Gli oracoli degli dèi greci nella Teosofia di Tubinga

 

Lucia Maddalena Tissi, 2018

 

Alessandria, fine del V secolo d.C. La città è centro di dibattiti teologici e filosofici, non sempre pacifici, che vedono partecipi cristiani ed elleni (alias pagani). Dopo la rivolta del pagano Illo (484-488) il patriarca Pietro Mongo stipula un misterioso accordo con il filosofo neoplatonico Ammonio, probabilmente una sorta di tregua tra le due comunità. In tale contesto si inserisce la Teosofia, un’opera indirizzata a dimostrare la consonanza tra filosofia pagana e teologia cristiana secondo un’esigenza sinfonica squisitamente tardoantica. Sopravvissuta in forma di epitome bizantina nel manoscritto Tub. Mb 27, da cui la denominazione Teosofia di Tubinga, questo scritto testimonia un tentativo di risemantizzazione cristiana di testi pagani. Nel presente volume si analizza la parte che riguarda gli oracoli degli dèi greci: le parole di Apollo, Sarapide, Hermes, sono interpretate dall’autore, la cui identità rimane ignota, in senso cristiano. I commenti superstiti svelano un’impostazione neoplatonica, riflesso dell’insegnamento praticato nelle scuole filosofiche cittadine.

(Text by the author)

 

 

Herausgegeben von Chiara Ombretta Tommasi, Luciana Gabriela Soares Santoprete, Helmut Seng

Questo volume costituisce il frutto della seconda parte del progetto Il Lato oscuro della tarda antichità. Marginalità e integrazione delle correnti esoteriche nella spiritualità filosofica dei secoli II-IV, da noi coordinato e svoltosi nel corso delle conferenze di ricerca trilaterali finanziate dal Centro per l’Eccellenza Europea di Villa Vigoni, dalla Fondation Maison des Sciences de l’Homme e dalla Deutsche Forschungsgemeinschaft tra il 2013 e il 2015. In particolare, abbiamo deciso, per ragioni di fluidità e continuità tematica, di pubblicare insieme i risultati degli incontri 2014 e 2015, dedicati rispettivamente a “Gerarchie” e “Testi, rituali, esperienze spirituali”. Abbiamo, inoltre, accolto contributi di studiosi che, pur non avendo preso parte effettiva agli incontri, perseguono nelle loro ricerche obiettivi e finalità simili a quelle enucleate nel progetto.

Scopo precipuo del presente lavoro è dunque quello di evidenziare, mediante un confronto con gli evidenti risvolti storici e sociali, questioni di tipo teorico, ossia la strutturazione gerarchica presente nelle varie correnti filosofiche o nei movimenti spirituali, che si declina sia nella cosiddetta teologia graduata e nei vari livelli dell’essere, sia nella larga presenza di temi legati alla Himmelsreise. Il paradosso del monoteismo (così come approfondito da Henri Corbin), con la tensione tra una divinità o di un principio dai caratteri di trascendenza sempre più accentuati e la presenza di un pletorico aumento di esseri intermedi, che devono in qualche misura rendere ragione del decadimento della perfezione e della presenza della materialità nel mondo, rende ragione dei notevoli sviluppi della demonologia e delle pratiche ascensionali, tese alla dimensione salvifica e soteriologica.

Accanto a tale aspetto, un’altra serie di contributi presenta studi incentrati sulla tematica del rituale e della scrittura, se e in che modo essi possano dirsi fedele rispecchiamento di prassi codificate, oppure se non si tratti di pura elaborazione o elucubrazione letteraria. In tal modo si assiste a un sovrapporsi di piani tra il sapere teorico e quello dei rituali e delle pratiche religiose. La ricca documentazione (testi teurgici, oracoli, letteratura orfica ed ermetica, papiri magici, ma anche i poemi omerici) testimonia precisamente tale duplicità: l’esegesi dei testi, non di rado caricati di aura sacrale e autorevolezza, serve a giustificare la prassi rituale esistente e, viceversa, è stata utilizzata al fine di ricostruire il milieu socio-culturale entro cui tali movimenti spirituali si muovevano. Né va sottovalutato, infine, l’aspetto dell’interiorità, ossia come queste scritture rappresentino un mezzo per avvicinarsi alla divinità e un modo per consentire un’ascesa progressiva dell’anima.

