History Of Platonic Tradition

Plutarque et l'immortalité de l'ame

by Mauro Bonazzi

Plato's presence in Blake's works

by Tibor Tarcsay

Another seminar paper, which I once upon a time inteded to elaborate into an article.

The paper examines the influence of Platonic and Neoplatonist ideas in Blake's oevure, and evaluates Blake's changing... more The paper examines the influence of Platonic and Neoplatonist ideas in Blake's oevure, and evaluates Blake's changing attitude towards Plato.

“From Philosophical Theory to Literary Praxis: The Question of Love in L’innamorato"

by Michael Subialka

In _L’innamorato_ by Brunoro Zampeschi. Eds. Armando Maggi, Chiara Montanari, Michael Subialka, and Sarah Christopher-Faggioli. Ravenna, Italy: Longo, 2010; pp. 221-238.

ATLANTIS · TARTESSOS. Aegyptius Codex · Clavis · Epítome de la Atlántida Histórico-Científica: LA ATLÁNTIDA DE ESPAÑA. UNA CONFEDERACIÓN TALASOCRÁTICA IBERO-MAURETANA Y HICSO-MINOICA. Un estudio de la Atlántida -a modo de exordio- desde las fuentes documentales primarias y secundarias. Volumen I.

by Georgeos Díaz-Montexano

CAPÍTULOS GRATIS PARA DESCARGAR EN PDF...

Por si desea hacerse una más aproximada de la calidad de los contenidos de este Epitome o breve resumen de mi serie de Atlantología Histórico-Científica en VI volúmenes.

-Introducción
-Platón (427-347 A.C.) ¿Qué dijo realmente Platón sobre la Atlántida?
-Olimpiodoro El Joven (circa 495-570 A.D.) La Atlántida en la menor de las cuencas del Mundo.
-Diodoro Sículo (I A.D.) Atlantes y Gorgonas contra Amazonas.
-Plinio el Viejo (23?-79 A.D.) Atlantis en el Atlántico, frente al Atlas.
-Numenio de Apamea (II A.D.) Sobre Atlantes-Titanes y el Amenti de los Egipcios.

Link: http://www.georgeosdiazmontexano.com/

*** PRE-LANZAMIENTO EN EDICIÓN ESPECIAL ***
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Mario Morcillo Moreno -... more *** PRE-LANZAMIENTO EN EDICIÓN ESPECIAL ***
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Mario Morcillo Moreno - In Memoriam

ATLANTIS · TARTESSOS. Aegyptius Codex · Clavis · Epítome de la Atlántida Histórico-Científica: LA ATLÁNTIDA DE ESPAÑA. UNA CONFEDERACIÓN TALASOCRÁTICA IBERO-MAURETANA Y HICSO-MINOICA. Un estudio de la Atlántida -a modo de exordio- desde las fuentes documentales primarias y secundarias. Volumen I.

Authored by Georgeos Díaz-Montexano (http://www.GeorgeosDiazMontexano.com/).
Portada. Diseño e ilustración por la artista visual argentina Monik Perz (http://Monikperz.com.ar/).
ISBN-13: 978-1461019589
ISBN-10: 1461019583 [Aunque los números de ISBN ya han sido otorgados, pero tardarán al menos unas tres semanas en aparecer en los catálogos de las librerías. Como ya se verá en su momento serán estos mismos números]
Libro a color (La mayoría de las ilustraciones son a color, aunque en estos ejemplos estén en grises y B/N)

ATLANTIS · TARTESSOS. Aegyptius Codex · Clavis · Epítome de la Atlántida Histórico-Científica · LA ATLÁNTIDA DE ESPAÑA. UNA CONFEDERACIÓN TALASOCRÁTICA IBERO-MAURETANA Y HICSO-MINOICA. Un estudio de la Atlántida -a modo de exordio- desde las fuentes documentales primarias y secundarias. Volumen I, es la primera entrega -a modo de exordio- de una serie de varios volúmenes sobre un estudio basado en el análisis paleográfico, etimológico y lexicográfico de los textos del Critias y el Timeo en sus versiones greco-latinas más antiguas conocidas en la tradición manuscrita; así como la tradición exegética en relación con la historia de la Atlántida. Se concluye que la civilización atlántica descrita por Platón -de haber existido- solo podría encontrarse en el triángulo comprendido entre la Península Ibérica, las islas Madeira y el noroeste de África, siendo dichas regiones -en parte- restos del territorio Atlántico donde se enmarcaría la narración. Mientras que su isla-acrópolis, o ciudad sagrada, junto con el resto de la metrópolis circular concéntrica podría ser hallada en algún punto -aún indeterminado- del golfo atlántico existente desde Gibraltar hasta las Islas Madeiras, bien bajo el mar o bajo alguna marisma, próxima a la costa de cualquiera de las tres regiones geográficas señaladas. Se sientan las bases para el inicio de una Atlantología Histórico-Científica, más acorde con la realidad de los hechos descritos por Platón y los datos existentes en las restantes antiguas fuentes escritas, incluso ajenas a Platón, junto con las aportaciones de la geología, la geografía, la sismología y la arqueología, entre otras disciplinas científicas.

