Le philosophe dans la cité
Sénèque et l’otium philosophique
Juliette Dross, Turnhout: Brepols, 2021
Description
Description
Description
‘The interpretours of Plato,’ wrote Sir Thomas Elyot in The Governour (1531), ‘do think that the wonderful and incomprehensible order of the celestial bodies, I mean sterres and planettes, and their motions harmonicall, gave to them that intensifly and by the deepe serche of raison beholde their coursis, in the sondrye diversities of number and tyme, a forme of imitation of a semblable motion, which they called daunsigne or sltation.’
The image of the planets and stars engaged in an ordered and measured dance is an ancient one. Plato articulated it in a passage in the Timaeus, where he likened the apparent motions of the planets and stars to ‘choreiai’ (choral dances). Through the centuries the analogy has challenged Plato’s interpreters to define and elaborate the image.
Miller has examined a range of poetic and philosophical texts influenced by Plato cosmology, and has discovered frequent comparisons of the cosmic order to ‘daunsigne.’ He suggests that the vision of the cosmic dance did not develop at random in Western intellectual history but originated in a specific philosophical context and passed through stages of evolution that reflect Gnostic, Christian, Stoic, and Neoplatonic responses to Plato. He argues that the historical variations of the image were often closely related to adaption or criticisms of Plato’s theories of visual perception and intellectual vision.
The dance, in conjunction with images such as the Great chain of Being and the Lyre of the Heavens, became the dominant image of a peculiarly Late Antique world-view which Miller (after Augustine) has called the ‘poetic universe’; a world where metaphors, metonymies, and personifications could exist in fact as well as in word.
The result of Miller’s analysis is vast in scope. The nine chapters of the book each present a thesis on a particular author, but all function together like links in a chain. Miller has been described as ‘an historian of visions’; the book has been likened to Auerbach’s Mimesis. It is a remarkable contribution to an understanding of the complex interaction of ideas and images in time.
(Text from the publisher)
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Description
Filling the void in the current scholarship, Giannis Stamatellos provides the first book-length study of the Presocratic influences in Plotinus’ Enneads. Widely regarded as the founder of Neoplatonism, Plotinus (204–270 AD) assimilated eight centuries of Greek thought into his work. In this book Stamatellos focuses on eminent Presocratic thinkers who are significant in Plotinus’ thought, including Heraclitus, Parmenides, Empedocles, Anaxagoras, the early Pythagoreans, and the early Atomists. The Presocratic references found in the Enneads are studied in connection with Plotinus’ fundamental theories of the One and the unity of being, intellect and the structure of the intelligible world, the nature of eternity and time, the formation of the material world, and the nature of the ensouled body. Stamatellos concludes that, contrary to modern scholarship’s dismissal of Presocratic influence in the Enneads, Presocratic philosophy is in fact an important source for Plotinus, which he recognized as valuable in its own right and adapted for key topics in his thought.
(Text from the publisher)
Table of contents
Acknowledgments
Introduction
1. The Origins of Plotinus’ Philosophy
1. 1 Plotinus’ Predecessors
1. 2 Plotinus’ Philosophical Method
1. 2.1 Lectures and Writings
1. 2.2 Language, Simile, and Metaphor
1. 2.3 Quoting Predecessors
1. 3 Plotinus’ Philosophical Sources
1. 3.1 Plato
1. 3.2 Aristotle
1. 3.3 Stoics and Epicureans
1. 3.4 Middle-Platonists, Aristotelians, and Neopythagoreans
1. 3.5 Gnostics, Christians, the Orient, and other Contemporary Movements
1. 4 Plotinus and the Presocratics
2. One and Unity
2. 1 The One in Plotinus
2. 2 The Presocratic One in the Enneads
2. 3 Parmenides’ Monism
2. 4 The Ineffable One
2. 4.1 The Apophatism of the First Principle
2. 4.2 The Pythagorean Apophatism of the Monad
2. 5 The One as First Principle
2. 5.1 Heraclitus’ One
2. 5.2 Empedocles’ Philia
2. 5.3 Anaxagoras’ Mind
3. Intellect and Being
3. 1 Plotinus’ Theory of Intellect
3. 2 Eleatic Being in the Enneads
3. 3 The Nature of Being
3. 3.1 Parmenides’ Theory of Being
3. 3.2 Plotinus on Parmenides’ Being
3. 3.3 Thinking and Being
3. 4 The Predicates of Being
