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Journal articles on the topic 'Neoplatonism'

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Published: 4 June 2021

Last updated: 1 August 2024

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1

Bregman, Jay. "Synesius of Cyrene and the American “Synesii”." NUMEN 63, no. 2-3 (March 9, 2016): 299–323. http://dx.doi.org/10.1163/15685276-12341424.

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 Reading Taylor’s translations, Ralph Waldo Emerson spoke of the “Trismegisti” whose Neoplatonic religion predated and superseded “parvenu” Christianity.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

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2

Kiria, Ana. "Damaskios’ triadische Theorie des Einen im Hinblick auf ihre Divergenz gegenüber Iamblichos’ und Proklos’ Prinzipientheorien." PHASIS, no. 25 (September 4, 2022): 4–48. http://dx.doi.org/10.60131/phasis.25.2022.7009.

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The metaphysical model developed by Plotinus, the founder of Neoplatonism, is determined by the following three principles: the One, Nous, and Soul. Later, Neoplatonists tried to differentially explain the inner constitution of all three principles without abandoning the fundamental Plotinian tripartite structure. As a result, the telescoped metaphysical model characteristic of early Neoplatonism unfolded in late Neoplatonism. The primordial hypostases of Plotinus became three different spheres of reality, which go through the necessary inner evolution (in a supertemporal sense) and accordingly contain new principles or evolutionary stages. It was also the case with the One. The present paper aims to investigate the triadic constitution of the sphere of the One in Damascius, considered as the last Neoplatonist. This could be of interest in both contexts, i.e., the ancient Neoplatonic and the Christian. On the one hand, the question about the nature and orientation of the late Neoplatonic doctrine of principles requires particular attention, especially given that compared to the Proclean doctrine, Damascius’ doctrine receives less attention. On the other hand, Damascius’ theory of the undivided triadic unity of the three principles making up the sphere of the One, namely the One-all (ἓν πάντα), the All-one (πάντα ἕν), and the United (ἡνωμένον), reveals some interesting similarities to the Christian Trinitarian doctrine. In an argument with Iamblichus and Proclus, Damascius rejects the beyondness of the One to the triad of Limit (= Monas, Father/Existence), Unlimited (= Indefinite Dyad, Power), and Mixed (= Triad, Nous), identifies the One with the first triadic member, and repeatedly emphasizes the absence of number and division in the highest realm of reality. For him, the three members of the triad represent the three undivided moments of the original causal activity of the One in itself.

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3

Catana, Leo. "Thomas Taylor’s Dissent from Some 18th-Century Views on Platonic Philosophy: The Ethical and Theological Context." International Journal of the Platonic Tradition 7, no. 2 (2013): 180–220. http://dx.doi.org/10.1163/18725473-12341262.

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Abstract Thomas Taylor’s interpretation of Plato’s works in 1804 was condemned as guilty by association immediately after its publication. Taylor’s 1804 and 1809 reviewer thus made a hasty generalisation in which the qualities of Neoplatonism, assumed to be negative, were transferred to Taylor’s own interpretation, which made use of Neoplatonist thinkers. For this reason, Taylor has typically been marginalised as an interpreter of Plato. This article does not deny the association between Taylor and Neoplatonism. Instead, it examines the historical and historiographical reasons for the reviewer’s assumption that Neoplatonic readings of Plato are erroneous by definition. In particular, it argues that the reviewer relied on, and tacitly accepted, ethical and theological premises going back to the historiography of philosophy developed by Jacob Brucker in his Historia critica philosophiae (1742-44). These premises were an integral part of Brucker’s Lutheran religiosity and thus theologically and ethically biased. If these premises are identified, articulated and discussed critically—which they have not been so far in connection with Taylor’s reception—it becomes less obvious that the reviewer was justified in his assumption that the Neoplatonic reading was erroneous by definition. This, in turn, leaves Taylor’s Plato interpretation in a more respectable position.

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4

Bauchwitz, Oscar Federico. "Heidegger e o Neoplatonismo." Philosophica: International Journal for the History of Philosophy 29, no. 58 (2021): 129–43. http://dx.doi.org/10.5840/philosophica2021295819.