Questo volume non intende offrire una trattazione sistematica di quanto qui riassunto, preferendo approfondire singoli aspetti e singole figure. Tale scelta è, in primo luogo, determinata dalla presenza di autori differenti per lingua, formazione, orientamenti e metodologie; crediamo, peraltro, che in tal modo, esso possa offrirsi come complemento e affiancare la recente monografia di Heidi Marx-Wolf, Spiritual Taxonomies and Ritual Authority. Platonists, Priests, and Gnostics in the Third Century C.E., Philadephia 2016, le cui tematiche e la loro impostazione teorica affiancano molto da vicino alcuni aspetti che abbiamo cercato di enucleare.

 

Inhalt

Fabio Guidetti: Gerarchie visibili: la rappresentazione dell’ordine cosmico e sociale nell’arte e nel cerimoniale tardoromani … 9

Andrei Timotin: Hiérarchies théologiques, hiérarchies physiques. Lectures médio-platoniciennes du Timée … 43

Chiara Ombretta Tommasi: Mithras between Isis and Osiris in Apuleius’ Metamorphoses: solar syncretism and ritual patterns towards a hierarchical ascent … 65

Anna Van den Kerchove: Dieu, monde et l’humain. Les hiérarchies dans les écrits hermétiques … 89

Giulia Sfameni Gasparro: Tra scrittura e rituale. Scrivere, dialogare, pregare: i tre aspetti dell’esperienza ermetica … 111

Jean-Daniel Dubois: La ritualité de l’ascension de l’âme selon le traité copte Zostrien … 141

Luciana Gabriela Soares Santoprete: L’Intellect, les intelligibles et l’ignorance: hiérarchie et polémique antignostique dans le Traité 32 [V 5] 1 – 3, 2 de Plotin … 157

Fabienne Jourdan: Une mystique de Numénius inspirant celle de Plotin ? Analyse du fragment 2 (des Places) du Περὶ τἀγαθοῦ … 195

Christoph Elsas: Iranische und griechische Verständnismöglichkeiten der Fragmente des Numenios von Apameia und der Chaldaeischen Orakel … 225

Helmut SengIlias 14, 291 und die Chaldaeischen Orakel …251

Daniel Muhsal: Die spätantike Homer-Deutung im Kontext der neuplatonischen Timaios-Interpretation bei Proklos … 259

Miguel Herrero de Jáuregui: Riti neo-antichi: gli orfici dei neoplatonici e le loro uova …275

Rainer Thiel: Aufstieg der Seele und Theurgie bei Olympiodor …289

Mariangela Monaca: «Angeli, cosiddetti dèi, e demoni malvagi» nella visione terapeutica di Teodoreto di Cirro …303

Irmgard Männlein-Robert: Stimmen des Göttlichen: Die Orakeltexte der spätantiken Tübinger Theosophie im christlichen (Kon-)Text … 323

Caterina SchiaritiNo Name and Every Name. Ralph Cudworth e la religione egizia. Fra influenze neoplatoniche e polemiche contemporanee … 337

Namensregister . . . 361

[1] Cfr. Chronique in RHR 2016.

(Text by the authors)

EARLY PHILOSOPHICAL ŪFISM

The Neoplatonic Thought of Ḥusayn Ibn Manṣūr al-Ḥallāğ

 

Saer El-Jaichi, 2018

 

This study challenges the conventional image of the tenth-century Sufi mystic Al-Husayn Ibn Manṣūr al-Ḥallāğ (d. 929) as an anti-philosophical mystic. Unlike the predominantly theological or text-historical studies which constitute much of the scholarly literature on Ḥallāğ, this study is completely philosophical in nature, placing Ḥallāğ within the tradition of Graeco-Arabic philosophy and emphasizing, in a positive light, his continuity with the pagan Neoplatonism of Plotinus and Proclus.

