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Literatura académica sobre el tema "Neoplatonism"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 1 de agosto de 2024

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Artículos de revistas sobre el tema "Neoplatonism"

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

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 Reading Taylor’s translations, Ralph Waldo Emerson spoke of the “Trismegisti” whose Neoplatonic religion predated and superseded “parvenu” Christianity.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

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Kiria, Ana. "Damaskios’ triadische Theorie des Einen im Hinblick auf ihre Divergenz gegenüber Iamblichos’ und Proklos’ Prinzipientheorien". PHASIS, n.º 25 (4 de septiembre de 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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Catana, Leo. "Thomas Taylor’s Dissent from Some 18th-Century Views on Platonic Philosophy: The Ethical and Theological Context". International Journal of the Platonic Tradition 7, n.º 2 (2013): 180–220. http://dx.doi.org/10.1163/18725473-12341262.

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

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Bauchwitz, Oscar Federico. "Heidegger e o Neoplatonismo". Philosophica: International Journal for the History of Philosophy 29, n.º 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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Haitian, Geng y 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, n.º 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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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, n.º 2 (16 de septiembre de 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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Chistyakova, Olga Vasilievna y Denis Igorevich Chistyakov. "Reenvisioning Plotinus’ Doctrine of the Triad in Byzantine Christianity as a New Type of Ethics". Religions 14, n.º 2 (28 de enero de 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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Rocha Martins, António. "Receção do Neoplatonismo em Pierre Hadot". Philosophica: International Journal for the History of Philosophy 29, n.º 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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Steinhart, Eric. "Neoplatonic Pantheism Today". European Journal for Philosophy of Religion 11, n.º 2 (20 de junio de 2019): 141. http://dx.doi.org/10.24204/ejpr.v11i2.2975.

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

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Sheppard, Anne. "Neoplatonism". Phronesis 45, n.º 4 (2000): 357–61. http://dx.doi.org/10.1163/156852800510270.

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Tesis sobre el tema "Neoplatonism"

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 Vieira
Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Estudos da Linguagem
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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
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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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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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Fernández, Fernández Raúl. "En busca del infinito: interpretación de los conceptos claves del arte, siguiendo las propuestas de autores referenciales". Doctoral thesis, Universitat de Barcelona, 2021. http://hdl.handle.net/10803/672403.

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Partiendo de la metafísica neoplatónica, vemos cómo el hombre indaga en la reconversión al origen. Según dicha filosofía, el hombre se encuentra en lo más bajo del estatus, es decir, la materia como tercera hipóstasis. Utilizando la belleza intentará alcanzar en un movimiento ascendente dicho origen, de ahí que el hombre griego de la academia de Atenas busque la perfección en las diferentes obras artísticas, ya sea utilizando la proporción áurea en estructuras arquitectónicas o cánones de belleza en esculturas. Con la única finalidad de reconvertir la materia informe en principio espiritual, que es sinónimo de belleza. Belleza es, por tanto, el estado entre el uno y la primera hipóstasis, Afrodita, nacida de la fuente primigenia, que es Urano. Entre el Medievo y el pensamiento moderno surge un humanismo renacentista, un movimiento de transición en el desarrollo del pensamiento occidental que retoma textos clásicos y los reinterpreta, asimilando la cultura romana y la griega, lo cual facilita la aparición de la academia neoplatónica. Agrupada en torno a la figura de Masilio Ficino desarrolla una forma de pensar, nuevos sentimientos y aspiración ideal de la vida. De esta manera, surge la idea de que el amor genera movimientos del alma que dan lugar a la felicidad en la Tierra y después en la vida ultraterrenal. La escuela florentina se nutre de las enseñanzas neoplatónicas. El amor es el movimiento de reconversión y retorno de la materia, capaz de alejar al hombre de lo terrenal hacia etapas superiores. La alegoría de la primavera y El nacimiento de Venus representan dicha idea. Entre los siglos XVII-XIX se produce un cambio en la búsqueda del Dios. Aunque se sigue manteniendo una relación con la idea de lo divino, Kant anuncia un cambio. El dios griego entendido como finito toma una naturaleza infinita: ello se fundamenta en que la razón comprende la noción de infinito en la naturaleza y el alma. Y, en segundo lugar, en el Romanticismo, el Dios entendido por Kant como naturaleza infinita adquiere un papel de eterna revelación: primero, en la infinitud que se percibe en la naturaleza; después, en el espíritu finito y, por último, en Dios manifestado en lo más profundo de la naturaleza: a través de su lado más oscuro, reflejado en leyendas e imágenes alucinadas del inconsciente humano. Finalmente, el Dios entendido como símbolo artístico e idea, en su capacidad de crear múltiples singulares, utilizando al sujeto para manifestarse en toda su plenitud, de forma ilimitada. Artistas como Velázquez desarrollan símbolos sublimes que no agotan sus posibilidades y que siempre son abiertos, claro ejemplo del proceso manifiesto del Dios creador e inagotable. De ahí que la grandeza del artista sea formular símbolos e ideas con capacidad de posibilitar singulares de reflexión, acción o sensibilidad estética.