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In Heidegger’s extensive work, the presence of mentions and analyzes dedicated to recognizably Neoplatonic authors is minimal. It is proposed, then, to investigate the reception of Neoplatonism by Heidegger from a metaphysical perspective, confronting a part of Neoplatonism - medieval Christian - to the criticism carried out by Heidegger about the history of metaphysics, characterized by the forgetfulness of being and by its onto-theological constitution, taking as a hypothesis that it is possible to discern a certain primacy of a negativity in Neoplatonic metaphysics that allows evading Heidegger’s critique. As the world, god and the human being are thought of from a perspective that goes beyond traditional ontology and theology, based on a notion of thought and language, it is expected to highlight the proximity between Neoplatonic and Heideggerian metaphysics. From this hypothesis, an attempt is made to present the thoughts of three significant representatives of medieval and Christian Neoplatonism, namely, John Scottus Eriugena, Meister Eckhart and Nicholas of Cusa.

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5

Haitian, Geng, and D. D. Yurchik. "THE INFLUENCE OF BYZANTINE NEOPLATONISM AND PALAMISM ON THE FORMATION OF RUSSIAN RELIGIOUS AND PHILOSOPHICAL ANTHROPOLOGY." HUMANITIES AND SOCIAL STUDIES IN THE FAR EAST 2, no. 18 (2021): 137–41. http://dx.doi.org/10.31079/1992-2868-2021-18-2-137-141.

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The article looks at how translations from the Byzantine Neoplatonists influenced the early Russian theology. In particular, enormous impact of the Corpus Areopagiticum has been discovered. Scholars disagree as to how much Neoplatonism was instrumental in forming the early Russian theological thought. The article distinguishes two varieties of Neoplatonism in Russian Theology School philosophy. The works by F. Golybinsky, Archbishop Innokenty (Borisov), Archbishop Nikanor (Brovkovich) and Father P. Florensky considered the formation of Orthodox theism as a transition from the ontology of Christian Platonism to Christian Neoplatonism. We can also assert that the orientation towards Plato was laid precisely through the Eastern Fathers, and not through the Latin influence.

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6

Scotti Muth, Nicoletta. "Das Verhältnis zwischen Neuplatonismus und Christentum nach Werner Beierwaltes am Beispiel seiner Auslegung des Dionysius Areopagitas." International Journal of the Platonic Tradition 16, no. 2 (September 16, 2022): 209–37. http://dx.doi.org/10.1163/18725473-12341534.

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Abstract The present essay aims first at clarifying Werner Beierwaltes’ understanding of Neoplatonism at large as the accomplishment of Greek philosophy pursued by Plotinus and coherently developed by Proclus. It seeks secondly to locate Beierwaltes’ remarkable effort to trace the “Wirkungsgeschichte” of Neoplatonism. Focus has been placed, thirdly on his understanding of Dionysius Areopagita as the effective mediator of Neoplatonic issues in the Latin philosophical tradition long before the rediscovery of Proclus in the 13. century. Beierwaltes’ understanding of Dionysius’ “Christian Neoplatonism” as a lucky instance of “Hellenization of Christianity” is finally compared with different exegesis provided by Ivánka and Balthasar in the years immediately preceding Beierwaltes’ remarkable Proclus-monography of 1965.

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7

Chistyakova, Olga Vasilievna, and Denis Igorevich Chistyakov. "Reenvisioning Plotinus’ Doctrine of the Triad in Byzantine Christianity as a New Type of Ethics." Religions 14, no. 2 (January 28, 2023): 151. http://dx.doi.org/10.3390/rel14020151.

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This article reveals the continuity of Neoplatonic ideas in Greek-Byzantine patristics in the process of elaboration of the triadic dogma by the Church Fathers. Common and distinctive principles of Neoplatonism and Eastern Christianity are deduced from the point of view of the shaping of Christian ethics and the processing of Neoplatonic concepts in patristic texts. In more specific terms, Plotinus’ concept of the triad of the One–the Intellect–the Soul is considered, with special attention paid to analysis of the philosopher’s ideas of the One as Deity and the Origin of the world. It describes the process of emanation of the Neoplatonic trinity hypostasis and its connection with the material world through the World Soul. In comparison with Neoplatonism, the authors of the article present the molding of the dogma of the Holy Trinity in classical Greek-Byzantine patristics and highlight the new, theological-ethical vision of Plotinus’ triad as a form of the interconnection of the three Persons of the Trinity, expressing the absoluteness of interpersonal relations. In terms of philosophical ethics, the authors state that the Church Fathers’ understanding of the relationship among the three hypostases of the Holy Trinity serves as a model of perfect moral relationships demonstrating the absolute norms of morality for a human being. Neoplatonism was deprived of such a context in its interpretation of Plotinus’ triad. The creative and critical perception of Plotinus’ conceptual positions in the works of St. Athanasius is presented. Conclusions are made about the creative, sometimes critical, perception of the ideas of Neoplatonism in the formation of a new type of Christian ethics.

