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Gotowa bibliografia na temat „Neoplatonic philosophy”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 1 lutego 2022

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Artykuły w czasopismach na temat "Neoplatonic philosophy"

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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, nr 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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Hankey, Wayne J. "Philosophy as Way of Life for Christians ?" Dossier 59, nr 2 (18.12.2003): 193–224. http://dx.doi.org/10.7202/007419ar.

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Abstract Pierre Hadot’s purpose in developing the notion of ancient philosophy as exercice spirituel was to provide an alternative to religion. Within this framework Hadot blames the triumph of Christianity and medieval scholasticism as exemplified in Aquinas for the perte de la philosophie comme manière de vivre. The judgment he applies to Aquinas falls equally on ancient Neoplatonism. In fact, however ; for both, there is nothing abstract about the theory philosophy gives to the ascent to God : philosophy is a way of life which transforms us towards deiformity. Like its Neoplatonic predecessor, the mediaeval university contained philosophy as exercice spirituel within a Christian spirituality which also directed intellectuals towards a supernatural felicity.
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Eisenberg, Merle, i David Jenkins. "The philosophy of Constantine the Philosopher of Nicaea". Byzantinische Zeitschrift 114, nr 1 (1.02.2021): 139–62. http://dx.doi.org/10.1515/bz-2021-9006.

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Abstract The two extant works of Constantine the Philosopher of Nicaea reveal a late twelfth century thinker of the Neoplatonic sensibility typically seen only in those who reached the pinnacle of Byzantine literacy during this period. We argue that he is of particular interest because he coined two philosophical terms that, while mirroring controversial Neoplatonic concepts, better accommodate their Orthodox acceptance.We offer here some background on the author, a short discussion of the philosophical content of these works, and for the first time an English translation of both texts.
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Triantari, Sotiria. "Stoicism and Byzantine philosophy". Bochumer Philosophisches Jahrbuch für Antike und Mittelalter 17 (31.12.2014): 85–98. http://dx.doi.org/10.1075/bpjam.17.04tri.

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Was the Byzantine thinker Nicephorus Blemmydes (1197–1272) directly influenced in his views about human “proairesis” by the Stoic Epictetus (50–138 AD) or did he take over his views from the Neoplatonic Simplicius? After exploring Blemmydes’ reception of Epictetus, one can say that Blemmydes drew elements in a brief treatise under the title “De virtute et ascesi” from the mainly Neoplatonic Simplicius, who commented on the handbook by the Stoic Epictetus (50–138 AD). Blemmydes, following Simplicius identifies “ἐφ’ ἡμῖν” with “aftexousion” and he designates “proairesis” as an activity, which emanates from “aftexousion”. Blemmydes shows the moral power of “proairesis” as a transforming factor of human existence and the mediatory factor to the dialectical relation between man and God. For the completion of the study, the following sources have been used: Blemmydes’ De virtute et ascesi, Epictetus’ Handbook, and Neoplatonic Simplicius’ commentaries on the Handbook. I specifically focus on the views of Aristotle, Epictetus, and Neoplatonic Simplicius about “proairesis” and compare the views of Blemmydes to Simplicius’ ideas. I conclude that Blemmydes drew ideas from Simplicius, with regard to human “proairesis” and in the context of the practising and cultivating virtues in everyday life.
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Dobieszewski, Janusz. "Neoplatonic tendencies in Russian philosophy". Studies in East European Thought 62, nr 1 (6.02.2010): 3–10. http://dx.doi.org/10.1007/s11212-010-9103-1.

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Weiner, Sebastian. "Eriugenas Innovation". Vivarium 46, nr 1 (2008): 1–23. http://dx.doi.org/10.1163/156853407x217614.