3. 4.1 Ungenerated and Indestructible
3. 4.2 Indivisible and Self-identical
3. 4.3 Imperturbable and Changeless
4. Eternity and Time
4. 1 Plotinus’ Theory of Eternity and Time
4. 2 Eternity and Time in the Presocratics
4. 3 The Presocratic Theories of Eternity and Time in the Enneads
4. 4 The Timelessness of Being
4. 4.1 Philolaus’ Eternal Continuance and Plato’s Eternity of the Forms
4. 4.2 Parmenides’ Timelessness of Being
4. 4.3 Plotinus’ Timelessness of Eternity
4. 5 The Eternal Life of Intellect
4. 5.1 Eternity in Heraclitus
4. 5.2 Eternal Life in Empedocles
4. 6 The Everlastingness of Time
4. 6.1 The Myth of Time
4. 6.2 The Everlastingness of the Cosmos
4. 6.3 The Movement of the Spheres, Eternal Recurrence, and Spiral Time
5. Matter and Soul
5. 1 Matter and Ensouled Body in Plotinus
5. 2 Plotinus’ Criticism of Presocratic Matter
5. 2.1 Anaximander’s apeiron
5. 2.2 Empedocles’ Theory of the Four Elements
5. 2.3 Anaxagoras’ Theory of Matter
5. 2.4 The Atomic Theory of Matter
5. 3 Plotinus’ Theory of the Ensouled Body
5. 3.1 The Presocratic Theories of the Ensouled Body in the Enneads
5. 3.2 Heraclitus’ Theory of Soul and Physical Alteration
5. 3.3 The daimo¯n in Empedocles
6. Conclusion
Appendix. Text of Presocratic Fragments in Plotinus’ Enneads
Notes
Bibliography
Index Fontium
Index of Concepts and Proper Names
Link
Description et organisation
Vendredi 11 février 2022, 16h00-18h30, via Zoom.
Le projet de recherches « Les platonismes de l’Antiquité tardive : interactions philosophiques et religieuses » a pour but de créer un espace de rencontre régulier permettant de faire collaborer des chercheurs et des chercheuses travaillant dans les domaines de l’histoire de la philosophie et de l’histoire des religions. Ce projet vise à étudier les échanges entre les pensées philosophiques, philosophico-religieuses et religieuses à l’époque de l’Empire romain et de l’Antiquité tardive afin de mieux comprendre, d’une part, son impact sur l’émergence et la construction des philosophies néoplatoniciennes et, d’autre part, identifier les sources philosophiques des textes gnostiques, hermétiques et des Oracles chaldaïques. Il prend la suite d’un précédent projet collaboratif « Plotin et les gnostiques », en en élargissant le champ de recherches quant à la chronologie (avant et après Plotin) et quant aux corpus étudiés (médioplatoniciens, hermétiques, etc.) et il est en lien direct avec la thématique de la base de données https://platonismes.huma-num.
Programme
Plotin, les gnostiques et les chrétiens
Jean-Marc Narbonne (Université Laval) : L’hypothétique ‘Grand traité de Plotin (30-33)’ : un état de la question.
Izabela Jurasz (Centre Léon-Robin, CNRS) : L’âme composée à partir des éléments (psukhê ek tôn stoikheiôn) dans la critique de Plotin (33 [II 9]. Une nouvelle hypothèse.
Contact
Projet pluriannuel de recherches dirigé par Luciana Soares Santoprete, Anna Van den Kerchove, George Karamanolis, Éric Crégheur et Dylan Burns.
The zoom link for each conference will be sent the week before to all those who have already registered last year.
For those who are not yet in our mailing list, to receive the zoom link of the conferences, please send a message to sympa@services.cnrs.fr from the address you want to subscribe to the list.
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Lien
https://cnrs.academia.edu/LucianaGabrielaSoaresSantoprete
https://lem-umr8584.cnrs.fr/?Luciana-Gabriela-Soares-Santoprete
Description
The contributions in this volume are focused on the historical origins, religious provenance, and social function of ancient Jewish and Christian apocalyptic literature, including so-called ‘Gnostic’ writings. Although it is disputed whether there was a genre of ‘apocalyptic literature,’ it is obvious that numerous texts from ancient Judaism, early Christianity, and other religious milieus share a specific view of history and the world to come. Many of these writings are presented in form of a heavenly (divine) revelation, mediated through an otherworldly figure (like an angel) to an elected human being who discloses this revelation to his recipients in written form. In different strands of early Judaism, ancient Christianity as well as in Gnosticism, Manichaeism, and Islam, apocalyptic writings played an important role from early on and were produced also in later centuries. One of the most characteristic features of these texts is their specific interpretation of history, based on the knowledge about the upper, divine realm and the world to come.
