ISNS 2017 Book of Abstracts

15th
Annual ISNS
Conference
BOOK OF
ABSTRACTS
June 1417
2017
Department of Philosophy,
Faculty of Arts, Palacky University Olomouc
Krizkovskeho 12, Olomouc

15th Annual Conference
for the International Society for Neoplatonic
Studies (ISNS)
June 1417, 2017
Olomouc, Czech Republic
Department of Philosophy,
Faculty of Arts, Palacky University Olomouc
Krizkovskeho 12, Olomouc
The conference coorganized by the Centre for Renaissance Texts within the project
funded by the Czech Science Foundation as the project GA R 14-37038G Between
Renaissance and Baroque: Philosophy and Knowledge in the Czech Lands within the
Wider European Context.
Schedule 2 3
TUE 17:0019:00 REGISTRATION 14:3016:00 Neoplatonism in Women and the Self-Constitution

JUNE 13 Central Europe Female in Neo- and Self-Know-
between the 15th platonism ledge in the Neo-
and 17th Century 2.03 platonic Tradition
2.18 2.05
WED 8:009:00 REGISTRATION
JUNE 14 hour BREAK
9:0011:00 Form and Warring Phi- Plato and Ploti-
Participation in losophies behind nus 16:3018:00 Philology and Ancient Theol- Metaphysics, Sci-
Graeco-Arabic Christological 2.05 Exegesis in the ogy and the ence, Religion
Neoplatonism Controversies Platonist Tradi- Cambridge 2.05
2.18 2.03 tion Platonists
R 2.18 2.03
hour BREAK
11:3013:00 Divine Power Metaphysics and Myth, Mystery,

and Presence in Aesthetics in and Exegeti- FRI 9:0011:00 Neoplatonism in Time and Space Neoplatonism
Later Platonism: Neoplatonism cal Practice in JUNE 16 Central Europe in Neoplatonism in the Islamic
Theurgy, Ritual, 2.03 the Neoplatonic between the 15th 2.03 World: Jewish,
Epistemology, Tradition and 17th Century Christian and
Aesthetics, and 2.05 2.18 Muslim
Metaphysics 2.05
2.18
hour BREAK
1 hour LUNCH
11:3013:00 Neoplatonism in Self-Constitution Plato and Ploti-
14:3016:30 Divine Power Platonism in Late Early Modern Central Europe and Self-Know- nus
and Presence in Byzantium Platonism between the 15th ledge in the Neo- 2.05
Later Platonism: 2.03 2.05 and 17th Century platonic Tradition
Theurgy, Ritual, 2.18 2.03
Epistemology,
Aesthetics, and 1 hour LUNCH
Metaphysics
2.18 14:3016:00 Nature and Sub- Time and Space Souls, Soteriolo-
stance in the Late in Neoplatonism gy, and Eschatol-
17:0019:00 SIGHTSEEING TOUR Antiquity 2.03 ogy in Platonism
2.18 2.05
19:3022:00 WELCOME PARTY
hour BREAK
16:3018:00 Platonisms of Women and the Metaphysics, Sci-

THU 9:0011:00 Early Modern Time and Space Souls, Soteriolo- the Imperial Female in Neo- ence, Religion
JUNE 15 Platonism in Neoplatonism gy, and Eschatol- Age: Hermetism, platonism 2.05
2.18 2.03 ogy in Platonism Gnosticism, and 2.03
2.05 the Chaldaean
Oracles
hour BREAK 2.18
11:3013:00 Nature and Sub- Metaphysics and Souls, Soteriolo- 19:00 CONFERENCE DINNER
stance in the Late Aesthetics in gy, and Eschatol-
Antiquity Neoplatonism ogy in Platonism
2.18 2.03 2.05
SAT 9:0017:30 EXCURSION TO KROMERIZ (UNESCO):
1 hour LUNCH JUNE 17 Archbishops chateau, Chateau Gallery, Archbishops Wine
Cellars with wine degustation, Flower Garden
Programme Wednesday, June 14 5
9:0011:00
Panel Form and Participation in p. 39

Graeco-Arabic Neoplatonism
Organizers Jonathan Greig and Bethany Somma
Bethany Somma:
Forms and [Natural] Participation in the Arabic
Plotinus: A Reappraisal
Hanif Amin Beidokhti:

A Neoplatonic Criticism of Aristotelian Categories:
Plotinian Thought in Suhrawards Criticism of
Substance and Accidents
Jonathan Greig:
Participated and Unparticipated Causes in Plotinus
and Proclus
Kkovskho 12
Room 2.18
Wednesday, June 14 6 Wednesday, June 14 7
9:0011:00 9:0011:00
Panel Warring Philosophies behind p. 44 Panel Plato and Plotinus p. 48

Christological Controversies
Organizers Marcin Podbielski and Anna Zhyrkova
Anna Zhyrkova: Gabriela Kurylewicz:

The Ontological Paradox of Christ Time in Musicfor Plato and Plotinus
Marcin Podbielski: Mark J. Lovas:

Evagrius of Pontus Christology, the Gnostic Plato and Emotion: Revelation, Frustration,
Principle of Mathetic Identity, and Its Possible Judgment
Platonic Origins
Leo Catana:
Sergey Trostyanskiy: Plato on Ethical Requirements and Options in the
Cyril of Alexandrias Theory of the Incarnate Union Process of Political Recognition: Gorgias 513a7
Re-examined 513c2
Dmitry Biriukov: Gary Gurtler:

Paradigms of Physics and Natural Philosophy in the Plotinus on Light and Vision
Christological Controversies in Byzantium
Kkovskho 12 Kkovskho 14
Room 2.03 Room 2.05
11:3013:00 11:3013:00
Panel Divine Power and Presence in Later p. 53 Panel Metaphysics and Aesthetics in p. 57
Platonism: Theurgy, Ritual, Epistemology, Neoplatonism
Aesthetics, and Metaphysics Organizers Oscar Federico Bauchwitz, Alessandra Beccarisi
Organizers Crystal Addey and Robert Berchman and Edrisi Fernandes
Thomas Vidart: Edrisi Fernandes:

The Identification with the Intelligible according to The Fusion of Platonic, Alchemical, and Shamanic
Plotinus Views in the Literature of Robert Marteau
Bruce J. Maclennan: Alessandra Beccarisi:

Psychological Effects of Henosis Ulrich of Strasbourg on Beauty
Panagiotis Pavlos: Ota Gl:

Dionysius the Areopagite: A Christian Theurgist? Beauty of Intellect and the Notion of Number in
Plotinus
Room 2.18 Room 2.03
11:3013:00 14:3016:30
Panel Myth, Mystery, and Exegetical Practice p. 61 Panel Divine Power and Presence in Later p. 66
in the Neoplatonic Tradition Platonism: Theurgy, Ritual, Epistemology,
Organizer Jos M. Zamora Calvo Aesthetics, and Metaphysics
Organizers Crystal Addey and Robert Berchman
Antoni adziski: Crystal Addey:

The Meaning of Symbol and Allegory in Porphyry of Divine Power, Immanence and Transcendence in
Tyres De Antro Nympharum Plotinus, Porphyry and Iamblichus
Tamar Khubulava: Robert M. Berchman:

Die Chaldischen Orakel und Proklos Origen of Alexandria. Exegesis, Contemplative
Prayer, and the Limits of Language
Jos Mara Zamora Calvo:
Reading the Statesman Myth from the Proclean Gary Gabor:
Approach Boethius and Later Greek Neoplatonism on Forms,
God, and the Consolations of Contemplation and
Philosophy
Jenny Messenger:
Crests of a Range that was Obscured: Suzanne Lilar
on Divine Echoes in Poetry and Myth
Room 2.05 Room 2.18
14:3016:30 14:3016:30
Panel Platonism in Late Byzantium p. 73 Panel Early Modern Platonism p. 77

Organizer Jozef Matula Organizers Anna Corrias, Douglas Hedley
and Valery Rees
Georgios Arabatzis: Anna Corrias:

Middle Platonism and Academic Skepticism in Late Immortality of the Soul and Platos Phaedo in
Byzantium Marsilio Ficinos Philosophy
Jozef Matula: Hanna Gentili:

Theodoros Metochites Reading of Plato Platonism and Religious Debates in Early Modern
Italy. A Comparison between Marsilio Ficino
Florin Leonte: (14331499) and Gianfrancesco Pico della Mirandola
Plato, Rhetoric, and Political Renewal in Late (14691533) on the Nature of Love and Prophecy
Byzantium
Angie Hobbs:
Georgios Steiris: The Erotic Magus: Daimons and Magic in Ficinos
A Dispute among 15th Century Byzantine Scholars de Amore
over Universals and Particulars
Room 2.03 Room 2.05
Thursday, June 15 14 Thursday, June 15 15
9:0011:00 9:0011:00
Panel Early Modern Platonism p. 81 Panel Time and Space in Neoplatonism p. 86

Organizers Anna Corrias, Douglas Hedley Organizers Jos C. Baracat Jr. and Suzanne Stern-Gillet
and Valery Rees
Salvatore Carannante: Benedikt Rottenecker:

Platonicos tres in Deo personas posuisse: Neoplatonic Eternal Motion and the Nature of Time in Plotinus
Interpretations of Trinity in Renaissance Philosophy On Eternity and Time
Vojtch Hladk: Rachel MacKinnon:

The Use of Chaldaean Oracles in Patrizis Nova de How Do Bodies Become Extended? An Investigation
Universis Philosophia into Plotinus Sensible Realm
David Leech: Lszl Bene:

Cudworth on Superintellectual Instinct as a Species Plotinus Theory of Time (Enn. III.7)
of Orphic-Pythagorean Love
Dylan M. Burns:
Jacques Joseph: Does the Great Invisible Spirit Care? Foreknowledge
World Soul and the Spirit of Nature and Providence in the Platonizing Sethian Treatises
of Nag Hammadi
Room 2.18 Room 2.03
9:0011:00 11:3013:00
Panel Souls, Soteriology, and Eschatology p. 91 Panel Nature and Substance in the Late p. 96
in Platonism Antiquity
Organizers John F. Finamore and Ilaria Ramelli Organizers Karolina Kochanczyk-Boninska,
Marta Przyszychowska and Tomasz Stepien
Svetlana Mesyats: Tomasz Stepien:

Unknown Doctrine of Proclus or What Kind of Eunomius and Gregory of Nyssa on the Activity of
Souls Did Proclus Discover? God and Plotinus Theory of Double Activity
Harold Tarrant: Marta Przyszychowska:

Proclus on the Souls Difficulties when First in the Time of Creation of Human Nature according to
Body Gregory of Nyssa
Ilaria Ramelli: Karolina Kochanczyk-Boninska:

Psychology and Soteriology in Origen and Porphyry Basil the Greats Understanding of Substance in his
Teaching about Gods Incomprehensibility
Laura Follesa:
Herders Thinking in Images in Children and the
Platonic Reminiscence
Room 2.05 Room 2.18
11:3013:00 11:3013:00
Panel Metaphysics and Aesthetics in p. 99 Panel Souls, Soteriology, and Eschatology in p. 104
Neoplatonism Platonism
Organizers Oscar Federico Bauchwitz, Alessandra Beccarisi Organizers John F. Finamore and Ilaria Ramelli
and Edrisi Fernandes
Amanda Viana de Sousa: Hyun Hchsmann:

A vida criativa em Mestre Eckhart Porphyrys On the Cave of the Nymphs
Mikhail Khorkov: John F. Finamore:

A Platonic Notion of Beauty in the Interpretation Iamblichus, Simplicius, and Priscianus on the Divided
of Nicholas of Cusa in the Light of His Margins to Soul
Platos Dialogues and Polemics with the Carthusians
John D. Turner:
Oscar Federico Bauchwitz: New Light on Third Century Metaphysical Triads
Cuando construir tambin es pensar: arquitectura y and the Legacy of A.J. Zeke Mazur
anagoga en la iglesia de Saint Denys
Room 2.03 Room 2.05
14:3016:00 14:3016:00
Panel Neoplatonism in Central Europe p. 108 Panel Women and the Female in p. 112
between the 15th and 17th Century Neoplatonism
Organizer Tom Nejeschleba Organizer Jana Schultz
Joanna Papiernik: Mathilde Cambron-Goulet:

Platonic Aspects in some Humanistic Treatises of Gender Construction and Social Connections in
Quattrocento on the Immortality of the Soul Porphyrys Ad Marcellam
Stephen Lahey: Krzysztof apiski:

The Doctrine of Divine Ideas of Wyclif and Philosophical Education of Women in Musonius
Stanislaus of Znojmo Rufus Diatribes and Porphyrys Letter to Marcella
Steffen Huber: Jana Schultz:

Traces of Neoplatonism in Polish Renaissance Maternal Causes in Proclus Metaphysics
Thought: the Case of Stanisaw Orzechowski (1513
1566)
Room 2.18 Room 2.03
Wednesday 14 June 22 Thursday, June 15 23
14:3016:30 16:3018:00
Panel Self-Constitution and Self-Knowledge p. 119 Panel Philology and Exegesis in the Platonist p. 122
in the Neoplatonic Tradition Tradition
Organizer Marilena Vlad Organizer J.M. Johns
Andrei Timotin: Jeff Johns:

The Causality of the First Principle and the Theory (, ) (, )
of Two Acts in Plotinus, Enn. V 4 (7)
Michle Anik Stanbury:
Daniela Elena Tarb: Alexander of Aphrodisias and Aristotles
Self-Constitution of the One in Plotinus View Metaphysics in Plotinus Ennead V, 9
Gheorghe Pacalu: Matteo Milesi:

Time as a Self-Constituted Intellect in the Philosophy Porphyry on Homeric Exegesis: A Reassessment of
of Proclus the So-Called Letter to Anatolius
Room 2.05 Room 2.18
16:3018:00 16:3018:00
Panel Ancient Theology and the Cambridge p. 127 Panel Metaphysics, Science, Religion p. 130
Platonists
Organizers Douglas Hedley and Natalia Strok
Natalia Strok: Lloyd P. Gerson:

Arianism and Platonism: Traces of Eusebius Why Intelligible are not External to the Intellect
Praeparatio Evangelica in Cudworths The True
Intellectual System Maciej Szumowski:
Hexis, Habitus, State. Neoplatonic Background of an
Derek Michaud: Averroist Answer to the Question of the Unity of a
John Smiths Plotinian Rational Theology Human Being
Douglas Hedley: Eugene Afonasin:

Ralph Cudworth and Ancient Theology Neoplatonic Asclepius between Science and Religion
Room 2.03 Room 2.05
Friday, June 16 26 Friday, June 16 27
9:0011:00 9:0011:00
Panel Neoplatonism in Central Europe p. 134 Panel Time and Space in Neoplatonism p. 138
between the 15th and 17th Century Organizers Jos C. Baracat Jr. and Suzanne Stern-Gillet
Organizer Tom Nejeschleba
Martin emla: Irini F. Viltanioti:

Influentia, lumine et motu Solis irradiatus Ficinos Time and Eternity in Porphyry of Tyre
Metaphysics of Light in the Work of Heinrich
Khunrath Lenka Karfkov:
Eternity and Time in Porphyrys Sentence 44
Ji Michalk:
Johannes Kepler and His Neoplatonic Sources Marc-Antoine Gavray:
Philoponus and Simplicius on the Eternity of Time
Tom Nejeschleba:
The Platonic Framework of Valeriano Magnis
Philosophy
Luka Bori and Ivana Skuhala Karasman:

Adventures of a Christian Cabalist
Room 2.18 Room 2.03
9:0011:00 11:3013:00
Panel Neoplatonism in the Islamic World: p. 141 Panel Neoplatonism in Central Europe p. 147
Jewish, Christian and Muslim between the 15th and 17th Century
Organizer Daniel Regnier Organizer Tom Nejeschleba
Anna Izdebska: Simon J.G. Burton:

A New addition to the Late Antique Neoplatonist Cusanus and the Universal Reformation: The Legacy
Corpus? The Arabic Commentary on the of Fifteenth-Century Lullist and Neo-Platonic
Pythagorean Golden Verses Attributed to Proclus Reform
Daniel Regnier: Petr Pavlas:

Argument and Ascent in Islamic Neoplatonism: The Triadism and the Book Metaphor in John Amos
Theology of Aristotle as Spiritual Exercise Comenius
Michael Engel: Jan ek:

The Impact of Averroes Paraphrase of the Republic The Pansophia of John Amos Comenius in the
on Medieval Jewish Philosophy Context of Renaissance Neo-Platonism
Yehuda Halper:
Platonic Eros and Biblical Love: Platos Symposium
in Johanan Alemannos Interpretation of Song of
Songs
Room 2.05 Room 2.18
11:3013:00 11:3013:00
Panel Self-Constitution and Self-Knowledge p. 151 Panel Plato and Plotinus p. 156
in the Neoplatonic Tradition
Organizer Marilena Vlad
Marilena Vlad: Menahem Luz:

The Self-Constituted Being. Proclus and Damascius The Image of Socrates in Antisthenes Lost Dialogues
Chiara Militello: Miriam Byrd:

Is Self-Knowledge One or Multiple? Consciousness Platos Forms in Us as Objects of Dianoia
in Simplicius, Commentary on On the Soul
Sara Ahbel-Rappe:
Franois Lortie: Socrates Esoteric Disclosure in Platos Apology: a
Philosophy and Philology in Proclus Interpretation Comparative Religions Approach
of Plato
Room 2.03 Room 2.05
14:3016:00 14:3016:00
Panel Nature and Substance in the Late p. 161 Panel Time and Space in Neoplatonism p. 164
Antiquity Organizers Jos C. Baracat Jr. and Suzanne Stern-Gillet
Organizers Karolina Kochanczyk-Boninska,
Marta Przyszychowska and Tomasz Stepien
Aron Reppmann: Ashton Green:

Nonsubstantial Creaturely Being in Gregory of Dimensionality and Tenuous Bodies: Discovering the
Nyssas On the Soul and the Resurrection Nature of Space in Neoplatonic Thought through
Accounts of Light Transmission
Valery V. Petroff:
Aristotles Approach to the Problem of Corporeal Jeremy Byrd:
Identity and its Development in the Later Tradition Standing in the Vestibule: Proclus on Intermediates
Nadezhda Volkova: Michael Chase:

Plotinus and Aristotle on Matter and Evil Damascius and al-Nam on the Atomic Leap
Room 2.18 Room 2.03
14:3016:00 16:3018:00
Panel Souls, Soteriology, and Eschatology p. 169 Panel Platonisms of the Imperial Age: p. 173
in Platonism Hermetism, Gnosticism, and the
Organizers John F. Finamore and Ilaria Ramelli Chaldaean Oracles
Organizers Dylan M. Burns and Luciana Gabriela Soares
Santoprete
goston Guba: Jonathan H. Young:

Desire and Dispositional Memory in Plotinus Demons on the Border: The Overlapping
Demonologies of Origen and Celsus
Filip Karfk:
The Soul-Body Relation Upside Down (Plotinus Luciana Gabriela Soares Santoprete:
VI.45) Des trois rois de Platon aux trois dieux dHsiode:
la polmique antignostique dans le Trait 32, 3 de
Lela Alexidze: Plotin
Eros as Souls Eye in Plotinus: What Does It See
and not See? Christopher Sauder:
Providence and Gnosticism from Ennead 33 (II.9) to
Enneads 4748 (III.23)
Room 2.05 Room 2.18
16:3018:00 16:3018:00
Panel Women and the Female in p. 176 Panel Metaphysics, Science, Religion p. 180
Neoplatonism
Organizer Jana Schultz
Anna Afonasina: Liliana Carolina Snchez Castro:

The Letters of the Pythagorean Women in Context The Soul Harmony Theory: Testimony of an
Hermeneutic Device for Reading Presocratic
Sandra Dui Collette: Theories in Late Antiquity
Duke William IX of Aquitaine, Countess of Dia
and the Reversal of the Platonic Concept of Love Monika Recinov:
Reception of Xenophanes Philosophical Theology in
Ludovica Radif: Plato and Christian Platonists
Donne Fuori Misura Alessandra Scala e Cassandra
Fedele Tomasz Mrz:
Lewis Campbells Studies on Plato and their
Philosophical Significance
Room 2.03 Room 2.05
Abstracts Wednesday, June 14 Kkovskho 12 39
9:0011:00 Room 2.18
Jonathan Greig and Bethany