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AbstractJohn Scot Eriugena's work Periphyseon is commonly regarded as having introduced Neoplatonism into early medieval thinking. Eriugena's theory of the reunification of the Creator and his creation is then viewed as being based on the Neoplatonic scheme of procession and reversion. However, this interpretation falls short of Eriugena's intentions. Above all, he denies any ontological difference between Creator and creation without taking recourse to the Neoplatonic considerations of procession and reversion. Surprisingly, according to Eriugena's explanation, God is not only the Creator but he is also created. He is created insofar as he alone, possessing all being, is the essence of all created things. Moreover, the fourfold division of nature, presented at the beginning of the work, is not Eriugena's own innovation, but a common Carolingian concept. It is rather his aim to show that from an ontological point of view this division has to be resolved.
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Fotiou, A. S. "Plato's Philosopher King in the Political Thought of Sixth-Century Byzantium". Florilegium 7, nr 1 (styczeń 1985): 17–29. http://dx.doi.org/10.3138/flor.7.002.

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The substance of this paper will be the fragments of an Anonymous dialogue entitled On Politica Science which was written probably in Constantinople during Justinian’s time from the viewpoint of the senatorial class. On the basis of internal evidence, the dramatic date of the work can be more securely placed at the beginning of Justinian's reign, certainly before the Nika Riot of A.D. 532. Nothing is known about the author. He probably received his higher education in Plato's Academy in fifth-century Athens where he was taught the late Neoplatonic philosophy by the best known head of the Academy, Proclus (died ca. A.D. 485). The author was a Christian philosopher who presented his ideas in terms of contemporary Neoplatonism.
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Martin, John N. "Malebranche’s Neoplatonic Semantic Theory". International Journal of the Platonic Tradition 8, nr 1 (10.02.2014): 33–71. http://dx.doi.org/10.1163/18725473-12341273.

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Abstract This paper argues that Malebranche’s semantics sheds light on his metaphysics and epistemology, and is of interest in its own right. By recasting issues linguistically, it shows that Malebranche assumes a Neoplatonic semantic structure within Descartes’ dualism and Augustine’s theory of illumination, and employs linguistic devices from the Neoplatonic tradition. Viewed semantically, mental states of illumination stand to God and his ideas as predicates stand in Neoplatonic semantics to ideas ordered by a privative relation on “being.” The framework sheds light on interpretive puzzles in Malebranche studies such as the way ideas reside in God’s mind, the notion of resemblance by which bodies imitate their exemplar causes, and the issue of direct vs. indirect perception through a mechanism by which agents can see bodies by “seeing” ideas. Malebranche’s semantics is of interest in its own right because it gives a full (if implausible) account of the mediating relations that determine indirect reference; lays out a correspondence theory of truth for necessary judgments; defines contingent truth as based on an indirect reference relation that is both descriptive and causal but that does not appeal to body-mind causation; and within his theory of perception, works out an account of singular reference in which singular terms carry existential import, refer indirectly via causal relations, but describe their referents only in a general way.
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Griffin*, Michael J. "What Has Aristotelian Dialectic to Offer a Neoplatonist? A Possible Sample of Iamblichus at Simplicius on the Categories 12,10-13,12". International Journal of the Platonic Tradition 6, nr 2 (2012): 173–85. http://dx.doi.org/10.1163/18725473-12341234.

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Abstract Simplicius in Cat. 12,10-13,12 presents an interesting justification for the study of Aristotle’s Categories, based in Neoplatonic psychology and metaphysics. I suggest that this passage could be regarded as a testimonium to Iamblichus’ reasons for endorsing Porphyry’s selection of the Categories as an introductory text of Platonic philosophy. These Iamblichean arguments, richly grounded in Neoplatonic metaphysics and psychology, may have exercised an influence comparable to Porphyry’s.
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Gerson, Lloyd P. "The ‘Neoplatonic’ Interpretation of Plato’s Parmenides". International Journal of the Platonic Tradition 10, nr 1 (29.02.2016): 65–94. http://dx.doi.org/10.1163/18725473-12341333.

