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Chrysostom construed attention as an unwavering and wholehearted dedication to the study of the Word in view of one's moral transformation. As it will become evident the attainment of this state required instruction, not in doctrines, but in the art of asking questions. This article tries to place Chrysostom's hermeneutics in its Middle Platonic and Neoplatonic scholastic context. It also explores the interaction between preacher and audience as well as the erotic and hedonistic dimensions of intercourse with the Word so as to bring to the fore the relational aspects of attention. Above all, it highlights desire, and its close association with the formulation of aporias, as the key to Chrysostom's Socratic way of converting his congregation to the Christian way of life. [ABSTRACT FROM AUTHOR]

The writer of the marginal gloss of The Rime of the Ancient Mariner (1817) has long been viewed by critics as an imaginary editor obsessed with dry rational analysis and pedantic moral teaching while being incapable of imagination and emotion, totally different from the poet. This essay first queries this notion and, by examining some key gloss passages, demonstrates that the glossist is at times capable of extraordinary empathy. The glossist's ability to combine reason and emotion is a telling testament to Coleridge's idea of how to be a qualified reader. Given the fact that Coleridge was a voracious reader of antiquarian books and habitual writer of marginalia, the paper posits that the glossist bears strong resemblance to the poet. The poem's gloss passages can be regarded as Coleridge's tacit practice of marginalia in a deliberate effort to illustrate this obscure and often misunderstood poem. The glossist's resort to Neoplatonic machinery and Christian preaching is attributable to Coleridge's philosophical and theological stance as a Christian Platonist. As expected in a traditional ballad, the purported minstrel, or rather, an only slightly fictionalized Coleridge, is emotionally reserved in narrating the ancient mariner's tale, but an investigation into the verbal incoherence in the verse text, together with Coleridge's life experiences, reveals the poet's hidden affinity for the penitent protagonist. Coleridge writes the gloss in order to make the poem more intelligible, but also betrays a tormented soul not unlike that of the ancient mariner. As a side note, the author of this paper suggests a change of academic convention by using 'marginalia' instead of 'gloss' in reference to the poem's gloss passages, hence dating Coleridge's first record of publishing marginalia in 1817, not in 1819.1 [ABSTRACT FROM AUTHOR]

The existence of evil in our world seems to pose a serious challenge to belief in the existence of a perfect God. If God were all-knowing, it seems that God would know about all of the horrible things that happen in our world. If God were all-powerful, God would be able to do something about all of the evil. Moreover, if God were morally perfect, then surely God would want to do something about it. These facts about evil seem to conflict with the Islamic theist claim that there exists a perfectly good God. Several solutions to this problem have been proposed in Islamic thought. Ibn al-Arabi’s thought on evil goes as far as to say that what is seen as evil is actually illusory and has no reality. According to Ibn al-Arabi, existence is all good. Evil has no existence and belongs only to non-existence. The thoughts of Abu al-Hasan al-Ash‘ari can also be said to have caused a kind of moral conventionalism. Ash‘arism, unlike Mu‘tazilite thought, claims that the task of revelation is not only to explain moral statements but to impose and determine them. We encounter Neoplatonist point of view in Islamic thought. Avicenna says that evil has no positive existence or reality of its own. Evil is the incomplete realization of a good or existence. As maintained by him, evil arises when something does not show the full characteristics of its nature or type. There is no pure evil in the absolute sense. Solutions to the problem of evil do not always resort to the idea that evil is an illusion or an accidental element. According to Mu‘tazila and Maturidism, evil actually exists in this world; for conceptions of evil as an illusion or an accidental element do not adequately meet the conditions of being a free agent. According to this understanding, in order for an agent to have free will, it must not have been caused by external factors, e.g. God or the laws of nature.

Islamic theology's emphasis on reflecting on God's signs finds resonance in simulation theory, offering a novel perspective on ongoing debates among Muslims in Europe and elsewhere. The Simulation Hypothesis posits that our reality, a potential computer-generated simulation, challenges conventional perspectives. Once a philosophical curiosity, it is now in the spotlight. This hypothesis suggests our perceived reality might be a construct, diverging from traditional views. It introduces a reality model where a Simulator, resembling a divine figure, controls the simulation in a way akin to religious teachings. This departure aligns with intelligent design, challenging a chance-based universe. It accentuates the potential for an afterlife, intensifying theological discussions. [ABSTRACT FROM AUTHOR]

This study reflects on aspects of the Pythagorean political philosophy and compares them to those of Abu Nasr Muhammad al-Fārābī's thought. Both share a key assumption: excellent rulers must be political scientists who seek divine guidance to ensure the prevalence of reason over passions in public life while reconciling society with the harmony and wisdom of the cosmos. By imitating God's perfection and incorporating divine wisdom into governance, virtuous rulers promote felicity, prosperity and peace within a city. We highlight al-Fārābī's emphasis on the role of religion in enabling citizens to internalize the wisdom of the cosmos, thereby minimising the need for coercion in the pursuit of order and social concord. In addition, the populace leverages the superior knowledge of each governor while observing their behaviour. Thus, the people have a share in the exercise of political power. This insistence on the involvement of the populace in politics aligns with the concept of 'political Prometheism'. [ABSTRACT FROM AUTHOR]

