Search results for 'Neoplatonism' (try it on Scholar)

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  1.  96
    Michael Gorman (2005). Augustine's Use of Neoplatonism in Confessions VII: A Response to Peter King. Modern Schoolman 82 (3):227-233.
    A modified version of Michael Gorman's comments on Peter King’s paper at the 2004 Henle Conference. Above all, an account of Augustine’s purposes in discussing Neoplatonism in Confessions VII, showing why Augustine does not tell us certain things we wish he would. In my commentary I will address the following topics: (i) what it means to speak of the philosophically interesting points in Augustine; (ii) whether Confessions VII is really about the Trinity; (iii) Augustine‘s intentions in Confessions VII; (...)
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  2.  29
    A. C. Lloyd (1990). The Anatomy of Neoplatonism. Oxford University Press.
    This study proposes that Neoplatonism, while not a modern philosophy, is philosophy in the modern sense. Lloyd analyzes the key structures that underlie the dogmas of the Neoplatonic world picture, including the concept of emanation, the return of the soul to the One, the place of mystical knowledge, epistemology, and Porphyry's theory of predication, and shows that they rest on original but intelligible concepts and arguments.
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  3.  13
    Silvia Magnavacca (2007). Medieval Neoplatonism in Borges. Anales Del Seminario de Historia de la Filosofía 24:67-83.
    This paper is divided into three parts. In the first part, the A. describes Borges’ particular concern about medieval philosophy as a reader. In the second and larger part, she refers to medieval neoplatonism main notes and claims that the argentine writer applied echoes of those notes to the development of his own literature. In this sense, Scotus Erigena and Nicholas Cusanus’thesis are specially quoted. Lastly, the A. suggests that, in spite of the use of medieval neoplatonism in (...)
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  4.  13
    Sara Ahbel-Rappe (1999). Reading Neoplatonism: Non-Discursive Thinking in the Texts of Plotinus, Proclus, and Damascius. Cambridge University Press.
    Neoplatonism is a term used to designate the form of Platonic philosophy that developed in the Roman Empire from the third to the fifth century AD and that based itself on the corpus of Plato's dialogues. Sara Rappe's challenging and innovative study is the first book to analyse Neoplatonic texts themselves using contemporary philosophy of language. It covers the whole tradition of Neoplatonic writing from Plotinus through Proclus to Damascius. Addressing the strain of mysticism in these works from a (...)
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  5.  18
    Riccardo Chiaradonna & Franco Trabattoni (eds.) (2009). Physics and Philosophy of Nature in Greek Neoplatonism: Proceedings of the European Science Foundation Exploratory Workshop (Il Ciocco, Castelvecchio Pascoli, June 22-24, 2006). [REVIEW] Brill.
    This volume makes an important contribution to the understanding of Greek Neoplatonism and its historical significance.
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  6.  1
    R. Baine Harris (ed.) (1981). Neoplatonism and Indian Thought. State University of New York Press.
    The nineteen essays that form this pioneering volume of comparative philosophy represent an exchange of ideas among specialists in Neoplatonism and specialists in Indian thought. These scholars have examined concepts and assertions that appear to be common to both philosophical traditions, as well as the possible historical influence of Indian sources upon late Greek philosophy, and specifically upon the Alexandrine Platonists. While most of the essays refer to Hinduism, several of them contain general surveys.
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  7.  2
    L. Michael Harrington (2004). Sacred Place in Early Medieval Neoplatonism. Palgrave Macmillan.
    The twentieth century discovered the concept of sacred place largely through the work of Martin Heidegger and Mircea Eliade. Their writings on sacred place respond to the modern manipulation of nature and secularization of space, and so may seem distinctively postmodern, but their work has an important and unacknowledged precedent in the Neoplatonism of Late Antiquity and the early Middle Ages. Sacred Place in Early Medieval Neoplatonism traces the appearance and development of sacred place in the writings of (...)
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  8.  31
    R. Baine Harris (ed.) (1976). The Significance of Neoplatonism. Distributed by State University of New York Press.
    A Brief Description of Neoplatonism R. Baine Harris Old Dominion University There are essentially three ways in which Neoplatonism may be considered to be ...
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  9. Pauliina Remes (2008). Neoplatonism. University of California Press.
    Although Neoplatonism has long been studied, until recently many had dismissed this complex system of ideas as more mystical than philosophical. Recent research, however, has provided a new perspective on this highly influential school of thought, which flourished in the pagan world of Greece and Rome up through late antiquity. Pauliina Remes's lucid, comprehensive, and up-to-date introduction reassesses Neoplatonism's philosophical credentials, from its founding by Plotinus through the closure of Plato's Academy in 529. Using an accessible, thematic approach, (...)
     
