Most widely held works by Mauro Bonazzi. Platonic Stoicism, Stoic Platonism : the dialogue between Platonism and Stoicism in antiquity by Mauro Bonazzi 18 editions published between and in 4 languages and held by 1, WorldCat member libraries worldwide This book examines the important but largely neglected issue of the interrelation between Platonism and Stoicism in Ancient Philosophy. Several renowned specialists in the fields of Stoic and Platonic analyse the intricate mutual influences between Stoic and Platonic philosophers in the Hellenistic period, the Imperial Age, and after.
Although it has been repeatedly claimed that the phenomenon addressed in this book could best be labelled eclecticism, it emerges from the various articles collected here that the situation is much more complicated. Far from being eclectics, most Stoics and Plato. Commentary and tradition : Aristotelianism, Platonism, and post-Hellenistic philosophy by Pierluigi Donini 17 editions published between and in 3 languages and held by 1, WorldCat member libraries worldwide The volume collects the most important papers Pierluigi Donini wrote in the last three decades with the aim of promoting a better assessment of post-hellenistic philosophy.
By focusing on the mutual confrontation with Plato's and Aristotle's texts for the development of both Aristotelianism and Platonism, Donini's papers provide the readers with an overall account of the philosophy of the commentators and argue for its importance for the history of the European thought.
This volume shows that aspirations to contemplation and the life of the intellect survived long after the classical period, turning into topics of heated debates, powerful arguments and original applications throughout the Hellenistic, imperial, and late antique periods. The introduction attempts to reconstruct all the problems pertaining to the contemplative life in Antiquity, and the twelve papers, written by distinguished scholars, offer a thorough study of the appropriation, criticism and transformation of Plato's and Aristotle's positions on the contemplative life, including its epistemological and metaphysical foundation.
The volume ranges from Theophrastus to the end of Antiquity, including Jewish and Christian authors, with a focus on Platonism from Cicero to Damascius. The origins of the Platonic system : Platonisms of the early empire and their philosophical contexts Book 7 editions published in in 3 languages and held by WorldCat member libraries worldwide. A Platonic Pythagoras : Platonism and Pythagoreanism in the imperial age by Mauro Bonazzi Book 9 editions published in in 4 languages and held by WorldCat member libraries worldwide.
Platone e la tradizione platonica : studi di filosofia antica Book 13 editions published between and in Italian and held by 88 WorldCat member libraries worldwide. Bios philosophos : philosophy in ancient Greek biography by Mauro Bonazzi Book 3 editions published in in English and held by 81 WorldCat member libraries worldwide "In the 4th century B. Fuomo: Yet, these idea seem quite machinistic, how may we humans relate to sheer calculation, without feeling? Peripsol: It was stressed that the only true goal of human life, to wit happiness, is achieved by philosophy alone and by nothing else.
Fuomo: Yet, if one does not find happiness in philosophy, he should busy himself with happiness fit for him, for not every person is qualified and fit to find joy, happiness, beauty and solace in the love of wisdom which is primarily, peri to kalon, love of beauty, love of this humane feeling without a name charming enough to convey it fully. Peripsol: Perfectly agreed, according to means, simplicity of this beauty may be found in many places. But it is philosophy that perfects it. Fuomo: Tell me, Peripsol what is thus a final form of things, in all these musings on forms.
Perispol: In Nicomachus Theologoumena Arithmeticae, where the hexad is called Form of Form, or where number in general is said to be identical with the paradigm or the Form of Things. The monad is there referred to as Form of Forms or it is to be a god, containing everything in the cosmos as in semen.
Fuomo: Can we experience it, perhaps a naive question? Peripsol: Pythagoras had a keen ear and Aristotle explains it by means of the following argument: Celestial bodies moving at great speeds must make tremendous sounds; the speeds of these bodies, relative to their distance from each other, have the ratios of musical consonances so these bodies produce harmonious sounds.
The ancients explained it as too much noise in the background of the cosmos. Of course properties of the sound, its speed through the air is one thing. But the sound of the spheres is however much different and may be merely approximated through the sound we may produce and hear.