Se tratará en el libro también el asunto del documental "Finding Atlantis". Hallando la Atlántida. Encontrando la Atlántida. Documental de National Geographic Society (N.G.S.). Conducido por el Dr. Richard Freund. Arqueólogos, Dr. Sebastián Celestino, Dr. Claudio Lozano, Dr. Juan Antonio Morales. Estelas Tartésicas (Tartessias) del Suroeste. Cancho Roano. Investigaciones en el Parque Natural del Coto de Doñana, en las Marismas de Hinojos, Huelva.

NOTA: Los interesados en esta edición especial de pre-lanzamiento deben enviar un email a info@georgeosdiazmontexano.com donde le proporcionaremos toda la información necesaria.

Un adelanto de mi libro... Os dejo un PDF con algunas páginas gratuitas de mi libro. Mi prólogo (Prólogo del Autor), el libro contará con otros prólogos de destacados investigadores de la Universidad de Barcelona... Más adelante facilitaré también el Sumario o Índice de Contenidos, y una Introducción... Espero que esto sirva para que podáis haceros una mejor idea del mismo y que os ayude a valorar la posibilidad de adquirir el resto de la obra. Un saludo muy cordial, Georgeos Díaz-montexano. Link de descarga: http://www.mediafire.com/?n35tk4oa2b42l7m

Diseño de portada por la artista visual argentina Monik Perz (http://www.monikperz.com.ar/)

In Memoriam Apostoli Pauli: Plato, Paul, and the Body Politic in Galatians

by Jeffrey Keiser

Presented at the Society of Biblical Literature Annual Meeting, joint Greco-Roman Religions/SAMR session, Sunday, November 20, 2011, San Francisco, California.

This paper challenges received wisdom concerning the Apostle Paul’s alleged rejection of the Platonic metaphor of the... more This paper challenges received wisdom concerning the Apostle Paul’s alleged rejection of the Platonic metaphor of the body as a tomb. Previous scholarship on the subject is surveyed and a new interpretation of the metaphor is proposed, based on a rereading of a key Platonic text, Cratylus 400c, in light of fifth-century B.C.E. Athenian funerary culture. The paper concludes with some remarks on the implications of this new interpretation both for our understanding of Plato’s anthropology and that of the subsequent Platonic tradition, as represented differently by Philo of Alexandria and Paul of Tarsus.

Plato and Writing

by Robert Lazu

Published in "Annals of the West University of Timisoara", Vol. III (XX), 2008.

In his "Seventh Epistle", Plato acknowledged that the philosophical issues on his mind had never been... more In his "Seventh Epistle", Plato acknowledged that the philosophical issues on his mind had never been included in his writings and would never be included in any of them, for that matter “does not admit of exposition like other branches of knowledge.” (341c) Despite his warning, many contemporary scholars – with the exception of some masterminds, for instance the leaders of the “Tübingen School”, H.J. Krämer and K. Geiser – have been tributary to a type of analysis that has turned the Platonic texts into a bunch of “sophisticated artifacts,” as the French scholar Patrice Loraux contends.

L'expérience du beau et la séparation des Formes chez Platon

by Alexis Pinchard

Talk at the Center "Kairos kai Logos" (University of Aix-en-Provence), 2009.

Un estudio americano sobre Vico y Platón

by Thomas Gilbhard

in: Cuadernos sobre Vico, n. 17-18, 2004-2005, p. 429-432

A Romantic in the Republic: Some Critical Comments about C.S. Lewis' Abolition of Man

by Judith Wolfe

Gnostic Imagery from the Beginning of our Era to Today

by Katherine Schaefers

Catharsis

by Peter D. Thomas

Peter Thomas, "Catharsis", Historical Materialism 17 (2009) 259–264

Resumen: Idea - Erwin Panofsky

by Esen Espinosa

Co-authored with Benjamín Alcarráz Buleje

Cormac McCarthy's The Road and Plato's Simile of the Sun

by Alex Hunt

Formation of the Early Christian Theology of Arithmetic: Number Symbolism in the Late Second and Early Third Century

by Joel Kalvesmaki

Ph.D. dissertation, Catholic University of America, 2006

Numbers were widely used in antiquity to symbolize reality and to structure theological and philosophical systems.... more Numbers were widely used in antiquity to symbolize reality and to structure theological and philosophical systems. Early Christian authors embraced this practice, but not without controversy. In the late second century there emerged distinct Christian movements that used Pythagorean number symbolism to structure their ideas about the godhead. Notable were the various Valentinian schools (including Marcus “Magus” and Colarbasus), Monoïmus, and later followers of Simon “Magus.” Contemporary orthodox authors, such as Irenaeus and Clement of Alexandria, opposed them, particularly for undermining the Trinitarian doctrine received in the churches. But Irenaeus and Clement do not approach the matter identically. Irenaeus criticizes the Valentinians directly, and without squaring everything in his critique with his own number symbolism. Clement criticizes such groups indirectly, and uses his own well-developed number symbolism to illustrate the proper way to approach the subject.