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  10.  7
    Richard T. Wallis (1995). Neoplatonism. Hackett Pub..
  11. Stephen H. Daniel (2001). Berkeley's Christian Neoplatonism, Archetypes, and Divine Ideas. Journal of the History of Philosophy 39 (2):239-258.
    Berkeley's doctrine of archetypes explains how God perceives and can have the same ideas as finite minds. His appeal of Christian neo-Platonism opens up a way to understand how the relation of mind, ideas, and their union is modeled on the Cappadocian church fathers' account of the persons of the trinity. This way of understanding Berkeley indicates why he, in contrast to Descartes or Locke, thinks that mind (spiritual substance) and ideas (the object of mind) cannot exist or be thought (...)
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  12.  1
    Philip Merlan (1975). From Platonism to Neoplatonism. Martinus Nijhoff.
  13.  38
    Stefania Bonfiglioli & Costantino Marmo (2007). Symbolism and Linguistic Semantics. Some Questions (and Confusions) From Late Antique Neoplatonism Up to Eriugena. Vivarium 45 (s 2-3):238-252.
    The notion of 'symbol' in Eriugena's writing is far from clear. It has an ambiguous semantic connection with other terms such as 'signification', 'figure', 'allegory', 'veil', 'agalma', 'form', 'shadow', 'mystery' and so on. This paper aims to explore into the origins of such a semantic ambiguity, already present in the texts of the pseudo-Dionysian corpus which Eriugena translated and commented upon. In the probable Neoplatonic sources of this corpus, the Greek term symbolon shares some aspects of its meaning with other (...)
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  14.  23
    Dominic J. O'Meara (ed.) (1981). Neoplatonism and Christian Thought. State University of New York Press [Distributor].
    1 The Platonic and Christian Ulysses JEAN PEPIN i PHILOSOPHOS ODYSSEUS1 Several philosophical schools in antiquity made use of the figure of Ulysses. ...
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  15.  32
    Carlos G. Steel (1978). The Changing Self: A Study on the Soul in Later Neoplatonism: Iamblichus, Damascius and Priscianus. Paleis Der Academiën.
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  16.  21
    Edward Moore, Neoplatonism. Internet Encyclopedia of Philosophy.
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  17.  9
    Michael J. Griffin (2012). What Has Aristotelian Dialectic to Offer a Neoplatonist? A Possible Sample of Iamblichus at Simplicius on the Categories 12,10-13,12. [REVIEW] International Journal of the Platonic Tradition 6 (2):173-185.
    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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  18.  31
    Andrew Smith (1974). Porphyry's Place in the Neoplatonic Tradition: A Study in Post-Plotinian Neoplatonism. M. Nijhoff.
    CHAPTER ONE SOUL'S CONNECTION WITH THE BODY In chapter thirteen of the "Life of Plotinus" Porphyry records that he spent three successive days questioning ...
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  19. J. F. [from old catalog] Staal (1961). Advaita and Neoplatonism. [Madras]University of Madras.
     
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  20.  1
    Lenn E. Goodman (1994). Neoplatonism and Jewish Thought. Philosophy East and West 44 (1):194-195.
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  21. A. H. Armstrong, H. J. Blumenthal & R. A. Markus (eds.) (1981). Neoplatonism and Early Christian Thought: Essays in Honour of A.H. Armstrong. Variorum Publications.
     
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  22. H. J. Blumenthal & A. C. Lloyd (eds.) (1982). Soul and the Structure of Being in Late Neoplatonism: Syrianus, Proclus, and Simplicius: Papers and Discussions of a Colloquium Held at Liverpool, 15-16 April 1982. [REVIEW] Liverpool University Press.
     