Somma (organizers)
FORM AND
PARTICIPATION IN
GRAECO-ARABIC
NEOPLATONISM
Bethany Somma:
Forms and [Natural] Participation in the
Arabic Plotinus: A Reappraisal
LMU Munich (Munich School of Ancient Philosophy)
(Germany)
It is no surprise that Plotinuss account of forms and par-

ticipation underwent much change in the course of the adaption
of the Enneads into Arabic. It has been argued (by Zimmermann
1986 and Adamson 2001) that the Adaptor of the Arabic Plotinus
materials was influenced by the Arabic translation of Aristotles
De Anima, an influence especially noticeable in his discussion of
form and the so-called lower soul. In particular, it would appear as
though the adaptation incorporates an Aristotelian psychological
structure. The result is that the lower, brute soul is presented as the
form of the body, and is in turn mortal, while the higher, rational
soul continues in immortality and remains untouched by bodily
affectivity.
In this paper, I examine the formal distinctions offered by
the Arabic Plotinus in an effort to show in what way Plotinuss
formal network changes in the course of the Arabic adaptation.
Specifically, I aim to determine (1) how many levels of form and
formal participation the Adaptor carries over from the Plotinian
Wednesday, June 14 Form and Participation in 40 Wednesday, June 14 Form and Participation in 41
9:0011:00 Graeco-Arabic Neoplatonism 9:0011:00 Graeco-Arabic Neoplatonism
text; (2) in what way this formal picture affects his account of par- philosophy including logic, physics and metaphysics. According
ticipation; and (3) to what extent this picture may be Aristotelian. to the bibliographic testimonies, Arabic translations of the Greek
I discuss each of these points in turn, and argue that the Arabic commentaries written by Porphyry, Stephen of Alexandria, Philo-
Plotinus shrinks the number of formal layers to only two, namely, ponus, Ammonius, Themistius, Theophrastus and Simplicius were
true form in Intellect and sensible form in Nature. also accessible, which invoked a serious body of scholarship around
In the explanation of form and participation within the the Categories. Many philosophers in the Islamic world commented
Arabic Plotinus materials, much rests on the role of Nature. Al- on it and defended its central doctrines, whereas some philosophers
though Plotinuss own treatment of nature is irregular, the account criticized its basic ideas. One of the most prominent critics of the
of Nature in the Arabic Plotinus materials is consistent and clear. Categories was the Neoplatonic philosopher ihb al-Dn Yay
I explicate the account in three moves. First, Nature is an innate, Suhraward (d. 1191) who inherited not only the wealthy tradition
corporeal cause of bodies, and as such also functions to account of commentaries on Categories, but also the works of Avicenna (d.
for the participation of individuals in any given form. Second, the 1037) and later thinkers such as Umar ibn Sahln Sw (d. 1058)
Adaptor utilizes the standard Neoplatonic emanation image of fire and Ab l-Barakt Badd (d. 1152), who both were likewise crit-
and heat to explain Natures relation to soul and forms, and relies ics of Aristotelian philosophy. Discussing and analyzing categories
on a strict hierarchical account in his exposition of participation. was, thus, a recurrent motif in all of Suhrawards so-called didac-
Third, the adaptation clearly argues that Nature is not only dis- tic, Peripatetic works.
tinct from soul, but is actually a fourth hypostasis, lower than and Suhrawards discussion on the categories covers almost all
ontologically separate from Soul. It is by way of Nature that bodily aspects of Peripatetic doctrine including the deduction method for
forms participate in formal reality. As a result, we find the notion attaining the final list of the categories as well as the catalog of the
of brute soul found in the adaption is simply identical to Na- categories and their characteristics. In this presentation, I shall dis-
ture, and thus is not an Aristotelian account of soul, but faithfully cuss Suhrawards critical point of view against the Aristotelian list
Neoplatonic. In his reappraisal, the adaptor of Plotinuss Enneads of the categories. For this purpose, I shall introduce Suhrawards
both systematizes and clarifies the complicated account of nature own reductionist division, as well as his main critiques which
Plotinus offers. results in a fivefold list exactly similar to Plotinus list of the cat-
egories in Ennead VI. Suhrawards criticism of Aristotelian theory
of substance and accidents results in a rejection of hylomorphism
Hanif Amin Beidokhti: and denial of substantiality of forms. This critique may betray a set
A Neoplatonic Criticism of Aristotelian of evidences for a case of Plotinus Ennead VI.13 reception in the
12th century philosophy in the Islamic world, and thereby further
Categories: Plotinian Thought in Suhrawards evidences for a fuller translation of Plotinus Enneads in Arabic.
Criticism of Substance and Accidents
LMU Munich (Munich School of Ancient Philosophy)
(Germany)
Aristotles Categories, as one of the earliest philosophi-

cal writings translated into Syriac and Arabic, was traditionally,
along with Porphyrys Isagoge, considered as the introduction to
Aristotles philosophy, with significant implications for all fields of
Wednesday, June 14 Form and Participation in 42 Wednesday, June 14 Form and Participation in 43
9:0011:00 Graeco-Arabic Neoplatonism 9:0011:00 Graeco-Arabic Neoplatonism
Jonathan Greig: Thus, this paper seeks to prove that the major change in
participated causal models between Plotinus and Proclus is not
Participated and Unparticipated Causes in so much the introduction of a new concept, , for the
Plotinus and Proclus Forms, but rather the assertion of particular, intermediary forms
LMU Munich (Munich School of Ancient Philosophy) or principles that play a second explanatory role in addition to the
(Germany) universal Form. It is this move that results in Proclus adding the
new concept of the unparticipated () in relation to the
As those like E.R. Dodds have noted, Proclus makes participants. This paper will analyze, in brief detail, the reasons for
a sharp break from Plotinus and the prior Platonic tradition Plotinus and Proclus reasons against and for this model, respec-
by articulating the notion of unparticipated Forms or causes tively. The signicance of this change in causal frameworks can
(), rst introduced by Iamblichus and developed in Syri- be seen in both gures understanding of, e.g., the identity of the
anus. However what has not been noted in the secondary literature intelligible in Intellect, up to the causal model for the One.
is how much Proclus understanding of the , at least in
the Elements Prop. 23, is in large part formulated from Plotinus
description of the Forms in relation to their participants, as seen in
Ennead VI.45: the Forms are present to all their participants and
not limited to one or another participant. In Proclus, this becomes
one central reason to make the Form unparticipated, and thus for
Proclus to posit intermediary, particular forms; whereas in Plotinus
this actually becomes the reason to hold the very opposite: that the
Form must be directly participated.
The two stances result, at least in large part, from the
diering views of what the participants participate: either (1) a par-
ticular form or entity, belonging only to that specic participant;
or (2) the universal form or entity, belonging both to that par-
ticipant and all the other participants. Whereas Proclus subscribes
to (1), Plotinus argues for (2), since for him the contrary would
eventually repeat the aporetic diculty from Platos Parmenides of
the whole/part relation of Forms to participants. Plotinus subscrip-
tion to (2), however, suggests that the reality of particular proper-
ties, as forms-in-matter, is ultimately illusory, and does not play a
distinct, ontological role between the transcendent Form and the
participants. Proclus, on the other hand, argues for (1) by strongly
emphasizing the distinct, ontological role of the imminent form,
or proximate entity, for each entity: e.g., the participated form,
man, that only belongs to Socrates, in contrast to the participated
form, man, for Plato; likewise, the soul that belongs to Socrates as
ontologically distinct from that of Plato (Parm. Comm. 707).
Wednesday, June 14 Kkovskho 12 44 Wednesday, June 14 Warring Philosophies behind 45
9:0011:00 Room 2.03 9:0011:00 Christological Controversies
Marcin Podbielski and Marcin Podbielski:

Anna Zhyrkova (organizers) Evagrius of Pontus Christology, the Gnostic
Principle of Mathetic Identity, and Its Possible
WARRING PHILO- Platonic Origins
SOPHIES BEHIND University of Ignatianum, Krakow (Poland)
CHRISTOLOGICAL Recent discussions on Evagrius of Pontus have been

focused on the question whether his doctrine is identical with the
CONTROVERSIES socalled Origenism that was condemned at the Second Council of

Constantinople or whether it is rather a reinterpretation of original
teaching of Origen. Much less focus is given to Medio- and Neo-
platonic influences on Evagrius and on analogies between his man-
ner of thinking and philosophical principles implied in some Gnos-
Anna Zhyrkova: tic texts. In my paper, I will propose an analysis of Evagrius claims
The Ontological Paradox of Christ that have a metaphysical bearing, which will not only turn atten-
University of Ignatianum, Krakow (Poland) tion to especially Medioplatonic echoes in Evagrian framework
of reality, but also to a specifically Gnostic principle on which the
The proposed paper will depart from an analysis of onto- consistency of his views seems to rely. Reliance on this principle,
logical coherence of the orthodox Christian doctrine that asserts that might be called a principle of mathetic identity, and which
that two essentially and dramatically different beings were unified appears to be implied in and allow for the Evagrian account of the
in the particular entity of Christ. This analysis will be performed union of God the Logos with the incorporeal named Christ, make
from the points of view of ontologies professed by the philosophi- one ask the question whether the label of Origenist is fully applica-
cal schools known to early Patristic authors, namely from the ble to Evagrius and to what extent he is a Platonic, representing a
standpoints of Platonism, Aristotelianism, Stoicism, and Neopla- branch of Platonic thought parallel to Neoplatonism.
tonism. My discussions will be informed by the question whether
those schools could provide Christian thinkers with conceptual
tools adequate for elucidating the ontological paradox which had Sergey Trostyanskiy:
to be recognized in Christ. As I will turn my attention to the issue
of which of those tools were actually employed by Christian think-
Cyril of Alexandrias Theory of the Incarnate
ers of second and third centuries AD, both orthodox and unor- Union Re-examined
thodox, another question will arise, one of whether any of those Union Theological Seminary (New York)
thinkers succeeded in maintaining orthodoxy alongside philosoph-
ical coherence. The language of mixture was a commonsense phenome-
non in late antiquity. Not unexpectedly, it was extensively utilized
during the time of great Christological debates of the 4th6th cen-
turies. It can be found in various treatises of Gregory of Nazianzus,
Apollinaris, and others. Moreover, the notion of mixture became
Wednesday, June 14 Warring Philosophies behind 46 Wednesday, June 14 Warring Philosophies behind 47
9:0011:00 Christological Controversies 9:0011:00 Christological Controversies
a key theological concept in the discourse of various miaphysite Dmitry Biriukov:

thinkers. Cyril of Alexandria, a great mind of Christendom, was Paradigms of Physics and Natural Philosophy
charged during the Nestorian crisis with teaching the mixture of
natures. Was this change legitimate? At first, he seemed to deny the
in the Christological Controversies in
mixture of natures as a valid conception of the Incarnate Union. Byzantium
However, some ancient and modern historians also suggested that National Research University Higher School of Economics
he perhaps used the language of mixture (in whatever conceptual (HSE) (Russian Federation)
form it may have appeared) as a simile of the Incarnation. Con-
sequently, they questioned whether Cyril thought of that which The paper aims to investigate how in the course of po-
happens at the event of the Incarnation as maintaining a similar lemic between, on the one hand, the authors sided with the
ratio or structure of elements to that of mixture. They assumed Chalcedonian creed and, on the other hand, the Monophysites, the
that Cyril had a wide spectrum of choices for mixture in front of representatives of the competing parties willing to establish and
his eyes, raging from Aristotelian to Neo-Platonic theories. As far clarify their Christological views used opposite physical paradigms,
as the deeper metaphysics of the Incarnation is concerned, in this i.e. contrary paradigms of mixing between physical bodies. Such
presentation I aim to elucidate the extent of usefulness of the no- paradigms are: a) the Stoic teaching of total blending of physi-
tion of mixture in constructing Christological arguments charac- cal bodies, widely used by the Chalcedonians for the purposes of
terized by the imposition of the idea of isomorphism between the supporting their views on Christology; b) a teaching about mixing
mixture of elements and the Incarnation. I also attempt to investi- of bodies, which was typical for Aristotelian and Platonic authors,
gate whether it is possible to think of mixture as a passing rhetori- who decisively criticized the Stoic pattern of total blending. This
cal trope present in Cyrils discourse. I argue that the theory of second teaching was adopted by the monophysite authors, while
mixture introduced by Neo-Platonist thinkers offered one signifi- they argued in favor of their Christological doctrine and polemized
cant advantage to theologians since their conception, in fact, it did with the Chalcedonian Christology. Alongside studying this prob-
not require the imposition of a definitive tertium quid, just an op- lem I am going to put the following questions: whether Chal-
posite to that of unification through mutual alteration of properties, cedonian or Monophysite Christologies imply a certain physical
as the product of mixture of the ingredients. Hence, such unifica- picture of the world, and would it be possible that such picture of
tion was thought to allow the active ingredient to remain one and the world is at least, one of the reasons why the Medieval Christian
the same before and after the unification, a whole made out of theologians settled with one or another Christological doctrine?
parts, whereas the position of parts seem to make a difference for
the being of the whole. In this context I argued that we may hy-
pothesize that the Neo-Platonic conception of mixture could have
been used by Cyril as a useful simile or analogy of the Incarnation
as far as it was capable of expressing the notion of unification.
Wednesday, June 14 Kkovskho 14 48 Wednesday, June 14 Plato and Plotinus 49
9:0011:00 Room 2.05 9:0011:00
PLATO AND Plotinus continues quite a few of the thoughts of Plato.

Although his views on the nature of time seem to be different from
PLOTINUS the views of Plato (for Plato time is the regular motion of the heav-
ens, or the recognition of such regularity, while for Plotinus it is the
life of the soul), Plotinus speaks of intelligible music as the model of
sensible music and in this meaning every single sensible thing, even
though it needs time and space, offers us eternity. But this rule refers
Gabriela Kurylewicz: only to natural things like the sounds of rain, wind or birds singing,
Time in Musicfor Plato and Plotinus which are precious and perfect as such, on their level. Humanly cre-
Fundacja Forma and University of Warsaw (Poland) ated or performed sounds, meanings and the all human music can be
wrong or false, and in order to get better or more just, it demands of
us the highest sensitivity, imagination, memory, craft, will and intel-
Beginning from the archive recording of Andrzej Kuryle- lect, which is impossible without an understanding of time.
wiczs pieceLa Valse Minime, op. 56, 1996, for piano solo, Platos Socrates says in Phaedo (107c):
performed by the composer, I intend to consider that philosophy
of music, which recognizes and tries to explain why, in humanly But, my friends, we ought to bear in mind, that if the soul
created and performed music, time is most important. The essential is immortal, we must care for it, not only in respect to this
question of time in music requires us to turn to the metaphysical time, which we call life, but in respect to all time, and if
philosophy of Plotinus and Plato. we neglect it, the danger now appears to be terrible. ()
Although Plotinus assures his readers that he is follow- Now, since the soul is seen to be immortal, it cannot escape
ing Plato faithfully, we know that he develops Platos thought and from evil or can be saved in any other way than by becom-
transforms it into his own. But, despite numerous differences, there ing as good and wise as possible.
are some deeper similarities combining their philosophies into one
manifold tradition, which is very intriguing and inspiring not only I plan to refer to: Enneads I, III, V and VI by Plotinus, and
for specialists, but also for intellectuals and musicians. We cannot the Phaedo, Phaedrus, Republic, Philebus, Symposion and Timaeus by
forget that both Plato and Plotinus were sure that music can lead to Plato.
the ideal beauty, truth, goodness and being.
For Plato, music, in all its meanings, is formed by four
agents: harmonia, rhythmos, melos, logos, and by the fifth Mark J. Lovas:
agentkairos, which means proper, adequate or critical time.
Time in music can be made or found, because music exists on
Plato and Emotion: Revelation, Frustration,
all levels of reality. In its source, however, the existence of music Judgment
means the existence of spiritual beings, the transcendent ideas. The University of Pardubice (Czech Republic)
Participation in music gives the human individual a possibility of
going beyond time towards spiritual, eternal beings, whose pres- When we remember a person, an event, or words, they can
ence is most perfect, full of life in to the highest degree and deeply take on a new meaning and significance even years after their origi-
interesting. Music almost offers the human being eternity, but nal occurrence. The new emotions we experience seem to reveal the
music needs time. true nature of what happened yesterday or twenty years ago.
Wednesday, June 14 Plato and Plotinus 50 Wednesday, June 14 Plato and Plotinus 51
9:0011:00 9:0011:00
Other emotions trouble us. They seem to persist, lingering agent(s) to one or several other political agents through a process
at the fringes of consciousness, even while stubbornly refusing to of recognition and subsequent transmission of political power? (2)
reveal their meaning. How does this process of political recognition affect the ethical
Plato has been said to hold the view that emotions are constitution of the power-seeking politician? In my paper, I ad-
judgments. How can such a view encompass the phenomena de- dress the last question.
scribed above? One may thus ask: Which are the ethical requirements to
Suppose we desire The Good, and will accept no substi- political agents seeking to obtain political power? And which ethi-
tutes. Or, we simply desire to be happywhatever the true nature cal options are open to these agents? Platos Gorgias 510a3514e10
of human happiness may be. These desires are, by their nature addresses these issues, for instance 513a7c2:
(and given our limitations) always incomplete. As Plato says in the
Philebus, we do not stop hopingall of our lives. If you think that some person or other will hand you a
The true nature of the good and bad in our lives demands craft of the sort that will give you great power in this city
our attention, fascinates us, and takes our breath away. Yet, the while you are unlike [anomoion] the regime [politeia],
true nature always slips from our grasp. Things are more compli- whether for better or for worse, then in my opinion, Calli-
cated than we can realize, and for that reason our emotional lives cles, youre not well advised. You mustnt be their imitator
dont just stop. Socratic ignorance implies that our lives will always [mimtn] but be naturally like them [autophys homoion
be emotionally rich. toutois] in your own person if you expect to produce any
I propose to develop this line of thought as a way of un- genuine result toward winning the friendship of the Athe-
derstanding Platos view of emotion. I also hope thereby to assess nian people and, yes, by Zeus, of Demos the son of Py-
or come to terms with the claim that, for Plato, emotions are judg- rilampes to boot. Whoever then turns you out to be most
ments. like [homoiotaton] these men, he will make you a politician
[politikon] in the way you desire to be one, and an orator
[rtorikon], too. For each group of people takes delight in
Leo Catana: speeches that are given in its own character [thei], and
Plato on Ethical Requirements and Options in resent those given in an alien manner (Trans. Zeyl, pp.
9495.)
the Process of Political Recognition: Gorgias
513a7513c2 Using this passage as a point of departure, I try to answer
University of Copenhagen (Denmark) the two above questions within Platos Gorgias. In particular, I shall
highlight the ethical consequences political participation that are
Plato is among the earliest and most significant contribu- caused by the requirement for recognition. I shall do so by con-
tors to the history of political philosophy. In his Republic, for textualising some of the references and key concepts in the cited
instance, he discussed various constitutional forms, such as mon- passage within Platos Gorgias and his Alcibiades I, to which Plato
archy, tyranny, oligarchy, aristocracy and democracy. There are, alludes in the Gorgias.
however, several other discussions in Platos political philosophy Several Plato scholars have recently referred to the cited
which cut across the one about constitutional forms. One of these passage in their accounts of Platos political philosophy. I shall ar-
other discussions addresses the following two questions: (1) How gue that the passage is significant to an ethical concern embedded
is political power transferred from one or several power-holding in Platos political philosophy, namely his concern for the ethical
Wednesday, June 14 Plato and Plotinus 52 Wednesday, June 14 Kkovskho 12 53
9:0011:00 11:3013:00 Room 2.18
individuation to which political participants expose themselves, es- Crystal Addey and
pecially young, upcoming partisans. I shall also argue that Socrates Robert Berchman (organizers)
presents an alternative option to the upcoming politician by means
of his notion of sphrosyn, providing social detachment, integrity
and engagement to the politician. DIVINE POWER
AND PRESENCE
Gary Gurtler: IN LATER
PLATONISM:
Plotinus on Light and Vision
Boston College (USA)
Ennead IV 5 [29] has been poorly served by translators and THEURGY, RITUAL,
commentators, misreporting what Plotinus wrote and, with these
mangled results, asserting that this part of his treatise on the Prob- EPISTEMOLOGY,
lems about the Soul is merely a disjointed series of doxographi-
cal fragments with little compelling contribution to make. More AESTHETICS, AND
careful translation and analysis reveal something strikingly differ-
ent and original. First, he gives a cogent critique of the theories of
Plato and Aristotle concerning the body between and the role of
METAPHYSICS
daylight. Second, he substitutes his own account in terms of both
sympathy and the principle of two acts, explaining vision both Thomas Vidart:
during the day as well as at night, notably deficient in previous
accounts. Third, he derives some surprisingly original corollaries
The Identification with the Intelligible
about the nature of light and the source of color. according to Plotinus
Lyce Champollion, Grenoble (France)
The aim of the paper is to study Plotinus interpretation of