For anyone interested in the origins of philosophical thought in Ṣūfism, who wishes to understand the vast influence that Greek philosophy has had on the development of medieval Islamic mysticism in its formative period, this study will, therefore, be essential reading. Besides calling attention to several important aspects of Ḥallāğ’s thought that have been underemphasized or neglected altogether in previous studies, this one represents the first of its kind in the exploration of Ḥallāğ as a philosopher, that is, as an exponent of metaphysical and theological ideas. That Ḥallāğ was an astonishing and admirable mystic, a great literary talent and a superb Sufi poet, is undeniable. However, the extended answer, which is my thesis, argues that all of these other facets must be understood in terms of Ḥallāğ’s being as a philosopher, namely, as a thinker incorporating Neoplatonic modes of reasoning and argumentation as a result of his immersion in the Graeco-Arabic renaissance of the ninth and tenth centuries. Thus, rather than treating him as a mystic with no interest in philosophical matters, only driven by an irrational urge to experience a super-sensible reality, this study brings to the fore the Neoplatonic logic in Ḥallāğ’s thought, providing an analytical exposition of the philosophical reasoning and conceptualization underlying his Ṣūfism.

(Text by the author)

 

Table of Contents

Preface
Abbreviations and Transliteration
Introduction
Methodological considerations
The Arabic Neoplatonic Texts
Structure of the book
Chapter I. God’s Unknowability: Tanzīh as Neoplatonic Via Negativa
I.1 The theological debate in medieval Islam regarding the via negativa: a brief overview
I.2 The attributes of God as seen from Ḥallāğ’s perspective
I.3 The inadequacy of human language to express God
I.4 Ḥallāğ’s via negativa and the Neoplatonic account of God’s non-being
I.5 Final remarks
Chapter II. The Theophanic Creator-God: The Muʿill as One and Multiple
II.1 Causation as non-reciprocal dependence
II.2 Contemplation as the principal mode of creation
II.3 Participation as the principle of existence
II.4 Participation in Plotinus and the AP
II.5 Ḥallāğ’s concept the Muʿill and Neoplatonic Self-contemplation
II.5.1 God’s contemplative role in Ḥallāğ’s creation account
II.6 Is Ḥallāğ a pantheist?
II.7 Final remarks
Chapter III. The Experience of Divine Love, Creation and Cosmology
III.1 Context: The One as source and ultimate goal of all beings
III.2 The idea of “the Good”
III.3 The final cause in the Aristotelian context
III.4 God as a final cause in the AP and Ḥallāğ
III.5 Neoplatonic reversion and its repercussions in Ḥallāğ
III.6 Divine ʿIšq: the source, vehicle and goal of divine self-communication
III.6.1 Text in context: the faṣl fīʾl-ʿišq
III.6.2 God’s self-identical solitude
III.6.3 God’s eternal act of self-intellection as self-desire
III.6.4 God’s self-desire as a means of His self-communication
III.6.5 The procession of Intellect due to God’s radiation
III.7 Final remarks
Chapter IV. The Neoplatonic Role of the Primordial Muḥammad in Ḥallāğ’s Cosmology
IV.1 Emanation through the light of the lamp
IV.2 Muḥammad’s primordial participation in God’s nūr
IV.3 Muḥammad’s demiurgic role
IV.4 The archetypal ideal and final purpose of the cosmos
IV.5 Final remarks
Conclusion
Chapter I
Chapter II
Chapter III
Chapter IV
Bibliography
Index

8th International Lectio Conference Polemics, Rivalry and Networking in Greco-Roman Antiquity

Leuven, 12-14 December 2018

 

Disagreement and scholarly dispute are essential to any intellectual development. This holds true for ancient cultures no less than for us today. Greek philosophy has been agonistic from long before the formal constitution of philosophical ‘schools’ in the Hellenistic age. In the classical period, Athens famously served as an intellectual battlefield between Socrates and the sophists, in which a full armory of eristic and elenctic strategies was developed. This confrontation was to become a paradigm for the opposition between rhetorical and philosophical models of education, from Plato and Isocrates to the Second Sophistic and beyond.