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  23.  9
    John J. Cleary (ed.) (1997). The Perennial Tradition of Neoplatonism. Leuven University Press.
    ... Dans le De principiis d'Origene, le chapitre 9 du tome II concerne le debut de la creation du monde, c'est-a-dire, selon la perspective de 1'auteur, ...
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  24. E. R. Dodds (1924). Select Passages Illustrative of Neoplatonism. Society for Promoting Christian Knowledge the Macmillan Co.
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  25. Konrad Eisenbichler & Olga Zorzi Pugliese (eds.) (1986). Ficino and Renaissance Neoplatonism. Dovehouse Editions Canada.
  26. Thomas Finan, Vincent Twomey, Patristic Symposium & Patristic Conference (1992). The Relationship Between Neoplatonism and Christianity.
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  27.  5
    Sebastian Ramon Philipp Gertz (2011). Death and Immortality in Late Neoplatonism: Studies on the Ancient Commentaries on Plato's Phaedo. Brill.
    This study focuses on the ancient commentaries on Plato’s Phaedo by Olympiodorus and Damascius and aims to present the relevance of their challenging and valuable readings of the dialogue to Neoplatonic ethics.
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  28. Stephen Gersh (1986). Middle Platonism and Neoplatonism: The Latin Tradition. University of Notre Dame Press.
  29.  14
    Paulos Gregorios (ed.) (2002). Neoplatonism and Indian Philosophy. State University of New York Press.
    Preface R. Baine Harris Most Western scholars are not aware of the complexity, richness, and antiquity of Indian Philosophy. It is one of the oldest, ...
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  30. R. Baine Harris & International Society for Neoplatonic Studies (2002). Neoplatonism and Contemporary Thought. Monograph Collection (Matt - Pseudo).
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  31.  14
    Édouard Jeauneau & Haijo Jan Westra (eds.) (1992). From Athens to Chartres: Neoplatonism and Medieval Thought: Studies in Honour of Edouard Jeauneau. E.J. Brill.
    "Philosophy -- The Later Middle Ages: Zenon Kaluza.Conceived as an hommage for Edouard Jeauneau -- "mantre par excellence -- the volume is introduced by a ...
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  32. Agnieszka Kijewska (ed.) (2004). Being or Good?: Metamorphoses of Neoplatonism. Wydawnictwo Kul.
     
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  33. Parviz Morewedge & International Society for Neoplatonic Studies (1992). Neoplatonism and Islamic Thought. Monograph Collection (Matt - Pseudo).
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  34. P. V. Pistorius (1952). Plotinus and Neoplatonism. Cambridge [Eng]Bowes & Bowes.
     
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  35. Samuel Sambursky (1971). The Concept of Time in Late Neoplatonism: Texts with Translation, Introd. And Notes. Israel Academy of Sciences and Humanities, Section of Humanities.
    Pseudo-Archytas.--Iamblichus.--Proclus.--Damascius.--Simplicius.--Plutarch.--Tatian.
     
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  36. Andrew Smith (2011). Plotinus, Porphyry and Iamblichus: Philosophy and Religion in Neoplatonism. Ashgate Variorum.
    Unconsciousness and quasiconsciousness in Plotinus -- The significance of practical ethics for Plotinus -- Action and contemplation in Plotinus -- Eternity and time -- Soul and time in Plotinus -- Reason and experience in Plotinus -- Plotinus on fate and free will -- Potentiality and the problem of plurality in the intelligible world -- Dunamis in Plotinus and Porphyry -- Plotinus and the myth of love -- The object of perception in Plotinus -- Plotinus on ideas between Plato and Aristotle (...)
     
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  37. J. F. Staal (1961). Advaita and Neoplatonism a Critical Study in Comparative Philosophy. University of Madras.
     
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  38. Bruno Switalski (1946). Neoplatonism and the Ethics of St. Augustine. New York, Polish Institute of Arts and Sciences in America.
    v. 1. Plotinus and the ethics of St. Augustine.
     