Against this background the volume deals with a wide range of apocalyptic texts from different periods and various religious backgrounds.
(Text from the publisher)
Table of contents
Front matter p. i
Table of contents p. v
Introduction p. 1
Where Should We Look for the Roots of Jewish Apocalypticism? p. 5
John J. Collins
Apocalyptic Literature and Experiences of Contact with the Other-World in Second Temple Judaism and Early p. 27 Christianity
Luca Arcari
Time and History in Ancient Jewish and Christian Apocalyptic Writings p. 53
Lorenzo DiTommaso
Apocalyptic Writings in Qumran and the Community’s Idea of History p. 89
Jörg Frey
This Age and the Age to Come in 2 Baruch p. 117
Matthias Henze
Jesus and Jewish Apocalyptic p. 141
Armand Puig i Tàrrech
Time and History: The Use of the Past and the Present in the Book of Revelation p. 187
Adela Yarbro Collins
Dreams, Visions and the World-to-Come according to the Shepherd of Hermas p. 215
Joseph Verheyden
Ezra and his Visions: From Jewish Apocalypse to Medieval Tour of Hell p. 235
Jens Schröter
Views of the World to Come in the Jewish-Christian Sibylline Oracles p. 261
Olivia Stewart Lester
Defying the Divine: Jannes and Jambres in Apocalyptic Perspective p. 283
Marcos Aceituno Donoso
Between Jewish and Egyptian Thinking: The Apocalypse of Sophonias as a Bridge between Two Worlds? p. 319
Michael Sommer
From the ‘Gnostic Dialogues’ to the ‘Apostolic Memoirs’: Literary and Historical Settings of the Nag Hammadi Apocalypses p. 343
Dylan M. Burns
What is ‘Gnostic’ within Gnostic Apocalypses? p. 385
Jean-Daniel Dubois
Being in corpore/carne and extra corpus: some interrelations within the Apocalypsis Pauli/Visio Pauli p. 411
Thomas J. Kraus
From Historical Apocalypses to Apocalyptic History: Late Antique Historians and Apocalyptic Writings p. 433
Tobias Nicklas
Qur’anic Eschatology in its Biblical and Late Ancient Matrix p. 461
Stephen J. Shoemaker
The Book of Revelation and Visual Culture p. 487
Lourdes García Ureña
List of Contributors p. 505
Index of Ancient Sources p. 507
Index of Modern Authors p. 537
Index of Subjects p. 545
Link
https://www.degruyter.com/document/doi/10.1515/9783110714746/html
Description
Le présent livre est audacieux et marque, à n’en pas douter, une avancée pour les recherches sur la pensée de Damascius. Tiré de la thèse de doctorat de l’auteur, le livre interroge le concept de causalité comme procession dans le Traité des premiers principes (De principiis) de Damascius. Pelin entend se distancier de ce qu’il estime être une tendance dominante des études damascéennes (p. 32-33) : plutôt que de lire le De principiis dans une perspective épistémologique et d’y voir une enquête sur la nature de la pensée ainsi que sur la manière dont nous pensons les principes, Pelin adopte un point de vue qu’il qualifie de métaphysique (p. 32) et soutient que Damascius n’interroge pas en priorité notre pensée des principes, mais plutôt leur réalité (p. 49). Ce faisant, Pelin développe une lecture du De principiis que nous qualifierions de réaliste : il considère les relations entre les trois principes que sont chez Damascius l’un-tout (ἕν πάντα), le tout-un (πάντα ἕν) et l’un-être (ἕν ὄν) comme des relations réelles entre des entités qui, quoique se référant à l’un comme à un même « substrat », comme le dit Pelin, n’en sont pas moins trois modalisations distinctes du principe. Cette approche contraste avec celle de nombre d’études. Pelin ne s’appesantit ni sur l’aporétique radicale du début du traité, ni sur les méditations de Damascius quant à l’ineffable. Il s’intéresse plutôt à la doctrine des principes et aux articulations que Damascius esquisse entre eux. C’est donc une étude d’envergure de zones jusqu’ici peu étudiées du De principiis que propose Pelin.