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In his highly influential 1928 article ‘The Parmenides of Plato and the Origin of the Neoplatonic “One”,’ E.R. Dodds argued, inter alia, that among the so-called Neoplatonists Plotinus was the first to interpret Plato’s Parmenides in terms of the distinctive three ‘hypostases’, One, Intellect, and Soul. Dodds argued that this interpretation was embraced and extensively developed by Proclus, among others. In this paper, I argue that although Plotinus took Parmenides to contain a sort of outline of the true metaphysical principles, he understood the One of the first hypothesis of the second part of the dialogue in a way importantly different from the way that Proclus understood it. The characterization of this One, especially its identity with the Idea of the Good of Republic, has significant ramification for Plotinus’ philosophy that set it apart from Proclus’ philosophy in ways hitherto infrequently noted. The widely accepted reasons for rejecting Proclus’ interpretation do not apply to the interpretation of Plotinus. The two different interpretations help explain why Proclus’ notorious proliferation of entities in the intelligible realm is not found in Plotinus.
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Rozprawy doktorskie na temat "Neoplatonic philosophy"

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

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McLean, Karen, i 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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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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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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Crichton, Ian Kieran, i 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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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.
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Cohen, Daniel. "Le statut théologique du mythe chez Proclus". Doctoral thesis, Universite Libre de Bruxelles, 2007. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/210736.

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Examen, dans la tradition néoplatonicienne, et plus particulièrement dans l’œuvre de Proclus, des différentes méthodes de traitement philosophique des données mythologiques recueillies dans diverses traditions du paganisme, et mise en évidence de l’avènement d’une théologie « scientifique ».
Doctorat en philosophie et lettres, Orientation philosophie
info:eu-repo/semantics/nonPublished
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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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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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Van, Daele Raphaël. "Penser l’origine et dire le multiple dans le néoplatonisme et l’étude du mystère (玄學 xuanxue) : approche comparative de la question des premiers principes chez Damascius et Guo Xiang 郭象". Thesis, Paris, EHESS, 2020. http://www.theses.fr/2020EHES0088.