The Hellenistic age saw the rise of schools and other, often more informal types of network which committed its members to a core set of doctrines – not only in philosophy (Stoicism, Epicureanism, Skepticism), but also in medicine (dogmatists vs. empiricists), science (mathematical astronomy vs. more philosophical cosmologies), historiography (pragmatic vs. rhetorical and tragic approaches; pro-Roman vs. pro-Carthaginian accounts), grammar (allegoricists vs. literalists), rhetoric (asianism vs. atticism), poetry (epos vs. shorter types of poetry), and theology (traditionalist vs. more liberal approaches). An essential ingredient of this phenomenon is the development of stereotypic depictions of rival schools and fixed patterns of refutations. Many of these depictions and tropes survived the actual debates from which they emerged and the schools against which they were directed, as is apparent from the Platonic and Christian texts from late Antiquity.

In the Hellenistic period, we also witness the emergence of new intellectual centers, like Alexandria, and of increasingly text-based scholarly communities and networks. From the early imperial age onwards, authoritative texts became increasingly important vehicles of wisdom, and written commentaries gradually acquired a central place in philosophical, rhetorical and religious education. Both Christians and pagans adopted polemical strategies in distinguishing between orthodox and heterodox interpretations of their founding texts, thus leading to controversy between authors who often had much more in common than they were ready to admit. In this context, polemical strategies not only served to refute one’s opponents, but also contributed to establishing intra-school identity and intellectual alliances.

The aim of this conference is to study the role that polemical strategies and intellectual controversy have played in the establishment of ancient learned networks, such as philosophical and scientific schools, scholarly and religious communities, literary circles, etc., as well as in the dynamics of intellectual alliances, traditions, and ‘personal’ networks.

(Text by the organizers)

 

If you would like to participate, please register online before November 28, 2018.

 

Contact:

For more information, please contact lectio@kuleuven.be

 

Program:

Wednesday 12 December 2018 | Conference day 1 | Institute of Philosophy

 

14.30 – 15.00 Registration

15.00 – 15.15 Opening of the Conference Wim DECOCK | Director of Lectio

Session 1

15.15 – 15.45 Marco DONATO (Pisa & Paris), Polemics in the Pseudoplatonica: The Academy’s Agenda and the Renaissance of Socratic Dialogue

15.45 – 16.15 Wim NIJS (Leuven), Graeculus et Adsentor: Philodemus’ Defence of Epicurean Friendship and Frank Speech in Roman Society

16.15 – 16.45 Sharon WEISSER (Tel-Aviv), Plutarch Against Stoic Theology

16.45 – 17.15 Chiara MILITELLO (Catania), Replying to Stoics as the Basis of True Aristotelianism: the Significance of Polemics in Alexander of Aphrodisias’ Commentaries and Treatises

17.15 – 18.00 Coffee

18.00 – 19.00 Keynote Lecture 1

Irmgard MÄNNLEIN-ROBERT (Tübingen), Subtile Battles or Platonic Exegesis as Polemical Strategy in Porphyry

19.00 Reception | Raadzaal Institute of Philosophy | Kardinaal Mercierplein 2, Leuven

 

 

Thursday 13 December 2018 | Conference day 2 | Holland College

 

               Session 2

09.00 – 09.30 András HANDL (Leuven), The Influence of Real-Life Encounters on the Treatment of Heterodox Groups in the Refutatio Omnium Haeresium

09.30 – 10.00 Benjamin DE VOS (Gent), The Homilistic Disputes Between Clement and Appion: the Art of Dissimulation and Irony in a Clash Between Judeo-Christianity and Paganism for the ‘True’ Paideia

