maneira. Na segunda parte deste estudo trabalharemos a linguagem da Transcendência. A maneira muito particular como cada um deles desenvolveu um corpo filosófico próprio, a partir das hipóteses do Parmênides, revela aquilo mesmo que o diálogo pretende suscitar: o percurso ascético tanto do discípulo (para Plotino) quanto do peregrino (para Jâmblico). Em seu limite, a aporia realiza, no discurso de Damáscio (3º capítulo), uma inversão, por meio da qual a linguagem se contorce e inverte até a mais completa exaustão quando, abandonando tudo o que havíamos agregado ao pensar, nos encontramos sós e diante de nosso nada. Sem mais nada, diante do abismo, neste instante , arremeçados adiante porque ainda não havíamos encontrado o Não-lugar encontramos Jâmblico (4º capítulo), que nos brinda com a possibilidade de retorno, não mais através de nossos esforços, mas, inspirado pelos Oráculos Caldáicos, na teurgia como complemento da filosofia e não em oposição à mesma, tendo ido até o extremo em que esta pode nos conduzir, no diálogo com o Parmênides de Platão, promove uma mudança do paradigma parmenideano de Platão, revelando aquilo que lhe coube trazer à luz e que estava antes encoberto, o que só o instante pode revelar
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Debenedetti, Ana. "Dans l’antre des nymphes : études sur les rapports entre la pensée magique de Marsile Ficin et les premières théories de l’art à Florence au XVe siècle". Thesis, Paris, EPHE, 2015. http://www.theses.fr/2015EPHE4004.
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Au XVe siècle, le philosophe florentin Marsile Ficin (1433-1499) rédige un texte singulier intitulé De vita coelitus comparanda ou « comment obtenir la vie du ciel » qui deviendra le troisième et dernier livre d’un ouvrage médical de plus large envergure, le De vita libri tres, consacré à conserver et à prolonger la santé des hommes de lettres accablés sous le poids de l’étude. Ce texte est tout entier consacré au pouvoir apotropaïque et prophylactique du talisman ou « image astrologique », une notion savante qui apparaît en Occident au milieu du XIIIe siècle, et insiste tout particulièrement sur la matérialité, la forme et l’apparence de ces images. Ainsi Ficin développe-t-il un discours original par rapport à la tradition en se concentrant sur le processus de fabrication, discours qui n’est pas sans rappeler les premières théories de l’art qui apparaissent à la même époque à Florence. Ficin réhabilite la figure du mage antique dans le cadre d’une réflexion plus vaste qui met en exergue le pouvoir créateur de l’homme en tant que savant, humaniste et philosophe. Si le postulat d’une influence tardive du néoplatonisme ficinien sur la littérature artistique du XVIe siècle a donné lieu à de nombreuses études, il apparaît en revanche que les rapports que Ficin était susceptible d’entretenir avec le monde des artistes, et surtout des artistes-théoriciens du XVe siècle, demeure un terrain relativement peu exploré. Tout l’enjeu de notre travail se situe donc dans la triple interrogation que ce concours de circonstances soulève : quel rôle jouent au sein de la pensée magique de Ficin les allusions à l’art et à sa pratique qui traversent l'ensemble de son œuvre? dans quelle mesure la notion d’«image astrologique» qu’il reprend et développe s’est-elle nourrie de la nouvelle littérature artistique alors en pleine formation? et enfin, comment peut-on affirmer que certaines œuvres typiques du Quattrocento florentin relèvent d’un caractère « mixte » oscillant entre le produit de l’art à proprement parler et l’objet magique?In fifteenth-century Florence, the philosopher Marsilio Ficino (1433-1499) wrote the De vita coelitus comparanda, i.e. “how to capture life from the heavens”, which would later form the last and third book of a larger volume titled De vita libri tres. The latter exposes the means to preserve the health and extend the life of man of letters afflicted by their intense studies. The former deals with the apotropaic and prophylactic power of the talismans also called “astrological images”, following a learned concept which appeared in Western Europe in the mid-thirteenth century, and focuses on the materiality, form and appearance of these images. Ficino hence develops a new reflexion that focuses on the process of making which seems to echo new artistic theories devised during the same period in Florence. Ficino redeems the figure of the ancient magus by enhancing man’s creative power and his status as a philosopher and a humanist. The assumption of a late influence of Ficino’s neoplatonic thought on the arts in the sixteenth century has led to several studies but its genesis and its potential links with the artistic world and, especially his fellows artist-theoreticians, remained to be fully investigated. This thesis aims therefore to investigate the role of the artistic references within Ficino’s magic thought, the influence of contemporary ideas on the art practice upon his conception of “astrological image”, and the nature of specific artworks typical of fifteenth-century Florence, which seem to respond to both a magical and an artistic purpose