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8

Rocha Martins, António. "Receção do Neoplatonismo em Pierre Hadot." Philosophica: International Journal for the History of Philosophy 29, no. 58 (2021): 145–61. http://dx.doi.org/10.5840/philosophica2021295820.

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The Neoplatonic reference nuclearly condenses a historically consolidated proposal for the intelligibility of Philosophy. Characterizing the philosophical meaning inherent in the original formation of Neoplatonism, Pierre Hadot develops a perspective according to which Philosophy is equivalent to the existential configuration of texts produced in classical antiquity. In the present study, there are three moments of reflection: 1. the relationship of mutual determination between philosophy and philosophical discourse; 2. Neoplatonism as an articulation and proclamation of the “age of the text”, (exegesis), being formed according to a “textual” teaching method; 3. The fundamental concepts of Neoplatonism, which emphasizes and notes the Porphyry perspective between being as «infinitive» and being as «participle», becoming a historical moment that clearly operates the distinction between being and entity, it is, being as “subject first” and being “without subject”.

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9

Steinhart, Eric. "Neoplatonic Pantheism Today." European Journal for Philosophy of Religion 11, no. 2 (June 20, 2019): 141. http://dx.doi.org/10.24204/ejpr.v11i2.2975.

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Neoplatonism is alive and well today. It expresses itself in New Thought and the mind-cure movements derived from it. However, to avoid many ancient errors, Neoplatonism needs to be modernized. The One is just the simple origin from which all complex things evolve. The Good, which is not the One, is the best of all possible propositions. A cosmological argument is given for the One and an ontological argument for the Good. The presence of the Good in every thing is Spirit. Spirit sits in the logical center of every body; it is surrounded by the regulatory forms of that body. Striving for the Good, Spirit seeks to correct the errors in its surrounding forms. To correct the errors in biological texts, modern Neoplatonists turn to the experimental method. This Neoplatonism is pantheistic not because of some theoretical definition of God but rather because of its practical focus on the shaping of Spirit.

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10

Sheppard, Anne. "Neoplatonism." Phronesis 45, no. 4 (2000): 357–61. http://dx.doi.org/10.1163/156852800510270.

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11

Sheppard, Anne. "Neoplatonism." Phronesis 46, no. 4 (2001): 527–31. http://dx.doi.org/10.1163/156852801753736526.

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12

Sheppard, Anne. "Neoplatonism." Phronesis 47, no. 4 (2002): 417–22. http://dx.doi.org/10.1163/156852802321016569.

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13

Sheppard, Anne. "Neoplatonism." Phronesis 48, no. 4 (2003): 370–74. http://dx.doi.org/10.1163/156852803772456092.

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14

Sheppard, Anne. "Neoplatonism." Phronesis 49, no. 4 (2004): 374–78. http://dx.doi.org/10.1163/1568528043066989.

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15

Sheppard, Anne. "Neoplatonism." Phronesis 50, no. 4 (2005): 346–54. http://dx.doi.org/10.1163/156852805774481405.

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16

Adamson, Peter. "Neoplatonism." Phronesis 51, no. 4 (2006): 408–22. http://dx.doi.org/10.1163/156852806778876565.

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17

Adamson, Peter. "Neoplatonism." Phronesis 52, no. 4 (2007): 403–25. http://dx.doi.org/10.1163/156852807x229276.

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18

Adamson, Peter. "Neoplatonism." Phronesis 53, no. 4-5 (2008): 433–48. http://dx.doi.org/10.1163/156852808x338355.

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19

Adamson, Peter. "Neoplatonism." Phronesis 55, no. 4 (2010): 357–75. http://dx.doi.org/10.1163/156852810x523923.

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20

Adamson, Peter. "Neoplatonism." Phronesis 56, no. 4 (2011): 426–40. http://dx.doi.org/10.1163/156852811x588714.

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21

Adamson, Peter. "Neoplatonism." Phronesis 57, no. 4 (2012): 380–99. http://dx.doi.org/10.1163/15685284-12341237.

