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Volume: 2, Issue: 2
  • Peter Adamson, Plotinus' Cosmology. A Study of Ennead II.1 (40). Text, Translation and Commentary.
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  • Dennis C. Clark, Iamblichus' Egyptian Neoplatonic Theology in De Mysteriis.
    In De Mysteriis VIII Iamblichus gives two orderings of first principles, one in purely Neoplatonic terms drawn from his own philosophical system, and the other in the form of several Egyptian gods, glossed with Neoplatonic language again taken from his own system. The first ordering or taxis includes the Simple One and the One Existent, two of the elements of Iamblichus' realm of the One. The second taxis includes the Egyptian (H)eikton, which has now been identified with the god of (...)
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  • Alessandra Fussi, Plato's Symposium: The Ethics of Desire.
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  • Lloyd P. Gerson, From Plato's Good to Platonic God.
    One of the major puzzling themes in the history of Platonism is how theology is integrated with philosophy. In particular, one may well wonder how Plato's superordinate first principle of all, Idea of the Good, comes to be understood by his disciples as a mind or in some way possessing personal attributes. In what sense is the Good supposed to be God? In this paper I explore some Platonic accounts of the first principle of all in order to understand where (...)
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  • Wouter J. Hanegraaff, Altered States of Knowledge: The Attainment of Gnōsis in the Hermetica.
    Research into the so-called “philosophical” Hermetica has long been dominated by the foundational scholarship of André-Jean Festugière, who strongly emphasized their Greek and philosophical elements. Since the late 1970s, this perspective has given way to a new and more complex one, due to the work of another French scholar, Jean-Pierre Mahé, who could profit from the discovery of new textual sources, and called much more attention to the Egyptian and religious dimensions of the hermetic writings. This article addresses the question (...)
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  • Helen S. Lang, Aristotle on Memory and Recollection: Text, Translation, Interpretation, and Reception in Western Scholasticism.
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  • Marije Martijn, Order From Disorder. Proclus' Doctrine of Evil and its Roots in Ancient Platonism.
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  • J. S. & M. Gary, Plotinus on the Soul's Omnipresence in Body.
    In examining Ennead VI 4[22], we find Plotinus in conflict with modern, i.e., Cartesian or Kantian, assumptions about the relation of soul and body and the identification of the self with the subject. Curiously, his images and exposition are more in tune with Twentieth Century notions such as wave and field. With these as keys, we are in a position to unlock the subtlety of Plotinus' analysis of the way soul and body are present together, with sensation structured through the (...)
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  • J. S. & M. Ross, The Ideas of Socrates.
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  • William Wians, One and Many in Aristotle's Metaphysics: The Central Books.
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Volume: 2, Issue: 1
  • Timothy Chappell, Critical Study.
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  • John Granger Cook, Porphyry's Attempted Demolition of Christian Allegory.
    Porphyry wrote the Contra Christianos during the time of the persecutions, and later several Christian rulers consigned it to the flames. In that work Porphyry included a penetrating critique of Christian allegory. Parts of his argument reappeared in the Protestant Reformers and subsequently in modern biblical research. Scholarship on Porphyry's text often is dominated by the historical problems that beset the fragment. Such problems can be temporarily put aside to carefully study the key terms in Porphyry's argument. The net gain (...)
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  • Anne Sheppard, Rhetoric, Drama and Truth in Plato's Symposium.
    This paper draws attention to the Symposium's concern with epideictic rhetoric. It argues that in the Symposium, as in the Gorgias and the Phaedrus, a contrast is drawn between true and false rhetoric. The paper also discusses the dialogue's relationship to drama. Whereas both epideictic rhetoric and drama were directed to a mass audience, the speeches in the Symposium are delivered to a small, select group. The discussion focuses on the style of the speeches delivered by Aristophanes, Agathon, Socrates and (...)
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  • William Wians, Aristotle and the Problem of Human Knowledge.
    I shall argue that, according to Aristotle, the knowledge we may attain is profoundly qualified by our status as human knowers. Throughout the corpus, Aristotle maintains a separation of knowledge at the broadest level into two kinds, human and divine. The separation is not complete—human knowers may enjoy temporarily what god or the gods enjoy on a continuous basis; but the division expresses a fact about humanity's place in the cosmos, one that imposes strict conditions on what we may know, (...)
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