This is a study of the Qurʾanic revelation theology of al-Muʾayyad fī l-Dīn al-Shīrāzī (d. 470/1078), the highest-ranking Fatimid dāʿī and Ismaili philosophical theologian of his era. Al-Muʾayyad's theory of Qurʾanic revelation features the following distinctive elements: (1) he distinguishes three levels of God's speech to challenge the views of Sunnī kalām; (2) he reinterprets the popular belief of the Qurʾān's pre-existence in the Guarded Tablet through Ismaili Neoplatonic thought to posit the Universal Intellect and Universal Soul as Revelatory Principles; (3) he argues for the nonverbal and spiritual nature of divine inspiration (waḥy) granted to the Prophets and situates the Prophet Muhammad as the actual composer of the words of the Qurʾān; (4) he defends the literary inimitability of the Arabic Qurʾān while denying the existence of miracles in the physical world; (5) he posits two earthly manifestations of Qurʾanic revelation – the Silent Scripture (the Qurʾān as a recited text) and the Speaking Scripture (the Imam of the time); (6) he situates Ismaili Qurʾanic hermeneutics known as taʾwīl as a revelatory exegesis that decodes the symbolic meaning behind the Qurʾān and facilitates the spiritual reintegration of the believer's soul to the celestial words of God in the spiritual world. [ABSTRACT FROM AUTHOR]

This study investigates the medical rhetoric employed in religious legislation of Late Antiquity, arguing that imperial policies against dissidents often resembled infectious disease control measures, such as social distancing and banning gatherings, and were aimed at protecting the vulnerable. The Christian clergy was concerned not just about maintaining their monopoly of sacraments, but also about demonic contagion. This kind of infection rhetoric has its roots in Christian polemical language which is itself based on far older ideas known from Plato and the Neo-Platonists, and the more general view shared by other philosophical schools, on the sympathy of the universe and the concomitant harmony of souls. The Neoplatonic school in particular had developed the view that 'bad' souls chose their demons and that these demons were responsible for natural catastrophes and diseases, and infecting the air with their presence. Christian authors endorsed this view. Religious dissidents of Late Antiquity were exiled and deprived of their freedoms of speech, of assembly, and of movement, and this is for several reasons, such as the avoidance of martyrs, forced conversion, and the deterrence of others. The concept of contagion is also among the reasons but has so far been underappreciated. [ABSTRACT FROM AUTHOR]

This paper draws a taxonomy of the use of rhetorical genres in teaching and writings by the Platonists of Late Antiquity (from Iamblichus at the turn of the third/fourth century ad to the Platonists of Athens and Alexandria in the fifth and sixth centuries). It is a rich gamut of genres, including encomia of heroes (biographies), of sciences (protreptics), of gods (theologies), mirrors of princes. It also examines some rhetorical argumentative techniques. The question of the difference between good and bad rhetoric is discussed. While being critical of rhetors who cater to popular opinions and bases desires, the Platonists of Late Antiquity found room for a 'true' rhetoric, in the service of philosophy, inspired by knowledge and seeking the good. [ABSTRACT FROM AUTHOR]

This article delves into two notable instances of imperial solar cults during the long sixteenth century. One concerns the Mughal emperor Akbar in India, while the other revolves around the Barberini pope Urban VIII in Rome. Both cases will be examined through the lens of the longue-durée Great Tradition of Neoplatonism, taking-off from the earliest Neoplatonic sun cult as designed by Roman emperor Julian in the fourth century. Despite being centuries and worlds apart, the emergence of the Mughal and Barberini sun cults coincided with a period of rapidly expanding horizons amidst intense millenarian anxiety. Moreover, both cults were crafted by a team of avant-garde Neoplatonic intellectuals – mostly cosmologists and antiquarians – striving to bolster the imperial claims of their patrons. By exploring the intriguing Neoplatonic parallels between these two coinciding solar cults, this article advocates a truly global approach to intellectual history that transcends conventional temporal and spatial boundaries. [ABSTRACT FROM AUTHOR]

At Plato's insistence to become as godlike as one can, the Neoplatonists seek their salvation in union with the first principle they call the One, identifying this union as the highest end of philosophy. As with all aspirations, the transition from theoretical ideal to practical implementation remains a perennial problem: how is it possible for a person, as a mere mortal, to leave the person's confined ontological station to unite with the divine, transcendent first principle? This paper is an attempt to reconstruct Proclus' highly distinctive answer to this question of enormous importance through a close examination of his development of the late Neoplatonic notion of the One in the soul (τὸ ἐν ἡμῖν ἓν). [ABSTRACT FROM AUTHOR]

This research delves into the influence of St. Augustine on the construction of the Gothic cathedral of Tortosa. The canonical cathedral of Tortosa underwent re-establishment in 1155, which was carried out by Bishop Godfrey who was the abbot of Saint Rufus of Avignon and was governed by Beati Augustini rule. The presence of St. Augustine in the Capitular archives with De Civitate Dei (ACTo-20) from the XII century is examined. This, coupled with a spatial analysis of the liturgical space using laser scanning (TLS), serves to validate the historiographical thesis put forth by Wilhelm Worringer, Erwin Panofsky, and Otto von Simson for understanding the construction of the apse of the Gothic cathedral (1346–1441). This methodology establishes a bijection between patristic and Neoplatonic sources and the interpretation of the liturgical space's dimensions using statistical systems. This approach addresses the construction of the apse through the incorporation of a heptagon, a geometric figure that is absent in Euclid's Elementa and Ptolemy's Almagest. In conclusion, it is determined that both the imagery and metrics employed in the design of a radial heptagonal apse, as well as its cross-section, are influenced by both St. Augustine and the metrics of the Neoplatonics, which remain present in the Chapter Archives. [ABSTRACT FROM AUTHOR]