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22

Sheppard, Anne. "Neoplatonism." Phronesis 38, no. 2 (1993): 227–28. http://dx.doi.org/10.1163/156852893321052415.

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23

Sheppard, Anne. "Neoplatonism." Phronesis 39, no. 3 (1994): 347–48. http://dx.doi.org/10.1163/156852894321052126.

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24

Sheppard, Anne. "Neoplatonism." Phronesis 39, no. 1 (1994): 111–12. http://dx.doi.org/10.1163/156852894321052289.

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25

Sheppard, Anne. "Neoplatonism." Phronesis 40, no. 3 (1995): 350–52. http://dx.doi.org/10.1163/156852895321051900.

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26

Sheppard, Anne. "Neoplatonism." Phronesis 41, no. 2 (1996): 228–31. http://dx.doi.org/10.1163/156852896321051756.

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27

Sheppard, Anne. "Neoplatonism." Phronesis 42, no. 1 (1997): 118–19. http://dx.doi.org/10.1163/156852897321163436.

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28

Sheppard, Anne. "Neoplatonism." Phronesis 43, no. 1 (1998): 93–95. http://dx.doi.org/10.1163/15685289860517829.

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29

Sheppard, Anne. "Neoplatonism." Phronesis 44, no. 4 (1999): 358–60. http://dx.doi.org/10.1163/15685289960464656.

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30

Magrin, Sara. "Neoplatonism." Mouseion: Journal of the Classical Association of Canada 9, no. 3 (2009): 379–84. http://dx.doi.org/10.1353/mou.2009.0023.

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31

Martijn, Marije. "Neoplatonism." International Studies in the Philosophy of Science 24, no. 1 (March 2010): 115–18. http://dx.doi.org/10.1080/02698590903467150.

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32

Adamson, Peter. "Neoplatonism." Phronesis 54, no. 4-5 (2009): 423–39. http://dx.doi.org/10.1163/003188609x12486562883291.

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33

Zangwill, Nick. "Neoplatonist Theology And God’s Relevance." European Journal for Philosophy of Religion 14, no. 3 (October 16, 2022): 129–38. http://dx.doi.org/10.24204/ejpr.2022.3764.

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Abstract. I raise the issue over why human beings should be concerned with God even if He created the world and even if He is responsible for Morality. I describe God’s apparent irrelevance to human beings. In response, I consider and reject a Neo-Aristotelian solution. Instead I propose a Neoplatonist approach, which is cautiously endorsed. The nature of participation is briefly discussed. As an illustration, I consider free will from a Neoplatonist point of view. Jewish and Christian approaches to perfection are then contrasted. I conclude with the advantages of Neoplatonism over Neo-Aristotelianism.

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34

Sprutta, Justyna. "La dimension néoplatonicienne du Fondement Ignatien (au contexte du tout des Exercices spirituels de saint Ignace de Loyola." Poznańskie Studia Teologiczne, no. 34 (August 28, 2020): 181–98. http://dx.doi.org/10.14746/pst.2019.34.11.

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God is the foundation and goal of man. The way to God, from the state of disgrace to a happy relationship with God, is also the “foundation” of the Spiritual Exercises of St. Ignatius of Loyola, including the Foundation. In the Foundation there is a Neoplatonic way to God as absolute Good− Truth−Beauty. The spiritual way, continued in Weeks of the Ignatian retreat, includes the stages of purification, enlightenment and unification. This way is thus also an existential principle present in Christian Neoplatonism, having its reception in all cycle of Ignatian Exercises. The article to concern the relationship between the theology of the Foundation and Christian Neoplatonism, with reference to the whole of the Spiritual Exercises of St. Ignatius of Loyola.

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35

Calvo, José María Zamora. "Neoplatonic Exegesis of Hermaic Chain: Some Reflections." ΣΧΟΛΗ. Ancient Philosophy and the Classical Tradition 16, no. 2 (2022): 439–61. http://dx.doi.org/10.25205/1995-4328-2022-16-2-439-461.