the precept underlined by Plato in the Theaetetus (176a-b) which
invites to become like a god. This interpretation deals at the same
time with metaphysical and ethical concerns: the divine assimila-
tion is understood in Plotinus thought as an identification with the
intelligible realities, which enables one to become virtuous. What
is at stake in this interpretation is the status of the human being:
does one remain human when one identifies with the intelligible
realities? Plotinus maintains that one has to renounce the usual
characteristics of the human life in order to become the intelligible
realm itself. Indeed, identification with the intelligible is not mere
Wednesday, June 14 Divine Power and Presence 54 Wednesday, June 14 Divine Power and Presence 55
11:3013:00 in Later Platonism 11:3013:00 in Later Platonism
contemplation of the intelligible world, in which the subject re- higher part prevail over the other ones. The analogy with the dif-
mains distinct from the object. The identification leads one to be the ferent parts which constitute a science helps us to understand how
intelligible itself and not only to resemble it. As a result, it has to be the movement of unification can be performed.
understood as a movement which is opposite to the particularization This unification is in fact a simplification: when one
which leads one to be a human being. In the case of the identifica- ascends towards the intelligible, one leaves the different aspects
tion with the intelligible, the human being ceases being a part of the which make one multiple. It leads one to a new life, which is
sensible universe in order to be the entire intelligible world. precisely the life of the gods. According to the treatise On happi-
The movement of identification is due to desire for the in- ness (the treatise 46), one has indeed to adopt a new life: one has to
telligible realities: Plotinus insists in the treatise On virtues (the trea- coincide with the life of the Intellect which is a perfect one. This
tise 19 in the chronological order) on the fact that the human being coincidence implies that one abandons ones former life which is a
and also the sensible universe imitate the intelligible world because human one. As a result, we will have to study what it means to live
desire leads them to do so. This imitation enables them to possess the life of the gods themselves in Plotinus thought.
wisdom. We have then to underline a paradox: the god which is
imitated does not possess the virtues that human beings have thanks
to the imitation. It will be necessary in this way to know how we
have to think this very particular imitation which makes the image
Bruce J. Maclennan:
resemble a model which is deprived of the characteristics that the Psychological Effects of Henosis
image acquires by means of the imitation. Indeed, whereas one be- University of Tennessee, Knoxvill (USA)
comes virtuous when one identifies with the intelligible, the latter is
not itself virtuous. Jungs term individuation, which refers to the process of
One aspect of the answer is the fact that the imitation of becoming psychologically individuus, that is, undivided or indi-
the intelligible enables one to become unified because the intel- visible, could almost serve as a translation of hensis. Practices in
ligible world possesses a higher level of unity. When one contem- analytical psychology, such has active imagination, have direct
plates the intelligible realities, one does not withdraw from oneself: analogies in theurgy and are directed toward similar ends. In this
one becomes more unified. The human is indeed characterised by talk I will explore these parallels in order to understand better the
multiplicity: according to the treatise How the multitude of the Forms means and ends of ancient theurgical practice. In particular, I will
came into being, and on the Good (the treatise 38), a kind of human discuss the experience and effect of hensis from the perspective of
being corresponds to each power of the soul. As there are for in- analytical psychology.
stance a sensory soul and a rational one, there are a sensory human
and a rational one. The unity-in-diversity which is the specific
feature of the intelligible world constitutes the model that one has Panagiotis Pavlos:
to imitate in order to unify the various elements that one has within
oneself. The unity of the intelligible is indeed all-inclusive. Inner
Dionysius the Areopagite: A Christian
unification and union with the divine are in this way two differ- Theurgist?
ent aspects of the same process. In order to account for this process, University of Oslo (Norway)
we will have to put in emphasis the hierarchy among the differ-
ent powers of the soul and therefore among the different sorts of A mainstream tendency in our scholarly communities is to
human beings. Indeed, the unification implies that one makes the see the works of Dionysius the Areopagite through the lenses of the
Wednesday, June 14 Divine Power and Presence 56 Wednesday, June 14 Kkovskho 12 57
11:3013:00 in Later Platonism 11:3013:00 Room 2.03
Neoplatonic currents of his times. Modern research offers relatively Oscar Federico Bauchwitz,
few opportunities of a per se consideration and evaluation of the Alessandra Beccarisi,
Areopagitic contributions to the Late Antique and Early Christian and Edrisi Fernandes (organizers)
thought. It seems that a particular consensus has been established in
research: namely, to resort to Proclean, or Iamblichean -for the sake
of the present discussion on theurgy-, influences whenever one is METAPHYSICS
about to inquire into Dionysius philosophical and theological paths.
The scope of what is about to be presented in this paper AND AESTHETICS
expands over the following hypothesis. Despite the linguistic affini-
ties and the several conceptual appropriations, Dionysius premises IN NEOPLATO-
remain radically different from Neoplatonism, both in terms of the
sacramental tradition he recapitulates and the wider Christian meta-
physical contours he adheres to. This hypothesis would need to be
NISM
supported by the assumption that, whoever the Areopagite was, he
had baptized himself in the liturgical reality of a living spring that
offers living water and grants eternity. This is a reality immutable Edrisi Fernandes:
until today, as both the Corpus Areopagiticum and the Christian The Fusion of Platonic, Alchemical,
Orthodox liturgical tradition confirm.
In my paper I shall offer preliminary evidence on why
and Shamanic Views in the Literature of
one should not make the following mistakes in interpreting theurgy Robert Marteau
() in Dionysius thought. Namely: a) to identify Dionysian Universidade Federal do Rio Grande do Norte;
theurgy with the long Neoplatonic, and Hellenic, broadly speaking, Universidade de Braslia (Brazil)
theurgical tradition and practice, b) to consider theurgy a human
activity, even if performed by men who have been purified accord- Pour dtruire la racine du mythe, il faut anantir la se-
ing to the appropriate for that matter Neoplatonic rites, c) to take mence mme de lhomme. (Robert Marteau, Mont-Royal, p. 32)
theurgy according to the Areopagite as another special branch of
magic, to use the words of Eric Dodds, and d) to confuse theurgy The French-born poet, novelist, essayist and translator
with hierurgy (). Robert Marteau (19252011) moved to Montreal in 1972. He stayed
I shall argue that, throughout the Corpus Dionysiacum, twelve years in Canada, and opted for Canadian citizenship. In
theurgy is a term exclusively used by the author to refer either to the North America he got into contact with some native shamanistic
works of Christ in His earthly historical presence, or to the whole traditions, and assimilated them to his worldview, in which alchemi-
divine providential, creative, sustaining and divinizing activity and cal and Neoplatonic elements can be found without much effort. He
work of God. Consequently, for Dionysius a theurgist could not moved to Paris in 1984. In 2005 he received the Grand Prix de posie
be anyone else but Christ himself. It is in this regard that I shall de lAcadmie Franaise for all his poetic works. We aim at analyzing
argue against Gregory Shaws view that Dionysian theurgy is just some figures in Marteaus literature that may enrich our views about
an example of Iamblichus theurgical account. Part of my criticism connections between Greek myths, Platonism, alchemy, and sha-
develops on the fundamental Dionysian distinction between theurgy manism, especially through an evaluation of Marteaus ideas about
and hierurgy. mans place and task in the great chain of animal beings within the
Wednesday, June 14 Metaphysics and Aesthetics 58 Wednesday, June 14 Metaphysics and Aesthetics 59
11:3013:00 in Neoplatonism 11:3013:00 in Neoplatonism
unlimited water of the universe (Cortge pour le corbeau, 1980; book 1) There exists a specific connectedness of different forms
1991). The fluids of life have their higher expression in the aurum with each other, and with the whole of Intellect. All the forms are
potabile, the drinkable gold of the alchemists, which can be associ- to be thought similar to theorems of science, which each contain
ated with the nectar of the gods served by Ganymede, a key figure all other axioms and the whole of the science. As each part in Intel-
in Marteaus universe. With this purpose, we comment on passages lect is all the other parts and the whole of it, everything is in a sense
from Les mues du serpent (1974), Voyage au verseau (1979), Interlude one in Intellect, although it is at the same time many. This reason
(1981), Mont-Royal (1981), Cortge pour le corbeau (1991), Liturgie for the Intellects unity is given from the perspective of the nature
(1992), and finally Liturgy IV (2002). of intelligible objects.
2) Some of the forms are not only united with all the oth-
ers, but unite other forms in the sense of being superordinate to
them, i.e. they are genera. But some forms are not only genera,
Alessandra Beccarisi: but also principles, namely the primary kinds. This means that all
Ulrich of Strasbourg on Beauty the other forms necessarily partake in them on order to exist at all,
Universit del Salento (Italy) and to exist as what they are as opposed to what they are not. They
even constitute all the forms in the sense that these can be viewed
Ulricus de Strasbourg, Albert the Greats pupil, devoted as the highest genera unfolded. In this sense the highest kinds con-
a special chapter of his De summo bono to beauty. It may even be tain the whole of Intellect and unite it.
called the treatise on beauty, that contains, according to C. Barrett, 3) Intellect is a special subject-object relation, namely such
the quintessence of aesthetic trascendentalism. that it also implies the plurality of forms. Intellection is in this sense
On the basis of recent critical editions my contribution not only the source of Intellects multiplicity, but also unites it, as
aims at describing and analyzing lib. II, tract. 3 of De Summo Bono, all its objects of thought are based on its own intellective self-rela-
with particular attention to the sources (Albert the Great, Pseudo- tion. Plotinus develops this argument from the perspective of the
Dionysius). nature of the act of intellection itself.
4) Intellect is united by its underlying structure on
which it is based and which it brings into life with its intellective
Ota Gl: activity. This structure is identified with number in Ennead VI.6,
where forms are said to be beautiful because they are numbers. I
Beauty of Intellect and the Notion of shall interpret these passages from VI.6 as connecting beauty with
Number in Plotinus the structural delimitation of forms.
Universit de Fribourg (Switzerland), 5) A genetic perspective may be added to these reasons.
Charles University, Prague (Czech Republic) Intellect is born as a desire for the One which is actualized in an
attempt to think the One, resulting in thinking an image of it,
In this paper I shall present the notion of number as which Intellect contains and is. In other words, the One is present
described by Plotinus in Ennead VI.6 as a shortcut for the specific in Intellect as an image or a trace and Intellect does the second best
unity in multiplicity which is Intellect and therefore also for its thing with itit thinks it. Intellect is thus unified also by the fact
beauty. I shall argue the Plotinus tries to explain why Intellect is that it contains and is an image of the One, which it breaks into
the most unified multiplicity and the primary beauty from several multiplicity, as it is posterior to the One.
interconnected perspectives: As indicated, these reasons are interconnected. In its
Wednesday, June 14 Metaphysics and Aesthetics 60 Wednesday, June 14 Kkovskho 14 61
11:3013:00 in Neoplatonism 11:3013:00 Room 2.05
genesis Intellect receives an imprint of the One (cf. 5 above), Jos M. Zamora Calvo (organizer)
which is itself one, but one in being and according to this one Be-
ing becomes number and is a preliminary sketch of all the forms
(cf. 4 above). In this process Intellect is constituted precisely as In- MYTH, MYSTERY,
tellect, i.e. it thinks itself, and unfolds gradually (cf. 2 and 3 above)
into the complete living being, i.e. into all forms, starting from AND EXEGETICAL
the highest kinds, which were always already present with Being
(cf. 2 above). In the language of Ennead VI.6, Intellect becomes PRACTICE IN
number unfolded and all forms as substantial numbers are born on
the model of the one. But the contents of Intellect are themselves THE NEOPLATO-
intelligible, so they cannot but be one distinct only by their powers,
i.e. also by their otherness, and not by being in a different place (cf.
1 above).
NIC TRADITION
The proposed reading of Ennead VI.6 will offer a much
more responsive interpretation of the value of multiplicity for
beauty suggesting that in Intellect multiplicity potentiates beauty
and that unified number might be said to be less beautiful than
inclusive number. Antoni adziski:
The Meaning of Symbol and Allegory in
Porphyry of Tyres De Antro Nympharum
Cardinal Stephan Wyszynski University in Warsaw (Poland)
De Antro Nympharum, according to R. Lamberton, is the

only preserved ancient literary critical tractate and example of a
Neoplatonic mystical allegoresis. My interest in the present paper
concerns the usage of the term in the De Antro and
Porphyrys view of allegory as a hidden meaning in the mysti-
cal sense. I will first elaborate the usage of in the De
Antro. There are two significations of the word: the first is a kind
of description of the meaning e.g. the cave being a symbol of
the cosmos ( ). This is the most frequent usage
and also the most common sense of the symbol in Western cul-
ture. There is also, however, a second usage of : certain
symbols are a kind of attribute which strengthen the meaning of
another symbol e.g.: and which symbol [here the Tyrian refers to
craters and amphoras] would be more suitable () for souls
() descending to rebirth [symbolized by nymphs] and closely
Wednesday, June 14 Myth, Mystery, and Exegetical 62 Wednesday, June 14 Myth, Mystery, and Exegetical 63
11:3013:00 Practice in the Neoplatonic Tradition 11:3013:00 Practice in the Neoplatonic Tradition
connected with the body? (De Antro 14).1 The author achieves a simi- I will then compare the structures of this passage and the Tyrians
lar meaning using with the genitivestony craters and exegesis in order to determine to what extent they are analogi-
amphoras shall be the symbols of water nymphs ( cal. In conclusion, I would like to indicate the place of Porphyrys
De Antro 13). In the latter, the syntactic connection with understanding of symbol and allegory not only within the context
the genitive has a different signification than that in of the literary exegesis, but also as concerns the general approach to
: here we cannot argue that (according to Porphyry) craters the reality which can have a hidden meaning.
and amphoras represent nymphs, the hidden meaning is neither the
nymphs nor the souls, but instead indicate the way of interpreting
the nymphs. The relationship between vessels and nymphs can be
described, however, as a symbol [vessels] of the symbol [nymphs
Tamar Khubulava:
souls] which requires a reflection on Porphyrys imagination and Die Chaldischen Orakel und Proklos
way of thinking. I suggest that in the above-mentioned instances, Albert-Ludwigs-Universitt Freiburg (Germany)
has similar semantics as in the earliest testimonies of its
usage: the half of the object which confirms its authenticity (for Proklos theologisch-philosophisches System wird nicht
example in the trade). In De Antro symbols are therefore always nur von Platons und Aristoteles Philosophien beeinflusst. Der
connected with one other, they receive their signification in a spe- Orphismus und die chaldischen Orakel sind ebenso eine ein-
cific context. Another element of the passage indicates the mean- flussreiche Quelle zu Proklos Denkstruktur. Was hatte Proklos
ing, and is often a criterion for the exegete: the cave can symbol- Philosophie mit der chaldischen Dichtung gemeinsam und war es
ize both the sensible and the spiritual world, but existence of the fur Proklos tatschlich mglich die religisen Riten und Praktiken
stream inside the cavern is an argument for the sensible one. In seines strikt strukturierten Denksystem zu verwenden? Lassen
other words, allegory is built from the elements which receive their Sie uns einen Blick auf die Historischen Fakten der chaldischen
signification from the connection with the others. Orakel werfen. Die chaldischen Orakel werden auch Bibel der
There are also additional problems with the Tyrians usage Neuplatoniker genannt (cf. Majercik 1989; Cumont 1956 [1911]),
of . In chapter 19, where he summarizes the meaning, 279. n. 66; Theiler 1942, 1=1966, 252; Nilsson 1961, 479; Dodds
he states: They [the ancients] did not call all the bees souls coming to 1961, 263=Lewy2, 693; Alexidze, 2008). Die Schriften, die im
rebirth, but those which are going to live in the just way. At the later spten zweiten Jahrhundert n.Chr. verfasst und als Chaldische
point, however, the exegete writes: the honeycomb and bees are suit- Orakel beruhmt wurden, sind nicht erhalten geblieben. Die Frag-
able symbols for water nymphs (so honeycomb and bees are in similar mente der Orakel finden wir in den Schriften der Neuplatoniker:
relationship to the nymphs as craters and amphoras). Thus the place Jamblich, Proclus, Damaskios, Simplizius (Geudtner 1969, 45)
of the bees in the net, connecting the elements of the passage, und spter bei Michael Psellos (1018ca. 1098) (cf. Alexidze 2008).
provides another difficulty in our understanding of Porphyrys All die genannten Philosophen haben zahlreiche Kommentare
hermeneutics: whether bees symbolize just souls or whether they uber die Chaldischen Orakel geschrieben. Die meisten Fragmente
strengthen the meaning of the nymphs. stammen von Proklos. Sie sind teils in seinen erhaltenen Werken,
My purpose in the present paper is to firstly analyse the teils in Zitaten aus seinem verloren Werk uberliefert. Die Chaldis-
examples of the different usage of . I will consequently chen Orakel sind auch als Theurgie bekannt (Lewy 1978, 67176).
reconstruct Porphyrys full reading out of the Homeric passage. Theurgisten waren diejenigen, die uberlegten, wie die gttliche
Welt beschaffen sein musste, sodass die Welt auch mit Gott ver-
1 Hereafter my own translation. bunden bliebe. Die Chalder glaubten, dass die menschliche Seele
Wednesday, June 14 Myth, Mystery, and Exegetical 64 Wednesday, June 14 Myth, Mystery, and Exegetical 65
11:3013:00 Practice in the Neoplatonic Tradition 11:3013:00 Practice in the Neoplatonic Tradition
aus der gttlichen intelligiblen Welt kommt, aber bis zur Materie Timaeus, it presents significant divergence from them. The aim
absteigt. Die meisten Seelen vergessen ihre Herkunft und sterben of this paper is to attempt to discover the thorns which may be
mit dem Krper, aber diejenigen, die sich noch an ihren Herkun- encountered all along the hermeneutic route taken by Proclus,
ftsort erinnern knnen, schaffen es durch Theurgien zum Intel- for whom the writings of Plato form a coherent whole. Thus, to
ligiblen zuruck zu kehren (Van Den Berg 2001, 70). Und was ist explain and elucidate the making of the world in the Timaeus, the
nun diese Theurgie? Wie Lewy und Majercik es beschreiben, ist Platonic Diadochus cites excerpts from other dialogues includ-
die Theurgie nicht nur die Schaffung Gottes, sondern auch eine ing the Philebus (2331) (in Ti. I.259.27, 262.30, 315.15, 384.24,
gttliche Handlung (Majercik 1989, 22). Das Ritual von Theur- 403.18, 423.22) and the Statesman (in Ti. I.253.19, 260.14, 312.18,
gisten, der Ruckkehr zu dem Absoluten, war hchst wahrschein- 315.23.). Proclus is aware that the context is a determining factor
lich geheimnisvoll und viele wussten nichts daruber. Fur uns ist when clarifying the terminology used.
wichtig, dass Proklos mit der Theurgie beschftigt war. Das sehen However, Proclus exegesis differs from Platos proposal in
wir daran, weil die Seelenruckkehr das zentrale Thema in allen the Statesman (272c14). In the reign of Kronos, men did not need
Kommentaren von Proklos ist. to work to guarantee their survival, so that they had plenty of free
time which gave them the ideal opportunity to discuss a particular
theme not only among themselves but also with the animals: they
Jos Mara Zamora Calvo: exercised the myth among themselves, not philosophy. Precisely
the proof that Kronos is truly the supreme dialectic stems from the
Reading the Statesman Myth from the fact that men discussed with each other and even with the animals,
Proclean Approach which Proclus considers to be the identifying trait of true dialectic.
Universidad Autnoma de Madrid (Spain) However, this Statesman exegesis is debatable, since it contrasts
with the definition of dialectic in the earlier dialogues and it is dif-
In the Statesman (268d8274d), Plato confronts us with the ficult to establish a link between the discussion and dialectic which
myth of the two types of primitive men: one living in the Golden uses procedures of division and re-composition.
Age, during the reign of Kronos, and the other at the start of the
reign of Zeus. The first Age was ruled directly by the gods, and
as in Hesiod, an idyllic widespread peace in it, with happiness and
abundance among men living a life of pure nature (271c8). On
the other hand, the second age represents a different kind of life, as
the result of the autonomous motion of the world (272d6). Proclus
considers that the Platonic myth should be interpreted allegorically,
i.e. with reference to other truths through a narrative medium and
with reference to the Timaeus. For him the reign of Kronos is
simply the intelligible reign, while the cycle of Zeus is the physi-
cal world.
However, as Baltes (19761978: II.49) points out, the
Statesman myth is a thorn in the side for those who interpret
Plato and attempt to develop a single doctrine of Platonic thought
since, although it has many details and terms in common with the
Wednesday, June 14 Kkovskho 12 66 Wednesday, June 14 Divine Power and Presence 67
14:3016:30 Room 2.18 14:3016:30 in Later Platonism
Crystal Addey and particularly on Plotinus Treatise against the Gnostics, Porphyrys
Robert Berchman (organizers) (now fragmentary works) Against the Christians and Philosophy from
Oracles, and Iamblichus De Mysteriis, the paper will consider simi-
DIVINE POWER larities and points of convergence between Plotinian, Porphyrian

and Iamblichean concepts of divine power and the implications of
AND PRESENCE such conceptions for the roles of theurgy and ritual practices within
Neoplatonism. Exploring the philosophical, cultural and intellectual
IN LATER contexts of their accounts of divine power, including pagan and

