Year:

  1. Plotinus, Ennead VI_ _The Enneads of Plotinus with Philosophical Commentaries_ _, Written by Eyjólfur K. Emilsson, Steven K. StrangeJohn M. Dillon and Andrew Smith. [REVIEW]Luc Brisson - 2017 - International Journal of the Platonic Tradition 11 (1):106-110.
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  2.  1
    Aesthetic Themes in Pagan Christian Neoplatonism: From Plotinus to Gregory of Nyssa_ _, Written by Daniele Iozzia.Anna Corrias - 2017 - International Journal of the Platonic Tradition 11 (1):111-112.
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  3.  1
    Olympiodorus, On Plato First Alcibiades 10-28_ _, Written by Michael Griffin.Sebastian Gertz - 2017 - International Journal of the Platonic Tradition 11 (1):113-115.
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  4. À la Recherche des Idées. Platonisme Et Philosophie Hellénistique D’Antiochus À Plotin_ _, Written by Mauro Bonazzi.Lacroix Francis - 2017 - International Journal of the Platonic Tradition 11 (1):99-103.
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  5. Existence Et Identité_ _, Written by Michel Fattal.Laurent Jérôme - 2017 - International Journal of the Platonic Tradition 11 (1):104-105.
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  6.  1
    Gandhi and the Stoics, Modern Experiments on Ancient Values_ _, Written by Richard Sorabji.Deepa Majumdar - 2017 - International Journal of the Platonic Tradition 11 (1):96-98.
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    A Fourth Way of Reading Plato’s Phaedo.Donka D. Markus - 2017 - International Journal of the Platonic Tradition 11 (1):80-90.
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  8. A Gnostic Icarus? Traces of the Controversy Between Plotinus and the Gnostics Over a Surprising Source for the Fall of Sophia: The Pseudo-Platonic 2nd Letter.Zeke Mazur - 2017 - International Journal of the Platonic Tradition 11 (1):1-23.
    _ Source: _Volume 11, Issue 1, pp 1 - 23 In several iterations of the Gnostic ontogenetic myth, we find variations on an intriguing notion: namely, that the first rupture in the otherwise eternal and continuous procession of ‘aeons’ in the divine ‘pleroma’ is caused by a _cognitive overreach and failure_. As much as it might contain a distant echo of certain myths concerning hubris in the classical tradition or in biblical literature, this general schema of _cognitive overreach—cognitive failure—fall_ has (...)
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  9.  2
    Zeke Mazur.Jean-Marc Narbonne - 2017 - International Journal of the Platonic Tradition 11 (1):69-70.
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  10. Die Wurzel Allen Übels. Vorstellungen Über Die Herkunft des Bösen Und Schlechten in der Philosophie Und Religion des 1.-4. Jahrhunderts. Ratio Religionis Studien III_ _, Written by F. Jourdain/R. Hirsch-Luitpold. [REVIEW]Matthias Perkams - 2017 - International Journal of the Platonic Tradition 11 (1):94-95.
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  11.  1
    ‘Pretty Much the Whole of Education’: 1 Virtue and Performance in the Laws.Stalley Richard - 2017 - International Journal of the Platonic Tradition 11 (1):71-79.
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  12.  1
    Platonic Theories of Prayer, Studies in Platonism, Neoplatonism, and the Platonic Tradition_ _, Written by John Dillon and Andrei Timotin.Harold Tarrant - 2017 - International Journal of the Platonic Tradition 11 (1):91-93.
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  13. Porphyry’s Real Powers in Proclus’ Commentary on Plato’s Timaeus.Irini-Fotini Viltanioti - 2017 - International Journal of the Platonic Tradition 11 (1):24-43.
    _ Source: _Volume 11, Issue 1, pp 24 - 43 In his _Commentary on the Timaeus_, Porphyry of Tyre argued against the second-century Platonist Atticus’ thesis that the creation in Plato’s _Timaeus_ was a process from a point of time. This paper focuses on the summary of one of Porphyry’s arguments against this thesis exposed in Book 2 of Proclus’ _Commentary on the Timaeus_. It argues that Proclus does justice to Porphyry’s views and that the argument points to a classification (...)
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  14.  1
    Stepping Into the Void: Proclus and Damascius on Approaching the First Principle 1.Marilena Vlad - 2017 - International Journal of the Platonic Tradition 11 (1):44-68.
    _ Source: _Volume 11, Issue 1, pp 44 - 68 In this article, I analyze the idea of “stepping into the void”, which can be traced in the thinking of both Proclus and Damascius, but which sets their perspectives apart. Thus, I show how Proclus warns us that to speak about the absolute principle, taking it as an object of thought, is a negative “stepping into the void” that should be avoided. On the contrary, I show that Damascius starts from (...)
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