In the context of the Catholic Reformation serious concerns were expressed about the affective potency of naturalistic depictions of beautiful, sensuous figures in religious art. In theological discourse similar anxieties had long been articulated about potential contiguities between elevating, licit desire for an extraordinarily beautiful divinity and base, illicit feeling. In the later fifteenth and early sixteenth centuries, in the decades preceding the Council of Trent, a handful of writers, thinkers and artists asserted a positive connection between spirituality and sexuality. Leonardo da Vinci, and a group of painters working under his aegis in Lombardy, were keenly aware of painting's capacity to evoke feeling in a viewer. Pictures they produced for domestic devotion featured knowingly sensuous and unusually epicene beauties. This article suggests that this iconography daringly advocated the value of pleasurable sensation to religiosity. Its popularity allows us to envisage beholders who were neither mired in sin, nor seeking to divorce themselves from the physical realm, but engaging afresh with age-old dialectics of body and soul, sexuality and spirituality. [ABSTRACT FROM AUTHOR]

Interiority is an underlying theme of the Neo-Platonic tradition. Since Plotinus, the Neo-Platonic tradition has indeed ascribed to interiority an absolutely central role in the path that man must follow in order to reach the ultimate goal of his existence. For in the Neo-Platonic view, the divine Principles of reality do not exist only in themselves, separate or transcendent from the whole universe, but they are at the same time actively present in us, making possible the exercise of our cognitive activities. The aim of this paper is to examine the reception and at the same time the profound transformation of this central theme of the Neo-Platonic tradition by fourth-century Greek theology. By this we mean to show how, through the confrontation with the philosophy of its time carried out by fourth-century Greek theology, the latter was able to place at the centre of its reflection the authentically Christian question of man’s insufficiency before himself, and was able to do so with a radicality and intensity unknown to the previous philosophical culture, thus endowing its spiritual theology with the strength and appeal that it continued to exert in the subsequent tradition.

Some notes taken down by students during Damascius’s lectures on Plato’s Philebus provide a Neoplatonic interpretation of the elusive concept of the Good. Damascius emphasizes the parallel between dialectic and differentiation, stemming from the segmentic distribution of the One. This division method leads to a triad that co-aggregates the duality of Limit and Infinite in the Mixture. Truth, beauty, and proportion coordinate the plurality and are directed toward the goal of the supreme Good. Desirability, adequacy, and perfection are the essential conditions that guide the soul toward this goal, which is revealed analogously in Being, Life, and Intellect. [ABSTRACT FROM AUTHOR]

From the ontological, epistemological and ethical point of view, Saint Augustine was influenced, besides the Scriptures, by the stoic philosophy, by Neoplatonism or, more exactly, by those thinkers that he designates under the expression: “Platonic philosophers”. Regarding the influence he received from the Stoics, the emphasis is placed not only on the concept of virtue, but also on other notions essentially related to the moral acting. As to the ontological and epistemological plane, it was mainly the Platonic or Neoplatonic vision of the two worlds that met in the Bishop of Hippo its most decisive adhesion. Thus, from one hand, there is the sensitive and, therefore, changeable, becoming, non-consistent and not self-sufficient world and, from the other hand, there is the spiritual and, consequently, unwithered, unchangeable, and eternal world. But the principal question requiring an explanation is this: who finally were the “Platonic philosophers” to whom the author of Confessions refers? It is this problematic, together with the ambiguities it raises, that I will explore throughout these reflections. [ABSTRACT FROM AUTHOR]

The article presents an attempt to search for a different path to a philosophy of Byzantine iconography, which, through the construct of virtual transcendentalism, heuristically allows to understand the icon as a poster of the logos development of Byzantine doctrinal thought in the context of the logos development of European philosophy, summarized by the concept of logodynamism (a new term introduced by the author), which embeds medieval Christian thought in the logos environment from Heraclitus, Parmenides through Plato and Aristotle to modern European philosophy and enables the search for modern ways of understanding Christian phenomena, such as Byzantine iconography. The article brings out the connection of the icon with the archetypal and contemporary forms of the poster through the idea of message and image as a cultural phenomenon and thus achieves a different ontological status for the icon, making sense of its positioning in the contemporary cultural environment. [ABSTRACT FROM AUTHOR]

This article seeks to compare two of the most significant mystical corpora of Judaism and Islam, Zoharic literature and the oeuvre of Muḥyī al-Dīn Ibn al-ʿArabī (1165–1240) respectively. Following a few pioneering studies on relations between Jewish and Islamic mysticism in the medieval Iberian Peninsula from recent years, this article intends to contribute further to the understanding of such relations. It compares one motif or concept shared by both corpora, that of the spiritual garment, according to which the different realms of creation are divine "garments" that cover the Godhead or veil the primordial divine light. It suggests that the similarities between Zoharic literature and Ibn al-ʿArabī's writings can be explained by their shared roots, which can be traced to the tradition of Arabic Neoplatonism. Some possible Neoplatonic sources for the similarity between the two corpora are also discussed. [ABSTRACT FROM AUTHOR]