10.00 – 10.30 Marina DÍAZ BOURGEAL (Madrid), “Oὐ λέξεων μόνον, ἠθῶν δέ”: Julian on the Christian Teachers and Hellenism

10.30 – 11.00 Coffee

11.00 – 12.00 Keynote Lecture 2

Peter GEMEINHARDT (Göttingen), “Against the Avarice of the Melitians and the Impiety of the Ariomanites!” Polemics and Networking in the 4th-Century Trinitarian Debates

12.00 – 13.30 Lunch

          Middaggesprek | Danny PRAET (Gent) & Jos VERHEYDEN (Leuven), Vurige tongen of te vuur en te zwaard? Het succes van het christendom in het Romeinse Rijk: spontaan of onder dwang

               Session 3

13.30 – 14.00 Bruno MARIEN (Leuven), The Recommendation Activity in Libanius’ Letters Seen Against the Background of Competing Personal Networks

14.00 – 14.30 Olivier DEMERRE (Gent), Philostratus’ Life of Hermogenes: Rhetorical Debates and Circles in the Lives of the Sophists

14.30 – 15.00 Han BALTUSSEN (Adelaide), Polemic, Personality and the Iamblichan Lineage in Eunapius’ VPS

15.00 – 15.30 Coffee

               Session 4

15.30 – 16.00 Eva FALASCHI (Pisa), It is not just a Question of Being the Best. Artistic Rivalry and Polemics Among Greek Artists as Seen in the Imperial Age

16.00 – 16.30 Tiberiu POPA (Indianapolis), Can Historians Handle the Truth?

17.00 – 18.00 Keynote Lecture 3

John MARINCOLA (Tallahassee), Polemic, Persona, and Persuasion

19.30 Conference Dinner | Faculty Club | Groot Begijnhof 14, Leuven

 

Friday 14 December 2018 | Conference day 3 | Holland College

               Session 5

09.00 – 09.30 Irini FOTINI-VILTANIOTI (Leuven), Porphyry’s Solution to Plato’s and Aristotle’s Controversy on the Tripartition of the Soul in On the Powers of the Soul Fr. 253 Smith

09.30 – 10.00 Corentin TRESNIE (Brussels & Leuven), Se construire un maître à penser: les Vies de Plotin et Pythagore par Porphyre et Jamblique

10.00 – 11.00 Keynote Lecture 4

Pantelis GOLITSIS (Thessaloniki), Explicit and Implicit Polemics in Late Ancient Commentaries on Aristotle

11.00 – 11.30 Coffee

               Session 6

11.30 – 12.00 Thorsten FÖGEN (Durham), Wettbewerb, Kontroverse und Polemik in antiker Fachliteratur

12.00 – 12.30 Argyro LITHARI (Berlin), Platonic Teachings and Astronomers’ Hypotheses in Proclus’ Hypotyposis Astronomicarum Positionum: Between Opposition and Agreement

12.30 – 13.30 Lunch

13.30 – 14.30 Keynote Lecture 5

Philip VAN DER EIJK (Berlin), Polemics and Rivalry in the Ancient Medical Tradition

14.30 – 15.00 Coffee

               Session 7

15.00 – 15.30 Ute TISCHER (Leipzig), Comparison and Competition: ‘Cicero’, ‘Virgil’, and the Authority of the Interpreter

15.30 – 16.00 Josh SMITH (Baltimore), (Mis)reading the Poet: A Networking Strategy in Ancient Criticism

16.00 Plenary discussion & Conclusion

 

Jeudi 15 novembre 2018

17h – 19h

Amphithéâtre Chasles

17 rue de la Sorbonne, 75005 Paris

Escalier E ou F, 3e étage

 

Présentation et discussion de la traduction commentée du Contre Fauste le manichéen d’Augustin, dont le vol. 1 est paru en mars dernier aux Editions Brepols. Le discutant – invité spécial sera Michel Tardieu (Collège de France, émérite), et la discussion aura lieu en présence, et avec la participation, de Martine Dulaey, coordinatrice de l’ouvrage, et de nombreux collaborateurs du volume 1: Isabelle BochetJean-Daniel Dubois, Alban Massie et Michel-Yves Perrin.