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Notre recherche interroge la manière dont la question métaphysique des premiers principes a été soulevée dans la philosophie grecque de l’Antiquité tardive (IIIe-VIe s. E.C.) ainsi que dans la pensée chinoise des IIIe-IVe s. E.C. Nous définissons cette question comme un complexe d’interrogations quant aux fondements et à l’origine de tout, ainsi que quant aux conditions premières de l’ordre et de la cohérence des choses, cet ordre définissant le cadre où l’homme peut connaître et agir. Cette question soulève nombre de difficultés. Afin qu’il soit vraiment principe de tout, le principe devra être pensé à la fois comme différant de tous ses dérivés et comme antérieur à toutes les modalités de l’être. Non-causé, non-fondé, non-étant, le principe ne doit posséder aucun caractère propre à ce qu’il fonde. Or, s’il n’est rien de cela, c’est-à-dire s’il n’est rien du tout, comment garantir qu’il en soit le principe ? Un tel principe risque en effet d’apparaître à ce point étranger à ce qu’il fonde et à ce point distinct de ce qui en dérive que nous perdrions la possibilité même de le dire « principe ».Cette question fut soulevée avec une acuité particulière en Grèce par les philosophes néoplatoniciens et en Chine par les penseurs du courant de l’étude du mystère (玄學 xuanxue). Dans ces deux traditions, Damascius (458/462-538) et Guo Xiang 郭象 († 312) sont à la fois éminemment représentatif et critique des tendances philosophiques de leur temps. L’étude conjointe de leur pensée respective par le prisme de la question des premiers principes permet de mettre en lumière des conceptions originales et contrastées du principe, de la question elle-même et de sa valeur. Par une approche inspirée des méthodes en histoire de la philosophie (notamment l’archéologie développée par M. Foucault puis par A. de Libera) et des études comparatives en histoire des sciences (en particulier celles de G.E.R. Lloyd), nous contextualisons les deux auteurs étudiés et les abordons « dans leur volume propre », afin d’établir entre eux un « espace limité de communication ».La thèse compte six chapitres. Les trois premiers visent à inscrire Damascius et Guo Xiang dans leur époque et dans leur paysage philosophique respectif. Chaque chapitre est un diptyque où le premier volet est consacré au contexte grec et le second au contexte chinois. Les trois chapitres suivants sont une lecture détaillée des pensées de Damascius et de Guo Xiang relativement à la question posée. Le chapitre I expose les principaux éléments relatifs aux biographies de Damascius et de Guo Xiang. Le chapitre II aborde l’arrière-plan historique, intellectuel et institutionnel de chaque auteur : y sont présentés les cadres dans lesquels prennent place et évoluent l’activité intellectuelle dans la Grèce des IIIe-VIe s. et dans la Chine des Han et des Wei-Jin. Le chapitre III est un essai d’archéologie de la question des premiers principes dans la philosophie grecque et dans la pensée chinoise ancienne. Le premier volet parcourt l’histoire ancienne du platonisme et de l’aristotélisme ; le second traite des réflexions cosmologiques chinoises depuis les Royaumes combattants, jusqu’au IIIe s. Le chapitre IV aborde la question des limites auxquelles se heurte le langage s’efforçant d’appréhender la nature profonde des principes et de la réalité. La question est abordée chez Damascius, puis dans le Zhuangzi sur base du Commentaire de Guo Xiang. Au chapitre V, nous analysons la métaphysique de Damascius : nous montrons comment Damascius critique et repense l’architecture néoplatonicienne des principes. Le chapitre VI aborde les notions clés de la pensée de Guo Xiang, en particulier celles d’ainséité (自然 ziran) et de transformations autonomes (獨化 duhua)
The present research aims to explore the metaphysical issue of the first principles as it has been risen in Late Antiquity Greek philosophy (IIIrd-VIth century CE) and in Early medieval Chinese thought (IIIrd-IVth century CE). I define it as a complex of questions about the founding principles and about the origin of all things conceived as a whole, as well as about the fundamental conditions of the cosmic order and of the framework wherein human knowledge and actions take place. These questions bring out many philosophical issues: if the principle is truly principle of everything, it should have a nature distinct from what proceeds from it, as it should be conceived as prior to everything that proceeds from it. Uncaused, unfounded, non-being, the principle should not possess any attribute of what it founds, otherwise it would not be principle, but something among other things. Still, the principle cannot be absolutely disconnected from what it makes possible since, in the absence of any connection, the former could not be a principle of the latter anymore.Greek and Chinese philosophers have risen these questions. In the Neoplatonist school and in the Dark Learning movement (玄學 xuanxue), Damascius and Guo Xiang are both highly representative and critical toward the philosophical trends of their time. The study of their thought through the question of the first principles reveals original perspectives on the principle, as well as different opinions regarding the question and its significance. The methodological framework of this comparative approach is based on the methods in history of philosophy (especially the archaeological method developed by M. Foucault and by A. de Libera), and on the comparative studies in history of sciences (especially G.E.R. Lloyd’s studies). I aim to contextualise Damascius philosophy and Guo Xiang thought and to study them “in their own terms” in order to define a “delimited space for dialogue” between them. The dissertation has sixth chapters. The purpose of the three first chapters is to contextualise Damascius and Guo Xiang in the philosophical landscape of their time. Each of these chapter has two parts: the first part deals with the Greek context, the second part with the Chinese context. The three following chapters are devoted to the study of Damascius philosophy and Guo Xiang thought. Chapter I addresses Damascius and Guo Xiang biography. Chapter II addresses Damascius and Guo Xiang historical, intellectual and institutional background. The purpose of this chapter is to expose the framework of intellectual and philosophical practices in Late Antiquity Greece and in Early medieval China. Chapter III is an archaeological approach of the question of the first principles in ancient Greek philosophy and in Early Chinese thought. The first part of this chapter addresses the history of Platonism and Aristotelism in Antiquity; the second part addresses Chinese cosmological thinking from the Warring States period to the beginning of the Wei-Jin period. Chapter IV addresses the notion of aporia: the guidelines of the chapter are the limits of human language in the metaphysical quest for the ultimate principles or in the attempt to reach the core nature of reality. I discuss these question in Damascius’ philosophy and in the Zhuangzi as interpreted by Guo Xiang. In chapter V, I analyse the critical dimension of Damascius’ metaphysics in order to stress how Damascius cunningly modifies the Neoplatonist metaphysics. In chapter VI, I address the main concepts of Guo Xiang’s thought, especially the notion of self-so (自然 ziran) and the notion of lone transformations (獨化 duhua). I show how Guo Xiang argues that the search for a primordial cause is potentially endless and how he dismisses such inquiry. By so doing, Guo Xiang thinks the unity of the cosmos as the co-presence of all things with all things rather than through the priority of a first ordering principle
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Książki na temat "Neoplatonic philosophy"