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In his exposition of the philosophical history of Neoplatonist School in Athens, Damascius attempts to prove that Isidore's soul was part of the Hermaic chain to which Proclus also belonged. According to Marinus (V. Procl. 28), Proclus had the revelation of this very fact and had learned from a dream that he possessed the soul of the Pythagorean Nicomachus of Gerasa. In the 4th and 6th centuries the expression “pattern of Hermes Logios” is transmitted through the various links of the Neoplatonic chain, Julian (Or. 7.237c), Proclus (in Parm. I.618), Damascius (V. Isid. Fr. 16) and Olympiodorus (in Gorg. 41.10.16–22; in Alc. 190.14–191.2). The formula that Aelius Aristides (Or. III.663) dedicates to the praise of Demosthenes, the best of Greek orators, arises in the context of an opposition between rhetoric and philosophy, and appears transferred and transmuted in the texts of the Neoplatonic schools to a philosophical context that defends an exegetical mode of teaching. Demosthenes, through his admirer Aristides, exerts an influence on Neoplatonism, introducing Hermes as the key piece that strengthens the chain of reason and eloquence. Hermes, the “eloquent” god or “friend of discourses”, transmits divine authority through the word of the exegete: an exceptional philosopher, a model of virtue to strive to rise to.

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36

Butler, Edward. "Reading Neoplatonism." Graduate Faculty Philosophy Journal 23, no. 1 (2001): 199–200. http://dx.doi.org/10.5840/gfpj200123113.

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37

Corrigan, Kevin. "Reading Neoplatonism." Ancient Philosophy 22, no. 2 (2002): 479–85. http://dx.doi.org/10.5840/ancientphil200222241.

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38

D’Ancona, Cristina. "Medieval Neoplatonism." International Journal of the Platonic Tradition 13, no. 1 (April 29, 2019): 69–85. http://dx.doi.org/10.1163/18725473-12341423.

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39

Spence, Gordon. "Adonaisand Neoplatonism." Keats-Shelley Review 10, no. 1 (January 1996): 139–50. http://dx.doi.org/10.1179/ksr.1996.10.1.139.

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40

Siorvanes, Lucas. "Neoplatonism and Islamic Thought, and: Neoplatonism and Gnosticism, and: Neoplatonism and Jewish Thought (review)." Journal of the History of Philosophy 33, no. 1 (1995): 170–73. http://dx.doi.org/10.1353/hph.1995.0003.

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41

Ferrer, Diogo. "Sobre a Interpretação do Neoplatonismo por Hegel." Philosophica: International Journal for the History of Philosophy 29, no. 58 (2021): 93–106. http://dx.doi.org/10.5840/philosophica2021295817.

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This article shows that Hegel was a pioneer in the rediscovery of Neoplatonism, and that this rediscovery was an important influence on his thought. The importance of Neoplatonism in the early period of Hegel’s thought is addressed, when the Neoplatonic influence is apparent in themes such as the absolute as an original unity, the oppositions produced by the reflective thought, love as synthesis of the finite and the infinite, the importance of the first two hypotheses of Plato’s Parmenides, the concept of a “trinitarian” process of separation and return from the finite into the absolute, and the need of a via negationis for the thought of the absolute. The interpretations of Plotinus and Proclus in Hegel’s Lessons on the History of Philosophy are thereupon studied. Proclus is understood as the culmination of ancient philosophy, as he both anticipates and influences Hegel on issues such as the relationship between the negative-rational and the positive-rational or speculative moment of the Hegelian method, the categories as an expression of the absolute or the nous as a third moment that develops the determinations of the absolute and prepares the return to it. Finally, Hegel emphasizes that other main philosophical elements for the understanding of Modernity, which were inaccessible to Neoplatonism, are a contribution of Christianism.

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42

MacLennan, Bruce J. "Neurophenomenology and Neoplatonism." International Journal of the Platonic Tradition 13, no. 1 (April 29, 2019): 51–67. http://dx.doi.org/10.1163/18725473-12341422.

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Abstract The worldview emerging from neurophenomenology is consistent with the phenomenological insights obtained by Neoplatonic theurgical operations. For example, gods and daimons are phenomenologically equivalent to the archetypes and complexes investigated in Jungian psychology and explicated by evolutionary psychology. Jung understood the unconscious mind and physical reality to have a common root in an unus mundus (with physical and psychical aspects). Parallel reductions in the phenomenological and neurological domain imply elementary constituents of consciousness associated with simple physical systems, that is, natural processes experienced both externally (objectively) and internally (subjectively). Analysis reveals they have both an eternal formal structure and a material substrate that allows the formal structure to evolve in time with both phenomenal and physical aspects. Since all physical processes fit this description, a form of panpsychism is implied. These developments can inform our understanding of the Forms, the World Soul, and individual souls in Neoplatonism.

