Articles by Tuomo Lankila
This article is inspired by Peter Van Nuffelen’s comparison between post-Hellenistic philosophy a... more This article is inspired by Peter Van Nuffelen’s comparison between post-Hellenistic philosophy and Neoplatonism. The article defends the thesis of a fundamental break between ancient religions and new universal religions which became prevalent at the end of late antiquity. This break concerns not only fundamental doctrines but also the principles of how religious communities were constituted. There was a shift from the world of practice-oriented and reciprocally recognizing cults to the world of exclusive theocracies whose mindset emphasizes doctrinal confession. Some seeds of such a “doxastic turn” are to be seen in the post-Hellenistic philosophy and especially in the dogmatic tendencies of Middle Platonism. Thus, there is an observable route from the post-Hellenistic thought towards late ancient universal religions. Neoplatonism’s role in this historical drama is not that of precursor but, rather, it represents a deviation from the main line.
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Arctos 44, 2010
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Dionysius, 28, 2010
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Journal for Late Antique Religion and Culture 5, 2011
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Arctos 42, 2008
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Journal for Late Antique Religion and Culture, 3, 2009
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Books by Tuomo Lankila
Η ΜΑΝΤΙΔΑ ΔΑΦΝΗ., 2023
Η ΜΑΝΤΙΔΑ ΔΑΦΝΗ. Η κρυφοπαγανιστική ταυτότητα του ψευδο-Διονυσίου Αρεοπαγίτη και το τελευταίο σχέ... more Η ΜΑΝΤΙΔΑ ΔΑΦΝΗ. Η κρυφοπαγανιστική ταυτότητα του ψευδο-Διονυσίου Αρεοπαγίτη και το τελευταίο σχέδιο του ελληνισμού πριν την επικράτηση του χριστιανισμού. With preface by Vyron Zattas and concluding essay of Minas Papageorgiou. Thessaloniki and Athens: Daidaleos (forthcoming August/September 2023).
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Book chapters by Tuomo Lankila
Houni Pia, Knaapi Kalle (toim.). Tuhannen vuoden kirjavuori. Kirjallisia näkökulmia Bysantin kulttuuriin. Acta Byzantina Fennica, Supplementa 1., 2021
Uusplatonistisen Ateenan koulun (400–529) ja sen merkittävimmän edustajan Prokloksen (412–485) va... more Uusplatonistisen Ateenan koulun (400–529) ja sen merkittävimmän edustajan Prokloksen (412–485) vakava reseptio käynnistyi bysanttilaisena kulttuuri-ilmiönä vasta Mikael Pselloksen (k. 1070) myötä. Seuraava esitys keskittyy kuitenkin vain Ateenan koulun kirjallisen tuotannon ominaislaatuun ja korpuksen säilymiseen liittyviin merkillisyyksiin. Uusplatonistien tuotantoa ei tähän mennessä ole suomennettu. Tässä esityksessä tarjotaan myös muutamia otteita heidän kirjoituksistaan toivoen niiden antavan käsityksen koulun ilmaisutavasta.
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Cambridge Intellectual History of ByzantiumThe Cambridge Intellectual History of Byzantium, 2017
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Nutsubidze T., Horn C.B., Lourié B. (Eds.), Georgian Christian Thought and Its Cultural Context. Memorial Volume for the 125th Anniversary of Shalva Nutsubidze (1888-1969). Leiden: Brill 2014, 69-80.
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Edited books by Tuomo Lankila
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The Classical Review, 2018
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Σχόλιον, Suomen Bysantin Tutkimuksen Seura ry:n jäsenlehti 2/2016
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Arctos 48 (2014), May 2015
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Arctos 47 (2013), Apr 2014
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Arctos 45 (2011), 2012
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Teologinen Aikakauskirja 2/2010
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Thesis Chapters by Tuomo Lankila
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Articles by Tuomo Lankila
Books by Tuomo Lankila
Book chapters by Tuomo Lankila
Edited books by Tuomo Lankila
Book Reviews by Tuomo Lankila
Thesis Chapters by Tuomo Lankila
materialist" causes triggering the emergence of the Dionysian
Corpus. The first date marks the promulgation of the imperial
edict which stated "We decree that all things which, impelled
by his insanity or something else, Porphyry has written against
Christian worship, among whomsoever found, shall be delivered
to fire". Under Justinian the wording of this edict was indeed
changed to include all anti-Christian writings. The second
date marks the establishment of a regime with power, will and
ability to implement vigorously such a repressive policy.
The primary, easily understandable aim in the circumstances
for Neoplatonic Academy of Athens was to secure the very
physical existence of the Proclean Corpus, especially his
Platonic Theology.
For me Theodora of Emesa as proposed author of the Corpus is
a strong symbol. She is good antipode to a mysterious Syrian
monk, high ranking clericals as ex-pupils of Proclus etc.,
figures imagined in tales of alternative approaches. She is
also a person of a tale, but a likely tale. She is an icon
of a jusqu'au-boutiste, engaged in defiant resistance until
the end. She bravely represents a noble current of philosophy
at the tragic moment of history when totalitarian ideology
claiming a monopoly of truth and having at its disposal a
repressive state apparatus silenced dissidence, and silenced
women at the highest peak of education for centuries to come.