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The Commentary on Plato's Parmenides by Proclus (AD 412-85) is the most important extant document on the interpretation of this enigmatic dialogue, and has had a crucial influence on all subsequent readings. In Proclus' Commentary, the Parmenides provides the argumentative and conceptual framework for a scientific theology wherein all mythological discourse about the gods can be integrated. Its exposition was therefore the culmination of the curriculum of thePlatonic school. This theological reading of the Parmenides persisted, through the medium of Ficino, until the nineteenth century. Previously this important text was only accessible in the edition of V. Cousin (Paris, 1864). This new critical edition is based on an exhaustive study of both the Greek tradition and themedieval Latin translation. This volume contains Books IV and V.
Proclus' On the Existence of Evils is not a commentary, but helps to compensate for the dearth of Neoplatonist ethical commentaries. The central question addressed in the work is: how can there be evil in a providential world? Neoplatonists agree that it cannot be caused by higher and worthier beings. Plotinus had said that evil is matter, which, unlike Aristotle, he collapsed into mere privation or lack, thus reducing its reality. He also protected higher causes from responsibility by saying that evil may result from a combination of goods. Proclus objects: evil is real, and not a privation. Rather, it is a parasite feeding off good. Parasites have no proper cause, and higher beings are thus vindicated as being the causes only of the good off which evil feeds.
The Commentary on Plato's Parmenides by Proclus (AD 412-85) is the most important extant document on the interpretation of this enigmatic dialogue, and has had a crucial influence on all subsequent readings. In Proclus' Commentary, the Parmenides provides the argumentative and conceptual framework for a scientific theology wherein all mythological discourse about the gods can be integrated. Its exposition was therefore the culmination of the curriculum of the Platonic school. This theological reading of the Parmenides persisted, through the medium of Ficino, until the nineteenth century. Previously this important text was only accessible in the edition of V. Cousin (Paris, 1864). This new critical edition is based on an exhaustive study of both the Greek tradition and the medieval Latin translation. This volume contains Books IV and V.
This volume comprises Parts XI-XII of the Speculum Divinorum et Quorundam Naturalium of Henricus Bate.
This volume comprises Parts VI-VII of the Speculum Divinorum et Quorundam Naturalium by Henricus Bate, and includes "On the Unity of Intellect" and "On the Platonic Doctrine of the Ideas."
This title analyses the philosophical and theological writings relating to the creation and eternity of the world of three Gazan thinkers, Aeneas, Zacharias and Procopius. It sheds light on Neoplatonic and Christian debates, and maps distinctive cultural characteristics of Gaza, including its schools and monasteries, in Late Antiquity.
This translation makes one of the major works on ancient psychology accessible to a wider audience for the first time.
In this volume, the persistence, resurgence, threat, fascination, and repression of various forms of pagan culture are studied in an interdisciplinary perspective from late antiquity to the upcoming Renaissance. The contributions deal with the survival of pagan beliefs and practices as well as with the Christianization of pagan rural populations and with the different strategies of oppression of pagan beliefs. They deal with the problems raised by the encounter with pagan cultures outside the Muslim world and examine how philosophers attempted to "save" the great philosophers and poets from ancient culture notwithstanding their paganism. The contributors also study the fascination of classic...
It is not soul, not intellect, not imagination, opinion, reason and not understanding, not logos, not intellection, not spoken, not thought, not number, not order, not greatness, not smallness, not equality, not inequality, not likeness, not unlikeness, not having stood, not moved, not at rest, not powerful, not intepowerful, not light, not living, not life, not eternity, not time, not intellectual contact with it, not knowledge, not truth, not kingship, not wisdom, not one, not unity, not divinity, not goodness, not spirit , not sonhood, not fatherhood, ..., not something among what is not, not something among what is, not known as it is by beings, not a knower of beings as they are. There is neither logos, name, or knowledge of it. It is neither dark nor light, not error, and not truth. There is universally neither postulation nor abstraction of it. While there are produced postulations and abstractions of those after it, we neither postulate nor abstract it. Since beyond all postulation is the all-complete and single Cause of all; beyond all abstraction: the preeminence of that absolutely free of all and beyond the whole. (Dionysius the Areopagite, De mystica theologia V).
He also protected higher causes from responsibility by saying that evil may result from a combination of goods. Proclus objects: evil is real, and not the mere privation of form. Rather, it is a parasite feeding off good. Parasites have no proper cause, and higher beings are thus vindicated as being the causes only of the good off which evil feeds."--BOOK JACKET.