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43

Treiger, Alexander. "From Dionysius to al-Ġazālī." Intellectual History of the Islamicate World 9, no. 1-2 (December 19, 2019): 189–236. http://dx.doi.org/10.1163/2212943x-00801102.

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Abstract The present article reports the discovery of a previously unknown ninth-century Arabic paraphrase of Dionysius the Areopagite and demonstrates that this paraphrase was accessible to al-Ġazālī (and, probably, to other authors, notably the Brethren of Purity). It also proves that this paraphrase was produced by the same translator as the Doxography of Pseudo-Ammonius. The doctrinal content of the Arabic Dionysian paraphrase is then analyzed in relation to Arabic Neoplatonic texts as well as al-Ġazālī’s writings. The influence of Gregory of Nyssa and John of Damascus on some Arabic philosophical texts (notably al-Kindī’s Book of Definitions) is also considered. The origin of “Interpositional Neoplatonism” (i.e., the kind of Neoplatonism that interposes an intermediate hypostasis between the First Principle and the Intellect) is examined. The Appendix discusses the relationship between the Doxography of Pseudo-Ammonius and Hippolytus of Rome’s Refutatio omnium haeresium.

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44

Russell, Jesse. "Edmund Spenser’s Ancient Hope: The Rise and Fall of the Dream of the Golden Age in The Faerie Queene." Explorations in Renaissance Culture 44, no. 1 (March 28, 2018): 73–103. http://dx.doi.org/10.1163/23526963-04401004.

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In the later twentieth and early twenty-first centuries, a debate has rumbled over the sources and significance of Platonic and Neoplatonic motifs in Edmund Spenser’s poetry. While this debate has focused on the presence (or absence) of various aspects of Platonism and/or Neoplatonism, critics have largely ignored the hints of magic derived from Neoplatonism. Through the probable influence of John Dee, Marsilio Ficino, and Giordano Bruno as well as Spenser’s own wide-ranging and particular reading, The Faerie Queene makes it evident that the English poet found himself attracted to an ancient hope in the restoration of a Golden Age that would be inaugurated by a great monarch. However, by the end of the poem, Spenser has largely lost faith in the restoration of this Golden Age; what he has uncovered along the way forces a retreat to Christian hope in his personal salvation.

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45

Hedley, Douglas. "Werner Beierwaltes and the Yearning for Transcendence." International Journal of the Platonic Tradition 16, no. 2 (September 7, 2022): 115–33. http://dx.doi.org/10.1163/18725473-12341531.

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Abstract In this paper we explore some of the key themes in the thought of Werner Beierwaltes. He established a reputation as a scholar of Neoplatonism during a period of great renewal of Neoplatonic studies in the last century, and that esteem was justly deserved. Yet his work was motivated by the faith in Platonism as a living tradition and a resolute conviction that metaphysics is an ineluctable part of the philosophical vocation; and indeed he was irritated by jejune or simplistic critiques of metaphysics. Plotinus was at the centre of his scholarship, which explored the great themes of Neoplatonism through medieval, Renaissance and Idealistic philosophy into the contemporary context. Theology, aesthetics and the question of selfhood or subjectivity were recurrent topics in his writing. The discussion of these problems was fueled by a keen sense of the abiding significance of the Platonic tradition for the most puzzling and urgent intellectual questions.

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MacIsaac, D. Gregory. "Neoplatonism after Derrida." Ancient Philosophy 29, no. 1 (2009): 238–40. http://dx.doi.org/10.5840/ancientphil200929123.

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Rist, John M. "Studies in Neoplatonism." International Philosophical Quarterly 43, no. 1 (2003): 113–18. http://dx.doi.org/10.5840/ipq200343159.

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Stertz, Stephen A., and Richard T. Wallis. "Neoplatonism and Gnosticism." Classical World 86, no. 6 (1993): 514. http://dx.doi.org/10.2307/4351413.

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Bregman, Jay. "Santayana and Neoplatonism." Overheard in Seville: Bulletin of the Santayana Society 34, no. 34 (2016): 4–15. http://dx.doi.org/10.5840/santayana201634343.

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Jones, Emyr Tudwal. "Camus and Neoplatonism." Romance Studies 5, no. 2 (December 1987): 61–70. http://dx.doi.org/10.1179/026399088786621311.

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