David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
Learn more about PhilPapers
American Catholic Philosophical Quarterly 82 (4):683-703 (2008)
This paper contrasts the reception of Dionysius in relation to non-Christian philosophy during the Latin Middle Ages with his reception in twentieth-centuryChristian thought. The medievals, including Eriugena, Thomas Aquinas, Nicholas of Cusa, and many others, as a rule refuse to divide religion from philosophy and they distinguish or unite thinkers by their teaching rather than by their confessional adherence. Hence they see no need to set Dionysius in opposition to non-Christian philosophers such as Plato, Aristotle, and Proclus, or to repudiate the latter in favor of the former. By contrast, Vladimir Lossky and Jean-Luc Marion, with their shared background in Etienne Gilson, celebrate Dionysius in opposition to the non-Christian Neoplatonists, whom they polemically misrepresent as reducing God to conceptual categories. These twentieth-century figures evince a sectarian religious narrowness that blinds them to the textual and philosophical community of Dionysius with his non-Christian sources
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
No references found.
Citations of this work BETA
No citations found.
Similar books and articles
Mark Lamarre, Pseudo-Dionysius the Areopagite. Internet Encyclopedia of Philosophy.
Christian Schäfer (2008). The Anonymous Naming of Names. American Catholic Philosophical Quarterly 82 (4):561-580.
Alan Philip Darley (2011). 'We Know in Part': How the Positive Apophaticism of Aquinas Transforms the Negative Theology of Pseudo-Dionysius. Heythrop Journal.
Timothy D. Knepper (2008). Not Not. American Catholic Philosophical Quarterly 82 (4):619-637.
John Panteleimon Manoussakis (2008). The Revelation of the Phenomena and the Phenomenon of Revelation. American Catholic Philosophical Quarterly 82 (4):705-719.
Eric D. Perl (2006). “Every Life is a Thought”: The Analogy of Personhood in Neoplatonism. Philosophy and Theology 18 (1):143-167.
Christian Schäfer (2006). Philosophy of Dionysius the Areopagite: An Introduction to the Structure and the Content of the Treatise on the Divine Names. Brill.
M. T. Clark (1981). The Neoplatonism of Marius Victorinus the Christian. In A. H. Armstrong, H. J. Blumenthal & R. A. Markus (eds.), Neoplatonism and Early Christian Thought: Essays in Honour of A.H. Armstrong. Variorum Publications.
Dominic J. O'Meara (ed.) (1981). Neoplatonism and Christian Thought. State University of New York Press [Distributor].
Michael Ewbank (2008). Theophany: The Neoplatonic Philosophy of Dionysius the Areopagite. By Eric D. Perlthe Philosophy of Dionysius the Areopagite: An Introduction to the Structure and the Content of the Treatise on the Divine Names. By Christian Schäfer. [REVIEW] Heythrop Journal 49 (2):332–334.
Enrica Ruaro (2008). God and the Worm. American Catholic Philosophical Quarterly 82 (4):581-592.
Corneliu C. Simut (2010). Traditionalism and Radicalism in the History of Christian Thought. Palgrave Macmillan.
John Inglis (ed.) (2003). Medieval Philosophy and the Classical Tradition in Islam, Judaism, and Christianity. Routledgecurzon.
Added to index2011-01-09
Total downloads8 ( #163,493 of 1,096,597 )
Recent downloads (6 months)6 ( #37,677 of 1,096,597 )
How can I increase my downloads?