Christian interaction and polemic during the period, the paper will
PLATONISM: examine the relationship and framework of divine immanence and

transcendence in the works of these philosophers and the contexts
THEURGY, RITUAL, of their differing emphases on immanence or transcendence. I hope

to demonstrate that simultaneous transcendence and immanence
EPISTEMOLOGY, of the divine was a key axiom in the metaphysics, theology, ontol-
ogy, ethics and epistemology of Plotinus, Porphyry and Iamblichus
AESTHETICS, which underpins their notions of continuous hierarchy and pro-

cession. These shared concepts of divine power, immanence and
AND transcendence formed their basis and foundation of their various

critiques of monotheistic theologies which were gaining traction
METAPHYSICS during late antiquity, such as various sects subsumed under the
rubric Gnosticism and early Christianity.
Robert M. Berchman:
Crystal Addey: Origen of Alexandria. Exegesis,
Divine Power, Immanence and Contemplative Prayer, and the Limits of
Transcendence in Plotinus, Porphyry and Language
Iamblichus Foro di Studi Avanzati Gaetano Massa, Roma (Italy),
University of St Andrews (United Kingdom) Institute of Advanced Theology, Bard College (USA)
This paper will explore the concept of divine power in the This enquiry has four objectives: 1) to describe the re-
philosophy of Plotinus, Porphyry and Iamblichus through exami- lationship between exegesis, prayer and meaning; 2) to analyze
nation of: (1) the subtle dialectic between divine immanence and exegesis and prayer within the limits of thought and language; 3)
transcendence within their works; (2) the notions of continuous to interpret an aesthetics of contemplative prayer; and 4) to map
hierarchy and procession which underpin their metaphysics, ontol- how and why non-propositional mind and non-discursive lan-
ogy, ethics and epistemology; and (3) their frameworks of multiple guage surfaces whenever mind (logos) maps Mind (Logos) through
causation which underlie their metaphysics and ontology. Focusing exegesis and contemplative prayer.
Origens reading of Scripture is not only similarly exegeti- Gary Gabor:

cal and contemplative but instructive of a later Neoplatonic and Boethius and Later Greek Neoplatonism
Christian noetic perception and praxis of prayer. Origen utilizes a
later Platonic-Aristotelian trope: the limits of thought and lan-
on Forms, God, and the Consolations of
guage and a distinction between ordinary and ideal language. Contemplation and Philosophy
Since, the highest truths cannot be expressed through ordinary Hamline University (USA)
thought and language, only ideal thought and language displays
Logos through logos. Acquisition of gnothi seauton causally trig- One contentious point in scholarship on the 6th century
gers: 1) an abandonment of an empirical self, enframed by causal CE Latin philosopher Boethius is the extent of influence of later
possibility, confined within sense and sensibility, and limited to Greek post-Iamblichean Platonism on his philosophical doctrines
ordinary language; and 2) the acquisition of a transcendent self, and writings. While it is taken as certain that at least Plotinian, Por-
open to logical possibility, an unconfined intellect and intelligibil- phyrian, and Iamblichean concepts had a strong influence on both
ity, and access to an ideal language that can attain a union with the his Christian theological tracts, his translations of and commen-
divine. These claims rest on the acceptance of the general picture taries on works of Aristotle, and his final magnum opus composed
made familiar by recent scholarship of an Origen setting out to in prison in c. 524 CE The Consolation of Philosophy, less well-
make the Bible intelligible by means of reasoning philosophically established are (1) exactly the means of transmission of, especially,
and theologically. This was the same goal confronted by Philo and post-Porphyrian ideas, especially that of Iamblichus, and the specific
Clement which is why Origen was attracted to their writings so character of their influences in Boethius work and thought, and (2)
strongly. But unlike Philo and Clement, he did not stop there. He whether Boethius was aware of and influenced by any later Athe-
proceeded to work out a much more experimental and meditative nian or Alexandrian Greek Platonism, such as that of contempo-
mode of exegesis and prayer. Here episteme for Origen discloses a raries or near-contemporaries like Proclus, the Pseudo-Dionysius,
God and Logos that cannot be said or spoken of in ordinary but or Ammonius Hermiae. While certain distinctive features of later
only shewn through an ideal thought and language which is Athenian Platonism are notably absent from the thought of Boethi-
prayer. A deciding factor in assessing Origens philosophy of mind us, especially any evidence of the henadic metaphysics that came to
and language from this perspective lies in his intentionality thesis. be predominant in Athenian circles, other aspects, such as certain
A related factor is his textual multi-valence thesis which pro- means by which Boethius conceives of and understands proces-
poses multiple levels of contemplative intentionality when reading sion and reversion appear to provide some evidence that he may
Scripture. With both theses, Origen may in all these senses be said have been influenced by other ideas espoused by contemporary
to have invented philosophy as an exegetical-prayer activityfor Greek Platonists. Further, certain aspects of Boethius commentar-
Christians. Since a connection between exegesis and contemplative ies on Aristotle Organon, especially the second commentaries which
prayer was a postulate also shared by Plotinus, Augustine, this pa- Boethius describes as correcting a previous erroneous reliance upon
per may also contribute to mind and language studies on exegesis earlier Latin Platonists such as Marius Victorinus that Boethius
and prayer in these traditions. presents as impairing his first commentaries on texts like Porphyrys
Isagoge, have been suggested by scholars as demonstrating aware-
ness on Boethius part of commentaries like that of his Alexandrian
contemporary Ammonius Hermiaes own teachings and lectures
on Porphyry, Aristotle, and other texts studied in the Alexandrian
school. This has been vigorously denied by other interpreters of
Boethius, most notably John Marenbon, who have recently argued for another, Platonic reality. She described encounters with these
that no such evidence of influence from post-Iamblichean Greek traces as marvellous moments (les moments merveilleux, Lilar
Platonism is detectable in the works of Boethius. 1986), which might arise when, for example, taking off in a plane,
As I will argue, however, there are significant flaws in the reading poetry, or recalling the familiar structures of myth. In
arguments of Marenbon and others, due to critical misunderstandings Journal de lAnalogiste (1954), for example, Lilar focuses on poetry
of the sorts of metaphysical and epistemological doctrines espoused as one of the most potent means of approaching a higher real-
by Platonists in the Alexandrian school. This necessitates a reevalua- ity, through the analogous connections made possible by images
tion of later Platonic influence on Boethius. In particular, I examine already imprinted on the soul. Though Lilars conception of a
three topics(1) certain aspects of Boethius account of perception higher reality is rooted in Platonic and Neoplatonic philosophy,
and intellection of forms, and the evidence on which these may have she prioritises poetry as a means of accessing this reality. Notably,
depended upon later Greek accounts of forms and contemporary; (2) she also links Plotinus and Porphyry together with later writers
the theological use that Boethius makes of these and allied concepts like Swedenborg and Novalis as being visionary poets first and
of participation, procession, and the reversion of creatures back to foremost, rather than philosophers (Lilar 1950).
their ontological source in Boethius theological and philosophical Lilars understanding of divine presence in poetry and
writings; and (3) reasons for the absence of certain aspects of later myth hinges on the idea that Platonic and Neoplatonic ideas have
Greek Platonismespecially the doctrine of the henadsand a pos- been absorbed even by those who are not consciously aware of
sibly explanatory reasons for that absence if Boethius main source for them. In Le Couple (1963, trans. Griffin 1967), an exploration of
knowledge of contemporary Greek Platonism came from Alexan- several exemplary relationships from Western history, including
drian circles, in which the theory of the henads was also significantly Plato and Dion, Lilar argues that Platonic eros is so embedded in
less prominent, than for instance if his knowledge depended on work Western literature and culture, it has permeated the consciousness
in the soon to be repressed, and in some senses also more institution- of those who otherwise possess no knowledge of Platonism. She
ally secretive, Athenian school. Throughout, I argue that an improved relates this to the Platonic doctrine of anamnesis, the awakening of
understanding of later Greek Platonism as has developed over recent latent memories from previous incarnations of the soul, and notes
decades on scholarship, also allows us to better understand the signifi- that Plato developed a doctrine of love which though degraded in
cance and features of Boethius Latin Neoplatonism, which served as transmission, has gone so deep into our culture you find traces of it
one of the main conduits of philosophical influence and transmission even in the language of the man in the street (Lilar 1967).
for later Christian philosophical theology in the Latin middle ages. Similarly, Lilar distinguishes between false myths, which
are culturally learned, and timeless myths, which enter an indi-
viduals psyche from within: to know them it is not necessary to
Jenny Messenger: have read or heard them; they sleep and germinate in our deepest
Self in the form of images, symbols, haunting ideas, aspirations
Crests of a Range that was Obscured: Suzanne (Lilar 1967). These myths are part of an ancient landscape of the
Lilar on Divine Echoes in Poetry and Myth human soul, now hidden from view: I have sometimes recog-
University of St Andrews (United Kingdom) nized the pattern belonging to a family of myths and have seemed
to see emerging the crests of a range that was obscuredor the
The Belgian playwright, novelist and essayist Suzanne Lilar lost continent of an ancient and all-embracing doctrine (Lilar
(Ghent, 1901Brussels, 1992) saw echoes of divine presence in the 1967).In such moments, Lilar describes a sense of exile from her
surface of the world that could awaken the souls nostalgic longing real country as she approaches a transcendent reality (Lilar 1979),
Wednesday, June 14 Divine Power and Presence 72 Wednesday, June 14 Kkovskho 12 73
14:3016:30 in Later Platonism 14:3016:30 Room 2.03
akin to Plotinuss description of the souls desire for its homeland Jozef Matula (organizer)
(Enneads I.VI.8).
In this paper, I will therefore examine the extent to which
Lilar considers reading and interpreting poetry and myth to be PLATONISM IN
a means of achieving a cognitive state conducive to divinisation.
Drawing on recent Neoplatonic scholarship on Plotinus (Clark LATE
2016), on Neoplatonic eros (Vaslakis 2015; Markus 2016) and on
Lilars oeuvre (Bainbrigge 2004; Acke 2015), I will explore Lilars
notion of divine presence in relation to poetry and myth using
BYZANTIUM
select examples from both her fiction and non-fiction, arguing that
her approach is rooted in Neoplatonic concepts of original unity
and immanence, and suggesting that she views the divine traces in
poetry and myth as a path towards divinisation. Georgios Arabatzis:
Middle Platonism and Academic Skepticism
in Late Byzantium
National and Kapodistrian University of Athens (Greece)
The communication will deal with the ideas of Middle

Platonism and Academic Skepticism that appear in the philosophy
of late Byzantium. This re-emergence of Platonic forms of thought
other than the basic Neoplatonism will be studied in an effort
to show how Byzantine philosophy is to be demarcated from a
research program that focuses mainly on the notion of a dominant
Neoplatonic influence. Thinkers like Metochites, Planudes, and
others will constitute the paradigmatic cases to be examined in the
consequent analysis.
Jozef Matula:
Theodoros Metochites Reading of Plato
Palack University, Olomouc (Czech Republic)
Theodoros Metochites (12701332), a Grand Logothete,

was one of the outstanding figures of Byzantine letters and cul-
ture in the 14th century. His literary and scholarly output is vast,
it contains texts on astronomy, poetry, rhetoric, essays, education,
Wednesday, June 14 Platonism in Late 74 Wednesday, June 14 Platonism in Late 75
14:3016:30 Byzantium 14:3016:30 Byzantium
epistolography and philosophy (paraphrases of various Aristotelian vied for discursive authority. If several scholars supported claims
treatises). The main aim of the paper is to focus on Theodoros for the preeminence of the Church in matters of state, other intel-
Metochites reading of Platos philosophy on the background of his lectuals rather adopted different paths of reform. In this debate,
comparison of Plato and Aristotle. Metochites praise of Aristotle along other philosophical schools, Plato and Platonism played a key
conforms to a long and broad tradition, as Christians and Platonists role in articulating political ideas. This paper will discuss two late
had always been more impressed by Aristotle the natural philoso- Byzantine texts in which Plato was heavily used as a model: first
pher than metaphysician. Metochites represents this tendency in the Dialogue on Marriage with the Empress Mother (c. 1396) by the
Byzantine thought, the praise of Aristotle is directed towards his Emperor Manuel II Palaiologos and second, A Memorandum on the
excellence in the fields dealing with the empirical knowledge and Situation in the Peloponnese (early fifteenth c.) by George Gemis-
so Aristotles authority is limited to natural sciences and logic. On tos Plethon. The first composition imitates Platonic dialogues and
the other hand, Metochites criticises the obscurity of Aristotles tries to answer the question of whether marriage is beneficial for a
language and his understanding of mathematics, rhetoric, politics ruler. Although eventually the problem posed by the interlocutors
and metaphysics. This opens the questions of Metochites inclina- receives a solution, there is a number of ambiguities that ultimately
tion to one of the two common strategies: to show that the disa- subvert the apparently key message of the text. The other text by
greements over fundamental principles are more apparent than Plethon propose several reforms to be implemented in the province
real (the Neoplatonic commentators) or to demonstrate Aristo- of Peloponnese, seen both as the cradle of the Hellenic nation and
tles incompetence in these disciplines. A special attention will be as a potential place for the rebirth of Byzantium. These reforms
paid to Metochites understanding of the immortality of the soul that bear the influence of Platos ideas aimed at the creation of new
(Pythagorean influences) and his epistemological notions on the social classes divided according to each ones main activities: lead-
background of his reading of Platonic tradition (theory of knowl- ership, army, or agriculture. The present paper will focus on both
edge as recollection). the use of Platonic ideas in the political debates of late Byzantium
as well as the use of Platonic dialogues as a rhetorically efficient
form for conveying political messages.
Florin Leonte:
Plato, Rhetoric, and Political Renewal in Late
Byzantium Georgios Steiris:
Palack University, Olomouc (Czech Republic)
A Dispute among 15th Century Byzantine
Scholars over Universals and Particulars
Faced with the impending collapse of the state, during the National and Kapodistrian University of Athens (Greece)
last decades of the Byzantine Empire, Greek scholars tried to envis-
age political reforms that would lead to the containment of territo- The Greek speaking philosophical community through-
rial losses and a revival of Byzantium. Especially during the reigns out the fifteenth century got embroiled in the dispute between the
of Manuel II Palaiologos (r. 13911425) and John VIII Palaiologos partisans of Plato and those of Aristotle. Of particular interest is
(14251448) the attempts to safeguard the state were paralleled a dispute over universals and particulars. Byzantine scholars read
by debates over deep changes in the ruling institutions and of the Platonic and Aristotelian philosophy through the lens of Neoplato-
dominant political ideology. The Byzantine court in Constantino- nism in order to reappraise a highly debated issue. Namely, Pletho
ple became a place where various groups of Byzantine intellectuals attacked, particularly in his De differentiis Platonis et Aristotelis,
Wednesday, June 14 Platonism in Late 76 Wednesday, June 14 Kkovskho 14 77
14:3016:30 Byzantium 14:3016:30 Room 2.05
Aristotle on the issue of substance. According to Pletho, Aristo- Anna Corrias,

tle wrongly argued that the particulars are primary and proper Douglas Hedley
realities. Following Plato, Pletho held that Forms and genera are and Valery Rees (organizers)
preponderant realities. Pletho accused Georgios Scholarios that
in his Contra Plethonem he avoided to argue against Plethos posi-
tions concerning the Platonic Forms. Scholarios did not reproduce EARLY MODERN
and comment on the Aristotelian critique on the Forms because,
according to Pletho, he was fully aware that Aristotles arguments
are weak and lack coherence. During the 1450s, Cardinal Bessa-
PLATONISM
rion attempted, in his Adversus Plethomem de substantia, to reconcile
Plethos advocacy on the primacy in being of the universal, with
the Aristotelian doctrine of the primacy of the particular. Theodore
Gaza got engaged in the debate and wrote a short treatise in which
he refuted Platos position on essence. Gaza, probably, felt the need Anna Corrias:
to fill the lacuna which Scholarios left, since he did not comment
on the debated issue in his Contra Scholarii defensionem Aristoteli.
Immortality of the Soul and Platos Phaedo
As a result Gaza replied to Pletho, who insulted Scholarios and in Marsilio Ficinos Philosophy
those who shared the same views with him. It is also obvious that University College, London (United Kingdom)
Gaza was not satisfied from Bessarions conciliatory stance. Michael
Apostolis felt offended, because Gaza dared to ridicule Pletho and This paper will explore Ficinos engagement with Platos
the Platonists, although even Scholarios preferred to stay silent and Phaedo, evoted to the topic of the immortality of the soul, which
did not confront Pletho on the disputed issue of the Forms. Apos- was probably the main source for Ficinos claim that our individual
tolis deliberately chose to reply to Gaza with a short treatise which self never dies. For this reason, we might have expected Ficino to
he dedicated to Bessarion. Later Andronicus Callistus, who was write a full commentary on this dialogue; however, he produced
Gazas cousin and Bessarions protg, launched a fervent attack just a short Epitome (5 pages in the printed edition). The reason
on Apostolis in order to defend the Aristotelian view on universals for this, he says, was that the arguments of the Phaedo were includ-
and particulars. Demetrius Chalkondyles and Nikolas Secundinus ed and extensively commented on in his magnum opus, the Platonic
also expressed their views in favor of Gaza. Although Bessarion at- Theology, published in 1482. I shall analyze the role of his In Phae-
tempted to compromise the partisans of Plato and those of Aristo- donem Epitome in relationship to both the Platonic Theology and his
tle, the dispute continued until the first years of 1460s. commentary notes on Plotinuss Enneads IV.7, which is heavily
inspired by the Phaedo. Most importantly, I shall try to identify the
philosophical and exegetical relevance of the Epitome in itself and
its specific role in Ficinos literary output.
Wednesday, June 14 Early Modern Platonism 78 Wednesday, June 14 Early Modern Platonism 79
14:3016:30 14:3016:30
Hanna Gentili: Angie Hobbs:

Platonism and Religious Debates in Early The Erotic Magus: Daimons and Magic in
Modern Italy. A Comparison between Marsilio Ficinos de Amore
Ficino (14331499) and Gianfrancesco Pico
University of Sheffield (United Kingdom)
della Mirandola (14691533) on the Nature of
Love and Prophecy Ficinos De amore is at least as much an independent trea-
The Warbug Institute (United Kingdom) tise on love as the commentary on Platos Symposium that it pro-
fesses to be: a seductive concoction of Plato, the Hermetic Corpus,
With their opposite views about the relationship between the Neoplatonists, Augustine, Aquinas and others, to which Ficino
Platonism and Christianity, Marsilio Ficino and Gianfrancesco has added his own distinctively alchemical and astrological spices.
Pico della Mirandola exemplify the complex dynamics between Yet it is nevertheless often at its most powerful and richly sugges-
philosophy and religion in fifteenth-century Italy. Ficinos ideal of tive in its capacity to illuminate certain Platonic and Neoplatonic
unity was indeed opposed by Gianfrancesco Pico, who dismissed features, and in this paper I argue that one of the most important
any attempt at reconciliation between the ancient philosophers and and continuing legacies of the De amore is the light it sheds on
Christian religion. This paper focuses on the debates on the nature Platos conception of ers as both magician and daimn, a neces-
of love and prophecy as two of the key issues that animated the sary mediator between mortal and divine realms, both revealing
most famous cultural circles of the time. The debates involved a and strengthening the usually hidden harmonies in apparently
number of personalities, including Giovanni Pico della Mirandola disparate subject matter. In doing so, Ficino helps us focus on and
(14631494), Girolamo Benivieni (14531542) and his brother understand aspects of Plato which current analytical fashions in
Domenico (14601507). The Ficinian notion of love, perme- philosophy either deliberately ignore or unconsciously overlook.
ated by Platonic motifs, became the object of explicit criticism by Although Plato usually portrays magic and magicians in an un-
Giovanni Pico and Girolamo Benivieni. It embodied precisely that favourable light, he does hold that in certain cases it can be be-
convergence between Christianity and Platonism that was to be neficent, revelatory rather than deceptive. Ficino highlights these
rejected by Gianfrancesco Pico. On the other hand, the debate on benefits and shows the deep Platonic roots of his own conception
the nature and the origins of prophecy was central in both Fi- of a natural magic which is amenable to rational explanation,
cinos and Gianfrancescos philosophical views. The study of this exploration, utilization and empirical testing: central to Ficinos
debate discloses similarities and differences in the ways in which analysis is the distinction he makes between the Greek daimnes,
they related to Platonism as well as in their dialogue with contem- such as ers, which he calls good daemons and the bad daemons/
porary Jewish thinkers. Through the lens of discussions on love demons of Christianity.
and prophecy this paper intends to highlight some of the defining There are also vital Neoplatonic roots in Ficinos account
characteristics underlying Ficinos and Gianfrancesco Picos dif- of a cosmic whole connected by daimonic activity. In De amore
ferent approaches to Platonism. This will also help us understand 6.10, Ficino writes that in Platos Symposium the priestess Diotima
how they shaped the religious and interreligious dialogue in early calls love a magician (magus) because the whole power of magic
modern Italy. consists in love. The work of magic is the attraction of one thing
to another by way of a certain affinity of nature. Here, Ficino is
not only directly referencing Symposium 2023; he is also indebted
to Plotinus Enneads 4.4, Porphyry On Abstinence II.38 and to a tract
Wednesday, June 14 Early Modern Platonism 80 Thursday, June 15 Kkovskho 12 81
14:3016:30 9:0011:00 Room 2.18
on sacrifice, theurgy and magic by Proclus which Ficino translated Anna Corrias,
as De sacrificio. According to Proclus, heaven and earth are magi- Douglas Hedley
cally linked by natural forces of likeness and sympathy, and this and Valery Rees (organizers)
allowed the sages of oldas Proclus terms themto bring divine
powers into the mortal realm.
The importance of Ficinos interest in the daimn ers in EARLY MODERN
the Symposium, however, is not simply the light it sheds on Plato
and the Neoplatonists, or what it tells us about Ficinos own syn-
cretic but still original vision. One particularly notable student of
PLATONISM
ancient philosophies and religions, including ancient daimonology,
and ancient magical and alchemical practices, was Newton. New-
ton owned Ficinos translation of Plato, and there is at least one
place in his manuscripts where he incontrovertibly cites Ficino.
Some historians of science have speculated that Newtons fascina- Salvatore Carannante:
tion with ancient notions of active spirits as mediators profoundly Platonicos tres in Deo personas posuisse:
influenced his vision in the Principia of a world connected by
unseen physical forces acting at a distance. It is notable that Ficino
Neoplatonic Interpretations of Trinity in
himself explicitly discusses action at a distance in the form of mag- Renaissance Philosophy
netic attraction in De amore 6.2, at the beginning of his discussion Istituto Nazionale di Studi sul Rinascimento, Florence (Italy)
of Diotimas claim that ers is a daimn and her account of the con-
nective daimonic realm. It is certainly possible that Newton was Since Eusebius of Caesareadeeply persuaded, along with
intrigued by this ancient world-view, which he interpreted as be- authors like Justin, Clement of Alexandria, but also Lactantius and
ing couched in metaphorical language, and wondered how such a Augustine, that the (neo)platonic philosophy was largely compat-
world-view could be translated into modern scientific terms. If this ible with Christianitythe three hypostases, , , , were
is indeed the case, then Ficinos capacity to transform our vision is often interpreted as an anticipation of the three divine persons of
formidable indeed. Trinity, the theorization of which was, after all, deeply influenced
by the original triad described in Enneads V 1.
The aim of this paper is to examine how this idea was
reprised during the Renaissancewith the rediscovery of ancient
philosophies, and especially with the platonic revival promoted by
Ficinos translations of and commentaries on Plato, Plotinus and
Proclusand further explored in the light of the prisca theologia,
conceived as a single ancient theological tradition that, stretching
back to Zoroaster and Hermes, had included Pythagoras, Orpheus,
Philolaus, Plato (but also Plotinus and the Neoplatonists, seen as the
most faithful and clear interpreters) and found its fullest expression
in Christianity, whose vestiges could in this way be traced much
earlier. In this context, the platonici were considered not only as
Thursday, June 15 Early Modern Platonism 82 Thursday, June 15 Early Modern Platonism 83
9:0011:00 9:0011:00
authoritative philosophical sources but also as transmitters of reli- reflection, but also to highlight an important, but neglected, chap-
gious doctrines, and particularly of the core ideas of Christian faith. ter in the history of the complex relationship between Platonism
Taking as terminus a quo Cusanus, who in De principio (but and Christianity.
also in De beryllo and in De pace fidei) had already underlined that
hanc Trinitatem, quam Christiani credunt, utique Platonici faten-
tur, the paper will focus on three key moments of the Renaissance Vojtch Hladk:
philosophical reflection on what Edgar Wind defined as the Pagan
Vestiges of the Trinity:
The Use of Chaldaean Oracles in Patrizis
Nova de Universis Philosophia
a. Marsilio Ficinos commentaries In Convivium, In Diony- Charles University, Prague (Czech Republic)
sium Areopagitam and In epistulas Pauli, where the triad of
deus, mens, anima, attributed to Plato and his interpreters, is It is well known that Patrizi was an important editor of
mentioned and analyzed, along with Hermetic and Zoro- the half-philosophical, half-religious fragments nowadays known
astrian triads, as one of the most important pagan prefigu- as the Chaldaean Oracles. He built on the work of two earlier
rations of the Christian Trinity; Byzantine philosophers and scholars, namely Psellos and Gemistos
b. Agrippas De occulta philosophia, with special reference Plethon. Although significantly expanding the extent of the Ora-
to the eighth chapter of the third book (entitled Quid de cles, he follows Plethon in ascribing these notoriously mysterious
divina Trinitate veteres senserint philosophi), in which, draw- utterances to Zoroaster, who was then believed to have been the
ing on Augustinus atque Porphyrius, the identification most ancient sage of all. Moreover, both Patrizi and Plethon drew
between prima universitas, prima mens and anima mundi, inspiration from the Oracles when developing their respective
on the one hand, pater, filius and spiritus, on the other, is philosophical systems.
examined at length; The aim of the paper is to compare these two thinkers re-
c. Patrizis Nova de universis philosophia, especially the ninth ception and use of the Chaldean Oracles. It will try to demonstrate
book of the second part (De uno trino principio), where the that for both Patrizi and Plethon, the most attractive feature of
references to the three hypostases are employed to high- this work is the (middle) Platonic background in which it actually
light the unitive, productive and order-imposing activity originated. Particular attention will be paid to the Oracles possible
of the triune God upon the universe. influence on Patrizis own cosmology.
Great attention will be paid to the deep theological