The confrontation between Greek philosophy and the Biblical heritage has led to a wealth of different currents, varying from Christian and Jewish neo-Platonism to religious convictions that proclaim a complete rupture between creation and the highest hidden god. Although this rupture has its roots in a Platonic concept of a demiurge who as a lower divinity is supposed to be responsible for creation, in Gnosticism this chasm has been deepened to become no less than an abhorrence for embodied "material" existence, together with sheer contempt for the demiurge who is described as jealous, foolish and blind. Freeing the divine element/spark from the imprisonment in matter, an imprisonment concocted by this jealous demiurge, is the general aim of many Gnostic tracts. In the Hypostasis of the Archons, wisdom from above, surprisingly often gendered as female, but not as embodied, serves as a redeemer figure, named Sophia. This has led to an exegesis of revolt in which Eve becomes the source of this higher Wisdom, strengthened by the serpent of the Biblical story of Paradise, who likewise symbolizes this higher Wisdom. [ABSTRACT FROM AUTHOR]

In Savinien Cyrano de Bergerac's (1619–55) tale of a voyage to the sun, Les États et Empires du Soleil, a cosmic traveller's physical body, as well as his light-propelled spacecraft, undergo eerie transformations. After the vehicle shines like enamel and gold in blazing sun rays, it fades to transparency. Meanwhile, the narrator's body becomes diaphanous, revealing inner organs that gleam in hues of scarlet, vermillion, and garnet. This article develops a close reading of this passage. The authors analyse the passage's narrative descriptions, first alongside Neoplatonic metaphors of saintly bodies as prisms for divine light, then in relation to early modern discourse about optics, magnetism, and anatomy, and finally as burlesque allusions to an infant's conception and birth. At length, the authors suggest that these descriptions can inspire feelings of ecstasy, insolence, and yearning in readers, and that this array of sentiments can facilitate an experience of freeing the imagination. [ABSTRACT FROM AUTHOR]

In 2009, Federico Fatti published a hypothesis that Eustathius the Philosopher, described by Eunapius, converted to Christianity and became bishop of Sebastea and master to Basil the Great. In my article, I present Fatti’s hypothesis and solve three important problems that he left unclear: the place of birth of two Eustathiuses, the problem of Letter 35 by Julian and the mystery of the year 358, when Eustathius of Sebastea was already bishop and Eustathius the Philosopher is believed to have been sent by the emperor to Persia despite his Hellenic faith. When those issues that could challenge Fatti’s thesis have been clarified, his claim, I think, gains plausibility close to certainty. The identification of two Eustathiuses helps explain certain mysteries in the life of Eustathius the Philosopher and some peculiar features of the ascetic movement initiated by Eustathius of Sebastea. It is also a milestone in understanding the teaching of the Cappadocian Fathers as it provides us with a direct link between them and Neoplatonism and more specifically its Syrian branch initiated by Iamblichus. [ABSTRACT FROM AUTHOR]

There is a belief among scholars of Augustine’s philosophy that he derived the notion of the positively understood infinity of God from Plotinus. Another opinio communis holds that Origen inherited a negative understanding of infinity from the ancient philosophers and therefore considered God’s power to be finite. This paper aims to demonstrate that both opinions are erroneous. Although Augustine was familiar with Plotinus’ thought, his reflections on the infinity of God have more in common with the theses put forward by Origen than with Neoplatonism. In both authors, the issue arises when they are commenting on the same biblical passages, and both authors wrestle with the same aporia caused by accepting the doctrine of God’s infinite power and knowledge. If, according to Aristotle’s logic, infinity cannot be encompassed by anything, can the divine intellect encompass infinite ideas? Both authors answer this question in the affirmative. The article posits that Augustine may have adopted the doctrine of the infinity of God directly from Origen, since he had access to many of his works translated into Latin, or through Novatian and Hilary of Poitiers, as they were both influenced by Origen’s thought. [ABSTRACT FROM AUTHOR]

In the treatise "Suprematism. The World as Objectlessness or Eternal Peace" (1922), Kazimir Malevich positions himself as a "bookless philosopher" who did not consider theories of other philosophers. In fact, the treatise contains a large number of references to philosophers belonging to different traditions. A careful reading shows the extent to which Malevich's theory is linked to the Russian religious philosophy of the early twentieth century. In my view, Nikolai Berdyaev, Sergei Bulgakov, Pavel Florensky—philosophers of "Religious Renaissance," as well as some other intellectuals—acquaint avant-gardists with Neoplatonic conceptions of apophasis. Malevich had access to ideas of fourteenth-century theologian Meister Eckhart, and I will refer to two sources to demonstrate this, including Margarita Sabashnikova's translation of Eckhart and works of Sergei Bulgakov. Without any reference, Malevich retells the concepts of Dionysius the Areopagite, Meister Eckhart, and Gregory Palamas. I will demonstrate parallels between the treatise on Suprematism and Meister Eckhart's Sermons concerning the concepts of apophaticism, Platonism, and Nothingness. I will also touch on the theme of Divine Light in the theology of Palamas (fourteenth century) to show the diversity of the avant-garde's sources of inspiration. [ABSTRACT FROM AUTHOR]