 

Cette activité a lieu dans le cadre du Programme “Revisiter les monothéismes” du LEM (CNRS, UMR 8584), en collaboration avec l’Institut d’Etudes Augustiniennes. Voir l’affiche ci-joint.

(Text by the organizers)

 

Entrée libre sur inscriptionlaetitia.ciccolini@sorbonne-universite.fr.

 

APPEL À COMMUNICATION

 

Le laboratoire « Métaphysique allemande et philosophie pratique » (MAPP) de l’université de Poitiers organise un colloque international consacré à la réception des œuvres d’Homère et aux usages des thèmes homériques dans l’histoire de la philosophie. Ce colloque, intitulé « Homère et les philosophes », souhaite s’intéresser à la manière dont les philosophes se sont appropriés l’œuvre d’Homère, aussi bien dans l’Antiquité que durant la période moderne et contemporaine. Il s’agira de comprendre comment cette œuvre a pu nourrir la réflexion philosophique mais aussi comment elle peut encore continuer à l’inspirer. Le colloque se déroulera à Poitiers les 20, 21 et 22 mars 2019.

 

ARGUMENTAIRE

 

Les philosophes ont toujours été intéressés par les textes homériques ainsi que par le personnage même d’Homère. Les Anciens se sont ainsi interrogés dès l’origine sur la portée de ces textes, et sur l’usage qui pouvait en être fait. Mais ils ont voulu en dégager le sens en suivant des stratégies de lecture différentes. Certains ont cherché à distinguer (dans ces textes comme dans les mythes de manière plus générale) les faits qui semblent véridiques de ceux qui paraissent invraisemblables (c’est l’orientation adoptée par de nombreux historiens comme Polybe, Diodore de Sicile, Strabon ou Pausanias). Tout en se voyant reconnaître une part de vérité, les récits étaient ainsi épurés de leur contenu fictif. D’autres ont essayé de proposer une lecture allégorique des textes homériques, en cherchant un sens caché derrière leur apparence irrationnelle ou même révoltante. Pour ces auteurs, les puissances divines symbolisaient alors des éléments, certains personnages figuraient des organes du corps humain, des fonctions physiologiques, ou même des vertus. Dans des commentaires philosophiques comme ceux des néoplatoniciens, ces puissances et ces personnages sont considérés comme des représentations de réalités intelligibles (comme c’est le cas chez Porphyre, par exemple, dans L’Antre des nymphes, ou encore chez Proclus).

D’un côté, les textes d’Homère font donc l’objet de critiques, plus ou moins sévères, à l’égard de leur valeur de vérité ou de leur portée éthique. Mais d’un autre côté, ils font l’objet d’un usage original et d’une réappropriation à l’intérieur d’une réflexion plus générale. Cette ambivalence traverse toute l’histoire de la réflexion sur les textes homériques : faut-il se défier de leur contenu, faut-il refuser d’en faire un modèle éthique ou esthétique, ou bien peut-on y puiser les éléments d’une vision du monde que le philosophe appelle de ses vœux ? C’est bien un tel débat que l’on retrouve au XVIIème et au XVIIIème siècles en Europe lorsque se pose notamment la question de la valeur esthétique et exemplaire des œuvres d’Homère (il suffit de rappeler ici la fameuse querelle d’Homère qui oppose en France Madame Dacier à Antoine Houdar de la Motte). Bien entendu, la philosophie prend toute sa part dans ce débat, comme en témoignent les interventions de Voltaire dans l’Essai sur la poésie épique ou de Rousseau dans l’Essai sur l’origine des langues. Mais sa place est tout aussi décisive dans un autre débat qui surgit cette fois au tournant du XVIIIème et du XIXème siècles. La science philologique naissante fait alors d’Homère un enjeu essentiel pour tester ses méthodes et ses théories. Et l’on sait combien les auteurs allemands, Nietzsche en particulier, se montrent intéressés et critiques à la fois envers ces dernières.