(Texte de la maison d’édition)
Table des matières
Titelei/Inhaltsverzeichnis (p. 1-14)
Présentation (Gerd Van Riel) (p. 15-18)
Introduction (p. 19-46)
La causalité posée par Platon
La causalité posée par les néoplatoniciens
Qui est Damascius parmi les néoplatoniciens
Qu’est-ce que cette étude démontre?
Structure de l’argument
Vocabulaire
Lien
Description
Examines traditional sites of binary thinking in ancient Greek texts and culture to demonstrate surprising ambiguity, especially with regard to sexual difference. Otherwise Than the Binary approaches canonical texts and concepts in Ancient Greek philosophy and culture that have traditionally been understood as examples of binary thinking, particularly concerning sexual difference. In contrast to such patriarchal logic, the essays within this volume explore how many of these seemingly strict binaries in ancient culture and thought were far more permeable and philosophically nuanced. Each contribution asks if there are ways of thinking of antiquity differently—namely, to examine canonical works through a lens that expounds and even celebrates philosophies of difference so as to discover instances where authors of antiquity valorize and uphold the necessity of what has been seen as feminine, foreign, and/or irrational. As contemporary thinkers turn toward new ways of reading antiquity, these selected studies will inspire other readings of ancient texts through new feminist methodologies and critical vantage points. When examining the philosophers and notable figures of antiquity alongside their overt patriarchal and masculinist agendas, readers are invited to rethink their current biases while also questioning how particular ideas and texts are received and read. « This volume rests on an innovative impulse to look anew at binaries in Greek thought. The essays take up a range of binaries that historiographies trace back to the Greeks, and it troubles these binaries, while also linking them to sex/gender binaries at the same time. For example, muthos/logos, stasis/change, same/different, male/female, mind/body, and so forth. And as the editors’ interest in the marginalized signals, the collection specifically examines these binaries with an eye toward their internal hierarchical relationships (e.g., mind is superior to body) and how these have shaped social ontology. While building on some of the feminist and deconstructive work on this issue, the collection moves considerably beyond that, taking up new texts, figures, and issues. The essays are engaging, intelligent, and certainly will further the productive engagement with these texts. » — Jill Gordon, Colby College.
Jessica Elbert Decker is Associate Professor at California State University San Marcos. Danielle A. Layne is Associate Professor of Philosophy at Gonzaga University. Monica Vilhauer is Founder of Curious Soul Philosophy.
(Text from the publisher)
Link
Enquête sur la « mystérisation » des discours et pratiques au IIe siècle de notre ère dans l’empire romain.
Cet ouvrage enquête sur ce que nous proposons d’appeler une « mystérisation » des discours et des pratiques au IIe siècle de notre ère dans l’empire romain – c’est-à-dire une multiplication, diversification et intensification des références aux (cultes à) « mystères » dans des contextes variés mais cohérents, et dans les différents groupes religieux présents dans l’empire (païens, juifs et chrétiens). Ce « tournant » mystérique affecte non seulement des pratiques rituelles et les discours qui les entourent, mais, au-delà, de nombreux domaines du savoir qui, comme Platon en son temps, se mettent à mobiliser le vocabulaire et l’imagerie des mystères. L’enquête se déploie donc à la fois sur le terrain des rituels « mystériques » – dans des cultes qui se diffusent comme ceux d’Isis ou de Mater Magna, parallèlement à la continuation des mystères grecs (à Éleusis et Samothrace) –, et sur celui de la construction des savoirs de tous ordres qui s’élabore alors (médecine, philosophie, rhétorique, littérature), et où se banalise l’emploi d’un lexique mystérique. Elle réunit donc des collègues spécialistes de champs disciplinaires variés – historiens, historiens des religions, archéologues, philologues, et bien sûr philosophes –, et de systèmes religieux différents – polythéisme, judaïsme et christianisme.
Nicole Belayche est spécialiste des religions de Rome et du monde romain (EPHE, PSL, Paris), qu’elle étudie dans leurs dimensions rituelle et interculturelle.
Francesco Massa (Université de Fribourg) est historien des religions spécialiste des interactions religieuses de l’empire romain.