Cardinal Bessarion (1408–1472), in the second chapter of the first book of his influential work In calumniatorem Platonis, attempted to reply to Georgios Trapezuntios' (1396–1474) criticism against Plato in the Comparatio Philosophorum Platonis et Aristotelis. Bessarion investigates why the Athenian philosopher maintained, in several dialogues, that the sacred truths should not be communicated to the general public and argued in favor of the value of oral transmission of knowledge, largely based on his theory about the cognitive processes. Recently, Fr. Bessarion Kouotsis has argued that Cardinal Bessarion's reasoning draws primarily on the "Disciplina Arcani", i.e., the rule of secrecy, which was an established practice of the Early Christian Church, aimed at protecting and preserving the core elements of the religion from outsiders. While I find Kouotsis' approach interesting and thought-provoking—for instance, the idea that Bessarion's argumentation was likely influenced by Eastern Christian views on the rule of secrecy—I intend, first of all, to discuss why Bessarion did not explicitly mention it. Moreover, I would like to argue that Bessarion's good knowledge of the long Platonic tradition and Eastern mysticism, encompassing both pagan and Christian elements, should also be considered a significant source. Furthermore, I would like to question Kouotsis' implicit argument that Bessarion's views were dominated by his training in Orthodox theology and discuss the possibility that Pletho's (1355–1454) teaching was the obvious influence for Bessarion's defense of secrecy. After all, we should bear in mind that Anastos has already pointed out Pletho's reverence for the rule of secrecy. Finally, I would like to support that Bessarion, in the specific text, focused predominantly on the epistemological and cognitive aspects of oral teaching, resorting to the rule of secrecy only to enhance his views. [ABSTRACT FROM AUTHOR]

The Neoplatonic notion of "emanation" implies a required progression through hierarchical stages, originating from the highest principle (the One or God) and cascading down through a series of principles. While this process is deemed necessary, it is also inherently good, even "choiceworthy", aligning with the identification of the first principle with the Good. Plotinus, a prominent Neoplatonist, emphasizes the beauty and goodness of the sensible world, governed by divine providence. This perspective, transmitted through Arabic adaptations of Plotinus, influences Islamic philosophers too. This paper delves into the thought of the Ismāʿīlī philosopher Abū Yaʿqūb al-Sijistānī (d. after. 349/971), exploring the interplay of necessity and goodness in his cosmology, with a focus on non-human animals. Sijistānī's Persian Uncovering the Veiled provides a unique perspective on animals, presenting them as both necessary unfoldings of the universal intellect and inherently good beings with intrinsic value. The paper concludes with an appendix featuring an improved edition and English translation of relevant passages. [ABSTRACT FROM AUTHOR]

This paper considers the influence of Platonism and Neoplatonism on the British Romantic poet and theologian Samuel Taylor Coleridge (1772–1834) and how they informed his reverence for nature. Coleridge did not see this reverence as merely personal but sought to call an increasingly materialist and industrializing England back to a Platonic social imagination that would better revere the created world. First, I will establish the influence of Platonic and Neoplatonic thought on his philosophical system. Second, I will show how the relationship between Platonic philosophy and scientific pursuit is worked out in Coleridge's "Essays on Method", wherein he attempts to synthesize Plato with Frances Bacon and poetry with science and proposes a scientific method that reverences all of creation in its individuality and participation within a spiritual whole. Third, I will briefly explore two of Coleridge's most famous poems, The Rime of the Ancient Mariner and Christabel, as both show the destructive potential of a lack of reverence for the mysterious natural order. These poems may be read as case studies, experimental worlds where refusal to recognize nature's order and participation with the divine results in the coming apart of those worlds and the self's relation to them. [ABSTRACT FROM AUTHOR]

The Middle Ages and Early Modern periods saw the interpretation of reality through symbols, connecting the natural world to the divine using symbolic thinking and images. The idea of a correspondence between the human and universal macrocosm was prominent in various fields such as medicine, philosophy, and religion. Symbolism played a crucial role in approaching divine matters, with symbols serving as a means of direct presence and embodiment. Plato's influence on Neoplatonist and Hermetic thinkers emphasized the role of dreams and eidola (images) for interpreting the divine. Contemplation of art and nature was an epistemological tool, seeking hidden cosmic harmony and understanding. Christianity embraced worshiping images as representations of the divine, granting believers a way to understand religious concepts. Icons were considered mirrors reflecting the spiritual and divine aspects. The medieval concept of speculum books as mirrors containing all knowledge offered instructional and subjective insights on various subjects. Speculum humanae salvationis illuminated books demonstrated the interplay between the Old and New Testaments, influencing artists like Rogier van der Weyden. [ABSTRACT FROM AUTHOR]

Copyright of Revista de Filosofía (La Plata) is the property of Universidad Nacional de La Plata and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This study delves into the metaphorical nature of the OHG Muspilli. Employing cognitive linguistics, the research aims to explore the deeper implications of metaphors, which are believed to be deeply ingrained in our thought processes and reasoning about the world. According to Lakoff and Johnson's theory, metaphors are more than just linguistic tools; they are integral to understanding and interacting with the world around us. Moreover, the meaning of language is not solely determined by individual words or grammar but is also shaped by the social and cultural context in which it exists. The poet and their work are intertwined in a syncretistic world where diverse cultural expressions converge. In this context, the Muspilli becomes a center for religious syncretism, where metaphors of the older belief system intersect with those of the newer one. As a place of "polyvocality," it seeks to be didactic, shedding light on the complex interplay between language, culture, and religion. Overall, this research offers a nuanced understanding of the OHG Muspilli, revealing its significance as a cultural artifact. [ABSTRACT FROM AUTHOR]