consequences implied in these perspectives, especially as far as the David Leech:
crucial distinction between the necessary action of God ad intra
(the generation of divine personae) and his contingent activity ad
Cudworth on Superintellectual Instinct
extra (the creation of the world) is concerned. These implications as a Species of Orphic-Pythagorean Love
will become evident, for example, in the audacious identification Bristol University and Cambridge Platonist Research Group,
between anima mundi and Holy Spirit, suggested by Agrippa and University of Cambridge (United Kingdom)
Patrizi, but condemned since the Council of Sens, in 1141.
By means of this analysis, the paper will try not only For Cudworth the fundamental ethical motive is love. In
to shed light upon a relevant topic of Renaissance metaphysical this paper I will examine Cudworths concept of superintellectual
Thursday, June 15 Early Modern Platonism 84 Thursday, June 15 Early Modern Platonism 85
9:0011:00 9:0011:00
instinct as a natural love for or inclination to the good. Cudworth in the preface to the Latin edition of his collected writings), ulti-
broadly distinguishes between two basic kinds of love: Orphic- mately turns out to be a much smaller one than it would originally
Pythagorean, which is a love of redundancy and overflowing seem.
fullness, and a love of desire. The superior superintellectual in-
stinct in humans, which is the participated likeness of Gods Love,
and is both the highest perfection of humans as well as the source
of morality, is classed by him as a species of Orphic-Pythagorean
love. I argue that Cudworth gives a prominence to this higher
love as a natural or created grace in the moralspiritual life of a
person, and that his Platonising theological perfectionism tends to
demote the role of supernatural grace in his philosophical theology.
Jacques Joseph:
World Soul and the Spirit of Nature
Charles University, Prague (Czech Republic)
The Spirit of Nature is one of the more famous features

of Cambridge Platonist Henry Mores philosophy and its origin
in ancient notions of a World Soul is pretty well established. Yet
the relation between these two concepts is far from simple and
definitely deserves some attention, all the more so since we find
a much more traditional World Soul in his early philosophical
poems. Compared to this Universal Soul Psyche (which also cor-
responds to the Holy Ghost), the Spirit of Nature turns out to be
very different, a blind agent without Sense nor Animadversion
that is in a lot of respects much closer to Mores early notion of a
Mundane Spright, a subtle, yet corporeal substance pervading the
universe and acting as a vehicle of life.
Given the very specific place of the Spirit of Nature within
Mores philosophy, I believe that a more detailed analysis of this
transition and of its causes and consequences can teach us a lot
about this much bigger change that occurred in Mores philoso-
phy during the 1650s, most often described as a shift from his early
gradualistic monism to a much stricter dualism. What I would like
to show is that this shift, also closely related to Mores critique of
his early holenmerism and actinism (as he calls these doctrines
Thursday, June 15 Kkovskho 12 86 Thursday, June 15 Time and Space in 87
9:0011:00 Room 2.03 9:0011:00 Neoplatonism
Jos C. Baracat Jr. and persists through time. Rather, it does not have any this and that
Suzanne Stern-Gillet (organizers) ( ); [] nor, then, can you
apprehend anything of it as before or after (
TIME AND SPACE , III.7.6.1517). It does not persist through the before and
after, in other words, through time, it is simply altogether atem-
IN NEOPLATONISM poral. It is completely outside of time.

The life of the eternal, i.e., the life of the intelligible be-
ings, which constitutes their eternity, is, therefore, not subject to
change; even more, it is impossible for it to change, since all there
is always present to itand this is does not mean that which ex-
ists (presently) but the all of being itself. For it, there is nothing
Benedikt Rottenecker: that has passed and, therefore, nothing that is no more; neither is
there anything that will be, or is not yet.
Eternal Motion and the Nature of Time in Considering what was just said, we can also revisit the
Plotinus On Eternity and Time notion that the life of the intelligible beings establishes their nature
Memorial University of Newfoundland (Canada) as motion. Motion can, in this case, not mean change; instead, it
is the eternal activity of the intelligible, going in circles, back and
Plotinus describes eternity as the life () of the Intel- forth between the ideas that are always already present to it. And
lect, a life that abides in the same, and always has the all present what is present to it is everything there is in eternity.
to it (III.7.3.1617). Considering that the Intellect and the intel- In this paper I take a close look at the theme of motion in
ligible beings are usually seen as immutable this claim is rather the Intellect focussing on Plotinus treatment On Eternity and Time
puzzlingeven more so when seeing that, for Plotinus, to look at (III.7). I analyze in detail what he can possibly mean by the state-
the intelligible kosmos as life means to see it as motion (, ment that the Intellect has a kind of life, and shortly draw attention
III.7.3.9). For Plotinus, it seems, both immutability and motion are to what that means for the nature of time, which Plotinus famously
categories that define the nature of the Intellect. defines as the life of the Soul (III.7.11.4345).
Of course, this cannot be the same kind of motion that
defines all things in time. Since the Intellect is eternal and all-
encompassing it cannot really move anywhere, or change for that Rachel MacKinnon:
matter. Here, life can therefore not mean duration or continu-
ity in change as one could assume according to biological life, but
How Do Bodies Become Extended? An
what is meant is the activity of intellection, the divine life as de- Investigation into Plotinus Sensible Realm
scribed by Aristotle in Book XII of his Metaphysics. Plotinus makes University of Toronto (Canada)
clear that, when he talks about the eternal as always existing
( , III.7.4.4243), we must not be misled As a Platonist, Plotinus believes in a strict separation be-
into imagining an expansion of something becoming more, and tween intelligible substances and sensible objects. While for Aristo-
again, of something which is never going to fail ( tle, the distinction between the intelligible and the sensible is owed
, III.7.6.2526). In other to the presence of matter, it is not so simple for Plotinus. This is for
words, we must not believe that he talks about something that two reasons: one, he believes that intelligible substances also have
Thursday, June 15 Time and Space in 88 Thursday, June 15 Time and Space in 89
9:0011:00 Neoplatonism 9:0011:00 Neoplatonism
matter, and two, he believes matter and form never actually join. and matter is receptive of extension, Plotinus does not think that
Instead, the distinction between the intelligible and the sensible is matter itself is potentially extension. There is something mysteri-
more accurately characterized by the fact that sensible objects are ous at work here: if matter is not receptive of extension, why for
corporeal. Sensible objects differ from the intelligible substances all bodies share it? In this paper, I will examine what Plotinus says
(Forms, intellects, souls, logoi) by being bodies. extension is and how it is that all objects come to be extended in
In order for us to understand what the sensible world looks the sensible realm. I want to focus on the special status of exten-
like for Plotinus, we must therefore study the fundamental features sion among the qualities that belong to sensible objects. In doing
of bodies. All objects are extended and exist in space. This car- so, I will highlight the tension that exists in Plotinus works on
ries on the Platonic tradition as found in the Timaeus, where the matter, as an inheritor of the view that the receptacle is both space
receptacle is posited as a third thing in which all sensible objects and matter. This discussion will focus primarily on passages from
are contained. Thus, one of the names given to the receptacle is II.4, the second half of III.6, the criticism of the Stoics in VI.1, and
space () and the objects within it have extension. How- the criticism of Aristotle in VI.3. In doing so, I am contributing
ever, little is done to explore the subject in detail. We find a more to the increasingly popular project of exploring Plotinus natu-
careful examination of the topic in Aristotles Physics IV, where he ral philosophy and seeing what a more robust Platonic account
articulates his account of place as a boundary, but denies that there of the physical world can look like. In particular, I hope to bet-
is anything like absolute space. The Stoics, in contrast, believe that ter understand Plotinus concept of space as related to bodies and
extension is common to both bodies and space and that space exists their connections, which Baracat Jr. (2013) believes to be the most
independently as an incorporeal. In Plotinus, then, we might hope intractable of his concepts of space. Finally, I think this allows us to
to find a distinctively Platonic account of space and extension. re-examine the role of his arguments against matter as extension in
It is only in recent years, however, with the growing his arguments against materialism.
interest in Plotinus natural philosophy that were starting to see
the topic being treated at length. Discussions of the subject are
typically found either in commentaries on the treatises that discuss
matter and extension (II.4 and III.6) or in articles on the structure
Lszl Bene:
of appearances. So, for example, Paul Kalligas (2011) notes that Plotinus Theory of Time (Enn. III.7)
space seems to come about because matter receives all appearances Etvs Lornd University, Budapest (Hungary)
in extension. He suggests that the arrangement of these extended
objects then gives us the idea of space. Space therefore comes Ancient accounts of time are sometimes divided into cos-
about as a consequence of the creation of bodies and is posterior mological and psychological theories. Plotinus develops a theory
to them. Eleni Perdikouri (2014) provides a similar account in her that accounts for the phenomenon of time in terms of the soul. I
extended commentary on II.4, in which she argues that matter is shall argue, however, that his theory cuts across the cosmological/
receptive of extension insofar as it belongs to bodies, but is not psychological dichotomy. The issues of time perception and time
extended itself. Both of these authors note that an objects exten- measurement, which are prominent in Augustines phsychological
sion seems to be determined by its form and arises when the form account of time, play merely a subordinate role in Plotinus. In-
comes into contact with matter. stead, he treats the soul primarily as a cosmological principle which
However, these accounts are inadequate because they exercises its ordering function by means of a cognitive process,
leave unexplained why it is that objects acquire extension only in that is to say, discursive thinking. Plotinuss theory of time relies
the sensible realm. Even though extension is determined by form on Platos thesis according to which the soul is the principle of
Thursday, June 15 Time and Space in 90 Thursday, June 15 Kkovskho 14 91
9:0011:00 Neoplatonism 9:0011:00 Room 2.05
motion. Plotinus describes the emergence of discursive thought John F. Finamore and
and time in mythical language (III.7.11). His account is frequently Ilaria Ramelli (organizers)
assimilated to Gnostic myths of fall. I shall point out that he offers
an alternative description of the emergence of cosmic soul and
time in the same treatise that corrects the Gnostic features of his SOULS, SOTERIO-
myth, and intergrates the phenomenon of time into his hierarchical
ontology. LOGY, AND
ESCHATOLOGY
IN PLATONISM
Dylan M. Burns:
Does the Great Invisible Spirit Care?
Foreknowledge and Providence in the
Platonizing Sethian Treatises of Nag
Hammadi
Freie Universitt Berlin (Germany) Svetlana Mesyats:
The discovery of Coptic Gnostic apocalypses at Nag
Unknown Doctrine of Proclus or What
Hammadi, Egypt in 1945 bearing the names of works which Kind of Souls Did Proclus Discover?
Porphyry tells us circulated in the school of Plotinus has provided Institute of Philosophy of the Russian Academy of Sciences,
valuable new insight into the development of later Platonism. Moscow (Russian Federation)
Mazur, Turner, and others have done much to help us understand
how the mystical theology of these Platonizing Sethian treatises, According to Marinus of Samaria (Vita Procli 23), Proclus
particularly their language of divine forethought or a pre-noetic was the author of many hitherto unknown doctrines. In particular
capacity, is implicated in Plotinian Neoplatonism. However, he was the first to assert the existence of a kind of souls that are ca-
these treatises position on divine knowledge of the sub-divine pable of seeing several ideas simultaneously and exist between the
realmi.e., the way in which the aeonic god(s) know the rest of Intellect which embraces all things together by a single intuition,
realityhas attracted less attention. This issue may prove particu- and the souls passing in their thoughts from one idea to another.
larly incisive for the Platonizing Sethian treatises, since the dating What kind of souls does Marinus talk about? Where are they lo-
of their Vorlagen is disputed, and we know there to have been a cated in the multilevel Neoplatonic universe? Why did Proclus be-
marked shift within the Neoplatonic tradition regarding divine lieve it necessary to introduce them into his metaphysical system?
omniscience of particular beings and contingent events (rejected All these questions have no reliable answers till today. The first
by Plotinus and Porphyry, embraced by Iamblichus through Am- attempt to find out, what kind of souls did Proclus discover, was
monius). This paper will therefore examine passages about divine made by L.J. Rosan in his book The philosophy of Proclus (1949).
(fore)knowledge of individuals beyond the Godhead in Zostrianos Rosan supposed that Proclus postulated existence of the intermedi-
(NHC VIII,1), Allogenes (NHC XI,3), and Marsanes (NHC X,1), ate daemonic souls, which posses a special kind of intelligence (so
particularly regarding the status of knowledge as established by the called purely intellectual intelligence). Though Rosans hypothe-
active know-er, and regarding divine care. sis was accepted by some prominent scholars, it can hardly be true.
Thursday, June 15 Souls, Soteriology, and 92 Thursday, June 15 Souls, Soteriology, and 93
9:0011:00 Eschatology in Platonism 9:0011:00 Eschatology in Platonism
Harold Tarrant:
The more plausible hypothesis concerning Proclus discov-
ery was made by H.-D. Saffrey and A.-Ph. Segonds in their Edi-
Proclus on the Souls Difficulties when First
tion of Vita Procli (2002). They supposed that the new type of souls in the Body
could be hypercosmic or unparticipated ones. In support of this The University of Newcastle (Australia)
assumption they pointed to the relevant fragment from Proclus
Commentary on Platos Timaeus (in Tim. III, 251.29252.21), The paper will examine Proclus tactics when tackling a
where hypercosmic souls were described as a mean term between passage of Platos Timaeus on which there had been little detailed
the divine Intellect and souls within cosmos. They are said to think discussion previously. In particular what are the forces that con-
discursively and in this regard differ from the divine Intellect, but front the soul, what happens to the circuits of Same and Other, and
insofar as their thought is more unified and capable of perceiving what the comparison with the upside-down man is supposed to
several things together, they are said to transcend encosmic souls, achieve. Proclus desire to justify every word that Plato has chosen
whose thoughts pass from one idea to another. Obvious paral- at 43a44c (as elsewhere), has in this case resulted in a surprisingly
lels between this passage and Marinus testimony leave almost no literal reading of the passage, and when, at the very end of book
doubts, that the souls discovered by Proclus are hypercosmic ones. 5, he appeals to the eiks mythos status, it relates not to what he
Yet this assumption is faced with serious difficulties. First, Proclus has just now been discussing, but rather to the following discus-
metaphysics doesnt allow existence of many hypercosmic souls. sion that is introduced at 44c-d and will involve detailed discussion
There can be only one hypercosmic Soulthe so called unpar- of bodily parts. There is no evidence that Proclus ever went on to
ticipated monad of souls order. Secondly, hypercosmic souls are comment on these matters.
clearly attributed by Proclus to the previous Neoplatonic philoso-
phers, probably to Iamblichus, so that we have no reason to treat
them as his own invention. Ilaria Ramelli:
In order to solve these difficulties I am going (1) to outline
the general structure of the psychic order in Proclus and to clarify
Psychology and Soteriology in Origen
the mechanism of horizontal-vertical procession of souls; (2) to and Porphyry
show that the term hypercosmic can be applied not only to the Catholic University Milan (Italy),
unparticipated monad of Soul, but also to the so called absolute Angelicum University Princeton (USA)
() souls, which are partly hypercosmic and partly encos-
mic entities; (3) to analyze reasons that could cause Proclus to rec- I shall investigate the theory of the soul in the Christian
ognize the existence of souls above cosmos and to join Iamblichus Platonist Origen and its relation to contemporary pagan Platonic
interpretation of Timaeus psychogony against his master Syrianus psychologies. In this connection, I shall explore his theory of enso-
view. In conclusion Ill try to establish the genuine authorship of matosis as distinct from metensomatosis and his notion of restora-
the doctrine of hypercosmic souls and to answer the question, why tion of the soul as the necessary soteriological complement to the
did Marinus attribute it to Proclus. resurrection of the (spiritual) body. Restoration for Origen will be
universal; this is a key feature of his eschatology and one that seems
to have aroused the interest of Platonists such as Porphyry. The
Tyrian, who is enjoying a welcome revival in scholarly interest,
may have been a disciple of Origen in his youth, before studying
with Plotinus.
I shall then investigate the possibility that universalistic Laura Follesa:

soteriology in Porphyry (as recently characterized by Michael
Simmons) may be considered a reaction to Origens Christianized
Herders Thinking in Images in Children
Platonism. Simmons situates Porphyry within late antique debates and the Platonic Reminiscence
about universal salvation, arguing that Christian universalism was University of Cagliari (Italy),
the central theme of Porphyrys work against the Christians and Friedrich-Schiller-Universitt Jena (Germany)
universal salvation was a core concern in his whole oeuvre, es-
pecially De regressu animae, Contra Christianos, and Philosophia ex In the dialogue ber die Seelenwanderung. Drei Gesprche
oraculis (in this chronological order, against Bidez chronology). (On the Migration of the Soul. Three Dialogues, 1781), Johann
Simmons, however, takes universal salvation not as a synonym Gottfried Herder discusses the problem of the Platonic reminis-
of apokatastasis, restoration and salvation as eventually achieved cence, that we find in some of Platos dialogues such as Meno and
by all humans or rational creatures (what I will call the strong Phaedo. He interpretes this idea in a definitely modern way: the
sense), but as salvation offered to all regardless of social class, reminiscence that seems to guide our knowledge does signal that
gender, ethnicity etc., but not achieved by everyone (the weak our soul comes from an other world in a previous life; it derives
sense). By this definition, the late Augustine and all patristic from the experiences we had since we were children. As children,
theologians were universalistsbut not by the former definition, we mostly think in images: the imagination of a child is able to
which fits Origen and the Origenians. I shall ask whether this also create a series of strong impressions, that continually return in the
fits Porphyry. adult age and influence it. This is how Herder reads Platos theory
I find it possible that Porphyry, influenced as he cer- of reminiscence: the previous world we lived in, is already in
tainly was by Origenthe greatest ancient supporter of apoka- this life, and it is indeed the dreaming world in which every child
tastasisand perhaps by Plotinus inclusive Platonopolis, was lives. This new interpretation of Platos reminiscence plays a very
sensitized to the necessity of seeking a universal path of salva- important role in Herders work and in his theories on human
tion. I agree with Simmons that Porphyry likely studied under psychology.
Origen. Only, Origen supported universal salvation in the strong
sense, while Simmons consistently reasons with the weak sense
on his mind. A fragment from Porphyrys Contra Christianos in
Nemesius confirms my point: it nominally criticizes Christian
as entailing resurrection taking place only
once, not periodically (as Proclus later will theorize itI devoted
a separate treatment to this argument). Now, apokatastasis was
Origens doctrine of universal salvation in the strong sense, which
Porphyry knew well.
Thursday, June 15 Kkovskho 12 96 Thursday, June 15 Nature and Substance in 97
11:3013:00 Room 2.18 11:3013:00 the Late Antiquity
Karolina Kochanczyk-Boninska, two activities of God: internal (generation of the Son) and external
Marta Przyszychowska, (creation of the Universe).
and Tomasz Stepien (organizers) Such claims are very similar to Plotinus theory of double
activity, which he uses to describe the procession in noetic realm.
NATURE AND For Plotinus the first stage of procession is also the internal activity,
which is followed by the second external activitythe first phase
SUBSTANCE IN of the constitution of lower hypostasis. Such similarities give rise to

a question whether Gregory of Nyssa used and transformed Ploti-
THE LATE nus theory to explain generation of the Son of God in his polemic
with Eunomius.
ANTIQUITY
Marta Przyszychowska:
Time of Creation of Human Nature
according to Gregory of Nyssa
Tomasz Stepien: University of Warsaw (Poland)
Eunomius and Gregory of Nyssa on the
The concept of human nature constitutes a basis for entire
Activity of God and Plotinus Theory of Gregory of Nyssas anthropology. He considered human nature to
Double Activity be an indivisible monad created by God in the first act of crea-
Cardinal Stefan Wyszynski University in Warsaw (Poland) tion before He created the first human beingAdam. It is hu-
man nature as a unity that constitutes the image of God and that
The problem of how to understand Gods activity (ener- image has been perfect from the very beginning. Most scholars
geia) is one of the key topics in the discussion between Neo-Arian think that what God created in the first creation was only some-
Eunomius and Gregory of Nyssa. The activity of Divine Substance thing planned, not real. I think that human nature was not just
is so important because it is used by both sides of the conflict to foreknown or planned, but it is a real creature created before (in
describe generation of the Son of God. Eunomius claims that the temporal meaning) individuals. There are a few statements that
essence of God is simple and unchangeable; therefore there could suggest temporal and not only logical previousness of human na-
be only a single activity of the substancegeneration of the Son of ture and there is at least one text where Gregory straightforwardly
God. It is also the first act of creation, and thus the Son must have a admits it. It means that human naturecreated before individu-
completely different substance which is dissimilar with the sub- alsis transcendent to individual human beings. Such a concept
stance of the Father. Gregory of Nyssa in his discussion strongly of human nature is coherent with entire Gregorys soteriology (in
opposes such perception of generation. He gives various arguments the Incarnation Gods Son took entire human nature) and escha-
which undermine Eunomius opinions claiming that generation is tology. I am convinced it was the concept of transcendent human
a unique activity which takes place inside the substance of God and nature that allowed Gregory to speak simultaneously of apoka-
therefore it is eternal, while the creative activity is not eternal and tastasis understood as a return to the beginning and of eternal
took place at a certain moment. Therefore, for Gregory there are damnation of sinners.
Thursday, June 15 Nature and Substance in 98 Thursday, June 15 Kkovskho 12 99
11:3013:00 the Late Antiquity 11:3013:00 Room 2.03
Karolina Kochanczyk-Boninska: Oscar Federico Bauchwitz,