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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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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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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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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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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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This 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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Libros sobre el tema "Neoplatonism"

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

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P, Gerson Lloyd, ed. Neoplatonism. 2^a ed. London: Duckworth, 1995.

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Wallis, Richard T., d. 1985., Bregman Jay, International Society for Neoplatonic Studies. y International Conference on Neoplatonism and Gnosticism (1984 : University of Oklahoma), eds. Neoplatonism and gnosticism. Albany: State University of New York Press, 1992.

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Parviz, Morewedge, ed. Neoplatonism and Islamic thought. Albany: State University of New York Press, 1992.

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Liebregts, P. Th. M. G. Ezra Pound and Neoplatonism. Madison: Fairleigh Dickinson University Press, 2004.

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Camus, Albert. Christian metaphysics and Neoplatonism. South Bend, Indiana: St. Augustines Press, 2015.

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Konrad, Eisenbichler y Pugliese Olga Zorzi, eds. Ficino and Renaissance Neoplatonism. Ottawa, Canada: Dovehouse Editions Canada, 1986.

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1944-, Goodman Lenn Evan, ed. Neoplatonism and Jewish thought. Albany: State University of New York Press, 1992.

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Liana, Cheney y Hendrix John, eds. Neoplatonism and the arts. Lewiston, N.Y: Edwin Mellen Press, 2002.

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1944-, Alexandrakis Aphrodite, Moutafakis Nicholas J. 1941- y International Society for Neoplatonic Studies., eds. Neoplatonism and Western aesthetics. Albany: State University of New York Press, 2002.

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Capítulos de libros sobre el tema "Neoplatonism"

Frappollo, Victoria Ziva. "Neoplatonism". En Encyclopedia of Sciences and Religions, 1455. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-1-4020-8265-8_200876.

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Corrigan, Kevin. "Neoplatonism 1". En The History of Evil in Antiquity, 198–212. 1 [edition]. | New York : Routledge-Taylor & Francis, 2016.: Routledge, 2018. http://dx.doi.org/10.4324/9781315630052-15.

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Hub, Berthold. "Neoplatonism and Biography". En Iconology, Neoplatonism, and the Arts in the Renaissance, 106–36. New York : Routledge, 2021.: Routledge, 2020. http://dx.doi.org/10.4324/9781003019671-6.

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Quinney, Laura. "Romanticism, Gnosticism, and Neoplatonism". En A Companion to Romantic Poetry, 412–24. Oxford, UK: Wiley-Blackwell, 2012. http://dx.doi.org/10.1002/9781444390650.ch24.

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Stróżyński, Mateusz. "Neoplatonism in Augustine’s Letters". En Instrumenta Patristica et Mediaevalia, 113–48. Turnhout: Brepols Publishers, 2017. http://dx.doi.org/10.1484/m.ipm-eb.5.113888.

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Krol, Reinbert. "4.2 Pietism and Neoplatonism". En Germany's Conscience, 145–51. Bielefeld, Germany: transcript Verlag, 2021. http://dx.doi.org/10.14361/9783839451359-019.

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Jackson, Guy. "Anselm in Context: Neoplatonism". En Understanding Anselm's Ontological Argument, 5–19. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-41535-7_2.

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Cary, Phillip S. "Divine Causality According to Neoplatonism". En Philosophical Essays on Divine Causation, 32–47. New York: Routledge, 2021. http://dx.doi.org/10.4324/9780429320767-3.

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Emilsson, Eyjólfur Kjalar. "Children and childhood in Neoplatonism". En Childhood in History, 142–56. Abingdon, Oxon ; New York, NY : Routledge, 2017.: Routledge, 2017. http://dx.doi.org/10.4324/9781315571133-9.

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Duclow, Donald F. "Nicholas of Cusa's Conjectural Neoplatonism". En Masters of Learned Ignorance: Eriugena, Eckhart, Cusanus, 229–44. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003554257-18.

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Actas de conferencias sobre el tema "Neoplatonism"

Zarrabi-Zadeh, Saeed. "Islamic Mystical Theology and Neoplatonism: The Case of Jalal al Din Rumi". En 3rd World Conference on Social Sciences. Acavent, 2021. http://dx.doi.org/10.33422/3rd.worldcss.2021.09.14.

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MELO NETO, Nestor Vieira De. "Um percurso pelo maniqueísmo, ceticismo e neoplatonismo através da ótica de Santo Agostinho". En I Semana Nacional de Teologia, Filosofia e Estudos de Religião I Colóquio Filosófico: Filosofia e Religião. Recife, Brasil: Even3, 2019. http://dx.doi.org/10.29327/112796.1-25.

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