Peripsol: Remember Fuomo that the education begins with senses and their refinement. The astral body is of the same etherial matters as that of the stars, which allows communion of the souls with stars as they circle together in the heavens. Fuomo: I understand it as a doctrine of monadic co-arising of microcosm and macrocosm, the Spirit co-appears with the rest and as a droplet of water dissolving in the ocean, the situation is reversed, a droplet of water is extracted from the ocean of the monadic Godhead.
Peripsol: Ingenious idea, in such understanding, when souls descend further, to occupy terrestrial bodies, they acquire additional, lower vehicles, which add impure accretions to the soul and obfuscate its relation to is former celestial existence.
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Fuomo: A priori yet anew with every new birth, as in the Buddhist doctrine of samskaras? Peripsol: Exactly so! We can infer from this that what makes Pythagoras special, in the present context, is that his astral body, functioning as an auditory organ, a sensorium for hearing heavenly music, remains pure, functional, whereas, plunged in terrestrial accretions, we no longer dispose of this capacity.
But what is it that Pythagoras actually hears? Simplicius describes celestial music, the object of etherial hearing, in what follows: And if a sound is produced by divine and immaterial bodies, it does not involve impact or scraping, but rather it activates the powers and activities of generative resonance and brings to completion the coordinate sense.
And this sound has a certain analogy to the sound that accompanies the motion of mortal bodies, but it is a kind of impassive activity of the motion of the stars. We can infer from this that what makes Pythagoras special, in the present context, is that his astral body, functioning as an auditory organ , a sensorium for hearing heavenly music, remains pure, functional, whereas, plunged in terrestrial accretions, we no longer dispose of this capacity. Fuomo: If we would sum up these theologies, how would you proceed? Peripsol: Proclus distinguishes four different modes of theological discourse: That mythological theology makes use of dramatic stories about sexual relations, fights, thefts, mutilations etc.
This is the proper mode of Hellenic theology, as we know it through the Orphic poems, Homer and Hesiod. That in the Chaldean Oracles prophets inspired by the gods reveal different classes and properties of the gods without resorting to the dramatic scenery of mythology and its symbols. That he Pythagoreans use mathematical analogies and likeness based on numbers and figures to indicate indirectly the divine principles and their relations.
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Finally, there is scientific or dialectical theology. It investigates the classes and properties of the gods using rational arguments and an abstract philosophical vocabulary, such as one and multiple, being whole and part, identity and alterity, similarity and dissimilarity.
Fuomo: Ah and dialectical philosophy helps combine all the other modes of representation to clarify and illuminate each other better trough representing causal relationships. In fact, they devoted both numbers and figures to the gods, as those say who are eager to report their doctrines. Fuomo: So should we worship them as Gods, such beatified vision? Mathematics prepares our intellectual apprehensions for theology. Those truths about the gods that are difficult for imperfect minds to discover and understand, these the arguments of mathematics show, through likeness, to be trustworthy, evident and irrefutable.
Undoubtedly the founder of the school has been intellectually the highest among the Neoplatonics. Plotinus's successors, though all quite noteworthy, show less interest in metaphysics and more attention to the empirical world. Specially Porphyrius A.
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They gave more importance to the ritual aspects of the method; as they considered the rituals of the previous Pythagorean tradition to be insufficient, they borrowed other rituals from the ancient Chaldean and Egyptian Mysteries. Particularly they were influenced by the Theurgy taught by the Greek-Chaldean philosopher Julian the Theurgist 2nd century A.
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For example, when the master enjoined the adoration of a particular form of God sskr. At the end, the idol was ready for the initiatory worship.
The same Theurgy could be performed on the disciple himself so the disciple was possessed by a God and became able to produce oracles. In the Pythagoreanism, philosophy was considered as a pre-initiatory or exoteric preparation to Sophia, the esoteric knowledge. Similarly, for the Neoplatonics, philosophy had to lead to Theurgy. They maintained that this was their union with the One. Even if these Neoplatonics reached a lower level if compared to Plotinus, for us they had the merit of making manifest many esoteric teachings of Orpheus, Pythagoras, Empedocles, Heraclitus, Parmenides, and especially of Plato, which were hitherto inaccessible.
In this way, those Poems revealed their deepest meanings, hidden beyond their mere literary appearance. However, the continued use of Theurgic rituals often led them to the quest of powers sskr.
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