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  39.  30
    Paul Ernest Walker (1993). Early Philosophical Shiism: The Ismaili Neoplatonism of Abū Yaʻqūb Al-Sijistānī. Cambridge University Press.
    The Ismailis, among whom are the followers of the Aga Khan, rose to prominence during the 4th Islamic/10th Christian century. They developed a remarkably successful intellectual programme to sustain and support their political activities, promoting demands of Islamic doctrine together with the then newly imported sciences from abroad. The high watermark of this intellectual movement is best illustrated in the writings of the Ismaili theoretician Abu Ya´qub al-Sijistani. Using both published and manuscript writings of al-Sijistani that have hitherto been largely (...)
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  40.  20
    James Wilberding & Christoph Horn (eds.) (2012). Neoplatonism and the Philosophy of Nature. Oxford UP.
    This volume dispels the idea that Platonism was an otherworldly enterprise which neglected the study of the natural world. Leading scholars examine how the Platonists of late antiquity sought to understand and explain natural phenomena: their essays offer a new understanding of the metaphysics of Platonism, and its place in the history of science.
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  41.  57
    Bruce MacLennan, Living Neoplatonism.
    The title of my talk, “Living Neoplatonism,” is intentionally ambiguous, for it can refer, first, to Neoplatonism as a living philosophy rather than as a historical artifact embodied in the writings of Plotinus, Proclus, and the rest. And second, it can refer to the practice of living Neoplatonically as a modern way of life. But why Neoplatonism, as opposed to some other philosophy? From my perspective as a scientist I will explain why I think Neoplatonism is (...)
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  42.  28
    Michal Just (2013). Neoplatonism and Paramādvaita. Comparative Philosophy 4 (2).
    There has long been a debate on the possible similarity between some forms of Indian and Greek idealistic monism ( Advaita and Neoplatonism ). After a basic historical introduction to the debate, the text proposes that Paramādvaita , also known as Kashmiri Shaivism , is a more suitable comparandum for Neoplatonism than any other form of Advaita , suggested in the debate. Paramādvaita ’s dynamic view of reality summarized in the terms prakāśa-vimarśa or unmeṣa-nimeṣa , corresponds quite precisely (...)
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  43.  63
    Werner Beierwaltes (2002). The Legacy of Neoplatonism in F. W. J. Schelling's Thought. International Journal of Philosophical Studies 10 (4):393 – 428.
    F.W.J. Schelling, one of the essential thinkers in the development of German Idealism, formed his own thought not only in a critical dialogue with Kant's and Fichte's transcendentalism and Hegel's earlier conception of thinking, but also in an intensive discussion with Plato and Aristotle. Over and above that, Neoplatonism - especially Plotinus, Proclus and the Christian Dionysius the Areopagite - played a decisive role in Schelling's reception and transformation of ancient philosophy.Selecting the manifold aspects which could be reflected on (...)
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  44. John J. O'Meara (1981). The Neoplatonism of Saint Augustine. In Dominic J. O'Meara (ed.), Neoplatonism and Christian Thought. State University of New York Press [Distributor] 34--41.
     
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  45.  26
    Eric D. Perl (2006). “Every Life is a Thought”: The Analogy of Personhood in Neoplatonism. Philosophy and Theology 18 (1):143-167.
    The distinction between persons and things reflects the opposition between reason and nature that is characteristic of modern thought: persons are constituted by rationality, self-consciousness, free will, and moral agency; things are taken to be merely natural or material beings, devoid of reason and the products of entirely mechanistic forces. Persons, as ends in themselves, alone deserve moral consideration; things (including all plants and animals) deserve no moral consideration. Accordingly in much modern thought, nature, including the human body, becomes a (...)
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  46.  4
    John Ra Mayer (2002). Plotinus' Neoplatonism and the Thought of Sri Aurobindo. In Paulos Gregorios (ed.), Neoplatonism and Indian Philosophy. State University of New York Press 163.
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  47.  3
    Robert M. Berchman (2002). Rationality and Ritual in Neoplatonism. In Paulos Gregorios (ed.), Neoplatonism and Indian Philosophy. State University of New York Press 9--229.
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  48.  1
    D. P. Chattopadhyaya (2002). Plato, Neoplatonism and Their Parallel Indian Ideas. In Paulos Gregorios (ed.), Neoplatonism and Indian Philosophy. State University of New York Press 9--31.
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  49.  2
    P. K. Mukhopadhyaya (2002). Unity and Multiplicity: Reflections on Emanationism as a Philosophical Theme in the Context of Neoplatonism. In Paulos Gregorios (ed.), Neoplatonism and Indian Philosophy. State University of New York Press 9--97.
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  50.  3
    Jacquelyn Porter (1998). Stanislas Breton's Use of Neoplatonism to Interpret the Cross in a Postmodern Setting. Heythrop Journal 39 (3):264–279.
    In the aftermath of the debate between Derrida and Levinas on Hebraism and Hellenism, Christian thought that retains a place for philosophy is often regarded as “Graeco‐Christian”, a monolithic system with an unfortunate history. The work of the French philosopher Stansilas Breton suggests that the reality is more complex. In Le Verbe et la croix , he examines the function of the term logos staurou in Paul, arguing that this untranslatable term stands as a question mark in a world of (...)
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