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

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

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

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Bolton, Robert. Person, soul, and identity: A neoplatonic account of theprinciple of personality. Washington: Minerva Press, 1994.

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Person, soul, and identity: A neoplatonic account of the principle of personality. Washington: Minerva Press, 1994.

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Religion and philosophy in the Platonic and Neoplatonic traditions: From Antiquity to the early Medieval period. Sankt Augustin: Academia, 2012.

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1906-, Altmann Alexander, i Stern S. M. 1920-1969, red. Isaac Israeli: A neoplatonic philosopher of the early tenth century : his works translated with comments and an outline of his philosophy. Chicago: The University of Chicago Press, 2009, 2009.

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Porphyry. Porphyry's Launching-points to the realm of mind: An introduction to the neoplatonic philosophy of Plotinus. Grand Rapids: Phanes Press, 1988.

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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. Columbia: University of Missouri Press, 2007.

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Części książek na temat "Neoplatonic philosophy"

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

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Hoffmann, Philippe. "What was Commentary in Late Antiquity? the Example of the Neoplatonic Commentators". W A Companion to Ancient Philosophy, 597–622. Chichester, UK: John Wiley & Sons, Ltd, 2012. http://dx.doi.org/10.1002/9781444305845.ch31.

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Becker, Matthias. "Depicting the Character of Philosophers: Traces of the Neoplatonic Scale of Virtues in Eunapius' Collective Biography". W Bios Philosophos. Philosophy in Ancient Greek Biography, 221–58. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.phr-eb.5.113202.

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

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

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Goris, Wouter. "Continentia unitiva. Duns Scotus and the Neoplatonic Metaphysics of Unity". W Rencontres de Philosophie Médiévale, 253–73. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.rpm-eb.5.122451.

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Edwards, Mark. "Dionysius and the Athenian School of Neoplatonism". W Rencontres de Philosophie Médiévale, 31–52. Turnhout, Belgium: Brepols Publishers, 2021. http://dx.doi.org/10.1484/m.rpm-eb.5.122442.

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Retucci, Fiorella. "Sententia Procli alti philosophi. Notes on an Anonymous Commentary on Proclus’ Elementatio theologica". W Neoplatonism in the Middle Ages, 99–179. Turnhout: Brepols Publishers, 2016. http://dx.doi.org/10.1484/m.sa-eb.5.111565.

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"Neoplatonic Philosophy in Byzantium". W Byzantine Perspectives on Neoplatonism, 1–30. De Gruyter, 2017. http://dx.doi.org/10.1515/9781501503597-002.

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"8 Plato’s Tyrant in Neoplatonic Philosophy". W Philosophy and Political Power in Antiquity, 164–77. BRILL, 2016. http://dx.doi.org/10.1163/9789004324626_010.

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