L’objet de ce colloque est donc d’étudier ces différentes lectures que les textes homériques ont suscitées au sein de l’histoire de la philosophie. Cette question a rarement été traitée. Les travaux sur la réception d’Homère ont plutôt relevé, jusqu’ici, du champ des études littéraires ou artistiques. Il s’agira donc de proposer une approche nouvelle, en s’interrogeant ici sur la réception d’Homère dans le domaine particulier de la philosophie, aussi bien ancienne que classique ou contemporaine, mais aussi de proposer le premier travail d’ensemble consacré aux rapports entre Homère et la philosophie.

Mais les lectures philosophiques, les usages et les interprétations d’Homère, posent à la philosophie une autre question : comment s’empare-t-elle de textes qui ne sont pas de nature philosophique pour nourrir sa propre démarche ? Par quelles voies la philosophie peut-elle se nourrir de ce qui n’est pas elle (et que signifie, pour elle, interpréter ces textes) ? Autrement dit, comment peut-on philosopher à partir d’Homère (et avec Homère) ? Ce colloque voudra donc chercher quelle philosophie peut encore surgir des textes homériques, et peut-être même dans quelle mesure Homère est philosophe.

 

Les propositions d’interventions devront se répartir selon les trois axes de recherche suivants :

1/ lectures anciennes d’Homère,

2/ lectures modernes et contemporaines,

3/ Homère philosophe ?

 

CALENDRIER

 

Les propositions de communication, comprises entre 400 et 500 mots, seront assorties d’un bref CV de leur auteur et devront être envoyées à sylvain.roux@univ-poitiers.fr, avant le 31 décembre 2018. Les réponses du comité scientifique seront communiquées le 1er février 2019.

Langues du colloque : français, anglais

(Text by the organizers)

Opening Lecture and Reception: Written Culture of Christian Egypt

To celebrate the opening of the new exhibit Written Culture of Christian Egypt: Coptic Manuscripts from the University of Michigan Collection, we invite you to join us for short lectures from our two guest curators, followed by an opportunity to explore the exhibit. Refreshments will be provided.

Dr. Frank Feder from the Göttingen Academy of Sciences and Humanities will discuss the reconstruction of the Coptic Bible. The Coptic translation of the Old Testament is one of the oldest Christian versions of the Greek translation of the Hebrew Bible, the Septuagint (LXX). Manuscripts with Coptic biblical texts can be dated back to the late third and early fourth century. Thus, the Coptic manuscripts are often older than the extant Greek manuscript transmission. Moreover, the earliest Coptic texts show different dialectal varieties. The extreme dispersal of the Coptic manuscripts, mainly in the nineteenth and twentieth centuries, over about 106 different collections in Europe and North America has prevented until today a complete reconstruction and edition of the Coptic Old Testament. The Göttingen Academy project created a Virtual Manuscript Room to virtually reunify the dispersed manuscripts for a digital edition on the internet.

Dr. Alin Suciu, also from the Göttingen Academy of Sciences and Humanities, will discuss the White Monastery. Only fragments and dismembered leaves have survived from the manuscripts of the White Monastery, which once possessed the most important Coptic library in Egypt. The vestiges of these manuscripts are scattered today in numerous collections all over the world. This lecture discusses the way in which the first fragments of the White Monastery manuscripts emerged from their cache in the second half of the 18th century to be integrated in Western collections. He will also show how scholars have virtually reconstructed the library in modern times, and the impact of this endeavour on our knowledge of Coptic literature.

This event is offered with support from the Department of Middle East Studies and the Kelsey Museum of Archaeology.

