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Plotinus on Number studies the fundamental role which number plays in the architecture of the universe in Neoplatonic philosophy. This book draws attention to Platinus' concept as a necesscary and fundamental link between the Platonic and the late Neoplatonic theories of number.
In this insightful new book David J. Yount argues, against received wisdom, that there are no essential differences between the metaphysics of Plato and Plotinus. Yount covers the core principles of Plotinian thought: The One or Good, Intellect, and All-Soul (the Three Hypostases), Beauty, God(s), Forms, Emanation, Matter, and Evil. After addressing the interpretive issues that surround the authenticity of Plato's works, Plotinus: The Platonist deftly argues against the commonly held view that Plotinus is best interpreted as a Neo-Platonist, proposing he should be thought of as a Platonist proper. Yount presents thorough explanations and quotations from the works of each classical philosopher to demonstrate his thesis, concluding comprehensively that Plato and Plotinus do not essentially differ on their metaphysical conceptions. This is an ideal text for Plato and Plotinus scholars and academics, and excellent supplementary reading for upper-level undergraduates students and postgraduate students of ancient philosophy.
In Hellenistic Astronomy: The Science in Its Contexts, renowned scholars address questions about what the ancient science of the heavens was and the numerous contexts in which it was pursued.
In The Platonizing Sethian Background of Plotinus’s Mysticism, Zeke Mazur offers a radical reconceptualization of Plotinus with reference to Gnostic thought and praxis, chiefly as evidenced by Coptic works among the Nag Hammadi Codices whose Greek Vorlagen were read in Plotinus’s school.
Plotinus (205-269 AD) is considered the founder of Neoplatonism, the dominant philosophical movement of late antiquity, and a rich seam of current scholarly interest. Whilst Plotinus' influence on the subsequent philosophical tradition was enormous, his ideas can also be seen as the culmination of some implicit trends in the Greek tradition from Parmenides, Plato, Aristotle, and the Stoics.Emilsson's in-depth study focuses on Plotinus' notion of Intellect, which comes second in his hierarchical model of reality, after the One, unknowable first cause of everything. As opposed to ordinary human discursive thinking, Intellect's thought is all-at-once, timeless, truthful and a direct intuition into 'things themselves'; it is presumably not even propositional. Emilsson discusses and explains this strong notion of non-discursive thought and explores Plotinus' insistence that this mustbe the primary form of thought.Plotinus' doctrine of Intellect raises a host of questions that Emilsson addresses. First, Intellect's thought is described as an attempt to grasp the One and at the same time as self-thought. How are these two claims related? How are they compatible? What lies in Plotinus' insistence that Intellect's thought is a thought of itself? Second, Plotinus gives two minimum requirements of thought: that it must involve a distinction between thinker and object of thought, and that the object itselfmust be varied. How are these two pluralist claims related? Third, what is the relation between Intellect as a thinker and Intellect as an object of thought? Plotinus' position here seems to amount to a form of idealism, and this is explored.
The point of view put forth in the following pages differs greatly from the common perspective according to which the treatises 30 to 33 constitute a single work, a Großschrift, and this single work, Plotinus’ essential response to the Gnostics. Our perspective is that of an ongoing discussions with his “Gnostic”—yet Platonizing—friends, which started early in his writings (at least treatise 6), developed into what we could call a Großzyklus (treatises 27 to 39), and went on in later treatises as well (e. g. 47-48, 51).
"Plotinus, the Roman philosopher (c. 204-270 CE) who is widely regarded as the founder of Neoplatonism, was also the creator of numerous myths, images, and metaphors, which have frequently been dismissed by modern scholars as merely ornamental. In this book, distinguished philosopher Stephen R. L. Clark shows that they form a vital set of spiritual exercises by which individuals can achieve one of Plotinus's most important goals: self-transformation through contemplation. Clark examines a variety of Plotinus's myths and metaphors within the cultural and philosophical context of his time, asking probing questions about their contemplative effects. Through rich images and structures, Clark casts Plotinus as a philosopher deeply concerned with philosophy as a way of life." -- Résumé de l'éditeur.
One of the vital issues in contemporary Christian theology is the problem of a renewed understanding of God's eternity and its relation to time. This is not merely a peripheral doctrinal issue, but lies at the heart of our understanding of God and humanity, and contributes to our entire worldview. This study focuses on a long-standing debate between two competing views on God's eternity: one focused on God's absolute timelessness in classical theism, and the other on God's temporal everlastingness in contemporary panentheism. In contrast to both of these well-worn options, this book presents an alternative Trinitarian analogical understanding of God's eternity and its relation to time, especially through a critical reflection on Karl Barth's and Hans Urs von Balthasar's engagement of the issue. This analogical approach, based on the dynamic and dramatic concepts of God's being-in-relation and of the Triune God's communicative action in eternity and time, has the potential to resolve the debate between absolute timeless eternity and temporal everlasting duration.