Plotinus treats memory not simply as a capacity of the soul, but as an essential part of the process of the soul’s ongoing self-formation. Plotinus argues that memory and forgetting affect the soul, now and in the future. Since memories define who one is and who one is going to be, the soul must learn how it can or should shape memories. I address the topic of memory-shaping in Plotinus not only as an epistemological and metaphysical topic or an ethical problem, but as a “psychological” or “psychotherapeutic” issue. [ABSTRACT FROM AUTHOR]

The Life of Constantine-Cyril (VC), originally written in Greek, is only preserved in an Old Church Slavonic translation. The OCS text follows the lost Greek original not only in terms of style, but very literally translates even Greek morphosyntactic features. The close translation technique has not only been a great obstacle in the understanding of the text, but gives reason to ask, how the theological terminology in VC is connected with the Greek use of the respective terms. Theological terminology occurs above all in the long dialogical passages, which like protocols represent the disputes of Constantine-Cyril with various interlocutors. The term „spirit"/дух occurs 27 times in VC (plus 2 times „breathing"/дыхание); the article gives an overview of all instances of дух in their respective contexts, compares its meaning with the semantics of similar theological terms and describes the argumentative function of the term „spirit‟ in intercultural debates. [ABSTRACT FROM AUTHOR]

This article presents a detailed analysis of how the Cambridge Platonist Henry More (1614–1687) adapted the philosophy of the German mystic Jacob Böhme (1575–1624). For More, Böhme's errors can be amended only by intervening radically in his philosophical system, discussing not what Böhme said, but what he should have said. In particular, the essay studies how and why More, in Censura, altered a scheme used by Böhme in his Clavis to explain visually the core of his philosophical insight. It claims that this intervention, which consists mainly in moving the position of the Sun in the scheme, turns Böhme's circular metaphysical system, in which the Sun, or fire, was the fulcrum of a perpetual movement, into a Neoplatonic system of emanation. In so doing, More fashions himself as a "Böhme redivivus", showing to his readers that the only way of making sense of Böhme is to read him in Neoplatonic terms. The removal of the Sun from its original place in the scheme thus exemplifies More's unease with Böhme's conception of the Sun as fully embedded in the dynamic interplay of light and darkness, and shows that More's interpretation of Böhme involves a full operation of rewriting. [ABSTRACT FROM AUTHOR]

The Dominican theologian Durand of Saint-Pourçain (ca. 1275–1334), breaking from the wide consensus, made a two-pronged attack on concurrentism (i.e., the theory according to which God does more than conserving creatures in existence and co-causes all their actions). On the one hand, he shows that the concurrentist position leads to the unacceptable consequence that God is the direct cause of man's evil actions. On the other hand, he attacks the metaphysical foundations of concurrentism, first in the version offered by Thomas Aquinas and Giles of Rome, and then in a more general way. Against Thomas and Giles, he challenges Neoplatonic assumptions about causality and being. More generally, he establishes that God's action and a creature's action can be neither identical nor different, and thus cannot both be direct causes of the same effect. Without claiming that Durand's series of objections are definitely unanswerable, we may at least observe that they have generally been underestimated (which earned him the lowly role of the mere foil of the concurrentist view in the history of philosophy) and are able to do considerable damage to concurrentism. [ABSTRACT FROM AUTHOR]

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In 2009, Federico Fatti published a hypothesis that Eustathius the Philosopher, described by Eunapius, converted to Christianity and became bishop of Sebastea and master to Basil the Great. In my article I present Fatti’s hypothesis and solve three important problems that he left unclear: the place of birth of two Eustathiuses, the problem of Letter 35 by Julian and the mystery of the year 358, when Eustathius of Sebastea was already bishop and Eustathius the Philosopher is believed to have been sent by the emperor to Persia despite his Hellenic faith. When those issues that could challenge Fatti’s thesis have been clarified, his claim, I think, gains plausibility close to certainty. The identification of two Eustathiuses helps explain certain mysteries in the life of Eustathius the Philosopher and some peculiar features of the ascetic movement initiated by Eustathius of Sebastea. It is also a milestone in understanding the teaching of the Cappadocian Fathers as it provides us with a direct link between them and Neoplatonism and more specifically its Syrian branch initiated by Iamblichus.

The text of the medieval Georgian panegyric poem “Tamariani” has come to us in the form of manuscripts of the 18th and 19th centuries. “Tamariani” mainly uses a poetic form, which is known in Georgian versification as “Chakhrukhauli”. “Chakhrukhauli” is a quatrain with twenty-syllable lines, the pre-caesural parts of which consist of two rhymed (often homonymous) syntagms. The lines also have an end rhyme. In Georgian literary criticism, until now, only evaluative points of view have been expressed regarding this work, and the functional nature of the formal techniques has been ignored. This article is an attempt to substantiate the hypothesis that the use of specific formal techniques – in particular, frequently repeated precaesural (including homonymous) rhymes in “Tamariani” – was due to the influence of Neoplatonic philosophy on the author. This hypothesis is also supported by the fact that Georgian researchers also noted the influence of Neoplatonic philosophy on “The Knight in the Panther’s Skin”, the author of which was Chakhrukhadze’s contemporary, the greatest Georgian poet Shota Rustaveli, although, unlike “Tamariani”, the influence of Neoplatonic philosophy was reflected on Rustaveli work’s content and philosophical concept, while in Chakhrukhadze’s poem the influence of Neoplatonism becomes clear upon a careful “reading” of the form of the work.