(Text by the organizers)

Dicionário dos intraduzíveis – Vol. 1 (Línguas)

Um vocabulário das filosofias

 

Barbara Cassin (Coord.), Fernando Santoro, Luisa Buarque (Organização), 2018

 

DICIONÁRIO DOS INTRADUZÍVEIS: um vocabulário das filosofias é um instrumento indispensável não apenas para tradutores e especialistas em autores e temas específicos, mas para todos os estudiosos interessados nas questões de filosofia, de linguagem e de humanidades em geral. Traduzido e adaptado do Vocabulaire Européen des Philosophies (VEP) [Vocabulário Europeu das Filosofias], publicado sob a direção de Barbara Cassin em 2004, trata-se de uma obra que também pode ser lida como um grande ensaio sobre diversas filosofias, tal como podem ser feitas em línguas e através das línguas, explorando as transferências de ideias lá onde as palavras e expressões mostram sua diversidade não como um obstáculo, mas como um dispositivo criativo para o pensamento.

Dicionário dos intraduzíveis é muito diferente de um dicionário de conceitos filosóficos, ainda que se sirva de definições e busque explicações conceituais para os termos que aborda. Ele interessa-se justamente por onde falha a universalidade do conceito, e este não pode ser simplesmente vertido em outra língua por um único termo equivalente. Nesses lugares, busca explicitar os pontos de variação e incompletude, sobretudo onde os termos e as expressões podem gerar equívocos de uma língua a outra e onde efetivamente geraram ao longo das transmissões e tradições de obras filosóficas.

Este primeiro volume do dicionário brasileiro, em língua portuguesa, trata de algumas das principais línguas pelas quais as filosofias passaram e nas quais foram escritas e traduzidas. Trata-se de um volume que pode ser usado como instrumento de consulta e também pode ser lido em sequência, como uma coletânea de ensaios sobre filosofias em línguas, como uma viagem filosófica que cruza oceanos, alcançando praias que merecem ser visitadas e rememoradas para aprender a reconhecer-se nas diferenças.

(Text by the organizers)

Immagini del Rinascimento. Filosofia religione magia

A partire da I.P. Culianu, Iocari serio. Scienza e arte nel pensiero del Rinascimento, Torino 2017

 

Università di Pisa 

Dipartimento di Civiltà e Forme del Sapere

 

Presiede – Maria Antonella Galanti (Università di Pisa)
Introduzione di Simonetta Bassi (Università di Pisa)
Maurizio Cambi (Università di Salerno) – I. P. Culianu, lo spirito e la lira di Ficino
Arianna Migliorini (Università di Salerno) – Eros e Dioniso. Il ludus globi
rinascimentale fra mito, filosofia e fantasmi in Iocari serio
Claudio Moreschini – La dottrina del pneuma: un itinerario tra Sinesio e Ficino 
Giovanni Casadio (Università di Salerno) – Culianu e la Storia delle Religioni
Emilia David (Università di Pisa) – Ioan Petru Culianu, il ‘legatario universale’ dell’opera di Mircea Eliade. Aspetti del rapporto maestro-discepolo
Conclude – Chiara Ombretta Tommasi (Università di Pisa)
Martedì 30 ottobre 2018 ore 15, 30
Sala Formazione Palazzo Vitelli – Lungarno Pacinotti 44
Iniziativa nell’ambito del PRA 2017-18 (responsabile M. Antonella Galanti)
La mutevole ambivalenza epistemologica delle immagini.
Invenzione, espressione, comunicazione

 

Conferenze nel Seminario di ricerca “Filosofia e Religione nel Tardo-Antico”, Dipartimento di Civiltà e Forme del Sapere, Università di Pisa, Via dei Mille, 19, 2o piano, aula dei seminari, Pise, Italie, 29/10/2018 :

 

“L’interazione tra filosofia e religione nella costruzione del neoplatonismo”,

Luciana Gabriela Soares Santoprete

« Oracoli e sinfonia dei saperi nella letteratura greca tardoantica: la Teosofia ‘di Tubinga' »,

Lucia Tissi

 

ConferenzaPisa2018