Basil the Greats Understanding of Alessandra Beccarisi,
and Edrisi Fernandes (organizers)
Substance in his Teaching about Gods
METAPHYSICS
Incomprehensibility
War Studies University in Warsaw (Poland)
In his famous polemic with Eunomius, Basil the Great pre- AND AESTHETICS
sents his own, completely original concept of incomprehensibility
of substance. He not only tries to convince his opponent that Gods
substance is absolutely incomprehensible but argues that even the
IN NEOPLATONISM
essence of created material beings cannot be known as the acci-
dents cannot provide us any knowledge about the substance.
It may seem that as the problem of his understanding of
substance was wildly discussed and different theories were pre-
sented there is no need to look at it again. But the understanding
Amanda Viana de Sousa:
of substance in general is in strong relation with its cognoscibility A vida criativa em Mestre Eckhart
which is the main subject of my interest. In this context I would Albert-Ludwigs-Universitt Freiburg (Germany)
like to look again at the problem how Basic understand substance
and what are the main roots of his conception. In my paper I will Para Mestre Eckhart, a vida de Deus como automovi-
base on three crucial sources: Contra Eunomium, Hexmeron and mento notico est associada a um fluir incessante, que descreve
Letters, which cannot be treated separately. no somente a emanao das pessoas divinas e a criao do mundo
(bullitio e ebullitio), como tambm um movimento circular
de exitus-reditus. De modo mais preciso, a bullitio expresso
da vida divina, o fervilhamento de uma atividade, sem causa ou
fundamento exterior a si e, por isso, condio de possibilidade do
transbordamento criativo divino, da ebullitio. Vale salientar que a
bullitio e a ebullitio acontecem simultaneamente, tanto porque
em Deus trata-se de um agora eterno, quanto porque o exitus-
reditus divino marcam uma atividade interna. Nesses termos, o
viver de Deus um constante criar. O que isso tem a ver com uma
perspective esttica? Sob o vis proposto pelo presente painel, tal
perspectiva s tem fundamento em Mestre Eckhart se a experincia
mais elevada do homem for levada em considerao: o caminho do
reditus, do retorno ao interior de si e vida que vive porque vive.
A presente proposta objetiva discutir uma possibilidade de anlise
em Mestre Eckhart sobre o viver uno a Deus como a experincia
mais elevada e sublime.
Thursday, June 15 Metaphysics and Aesthetics 100 Thursday, June 15 Metaphysics and Aesthetics 101
Mikhail Khorkov: Victorinus, who describe the path to wisdom as an increase of

A Platonic Notion of Beauty in the virtues. Thus, the intellectual nature of wisdom is dependent on
Interpretation of Nicholas of Cusa in the the ethical premises as well as on the inevitably ascetic form of the
cultivation of the virtues.
Light of His Margins to Platos Dialogues and I think that this is precisely the reason why Nicholas of
Polemics with the Carthusians Cusa does not follow the interpreting of the Plotinian ethics by
IPh RAS, Moscow (Russian Federation), Marius Victorinus (whose text he very well knows)2 in his own
MWK Erfurt (Germany) concept of wisdom and beauty. He did not agree either with
the Erfurt Carthusians, nor with Nicholas Kempf. In contrast to
In the mid-15th century debates on mystical theology be- them, he finds the arguments in support of his position, which
tween the German Carthusians and Nicholas of Cusa arises a ques- is expressed mainly in his De Idiota dialogues, in Platos dialogue
tion about the connection between wisdom and beauty. The Erfurt Phaedrus.
Carthusians Jacob de Paradiso and John de Indagine, who sharply In his still unpublished marginal notes to the Latin trans-
criticized Platonism, believed that there can be no connection be- lation of the Platonic dialogue Phaedrus in Codex Cusanus 177,
tween wisdom and beauty, because beauty is completely associated Nicholas of Cusa drew his attention to Platos idea that the sense
with the sensual world, while the achievement of wisdom must be of sight does not see the wisdom, although it is the sharpest of all
associated with the rejection of feelings for the sake of supersensi- senses: Visus enim in nobis acutissimus est sensuum omnium qui per
ble ecstatic affectivity of Divine Love. corpus fiunt, quo sapientia non cernitur (Phaidros 250 d, transl. into
A more moderate position was represented by Nicho- Latin by Leonardo Bruni; Bernkastel-Kues, St. Nikolaus Hospital,
las Kempf, an Austrian Carthusian monk from the Charterhouse Hs. 177, f. 111r). Nicholas of Cusa wrote with his own hand in
Gaming. Following in his treatise On Mystical Theology (Tractatus the margin to this text passage: Visus acutissimus [] sapientia non
de mystica theologia) Plotinus and Marius Victorinus, he added a cernitur (Bernkastel-Kues, St. Nikolaus Hospital, Hs. 177, f. 111r).
hierarchy of ethical virtues to the ways of wisdom and beauty as As it is well known, Nicholas of Cusa argues in De sapi-
the two main lines of ascent from the sensual world to the intel- entia that not only sense of sight, but also all senses are essentially
ligible world. When the human mind is enlightened by the light of spiritual (including the senses, which are strongly related to the
natural reason and is associated with the perfection of virtues, then flesh, e.g. the sense of taste, De sapientia n. 10, cf. n. 14, 410). In
its intellectual part becomes receptive to the beautiful divine light. consequence, Cusanus notes that all what physical senses perceive
Nicholas Kempf reaffirms his position with numerous references is basically eternal wisdom. With all this, he uses the term sapientia,
to the Platonic and Neo-Platonic philosophers. Of course, he is fa- obviously following terminological choice of the translation by
miliar with Augustines criticism of Platonism. But he still believes Leonardo Bruni, who translated the Greek word phronesis (reason-
that the Christians must study philosophy, especially Neo-Platonic ableness) into Latin as sapientia (wisdom). In the original text of
philosophy. As the most influential key authors on this subject, he Phaedrus (250 d) Plato actually describes a cognitive necessary con-
mentions Plotin and Macrobius. nection of beauty and reason (phronesis). Consequently, the path
The position of Nicholas Kempf is particularly interesting to wisdom goes for Plato only through beauty that represents the
in the sense that he finds his arguments in favor of recognition of
an intellectual nature of wisdom and beauty not in the Aristote- 2 Ms. London, British Museum Library, Harleian 2652 from the library
of Nicholas of Cusa contains the work of Marius Victorinus. In this
lian metaphysics, but in the Platonic and Neo-Platonic tradition. manuscript, however, there are very few handwritten marginalia of
In his exposition on this subject he follows Plotinus and Marius Nicholas of Cusa.
Thursday, June 15 Metaphysics and Aesthetics 102 Thursday, June 15 Metaphysics and Aesthetics 103
perfection of the invisible divine wisdom in this world, although determina fundamentalmente la arquitectura en su configuracin formal.
it is at the same time sensible. Then Plato describes in his dialogue Su arquitecto y constructor, hizo con que su obra correspondiera a
progressive stages of an ascent from the world of senses to the un pensamiento gestado a lo largo de siglos y que la historia de la
world of eternal ideas, that is, to wisdom itself. But Leonardo Bruni filosofa denomin muy tardamente de neoplatonismo. Es fundado
removes from his translation these text passages on the gradual en este pensamiento que Suger edifica su obra y da concrecin y
ascent of the human soul in the striving for beauty following the plasticidad a un concepto fundamental del pensamiento de Dion-
Olympic gods, presumably because of their pagan content. Thus sio Areopagita y de su ms significativo intrprete, Juan Escoto,
Nicholas of Cusa could not be familiar with the entire Platos the- el Erigena: el sentido anaggico de la creacin. Esta exposicin
ory of ascent of the soul. As a result, he reduces it to the theory of procura explicitar de qu modo estos autores piensan la anagoga y
a direct view of wisdom in all that human being perceives not only cmo se refleja en la construccin del edificio.
intellectually but also sensually. Compared to Plato, he concludes
on the basis of the Latin translation by Leonardo Bruni, that it is
not reason, but eternal wisdom [] beauty in all what is beauti- When to Build is Also to Think:
ful (De sapientia, n. 14, 56: Ipsa est pulchritudo in omni delectabili). Architecture and Anagogy in the Church of
However, at the same time, Nicholas of Cusa still understands Saint Denys
wisdom as reason, which becomes according to him a meta-reason,
as far as he interprets it as a principle of reason and spirit. A church is a thing built. We think about the abbey
church of Saint Denys, considered by medieval art scholars as
a prototype from which Gothic architecture has found its first
Oscar Federico Bauchwitz: definition to spread throughout Europe. In century XII, under-
Cuando construir tambin es pensar: goes radical reforms and transformations under the direction of the
bishop Suger. The spirit that guides this architectural renovation
arquitectura y anagoga en la iglesia constitutes an original opening that has inspired the construc-
de Saint Denys tion of hundreds of churches that would dominate the European
Universidade Federal do Rio Grande do Norte (Brazil) scene. Such originality and source of inspiration are not allowed
to be explained by a simple technical innovation in the art of
Una iglesia es una cosa construida. Pensamos en la iglesia building. Saint Denys is an example, in the words of Beierwaltes,
abacial de Saint Denys, considerada por los estudiosos del arte me- that an implicitly philosophical and pronounced theological idea
dieval como un prototipo a partir del cual la arquitectura gtica ha fundamentally determines architecture in its formal configura-
encontrado su primera definicin para difundirse por toda Europa. tion. His architect and builder, made his work correspond to a
En siglo XII, sufre reformas y transformaciones radicales bajo la thought developed over centuries and which the history of phi-
direccin del obispo Suger. El espritu que orienta esta renovacin losophy called very late Neoplatonism. It is based on this thought
arquitectnica constituye una apertura original que ha inspirado that Suger builds his work and gives concreteness and plasticity
la construccin de centenas de iglesias que dominaran el esce- to a fundamental concept of the thought of Dionysius Areopagite
nario europeo. Tal originalidad y fuente de inspiracin no se dejan and his most significant interpreter, John Scotus, the Eriugena:
explicar por una simple innovacin tcnica en el arte de construir o the anagogical sense of creation. This exhibition seeks to explain
edificar. Saint Denys es un ejemplo, en las palabras de Beierwaltes, how these authors think of anagogy and how it is reflected in the
que una idea implcitamente filosfica y pronunciadamente teolgica construction of the building.
Thursday, June 15 Kkovskho 14 104 Thursday, June 15 Souls, Soteriology, and 105
11:3013:00 Room 2.05 11:3013:00 Eschatology in Platonism
John F. Finamore tradition of veneration of caves and that the cave is not an inven-
and Ilaria Ramelli (organizers) tion of Homer but a sacred place since antiquity. Porphyry sets his
interpretation of Homers cave in a historical framework and not
SOULS, SOTERIO- in a distant and mythical or epic narration. Depicting what goes
on within, above and beyond the cave, Porphyry emphasises the
LOGY, AND rationality of the Homeric poetic representations.

Water is the predominant element
ESCHATOLOGY IN in the cave. Within the cave the nymphs of running water, naiads,
are weaving the garments for the embodied souls. Since Porphyry
PLATONISM characterises the nymphs also as souls, it is plausible to infer that

when the soul descends taking up a bodily form, in weaving their
own garments the souls determine their external appearances.
Embodied souls are also identified with bees who deposit honey in
the cave.
Light and DarknessPorphyry describes the luminous and
alluring imagery of the surroundings of the cave. But relating it
Hyun Hchsmann: to Platos allegory of the cave, Porphyry emphasises that when we
Porphyrys On the Cave of the Nymphs behold it with the eyes of the intellect, it is a pace of shadows and
East China Normal University, Shanghai (China) flickering reflections in darkness for its foundations are obscure
and dark.
What does Homer signify by the cave?In search of the Philosophical significance of Porphyrys allegorical interpre-
significance of the cave of the nymphs in the thirteenth book of tationBuilding on the tradition of Homeric commentaries,
the Odyssey, surveying the commentaries on the Homeric text, Porphyrys interpretation of the cave as an allegory of the souls
Porphyry puts forward an important epistemological point: descent into a bodily form provides a launching point of resolving
[W]hether the poet describes it as it really is, or whether the ancient quarrel between poetry and philosophy. Together with
he has added something to it of his own invention the same Porphyrys extant writings on Homer (Homeric Questions and On
enquiries remain. the Styx), On the Cave of Nymphs links Homers poetry with philo-
If the aim in reading a text, whether poetry or history, is sophical enquiry into the journey of the soul beyond the cave and
to understand its meaning, then the same methods of syntactic and the river of forgetfulness. Porphyrys reflections on the cave present
semantic analysis for the truth conditions and truth claims apply. a response to Platos readiness to welcome Homer and the poets to
The landscape of the caveIn Porphyrys reflections on the kallipolis (Republic 10.607d-e) and invitation to demonstrate
the passage from the Odyssey the cave is an allegorical representa- the wisdom and moral efficacy of Homeric poetry. Porphyry inte-
tion of the phenomenal world of becoming and generation of the grates astronomy, Pythagorean metaphysics, Heraclitus two kinds
soul. Situated between two gates, one for the gods and one for of souls (dry and wet), Platos allegory of the cave and Numenius
the mortals, the cave is a temporary abode of the embodied souls, thesis that the Odyssey is an allegory of the souls return to its true
a place for the souls to pass througha place of transience. Por- self. Porphyrys expansive interpretative analysis of the passage il-
phyry enlists the evidence from comprehensive geographical and lustrates the convergence of philosophical enquiry and allegorical
historical studies to put forward the view that Homer inherited the truth in epic poetry.
John F. Finamore: John D. Turner:

Iamblichus, Simplicius, and Priscianus on the New Light on Third Century Metaphysical
Divided Soul Triads and the Legacy of A.J. Zeke Mazur
University of Iowa (USA) University of Nebraska, Lincoln (USA)
In this paper I will discuss Iamblichus doctrine of the Of recent scholarship on the ontological and ontogenetic
rational soul, its double nature, and its association with and separa- metaphysics of Platonist, Christian, and Gnostic thinkers of the
tion from the Intellect. The investigation will lead to a related in- Imperial Age that has appeared in the last decade, much of it has
quiry into the role of theurgy in human life, particularly the souls been provoked by the similarities between the various triadic struc-
re-ascent to Intellect and how Iamblichus framed his doctrine of tures appearing in several Platonizing gnostic treatises emanating
the soul in line with his belief in the theurgic ascent. from Valentinian and Sethian authors and those developed in more
In his De Anima, Iamblichus lays out his doctrine that the academic sources such as certain Middleplatonic authors, the
soul is a mean between Intellect and Nature. Simplicius in his com- writings of Plotinus, and other Neoplatonic thinkers. This essay
mentary on Aristotles De Anima and Priscianus in his Metaphrasis will survey some of these similarities as well as proposals concern-
in Theophrastum shed further light on the nature of the rational ing the origins of these triadic structuressuch as the notorious
soul in Iamblichus philosophy. According to these two authors, being-life-mind noetic triadand the possible identity of the
the soul in Iamblichean theory changes in its very essence; it lives thinkers behind them. One of the most productive scholars in this
two lives, Intelligible and material, but is always in the process of enterprise, Zeke Mazur, is no longer among us, and so part of this
changing from one extreme to another. Its essence is alterity. essay will attempt to call attention to some of his recent insights on
After discussing some preliminary material from Iam- this subject that he has expressed both in private communication
blichuss De Anima, I will explore passages from Simplicius and and in some of his as-yet-to-be-published papers, whose early ap-
Priscianus, especially Simplicius 89.3390.25 and 240.33241.26 pearance in print a number of us are attempting to facilitate.
and Priscianus 26.1426.29, to show how Iamblichus conceives the
soul to be in need of the Divine Intellect for its on intellection, and
how that need and its own intermediary nature cause the soul to
slacken, weaken, and descend even as it is engaged in intellection
above. Conversely, it also allows the soul to strive for ascent to the
Intellect when it is engaged in its existence in the realm of Nature.
Finally, given the dual nature of the soul, it becomes apparent how
theurgy through divine illumination is necessary for the souls
ascent.
Thursday, June 15 Kkovskho 12 108 Thursday, June 15 Neoplatonism in Central Europe 109
14:3016:00 Room 2.18 14:3016:00 between the 15th and 17th Century
Tom Nejeschleba (organizer) Saint Thomas, Giles of Rome and Siger of Brabant, but in quattro-
cento this problem returned, although this new phase of the issue had
NEOPLATONISM a new dimension and it was connected to the growing interest in

Platonism. Indeed, in the fifteenth century, a relatively large number
IN CENTRAL of treatises were written strictly about immortality. Amongst the

authors we can name (of course, it is not a complete list): Johannes
EUROPE BETWEEN Ferrariensis, Antonio degli Agli, Leonardo Nogarola, Agostino Dati,
Jacopo Campora, Pier Candido Decembrio and Marsilio Ficino with
THE 15th AND his most significant work on the topic during century: Theologia
Platonica. As it is well known, in his famous treatise, Ficino largely
17th CENTURY used Platonic and Neoplatonic considerations for proving immor-
tality of the individual soul and he was the first philosopher in the
Latin West who translated the Corpus Platonicum, as well as Enneads
and several other Neoplatonic works. However, the aforementioned
intellectuals also used some Platonic arguments in their treatises,
Joanna Papiernik: even if they composed them before Ficinos translations and they
Platonic Aspects in some Humanistic knew Platonism mainly from indirect sources. It does not mean
that these texts have entirely Platonic character, in fact one can find
Treatises of Quattrocento on the many references to other philosophical traditions in them (as hu-
Immortality of the Soul manists did understand the power of the debates about Averroes
Institute of Philosophy, University of Lodz (Poland) doctrine of the unity of the intellect), but the Platonism was one of
the sources of their defense of the immortality. To give some exam-
In my presentation I would like to show that quattrocento ples, it can be mentioned that Ferrariensis reffered to Platos Phaedo
abbounded in treatises about immortality of the soul, in which Pla- and various Platos concepts, Dati dedicated a book of his work to
tonic concepts played one of the major roles. thought of Plato and Socrates and he also stressed Lactantius con-
Immortality of the soul has been one of the most important siderations on the soul, degli Agli in the Neoplatonic concept of the
and most widely disscused questions since the beginning of the divine light saw the source of intellectual part of the soul, etc.
development of European philosophy. In the Christian world, the
history of answers to it can be dividedon a higher level of gen-
eralityinto concepts that refer to Platonism and neo-Platonism Stephen Lahey:
and solutions in the spirit of the Aristotelian philosophy, including
the often criticised interpretation of Averroes. The problem, not
The Doctrine of Divine Ideas of Wyclif and
completely solved in deliberations of early Christian philosophers or Stanislaus of Znojmo
in detailed analyzes of scholastic thinkers, gained a new impetus in University of Nebraska, Lincoln (USA)
the new Renaissance theological and philosophical context.
The intensification of the question concerning individual Vilm Herold described the importance of John Wyc-
immortality is observed especially in the second half of the XIII lifs doctrine of the divine ideas for the Bohemian reception of
century when took place a famous polemics between, among others, Wyclif at Charles University in his Prask univerzita a Wyclif in
Thursday, June 15 Neoplatonism in Central Europe 110 Thursday, June 15 Neoplatonism in Central Europe 111
14:3016:00 between the 15th and 17th Century 14:3016:00 between the 15th and 17th Century
1985, thereby initiating contemporary analysis of the rich field was the clearly practical orientation of Polish philosophy, its lack of
of disputation on questions connected to the divine ideas avail- interest in systematic speculation and its distrust of radical precon-
able in Czech manuscripts. These disputations attracted many ceptual intuition. The predominantly aristotelic terminology used
young Czech theologians who would later figure importantly in Poland before 1520 favoured moderate nominalism and moder-
in the Hussite movement, from Jan Hus and Jerome of Prague, ate realism both in the theoretical and practical dimension. The
to Jakoubek Stibro, and other, lesser known figures. The one same can be said about the humanist ciceronianism after 1520.
work that can rightly be compared to Wyclifs own, though, is the However, from the late 15th century onwards this Anti-
Commentary on De Universalibus of Stanislaus of Znojmo, which platonic attitude was counteracted by cryptic references through
contains a masterful overview of the doctrine as Wyclif presented Albertism and Scotism, and religious debates provoked spontane-
it in his De Ideis. The latter treatise is finally to be published by the ous metaphysical quarrels. In this context (Neo-)Platonic intui-
British Academy, and my access to this treatise has allowed me to tions transported by Stoic and/or Christian motifs have played a
survey it in light of the commentary of Stanislaus. In this paper I major role. Adam of owicz (14861514) discussed the wandering
will discuss the relation of the two treatments of the doctrine, with of souls at the background of Neoplatonic metaphysics. George
particular attention to the question of what each perceived to be Libanus (14641546) connected the aim of rediscovering Platonic
the range of intentional objects of these eternal ideas. Does God thought with that of a better understanding of the Egiptian motifs
have ideas of actuals, or also of counterfactuals and impossibles? in the Old Testament. This approach can be found in central doc-
Is there a necessitating power holding between the idea and its uments of Polish Renaissance thought, eg. in Frycz Modrzewskis
object so that contingency is illusory? These two questions in par- theory of the state where Moses appeared as a teacher of universal
ticular became points of contention with the growth of Bohemian wisdom and political unity.
interest in Wyclifs apparently deterministic ecclesiology, which An especially interesting case of importing Neoplatonic
led to Huss De Ecclesia, a critical text in the history of the Hussite intuitions to Polish philosophy is that of Stanisaw Orzechowski.
movement. I will include contemporary Czech scholarship in my Although verbally claiming to be an Aristotelian, Orzechowski
discussion. created a clearly Neoplatonic metaphysics. His key experience is
that of the absolute One as the source of all unity whatsoever in the
physical world. In my paper I will argue that possibly this strategy
Steffen Huber: was rooted in Orzechowskis identity as Roxolanus, i.e. representa-
Traces of Neoplatonism in Polish tive of the Ruthenic and Orthodoxe nobilty. If so, his Neoplato-
nism might have been related even to the reception of Byzantine
Renaissance Thought: the Case thought during the Kievian Rus. This preliminary hypothesis leads
of Stanisaw Orzechowski (15131566) to another one: perhaps the reception of Western (Neo-)Platonism
Jagiellonian University, Cracow (Poland) in Poland was obstacled not only by competing Western philo-
sophic traditions but also by a competing Neoplatonism which was
During the first 200 years of history of philosophy in Po- hidden in cultural patterns of the Slavic East and yet searched for
land, explicit (Neo-)Platonism appeared as a rather exotic option. its philosophical expression. Both hypotheses correspond with the
Scholastic thinkers like Benedict Hesse viewed it as a radical real- fact that Eastern (Neo-)Platonism invigorated rapidly after 1600 as
ism in the quarrel over universals and, as such, closely related to the philosophical, theological and political discourse switched from
the politically problematic ontological realism put forward by the Latin to Polish and other languages used in the Polish Common-
Husites. Another obstacle to the reception of Western Platonism wealth.
Thursday, June 15 Kkovskho 12 112 Thursday, June 15 Women and the Female 113
14:3016:00 Room 2.03 14:3016:00 in Neoplatonism
Jana Schultz (organizer) philosopher. The display of her social connections with the philos-
opher through epistolarity also contributes to this construction of
WOMEN her identity as a legitimate member of the Neoplatonic circle (Van