The research is devoted to the study of the phenomenon of spiritual culture of Modern times - creationism. Authors analyze the causes of creationist teachings, as well as develop a classification of forms of creationism. As such, the following are distinguished and analyzed: biblical creationism, scientific creationism, theological evolutionism, teleological creationism, alterism, missionary creationism. Biblical creationism is a literal understanding of the texts of the Bible relating to the creation of the Earth and man. Scientific creationism is an attempt by individual scientists to combine scientific knowledge with religious beliefs. It gathers scientific evidence in favor of the biblical narrative, and, at the same time, rational arguments against the scientific theory of evolution. On the contrary, theological evolutionism, especially in the form of concordism, tries to reconcile the scientific and religious view of evolution. This is achieved through the interpretation of Biblical symbols through modern scientific concepts, or by the creation of a new pseudo-religion (for example, Teilhardism). Teleological creationism, in the modern form of Intelligent Design theory, popular in Western Protestantism, using the data of natural sciences, criticizes the foundations of the theory of biological evolution, thus demonstrating the gap of natural causality in order to justify the supernatural purposefulness of the Universe. Alterism asserts that the very nature of the world before original sin was different, therefore, the current knowledge of nature cannot correspond to the original plan of God reflected in the Bible. For the first time, highlighted and explored in this work, missionary creationism seeks to interpret the Bible from the point of view of concepts of modern science in order to bring a person with an already formed scientific picture of the world to faith. It is shown that most of the above forms demonstrate a pseudoscientific or pseudo-religious essence. The authors make an assumption about the origins of creationist teachings rooted in the introduction of elements of Neoplatonic philosophy into Christian teaching. The seeming contradiction between science and religion in understanding the evolution of nature finds its explanation through the disclosure of creationism's claim to understand the world as a "thing in itself".

It is well studied that some Pythagorean principles lied at the foundations of the Late Antique Neoplatonic School. The main reason for that conclusion to be drawn is the two biographies of the Samian sage written by the Neoplatonic philosophers Porphyry of Tyre and Iamblichus of Chalcis. Accordingly, the archetypical image of Pythagoras became a major ideal for which every pagan philosopher aimed in Late Antiquity. Henceforth, masters and their disciple circles comprised a micro-society which can reasonably be analyzed as a whole. Suffice it to say that they were small and cohesive charismatic communities whose isolation from the outside world aroused a living harmony from which emerged long-standing emotional bonds. Consequently, the Pythagorically rooted κοινός βίος (Iambl. Vit. Pyth. 6.29: τὸ λεγόμενον κοινοβίους) can easily be ascertained in the biographical literature around the philosophical schools from Plotinus to Damascius (cf. Porph. Vit. Plot. 18.6-14; Procl. In Resp. passim). It is a way of life in common which was also known at the old Athenian Academy (according to Plato’s only explicit reference to Pythagoras (Resp. 600a-b: Πυθαγόρειον τρόπον τοῦ βίου) and has sometimes been defined even as “coenobitic”, in analogy with other contemporary phenomena. But from our point of view, it can be better understood through an analysis of the concept of συνουσία—that is, the meetings of philosophers with their companions (ἑταῖροι) in a specific place which turned into a sort of spiritual household. With this contribution, we aim at focusing on the redefinition of the Neoplatonic συνουσίαι as a legacy of the Platonic notion of συνουσία, stemming from Pythagorean κοινόβιοι. To sum up, we will revise this issue and the state of the art, with the redefinition of Late Antique συνουσία as a terminus technicus in the biographic literature around the Neoplatonic Schools, aiming at opening new paths for the understanding of the Pythagorean–Platonic heritage in Late Antiquity.

This article is about J. R. R. Tolkien's adaptation of Pythagorean musical elements in the 'Song of the Ainur' of the Silmarillion. It details Tolkien's use of Pythagorean dissonance, along with what that amounts to in terms of musical theory, and explores the epistemological origins of the concept and how it found its way into this work of fiction. On the latter point, Platonism, Neoplatonism, and early Christian theology are considered. This includes the likes of Prudentius, pseudo-Dionysius, Augustine, and Aquinas, among others. The article observes that Tolkien has deliberately chosen a somewhat esoteric element of Pythagorean musical theory, albeit highly relevant to his own historical context, in order to explore concepts of morality along with the traditional, Christian conundrum of predestination vs. free will. [ABSTRACT FROM AUTHOR]

Juan Pérez de Pineda (ca. 1500–1567) was one of Spain's most prolific reformers, and yet theological analysis of his work often dismisses the originality of his corpus. This article returns to Pérez's two primary theological treatises to reconsider Pérez's relationship to Neoplatonism by examining Pérez's vision of mystical union in the context of consolation narratives. Pérez published his Brief Treatise of Doctrine and Consolatory Epistle from exile in Geneva, in the same year his colleagues were executed in the notorious autos-de-fe often credited with eradicating Protestantism from Spain. Taken together, these works reveal Pérez's ambivalence towards Neoplatonic imagery, adapting and rejecting language of ascent in his description of mystical union as a present reality, unimpeded by the flesh. Noting a curious absence of Neoplatonic strategies common across humanist, mystical, and Reformed traditions, Pérez's unique rejection of language of purification of the soul is poised to grant insight, with future study, into the intersections and transformations of Reformation theology in the Spanish milieux. [ABSTRACT FROM AUTHOR]