The Christian debates have striking parallels in roughly contemporary non-Christian texts. Marsanes, Plutarch, and Theodore of Asine show that non-Christians too debated these matters. All of these figures—Christian and non-Christian—illustrate the tensions that existed between those who used number symbolism to shape theological and philosophical traditions and those who used their traditions to shape their number symbolism. The orthodox theology of arithmetic formed not a single position but rather a defense against arbitrary number symbolism that justified departures from the received tradition.

I argue for several important ancillary points. Pythagoreanism was reinvented during the late Roman Republic, and the number symbolism that emerged in the following centuries had a traceable history. The distinction between hen and monad, the popular formulation of the quadrivium, and numerology and the use of psephy (gematria) all have their genesis in this period. Older traditions of number symbolism, such as the distinction between male and female numbers and the importance of the tetraktys, all received new life. I outline the historical development of each of these trends and classify and describe the major types of Greek numerological prognostication. Furthermore, I argue for a new sequence to Irenaeus’s Against Heresies, and I challenge scholars’ dependence upon the dichotomies eastern versus western, and monadic versus dyadic Valentinianism.

Against an Interpretive Orthodoxy of Platonic Theology: Why the Demiurge is not Nous

by Jason Rheins

CURRENTLY UNDERGOING SOME SERIOUS REVISIONS - WILL RETURN (IN MUCH BETTER SHAPE) SOON!

Against an Orthodoxy... more CURRENTLY UNDERGOING SOME SERIOUS REVISIONS - WILL RETURN (IN MUCH BETTER SHAPE) SOON!

Against an Orthodoxy of Platonic Theology: Why the Demiurge is not Nous
Jason G. Rheins

In this paper I argue against the thesis that in Plato’s dialogues the Divine Craftsman or Demiurge (dēmiourgos - δημιουργός) represents or is equivalent to Intellect (nous - νοῦς). This claim (abbreviated as ΔΝ throughout) has been central to interpretations of Plato’s theology since antiquity, and it has been nearly universally conceded among Platonists. It has continued to be taken for granted in modern scholarship. Despite their many disagreements about Plato’s theology and cosmology, all the major interpretive camps have accepted the ΔΝ. By explicitly rejecting the ΔΝ, I argue that we can resolve several persistent and long-standing dilemmas that have undermined attempts to reconstruct a coherent Platonic view about the gods or to give an adequate reading of Plato’s late dialogues, especially the Timaeus.
In §I, I briefly introduce the central debates concerning Plato’s views about the nature of the gods and explain how the concepts of immanent and transcendent hypostases can be used to clearly frame these issues. In §II I lay out three key theses endorsed by Plato that any adequate position must be able to embrace. They are: 1. Immanence of Intellect; 2. Distinctness of Demiurge from Soul; 3. Venerability of the World-soul. These Platonic theses are all textually well supported, so rejecting any one of them from a reconstruction of Plato’s theology is not a viable option. I outline and categorize the major views that modern scholars have taken in terms of their commitments with respect to these theses. I show that each camp fails to account for one of the three theses and that they seem jointly incompatible. However, it is only in conjunction with the ΔΝ that the theses become incompatible; without the ΔΝ all three can be endorsed in tandem coherently. Thus I show that it is their further commitment to the ΔΝ that undermines all the major positions.
One of the three theses in particular, what I call the “Immanence of Intellect” principle, has been especially controversial. In §III I present the evidence for the principle and address the most prominent text that has been used as a reason to reject it, Philebus 30a8-b7. This text has been widely misread; I correct the misreading and show that when properly construed the passage provides no evidence for rejecting or attenuating the Immanence of Intellect principle.
In §IV I present several other reasons why the ΔΝ has been embraced, and I reexamine the textual evidence that has been adduced in its support. For instance, interpreters have mistakenly made this assumption on the grounds that the Demiurge is called the best of causes in the Timaeus, while intellect seems to be the cause of all good and generated things in the Philebus. The latter part of that argument is doubly mistaken; intellect is neither presented as the maker of soul (which Plato came to regard as a generated thing in his late dialogues), nor as the cause of all things that come to be. It is only identified as belonging to and being an exemplar of the class of things that are causes/makers of generated things. In all but one instance, these texts fail to provide evidence for the ΔΝ thesis, and in some cases it will be shown that they do not refer to the Demiurge at all. One passage, however, Timaeus 47e5-48a5, does seem to refer to the Demiurge with the term ‘nous’. I will argue that while it refers to the Demiurge by means of the word “nous” and makes an association between the two, it is not a completely clear case of Plato actually identifying the Demiurge with nous. For the sake of argument, I will grant the passage as evidence for ΔΝ, but I will show that in spite of it, the full range of texts that must be considered do not support the ΔΝ thesis.
In §§V several arguments are presented that show that the Demiurge can be equated neither with intellect nor soul. Thus the body of evidence weighing against the ΔΝ, both within the Timaeus and in other works, dwarfs the one solid piece of evidence that stands in its favor.