Hoof and Van Nuffelen 2015, William 2014).
AND THE FEMALE But although the familial connection play a central role in
the identification of women philosophers, the argumentation that
IN NEOPLATONISM is developed by Porphyry in his apology of the marriage constructs

Marcella as a rather masculine character and as a philosopher-to-be
herself (Marc. 13). The exhortations that are found elsewhere in
the letter also suggest her to behave in a more virile () way
(Marc. 33). Women who practice philosophy do not conform to
the gendered expectations of their social role (Blundell 1995: 161),
Mathilde Cambron-Goulet: although their philosophical activity is often exerted within the fa-
milial cell and covers practical day-to-day life (Waithe 1987). This
Gender Construction and Social Connections should not lead us to think that feminine philosophical activity was
in Porphyrys Ad Marcellam necessarily considered illegitimate, as the practical dimension of
Universit du Qubec Montral (Canada) philosophy is attested in Neoplatonism (Hadot 1995: 243259).
This paper aims to clarify the characteristics of women that
Porphyry tells us that there were women among Plotinus were included in philosophical circles, by examining their place
auditors (Life of Plotinus 9) and also mentions he gave lessons to his within social and familial networks and the gender construction
wife Marcella (Marc. 10). Is Porphyrys wife Marcella considered a that is recommended for them in Neoplatonic texts, focusing on
legitimate philosopher? The ability of women to practice philoso- the case study of Marcella.
phy is also an important theme of the letter as Porphyrys addressee
is a woman and the piece was probably intended for publication, References:
hence Whittaker (2010: 49) considers the piece a protreptic to con- Blundell, S. 1995. Women in Ancient Greece. Cambridge.
vert women to philosophy. This ability is questioned at the time Brisson, L. et al., 1982. Porphyre, La vie de Plotin, travaux prlimi-
(Lactantius, Inst. Div. 3, 25): as women are trained for domestic naires et index grec complet. Paris. Brisson, L. et al., 1992. Porphyre,
work rather than letters or rhetoric, how could they develop it? La vie de Plotin, tudes dintroduction, texte grec et traduction franaise,
Besides, many women philosophers are characterized by commentaire, notes complmentaires, bibliographie. Paris. Guillaumont,
their familial connection with more widely accepted philosophers: F., 2017. Conseils et direction spirituelle dans la lettre de Porphyre
that is notably the case of the pythagorician women philosophers Marcella, in E. Gavoille and F. Guillaumont (eds.), Conseiller,
(Waithe 1987: 11). Amphicleia, who is mentioned in Life of Ploti- diriger par lettre. Tours, 301315. Hadot, P., 1995. Quest-ce que la
nus 9, is Jamblichus daughter-in-law. The Ad Marcellam presents philosophie antique? Paris. Sebillotte Cuchet, V., and N. Ernoult
a particular interest when it comes to the relationship between (ed.). 2007. Problmes Du Genre En Grce Ancienne. Paris. Van
philosophical networks and family networks, as it has been consid- Hoof, L. and Van Nuffelen, P. 2015. The social role and place of
ered and apology for Porphyrys marriage with Marcella (Guillau- literature, in L. Van Hoof and P. Van Nuffelen (dir.), Literature
mont 2017: 302). Marcellas belonging to Porphyrys family is then and Society in the Fourth Century AD. Leiden, 115. Waithe, M.E.
one of the characteristics that would allow her to be identified as a 1987. Ancient Women Philosophers, 600 B.C.500 A.D. A History
Thursday, June 15 Women and the Female 114 Thursday, June 15 Women and the Female 115
of women philosophers. Dordrecht: M. Nijhoff. Williams, J. 2014. role to philosophy, which can be interpreted from the perspective
Letter Writing, Materiality, and Gifts in Late Antiquity: Some of Pierre Hadots paradigm of spiritual exercises. However, the
Perspectives on Material Culture. Journal of Late Antiquity 7(2), context of womens philosophical education, providing additional
351359. Whittaker, H. 2010. A Philosophical Marriage: Por- aspects on this issue, allows to draw out more universal dimension
phyrys Letter to Marcella, in L. Larsson Lovn and A. Strmberg, of this paradigm.
Ancient Marriage in Myth and Reality, Cambridge, 4354.
Jana Schultz:
Krzysztof apiski:
Maternal Causes in Proclus Metaphysics
Philosophical Education of Women in
Ruhr-Universitt Bochum (Germany)
Musonius Rufus Diatribes and Porphyrys
Letter to Marcella The examination of the female principles in Proclus meta-
University of Warsaw, (Poland) physics contributes not only to the understanding of his complex
metaphysical system, but his evaluation of the role of metaphysi-
According to the Stoics, women and men share the same cal female principles has also direct impact on his attitude towards
logos and are equal in respect of virtue. Although such opinions are women in general, since for him our physical world is an image of
to be found as early as in the Old Stoa (cf. Cleanthes), the evidence the higher intelligible reality. This paper analyzes the nature and
is very scarce. More detailed account of this question survives in function of a certain kind of female principle in his metaphysics,
a few diatribes by Roman philosopher, Musonius Rufus (ed. O. namely the maternal causes or deities. Thereby, this paper will first
Hense), who encourages his male audience to allow women to (i) discuss the notion of the maternal causes as perfecting or actual-
study philosophy. Musonius justifies his exhortations with his own izing causes which is a main thesis of Neoplatonic embryology,
version of the Platonic concept of four cardinal virtues. He at- (ii) analyze the main properties Proclus ascribes to maternal causes
tempts to show that philosophy is indispensable, both for women in the metaphysical realm and (iii) argue that the specific function
as well as for men, to develop the same set of virtues. Musonius of the maternal causes in Proclus is to incite () the
pays special attention to the therapeutic dimension of philosophy. paternal powers to procession.
However, the ultimate goal of human life is the assimilation to In the procreation within the physical realm, the maternal
god, who, according to Musonius, can be understood as the posses- causes fulfil a perfecting function. The male semen only potentially
sor of the cardinal virtues. Therefore, philosophy, which starts from contains the form principles of the offspring. They get actualized
its therapeutical arguments, leads both women and men to adjust- by the nature of the mother. The mother is the cause that perfects
ing to god. In Porphyrys Letter to Marcella, philosophy performs the offspring and leads it to reversion (in Parm. 792, 715). But the
similar function. Philosophy is conceived as the proper way of life maternal causes are distinct from the paternal causes by this func-
for both women and men: the therapy of soul and the way of ad- tion only within the special circumstances of physical procreation.
justing to god. Like Musonius, Porphyry focuses on the similarities Here, the father is separated from the offspring after the disposal of
between women and men in order to point out what is essential for the semen. Therefore the mothers nature is the only instance left
human beings. For Porphyry, women and men are equal in respect which has actualized form principles and can fulfil the function of
of their souls, and philosophy should assist in liberating human actualization. In the metaphysical realm, in contrast, the paternal
soul from its bodily constraints. Both authors assign comparable and maternal causes both remain connected with the offspring.
Thursday, June 15 Women and the Female 116 Thursday, June 15 Women and the Female 117
The function of perfecting the offspring belongs there to both they are distinguished from the paternal causes by their ability to
causes equally (in Tim. II 222, 279) and therefore doesnt distin- incite the procession of the powers which are contained as steady
guish the maternal causes. and permanent in the father.
Rather, the maternal causes in the metaphysical realm are
determined by Proclus through five main properties. They are (1) ReferencesPrimary Literature:
dyadic (in Parm. 662, 49), (2) a manifestation of the first infinity Proclus: On Plato Cratylus, translated by Brian Duvick.
(Theol. Plat. I 122, 510), (3) associated with procession and life (in (London: Duckworth 2007). Proclus: The Elements of Theology. A
Tim. I 220, 510), (4) generative or fertile powers (Theol. Plat. V 44, Revised Text with Translation, Introduction and Commentary, edited
12, In Remp. I 134, 127) and (5) intermediate terms within triadic by E.R. Dodds. (Oxford: Clarendon Press 1963). Proclus: Commen-
structures (in Crat. 143, 115). To be sure, even these properties tary on Platos Parmenides, translated by Glenn R. Morrow and John
dont belong to the maternal causes exclusively. Instead, the pater- M. Dillon. (Princeton: University Press 1987). Proclus: Thologie
nal causeswhich are mainly unifying causes dominated by limit Platonicienne. Livre I-VI, texte tabli et traduit par H.D. Saffrey et
and permanencehave a share in these properties. For instance, L.G. Westerrink. (Paris: Les Belles Lettres 19681997). Proclus:
Cronus is described as having generative powers (Theol. Plat. V 36, Commentaire sur le Time. Tome I-V, traduction et notes par A.J.
13) and as being a cause of procession and separation (in Crat. 63, Festugire. (Paris: Libraire Philosophique 19661968). Proclus:
1620). Nonetheless, the maternal causes are distinct from the pa- Commentary on Platos Timaeus. Vol. I, translated by Harold Tar-
ternal causes according to the above mentioned propertiesnot by rant. (Cambridge: University Press 2006). Proclus: Commentary on
having them exclusively, but by being mixtures of more basic prin- Platos Timaeus. Vol. II, translated by David T. Runia and Michael
ciples (esp. Limit and Infinity) in which these properties strongly Share. (Cambridge: University Press 2008). Proclus: Commentary on
dominate (Theol. Plat. IV 91, 2126). Platos Timaeus. Vol III-V, translated by Dirk Baltzly. (Cambridge:
These maternal causes have the function to communicate University Press 20072013).
the procession of the offspring from the father and its reversion
to the father. The metaphysical mother is described as a kind of ReferencesSecondary Literature:
womb which receives the powers descending from the father (The- Baltzly, Dirk: Proclus and Theodore of Asine on female
ol. Plat. V 76, 1). But the maternal causes are not a merely passive philosopher-rulers: Patriarchy, metempsychosis, and women in
principles. Instead, the maternal causes are active with regard to the the Neoplatonic commentary tradition. In: Ancient Philosophy 33
descending powers of the father. For because the paternal powers (2013), 403424. Beierswaltes, Werner: Proklos. Grundzge seiner
are distinguished by a high level of steadiness and permanence ( Metaphysik. (Frankfurt am Main: Vittorio Klostermann 1965).
, Theol. Plat. V 36, 145), it is the function of the Brisson, Luc: La Place des Oracles Chaldaques dans la Thologie
maternal causes to incite (, Theo. Plat. V 36, 145, Platonicienne. In: Proclus et la Thologie Platonicienne, dits par A.
In Tim. III 188, 223) these powers to proceed to lower levels of Ph. Segonds et C. Steel. (Leuven: University Press 2000). 109162.
reality. Dillon, John: Female Principles in Platonism. In: taca: quaderns
Altogether, the maternal causes in Proclus metaphysics Catalans de cultura clssica. (1998). 107123. Gersh, S.E.:
are active, generative principles which are associated with infinity, . A Study of Spiritual Motion in the Philosophy of
procession and life. Due to having an intermediate position within Proclus. (Leiden: Brill 1973). Opsomer, Jan: Proclus on Demiurgy
the triadic structures of Proclus system, they communicate both and Procession: A Neoplatonic Reading of the Timaeus. In: Reason
the procession and reversion of the offspring. But whereas they ful- and Necessity. Essays on Platos Timaeus, edited by M.R. Wright.
fil the function of perfecting the offspring together with the father, (Londen: Duckworth 2000). 113143. Saffrey, Henri Dominique:
Thursday, June 15 Women and the Female 118 Thursday, June 15 Kkovskho 14 119
14:3016:00 in Neoplatonism 14:3016:00 Room 2.05
Fonction Divine de la dans la Thologie Proclienne. In: Marilena Vlad (organizer)

Dunamis nel Neoplatonismo, a cura di Francesco Romano e.R. Lore-
dana Cardullo. (Firenze: La Nuova Italia Editrice 1996). 107120.
Steel, Carlos: Puissance Active et Puissance Receptive chez Pro- SELF-
clus. In: Dunamis nel Neoplatonismo, a cura di Francesco Romano
e.R. Loredana Cardullo. (Firenze: La Nuova Italia Editrice 1996). -CONSTITUTION
121137. Wilberding, James: Forms, Souls and Embryos. Neoplaton-
ists on Human Reproduction. (New York: Routledge 2017). AND SELF-KNOW-
LEDGE IN THE
NEOPLATONIC
TRADITION
Andrei Timotin:
The Causality of the First Principle and the
Theory of Two Acts in Plotinus, Enn. V 4 (7)
Institute for Philosophy Al. Dragomir, Bucharest (Romania)
The problem of the causality of intelligible realities is ex-

amined by Plotinus in Enn. V 4 [7] in the frame of the question of
how and why the First Principle produces Intellect. In this context,
Plotinus attributes the intelligible realities an eidetic causality (op-
posed to the efficient causality), which is characterized by perma-
nence and immutability. The fundamental problem that Plotinus
needs to solve is to show that, in spite of the fact that the One
always remains in itself, something could derive or emanate from
it. The most part of Enn. V 4 is devoted to this aporia. In this con-
text, Plotinus elaborates the theory according to which the intel-
ligible realities perform two kinds of acts, an act which is identical
with their own nature, and another one which produces something
other than themselves.
Thursday, June 15 Self-Constitution and Self-Knowledge 120 Thursday, June 15 Self-Constitution and Self-Knowledge 121
14:3016:00 in the Neoplatonic Tradition 14:3016:00 in the Neoplatonic Tradition
The present paper intends to analyse Plotinus approach its own will and not by accident, must be self-constituted. My aim
and, in particular, the role the theory of two acts plays in it and his is to show that this is only an apparent contradiction, due to the
dialogue with Aristotles Metaphysics. Other Plotinian texts will also difficulty of trying to comprehend the nature of the One within
be questioned in this context: Enn. VI 9 [9] 34, V 1 [10] 6, II 5 the limits of discursive thought and that, when actually referring
[25] 13, III 8 [30] 34, and VI 7 [38], 1527. to self-constitution, we can only ascribe it to the first principle in
order to show that it can have no other cause than itself.
Daniela Elena Tarb:

Self-Constitution of the One in Gheorghe Pacalu:
Plotinus View Time as a Self-Constituted Intellect in the
Institute for Philosophy Al. Dragomir, Bucharest (Romania) Philosophy of Proclus
Institute for Philosophy Al. Dragomir, Bucharest (Romania),
In the Plotinian philosophy self-constitution is strictly a Ruprecht Karls Universitt Heidelberg (Germany)
matter regarding the One. The One can by no means become an
object of knowledge. When we say that the One is the first prin- Criticizing both Aristotles definition of time as number
ciple and the source of everything, as it also is the end of all aspira- of motion and Plotinus vision of it as life of the soul, and in the
tions, the supreme object of desire, we do not really say what it is. same time opening himself to impulses received from the philoso-
We rather try to say what it is not in comparison to the objects of phy of Iamblichus, Proclus understands time as a substance (ousia)
consciousness, and as a negation of the multiple. We cannot talk and as an intellect (nous, in Tim. III 25, 1116). Time is for him
about the One per se, but rather refer to it from the perspective of that which perfections the soul and thus necessarily transcends
the universal role it must play in the structure of reality. Hence, the psychic level of reality. But if time is an intellect, given that
when talking about the One, we cannot search for any cause or self-constitution is an essential characteristic of any intellect, one
source. This would imply the existence of another principle, prior can reasonably ask in what way time might be understood as a
to the absolute principle. self-constituted being. My paper will discuss the intellectual and
In this paper, I attempt to solve what seems to be a contra- self-constituted nature of time and the problems concerning this
diction regarding self-constitution. In Enneads VI 8, 10.21 Plotinus challenging view of it. I will try to argue that self-constitution is
claims that there can be no self-constitution of the One. He does implied in the fact that time is its own measure. This is true not
so by highlighting the difficulty of talking about that which is not only for the Idea of time, which in itself is absolute number (au-
born ( ), showing that in terms of necessity, toarithmos), but also for each part of time, as each astral god applies
the One is the cause of everything that came into being. However, to himself an own measure.
it is not itself conditioned by necessity, hence it cannot be said that
the One gave itself substance or that it had caused itself to come
into being ( , ,
Ennead VI 8, 10.23, 3435). On the other hand, in Ennead VI
8,10.54, Plotinus postulates the self-constitution of the One (
). He shows that if its will or purpose
() comes from within, as its own act, then the One, by
Thursday, June 15 Kkovskho 12 122 Thursday, June 15 Philology and Exegesis in 123
16:3018:00 Room 2.18 16:3018:00 the Platonist Tradition
J.M. Johns (organizer) but (if indeed), which certainly appears to give far greater
weight to a metaphorical exegesis of the cosmogony. So too, some
PHILOLOGY exegetes even emend the customary (ungenerated) to