This article presents a new interpretation of the later Neoplatonists' reading of Chaldean Oracles fragment 138. In doing so, it exploits, for the first time in this context, Proclus' distinctive interpretation of the myth of Er in In Rempublicam II. The central argument posits that the so-called pure and perfect souls (e.g., Pythagoras, Socrates, Plato) are tantamount to the highest theurgists as 'functional' angels—i.e., they function as angels when engaging in their highest activity. By drawing on Iamblichus, Proclus, and Hermias of Alexandria, the article thus delves into the profound synthesis of philosophy and revelation in Late Antiquity. [ABSTRACT FROM AUTHOR]

This article deals with the ways evil was conceptualized in the works of Cornelius Agrippa, the most important German representative of the Renaissance humanist current often labelled as Hermetic Neoplatonism. In a heterodox fashion of blending various Christian and non-Christian concepts developed by Marsilio Ficino, Agrippa attempted to further Christianize some aspects of Hermetic and Neoplatonic theology, cosmology and anthropology. This entailed a new interpretation of pagan deities and demons, which Renaissance Neoplatonists in general sought to disconnect from the exclusive domain of evil. A significant aspect of Agrippa's syncretistic attempt was his interpretation of the origin and locus of evil, which, as I argue, reveals a tense coexistence of the classical Thomist concept of privatio boni and anthropological dualism of possibly Gnostic provenance. [ABSTRACT FROM AUTHOR]

The article explores Babbalanja's use of theurgical terms in Herman Melville's "Mardi," challenging interpretations of his dialogue as mere satire and highlighting its deeper ties to Neoplatonic rituals. Topics include theurgical magic, Neoplatonism, and philosophical contrasts between rationalism and mysticism.

In this article, we explore the longue durée philosophical background of Mughal Emperor Akbar's sun worship. Although Akbar's sun project may have been triggered by contemporary Hindu and Zoroastrian ideas and practices, we argue that Akbar's Neoplatonic advisers reframed it as a universal cosmotheistic tradition that, at the start of the new millennium, served as the perfect all-inclusive imperial ideology of Akbar's new world order. The astonishing parallels with the much earlier Neoplatonic sun cult of Roman Emperor Julian demonstrate that, although having characteristic of its own, Akbar's sun project was not that unique and should be seen as a fascinating late example of a so-far completely forgotten ancient Neoplatonic legacy of seeing the philosopher king, via the Sun, via illumination, connected to the One. [ABSTRACT FROM AUTHOR]

In this study I examine key conceptual parallels between J.R.R. Tolkien's literary imagination and a Neoplatonic mythopoetic. Specifically, I discuss how Tolkien's Silmarillion deploys a transcendental conception of Beauty that, I argue, suggests similarities with the notion of Beauty discussed by Plotinus in his Enneads. Following the scholarship of Lisa Coutras (2016) and Michael John Halsall (2020), this study analyzes key sections from Tolkien's work to demonstrate a Neoplatonic influence. This influence, I argue, is best understood via an incarnational logic that understands musical harmony and tonal beauty to be signs that signal an ultimate transcendent source in Tolkien's legendarium. Falling short of arguing for a direct influence of the Neoplatonic tradition on Tolkien, this study seeks to demonstrate only a plausible link between Neoplatonic sources and Tolkien's work. [ABSTRACT FROM AUTHOR]

I argue that Goethe's philosophy of nature can be presented in a vertical order of stages. By reading his natural philosophy as a system of hypostases, Goethe's accentuation of a divine ground can be taken seriously. Related to the Neoplatonic hypostasis models, for Goethe the living organisms rest on a divine and metaphysical entity. It is a guiding argument of this article that the enigmatic and inexhaustible 'Bildungstrieb' (nisus formativus) of all-nature expresses itself in the respective primordial phenomena (Urphänomene). For this purpose, the 'Bildungstrieb' uses the two authoritative laws of polarity (Polarität) and increase (Steigerung). These laws form the second level of the graduaded order. The sphere of the diverse Urphänomene can thus be marked as the third level. They are themselves dependent on the Bildungstrieb and the principles of increase and polarity. [ABSTRACT FROM AUTHOR]

The famous controversy between Marsilio Ficino and Giovanni Pico della Mirandola is known to regard the proper use of Platonism in humanist and Christian context. With special attention to Pico's Commentary on a Canzone, the point of disagreement with Ficino, which is not at all obvious, is examined through a close reading. The result is that Pico sees the temptation of a pantheistic and anthropocentric understanding of the relationship between the human realm and God. Whereas Ficino engaged in making pagan philosophy amenable to Christian theology, Pico was concerned with upholding the otherness of the divine. For the humanist agenda, Ficino made plausible that the human world is divinized, while Pico called for the ascent to God. In Pico's view the Neoplatonists secularized the divine, as was evident in Ficino's philosophical theology. [ABSTRACT FROM AUTHOR]