Philippe Hoffmann est philologue et spécialiste de la pensée philosophique de l’Antiquité tardive (néoplatonisme)
(Texte de la maison d’édition)
Nicole BELAYCHE, Francesco MASSA, Introduction
PARTIE 1. APPROCHER DES RITUELS MYSTÉRIQUES AU IIe SIÈCLE : UN ÉTAT DES ‘LIEUX’
Nicole BELAYCHE (Paris), Percer la loi du silence ? Les « nuits illuminantes » à Éleusis au IIe siècle
Sandra BLAKELY (Emory, GA), A cosmological turn in an architectural setting: Roman approaches to Samothrace into the second century CE
Francesco D’ANDRIA (Lecce), Des « mystères » à Hiérapolis de Phrygie ?
Beatriz PAÑEDA MURCIA (Madrid-Paris), Les cultes isiaques au IIe siècle de notre ère : entre « égyptianisation » et « mystérisation »
Jennifer LARSON (Kent, Ohio), The Cognitive Anatomy of a Mystery Cult
PARTIE 2. UNE « MYSTÉRISATION » DANS LA LITTÉRATURE DU IIe SIÈCLE ?
Antoine PIETROBELLI (Reims), Galien et les mystères de la médecine
Georgia PETRIDOU (Liverpool), Mapping Medicine onto Mysteries in Aelius Aristides’ Hieroi Logoi
Jordi PIÀ-COMELLA (Paris, IUF), ‘Mystery’ in Imperial Stoicism?
Mauro BONAZZI (Utrecht), Plutarch and the mysteries of philosophy
Andrei TIMOTIN (Bucarest), Théon de Smyrne et la transposition platonicienne des mystères éleusiniens
Anne-France MORAND (Laval), Les mystères dans les Hymnes orphiques : continuité ou rupture ?
Geoffrey HERMAN (Paris), On the Term ‘Mystery’ in the Classical Rabbinic Literature
Partie 3. DES EFFETS DE LA « MYSTÉRISATION » ?
Françoise VAN HAEPEREN (Louvain), Mystères phrygiens et tauroboles au IIe siècle
Charles DELATTRE (Lille), Mythographie et mystériographie. Fragments de discours dans et autour des mystères
Romain BRETHES (Paris), Romans grecs, romans à mystères ? Un état des lieux
Marie-Odile BOULNOIS (Paris), « Les mystères véritables » : Origène en confrontation dans le Contre Celse et les nouvelles Homélies sur les Psaumes
Thomas GALOPPIN (Toulouse), « Ô bienheureux myste de la magie sacrée ! » Mystères et teletai dans les papyrus « magiques » grecs
Florian AUDUREAU (Paris) : Rituel d’initiation ou « mystérisation » du discours : la fonction du μυσταγωγός dans la lettre de Néphotès (PGM IV, 154-285)
Philippe HOFFMANN (Paris) : En forme de conclusion
Bibliographie sélective
Index des sources
Index rerum
Les auteurs
Résumés des contributions
Lien
http://www.brepols.net/Pages/ShowProduct.aspx?prod_id=IS-9782503594590-1
Description
The figure of Orpheus has long exercised a potent influence on religious thought. Yet what we know directly about Orphism comes from a scatter of isolated and often very short fragments quoted in the works of Platonists of the Roman period, notably Proclus, Damascius and Olympiodorus. The author’s concern here is to establish the context in which these passages were cited, and to trace the development of the written tradition, from the texts which contain a critique of the beliefs of the Homeric era to those, whether newly composed or transformed, which show signs of adaptation to later religious and philosophical movements, among them Stoicism and Platonism. In sharp contrast to views held by others, it is argued that it is possible to map out a process of evolution, amongst other criteria by focusing on the role and place of Chronos in the Orphic theogony. The author also asks whether there really ever existed true Orphic sects with a cult with specific rites, and would conclude that the present evidence cannot be held to substantiate this.
(Text from the publisher)
Table of Contents
Avant-propos
Les théogonies Orphiques et le papyrus de Derveni: notes critiques
Usages et fonctions du secret dans le Pythagorisme ancien
La figure de Chronos dans la théogonie orphique et ses antécédents iraniens
Orphée et l’Orphisme à l’époque impériale: témoignages et interprétations philosophiques, de Plutarque à Jamblique
Proclus et l’Orphisme
Damascius et l’Orphisme
Le corps ’dionysiaque’: l’anthropogonie décrite dans le Commentaire sur le Phédon de Platon (1, par. 3-6), attribué à Olympiodore est-elle orphique?
Addenda et corrigenda
Indexes.
Link