(always generated), with similar results.2 Still, whilst
AND EXEGESIS IN exegetes acknowledge that the second may be either disjunctive
or concessive, many would object to the reading of on
THE PLATONIST the ground that cosmogenesis is said to have had some beginning
at 28b2c2. However, reading at 27c 5 is not really as
TRADITION strange as exegetes may assume, at least if one carefully considers

the programmatic function of this passage. My aim in this paper
is to show, by recourse to the principle of creatio perpetua, that
the reading of at 27c 5 allows for a cogent exegesis of the
cosmogony, and this regardless of whether or not cosmogenesis is
construed metaphorically.
Jeff Johns:
(, ) (, )
Michle Anik Stanbury:
University of Edinburgh (United Kingdom)
Alexander of Aphrodisias and Aristotles
In perusing the Timaeus, one meets more than a few lines Metaphysics in Plotinus Ennead V, 9
where one or another philosophical theory is contingent upon Mount Allison University (Canada)
some philological choice. Hence the text at Timaeus 27c 5, where
the phrase can be understood in Plotinus was not terribly careful about the exactness of
more than one sense, with each one having a potentially substantial his quotations. This can partially be explained as an effect of his
effect upon our analysis of the cosmogony. Arguably, it would be increasing blindness during the period of life in which he was
best to follow after Whittaker, who opines that the first stands writing. However, there is evidence to suggest that Plotinus was
for (if) and not (how, if not whether), as Burnet and unconcerned withand perhaps even disdainful ofan over-
Rivaud thought. For if one understands the second in the phrase exactitude in such matters as precision of language and textual
to be disjunctive (that is, ), one reference. The Enneads are peppered with comments about the
finds that , the reading proffered by need to value truth over niceness of speech.3 This inexactitude on
Burnet and Rivaud, is attested neither in the extant manuscripts Plotinus part often causes difficulties in establishing the influence
(not even the earliest of them, Parisinus graecus 1807 (MS A), of previous philosophers on his writing. We have from Porphyry
where the first is represented by , with a punctual notation a list of philosophers who were read by Plotinus in his classroom,
over the , showing that it was hesitatingly corrected to ) nor but at what point and to what extent those readings influenced his
in the ancient commentaries on the Timaeus, whilst the reading thought positively or negatively is a matter of some debate.
is attested in those commentaries.1
Nevertheless, one may contend that the second is not disjunc-
tive but concessive, so that one ought to read not (or even) 3 A particularly relevant example is found in Ennead III.7.10.
Thursday, June 15 Philology and Exegesis in 124 Thursday, June 15 Philology and Exegesis in 125
16:3018:00 the Platonist Tradition 16:3018:00 the Platonist Tradition
In the case of Alexander of Aphrodisias in particular schol- In cases such as these, it is only by using several methods
ars have vigorously debated the evidence of influence upon Ploti- together that a plausible case of reference can be made: one must
nus. In the 1960s there was a flurry of writings by scholars such as search for topical parallels (both in content and order) alongside
Hager and Armstrong, claiming that certain passage showed clear weak or imprecise verbal reference. In addition, where Aristotle is
verbal parallels between Alexander and Plotinus.4 Rist responded at issue, it becomes incumbent upon us to read Aristotle as Plotinus
with a devastating rebuttal, showing all claims of exact textual did, that is to say, in light of the commentary tradition.6
reference to be imprecise and inconclusive.5 Rists argument made
clear that any demonstration of Alexanders influence would have
to proceed differently. Matteo Milesi:
In this essay, I intend to demonstrate how one can identify Porphyry on Homeric Exegesis: A
some of the more obscure influences and references in Plotinuss
writings by focusing on Ennead V.9: On Intellect, the Forms, and
Reassessment of the So-Called Letter to
Being. The text begins: Anatolius
University of Michigan (USA)
. No student of Aristotles Metaphysics can
fail to notice a similarity with that works opening line. And yet The aim of this paper is to show the systematic nature of
only the first two words are precisely the same. Is this a reference at Porphyrys interpretation of the Homeric poems and to challenge
all, then, or simply a literary coincidence? the traditional separation between Porphyrys philological and al-
To overcome any doubts about the connection between legorical treatises. I will proceed to a close reading of an important
Ennead V.9 and Aristotles Metaphysics, two factors need to be programmatic text that has been considered in the past as a mani-
considered. The first is the effect of Plotinus somewhat distant festo of Porphyrys anti-allegorical position, namely the so-called
memory of the text of the Metaphysics: V.9 roughly follows the Letter to Anatolius that prefaces the Homeric Questions.
same series of subjects as Aristotles work, but in a very condensed In the letter, Porphyry sketches a hermeneutical method
and somewhat free-form manner. The similarity is, however, evi- that proceeds through three steps. First, it is necessary to under-
dent. The second factor is the influence of Alexanders Metaphysics stand the general message of the text. The verb that Porphyry
commentary, a work likely read alongside Aristotles Metaphysics employs to define this most elementary process is , which
in Plotinus classroom. The opening passage of V.9 can only be in the middle and neo-Platonic tradition refers to a cognitive pro-
seen as referring to the Metaphysics after examining Alexanders cess that concerns a totality of elements and that aims to pinpoint a
commentary on that work. Without the aid of Alexander, Plotinus property that underlies the members of a group (cf. Hermes IX.10;
discussion appears unrelated to the Metaphysics. Iambl. In Ni. Arit. 121.20 Klein; Orig. CMat. XIV.69).
Next, it is necessary to understand the meaning of the
poets words. Porphyry uses the verb to indicate this process.
4 F.P. Hager, Die Aristotelesinterpretation des Alexander von Aphrodisias
und die Aristoteleskritik Plotins bezglich der Lehre vom Geist,
This verb, within the Porphyrian epistemological framework, re-
Archiv fr Geschichte der Philosophie, 46.2 (1964); A.H. Armstrong, The fers to a cognitive activity that does not bring any real new knowl-
Background of the Doctrine That the Intelligibles Are Not Outside edge to the subject, but it is a form of immediate self-disclosure
the Intellect, in Les Sources de Plotin, Entretiens sur lantiquit classique 5
(Geneva: Foundation Hardt, 1960).
5 J.M. Rist, On Tracking Alexander of Aphrodisias [in the Enneads], 6 We are sadly hindered in this, unfortunately, since the commentaries of
Archiv fr Geschichte der Philosophie 48.1 (1966). Aspasius and Adrastus are not-extant.
Thursday, June 15 Philology and Exegesis in 126 Thursday, June 15 Kkovskho 12 127
16:3018:00 the Platonist Tradition 16:3018:00 Room 2.03
and self-cognition (Porph. Aph. 16.13; 43; 44). Hence, the Ho- Douglas Hedley
meric diction should be understood without importing any exter- and Natalia Strok (organizer)
nal knowledge during the exegetical activity, but by following the
principle according to which Homer interprets himself.
Then, after having clarified the general and literary ANCIENT
meaning of the poems, the interpreter should carry out a research
() in order to pinpoint what the poet hid in the text con- THEOLOGY AND
cerning metaphysical truths. It is at this point that allegory plays
an important role, as emerges from the fragmentary opening of THE CAMBRIDGE
Porphyrys treatise On the Styx (fr. 372 Smith). Keeping an ad-
equate chronological distance, one may dare to say that Porphyry
is philological in his way of conceiving Homeric hermeneutics
PLATONISTS
also when he performs allegory: ideally, the focus is on the will of
the author of the text on which he is commenting on, and the aim
is to clarify the text itself in an objective way, without judging its
the level of truth. Natalia Strok:
Arianism and Platonism: Traces of Eusebius
Praeparatio Evangelica in Cudworths
The True Intellectual System
UBACONICETUNLP (Argentina)
The present paper intends to study the Trinity that Ralph

Cudworth (16171688) introduces in Chapter 4 of his True Intel-
lectual System of the Universe. There the author examines the diverse
conceptions of God that can be found throughout history; and,
in paragraph XXXVI, he focuses on Arianism with the intention
of proving that Ario and his followers are not Platonists at all, in
opposition to what Denis Pteau (15831652) has affirmed. For
that reason, Cudworth presents the Platonic Trinity as very close
to Christianity. Through this path the English author deals with
several sources, which include not only Plato but also other later
Platonists, such as Plotinus, Porphyry, Proclus, Iamblichus, and
Simplicius; and although he quotes them through his text, he also
criticizes them in some respects, which leaves the author in an odd
position giving place to much criticism toward his argumentation.
He also sets different kinds of Platonism and, for that reason, Ame-
lius, Moderatus, and Numenius are presented as another branch,
Thursday, June 15 Ancient Theology and 128 Thursday, June 15 Ancient Theology and 129
16:3018:00 the Cambridge Platonists 16:3018:00 the Cambridge Platonists
different from that of the later Platonists, and indeed he points out the spiritual domain. Third, in addition to these systematic uses
some difference between those as well. of Plotinian philosophy, Smith understands true religion as a
One main theme is that Cudworth sustains that the divine spiritual practice on the strength of arguments from Plotinus and
Trinity has its origin in Egypt and that it has had different inter- Christian Platonism.
pretations throughout history, but the important thing for this
Cambridge Platonist is that it is a product of mere human wit
and reason. A source that Cudworth uses in order to present the
mosaic Trinity in this section is Eusebius of Caesareas Praeparatio
Douglas Hedley:
Evangelica. This time I want to compare Cudworths argumenta- Ralph Cudworth and Ancient Theology
tion with Books VII and XI of the Praeparatio in order to find some University of Cambridge (United Kingdom)
resemblance. I will also compare the different pieces of secondary
bibliography on this theme and I will present some conclusions. Some recent scholarship has cast doubt upon the usefulness
of the term Cambridge Platonism. I claim that even in his ancient
theology Cudworth is motivated by philosophical considerations,
and that his legacy among philosophers in the 18th and 19th cen-
Derek Michaud: turies should not be overlooked. In order to explain these interests
John Smiths Plotinian Rational Theology and influences, however, Platonism is unavoidable. Furthermore,
University of Maine (USA) the Cambridge context of this Platonism is decisive.
This paper explores John Smiths appropriation of Plotinus

in the service of rational theology. The posthumously published
Select Discourses (1660) draw heavily on Plotinian arguments. First,
Smiths treatment of several classic loci in philosophical theology
rely on his reading, and interpretation, of Plotinus. In the Neopla-
tonist Smith finds that the experiential and methodological founda-
tions of rational theology lie in intellectual intuition. Moreover,
Smiths arguments for the immortality of the soul and the existence
of God stem largely from the Platonic tradition including, above
all, Plotinus as an authoritative interpreter thereof. In particular,
Smith picks up on, and amplifies, the transcendent aspects of Ploti-
nuss thought, yielding a hierarchical ontology valuing the spiritual
over the material. Smiths agenda is to counter Renaissance and
early Modern forms of materialism under the guise of Epicurean-
ism. Second, Smiths development of these tendencies in Plotinus
enables him to embrace, rather uncritically, the new philosophy
of Descartes. For Smith, Cartesian dualism is one of the latest
formulations of the ancient theology that allows for both modern
scientific inquiry in the material realm and traditional religion in
Thursday, June 15 Kkovskho 14 130 Thursday, June 15 Metaphysics, Science, 131
16:3018:00 Room 2.05 16:3018:00 Religion
METAPHYSICS, Maciej Szumowski:

Hexis, Habitus, State. Neoplatonic
SCIENCE, Background of an Averroist Answer to the
RELIGION
Question of the Unity of a Human Being
University of Warsaw (Poland),
EHESS Paris (France)
The aim of this paper will be to trace the development of

the concept of hexis/habitus in the Neoplatonic commentaries to
Lloyd P. Gerson: Aristotlein particular to De Anima and to the Categories. I will
adopt a method which may be dubbed archeological (de Libera:
Why Intelligible are not External to the 2000) due to its retrospective course of action. My starting point
Intellect consist in a certain discrepancy in the Aquinas discussion of the
University of Toronto (Canada) habitus in the ST II-I, q. 4954. Aquinas cites Averroes definition
of the habitus as in virtue of what one acts when he wills and
In Ennead V 5 [32], Plotinus defends the claimclearly places it in an ethical context in an attempt to provide a philo-
controversial at the time, as Porphyry notesthat intelligibles are sophical background for virtues as the secondary internal principles
not external to or outside the intellect. The provenance of this claim of human action. A habitus is further defined as a commensuratio of
is primarily Platos Sophist and Timaeus and Aristotles Metaphysics possibly diverse elements in the human being which unites them
and De anima. Nevertheless, the philosophical force of the argu- towards one goal. However, the actual definition of the habitus
ment for this claim has not been well understood. In particular, the and its context in Averroes Long Commentary on the De Anima is
assertion that unless intelligibles are internal to intellect it cannot considerably different. He defines habitus as that in virtue of which
possess their truth seems entirely question-begging. In this paper, one understands when he wills and makes it central for a distinct,
I will try to show Plotinus reasons for holding that unless intel- psychological complex of questions and responses: the connection
ligibles are internal to intellect, there could not be necessary truths, of corruptible human beings to the eternal material and agent in-
e.g., crimson is darker than pink or 3 + 4 = 7 or if A is greater than tellects. Averroes seems to argue that having (echein) knowledge is
B, and B is greater than C, then A is greater than C. And if there indispensable for us to exercise our ability to think. Thus, it serves
can be no necessary truths, then there can be no contingent truths as a warrant of the unity of the human being with the incorrupt-
either. So, the postulation of intellect, cognitively identical with ible intellect.
all intelligibles, is a central doctrine of Platonism. Some desultory With this perspective in mind I will concentrate on the
attempts to prise eternal intellect from eternal intelligibles, e.g., in question how the Neoplatonic philosophers in their commentar-
contemporary mathematical Platonism, must inevitably fail. ies to De Anima and to the Categories have conceptualized the nous
kathexin and knowledge as hexis in a way that could have led to
posit the state of having knowledge as a keystone to the unity
of the intellect. I will depart from the Commentary to De Anima
by Alexander of Aphrodisias and Porphyrys Isagoge in order to
present two fundamental strands of non-ethical interpretation of
Thursday, June 15 Metaphysics, Science, 132 Thursday, June 15 Metaphysics, Science, 133
16:3018:00 Religion 16:3018:00 Religion
hexis which rest on an original post-Aristotelian development of unceasingly tried to acquire first-hand medical experience. He
the Aristotelian themes. The former will serve me to establish the always tested the opinions of others and gained a reputation of an
fundamental interpretation of the vague portions of De Anima. extremely successful physician, although the methods of treatment,
The latter inscribes the concept of a state or condition as a genre ascribed to him by Damascius, are highly reminiscent of those
of quality in a logical scheme of paronymical predication. This in presented as the Pythagorean by Iamblichus (On the Pythagorean
turn will allow me to comment on further changes brought by the way of life 244). In this respect both Iacobus and Asclepiodotus are
commentaries of Themistius and Simpliciusthe former being one conformed to the best standards of medical ethics, and pass the test
of the main sources for Averroes in his Long Commentary, and the set by Galen in his On examination by which the best physicians
latter for Aquinas. My goal will not consist in providing a com- are recognized, except perhaps by the fact that they preferred to
plete and final answers to the problem at hand, but ratherin the base their activities on such authorities as Aristotle and the Meth-
limited time I will be bestowedin defining the frame of inves- odist Soranus rather than on a list of the dogmatists proposed by
tigation in the neglected, non-ethical history of hexis/habitus and Galen.
presenting the current state of research. In the second part of the paper, dedicated to the cult of
Asclepius in Late Antiquity, we will look at various kinds of evi-
Secondary literature (excerpt): dence taken from the Neoplatonic philosophers. The greatest of
de Libera, Alain (2000). Archologie et reconstruction. Sur la them, Proclus, had intimate relations with many gods, but Ascle-
mthode en histoire de la philosophie mdievale. In: Un sicle de phi- pius seems to assist him all his life: the young Proclus miraculously
losophie, 19002000. Paris. p. 552587. de Libera, Alain (2010), recovered when the son of Asclepius, Telesphorus, appeared to
Archologie du sujet I. Naissance du sujet. Paris. Lloyd A. Newton him in a dream; in a more advanced age the patron of medicine
(ed.) (2008). Medieval Commentaries on Aristotles Categories. Leiden- saved him again, this time from arthritis; and it was Asclepius
Boston. who appeared to him as a serpent in his final illness (Vita Procli 7
and 31). The philosopher speaks about a vision of Asclepius in his
Commentary to Alcibiades 166. Besides, he was probably involved in
Eugene Afonasin: the process of establishing an Asclepian cult in his home country,
Lydia (Vita Procli 32). It is against this background that one may
Neoplatonic Asclepius between Science look at the Neoplatonic attitude to medicine. Having discussed
and Religion first the principal philosophical interpretations of Asclepius found
Novosibirsk State University (Russian Federation) in Apuleius, Aelianus, Macrobius, Julian, Porphyry, Iamblichus,
Proclus, Damascius, etc., we turn to Proclus attitude to Athena and
In the first part of the paper, I will briefly discuss certain Asclepius as reflected in Marinus Vita Procli and finally discuss the
peculiarities of the medical profession in antiquity. In his Philo- cult of Eshmun as found in Damascius. The textual data are sup-
sophical History (fr. 8084 Athanassiadi) Damascius narrates about ported by archaeological evidence from the House of Proclus in
a philosopher, named Asclepiodotus, whose interests ranged from Athens.
Platonic philosophy to Aristotelian natural sciences. Asclepiodo-
tus instructor in medical matters, a son of a doctor from the island
of Rhodos, Iacobus, is pictured by Damascius as an exemplary
figure (fr. 84), who, unlike many of his contemporaries, did not
solely rely in his practice on compilations and anthologies, having
Friday, June 16 Kkovskho 12 134 Friday, June 16 Neoplatonism in Central Europe between 135
9:0011:00 Room 2.18 9:0011:00 the 15th and 17th Century
Tom Nejeschleba (organizer) as in others of his works, he presents himself as an author with
humanistic training, wide scale of knowledge and sincere piety.
NEOPLATONISM Though he does not mention Marsilio Ficino among the most
learned man, it is unlikely that he should be ignorant of the great
IN CENTRAL Florentine platonists ideas. Indeed, especially Ficinos metaphysics

of light, in many of its aspects, seems important to Khunrath for
EUROPE BETWEEN whom fire, light and sun have divine attributes and who accepts
the Ficinian-Paracelsian epistemology of two divine lights.
THE 15th AND

17th CENTURY Ji Michalk:
Johannes Kepler and His Neoplatonic Sources
Centre for Renaissance Texts, Palacky University,
Olomouc (Czech Republic)
Martin emla: The main goal of my paper is to consider the Neopla-

Influentia, lumine et motu Solis irradiatus tonic influence on Johannes Kepler. Kepler was a close follower
of Neoplatonic ontology as well as he acknowledged the im-
Ficinos Metaphysics of Light in the Work of portance of the Neoplatonic scientific lore in many substantial
Heinrich Khunrath respects. Keplers main Neoplatonic philosophical authority was
Centre for Renaissance Texts, Palacky University, Proclus. Therefore, I try to summarize Keplers positive evaluation
Olomouc (Czech Republic) of Proclus understanding of the relationship between science and
theology. Keplers opposition to Neoplatonic theurgy, especially to
German physician, Paracelsian, alchemist, theosopher Iamblichus and Porphyrys theurgy, is also taken into considera-
and Lutheran Heinrich Khunrath (15601605) counts among tion. Finally, I argue that the influence of the classical Neoplatonic
the authors who, for some time, at least, gathered around Rudolf philosophy on Kepler was so great, that he started to interpret
II in Prague. He became one of the medici ordinarii to the count many of Platos ideas through its conceptual framework.
Vilm of Romberk (Rosenberg) in 1591, sharing this position, for
example, with the Czech physician and astronomer Tade Hjek
(Hagecius). Khunrath published here one of his works in 1592, Tom Nejeschleba:
just to leave shortly afterwards for Germany. His major work, the
Amphithetarum sapientiae aeternae (1595, expanded 2nd ed. 1609) is,
The Platonic Framework of Valeriano
basically, a multifaceted, magnificently illustrated commentary on Magnis Philosophy
the Biblical Book of Wisdom and Book of Proverbs: it is christiano- Palacky University Olomouc (Czech Republic)
cabalisticum, divino-magicum, et physico-chymicum, demanding unity
of all these aspects (tertriunum, catholicon) and parallel reading of The Capuchin monk Valeriano Magni (15861661) built
the three divine books, the Bible, nature, and man. Here, as well up his thought as an alternative to Aristotelianism and the Second
Friday, June 16 Neoplatonism in Central Europe between 136 Friday, June 16 Neoplatonism in Central Europe between 137
9:0011:00 the 15th and 17th Century 9:0011:00 the 15th and 17th Century
Scholasticism of Jesuits in particular. Influenced by the natural on philosophy and theology. His philosophical approach is funda-
philosophy of William Gilbert and Galileo Galilei, he aimed to mentally a neoplatonic concordism: by compiling different philo-
create a new, Christian philosophical system which would be in sophical positions his main project was to compose a compendium
concord with both new sciences and the metaphysics of the medi- of all philosophical and theological doctrines in order to show that
eval Platonic tradition. Although in the realm of natural philosophy all their doctrines are fundamentally in agreement as a part of the
Magni adopts atomistic theory, crucial moments in his philosophy tradition of aeterna sapientia, starting from the legendary Hermes
are Platonic and are derived from ancient, medieval, and renais- Trismegistusthe concept he adopted from A. Steuco.
sance Platonism. The aim of this paper is to analyze these points Paulus Scalichius wrote on Christian Cabala in his work
and to show the importance of Magniss doctrines, including: the Encyclopaediae seu orbis disciplinarum, tam sacrarum, quam prophanar-
distinction between the realm of the existing world and the realm um Epistemon, where he calls it symbolic philosophy. The founder
of ideas; the theory of participation; the ontological superiority of of what was later to be known under the name of Christian Cabala
the soul; the conception of the soul as the image of God; the meta- was Giovanni Pico della Mirandola, who wrote Conclusiones Caba-
physics of light; and the ontological, epistemological, and physical listae numero LXXI (Rome, 1486). Scalichiuss Epistemon was first
meaning of light. All these features indicate that Valeriano Magni published in Basel in 1559, in a Protestant version, and then again
was a real follower of Plato, whom he considered as uniquely in- in Cologne in 1571, in its Catholic version. In Scalichiuss under-
spired by God among all the philosophers of ancient times standing of Cabala he was influenced by Johannes Reuchlin and
his work De arte Cabalistica. In our talk we will expound on the
understanding of Christian Cabala as found in the Scalichius work
Epistemon.
Luka Bori and Ivana Skuhala Karasman:
Adventures of a Christian Cabalist
Institute of Philosophy, Zagreb (Croatia)
Paulus Scalichius (Pavao Skali) was born in Zagreb in

1534 (?) and died in Gdansk in 1575. In 1553, he received the title
of doctor theologiae defending 1553 different theses. Contemporary
sources testify about Skalichius talent and capacity to learn. It is
impossible to squeeze his adventurous life into a short summary: he
was truly a scholar-vagabond. The list of places where he lived is
impressive, especially in regard to his relatively short life (41 years):
Zagreb, Ljubljana, Vienna, Bologna, Rome, Vienna, Wiener Neu-
stadt, Graz, Stuttgart, Regensburg, Tbingen, Strassburg, Ulm,
Pfalz, Basel, Zrich, Heidelberg, Speyer, Basel, Khndorf, Knigs-
berg, Vilnius, Thorn, Leslau, Posen, Berlin, Wittenberg, Weimer,
Erfurt, Gotha, Frankfurt, Mainz, Nancy, Paris, Kln, Mnster,
Gdansk. Having in mind how much time and energy he spent on
defending his false nobility and trying to gain a high position in
society, it is even more impressive that he had time to write books
Friday, June 16 Kkovskho 12 138 Friday, June 16 Time and Space in 139
Jos C. Baracat Jr. . This approach, which isI submitcon-

and Suzanne Stern-Gillet (organizers) sistent with Porphyrys telescopic as it were view of the hy-
postases, amounts to a hierarchy of three different kinds of time,
TIME AND each of which corresponds successively to Intellect, Soul, and the
sensible realm.
SPACE IN
NEOPLATONISM Lenka Karfkov:
Eternity and Time in Porphyrys Sentence 44
Charles University, Prague (Czech Republic)
hnlich wie fr Platon (Tim. 37c639e2) und Plotin (Enn.

III, 7), ist fr Porphyrius die Zeit ein Abbild der Ewigkeit. Die Zeit
Irini F. Viltanioti: bildet jedoch die Ewigkeit nicht direkt ab, wie im Timaeus (wenn
Time and Eternity in Porphyry of Tyre alle Sterne als die Vollzieher der Zeit den Kreis ihrer Bewegung
KU Leuven (Netherlands), vollenden). Wie bei Plotin, ist auch hier die Zeit von der Seele
University of Oxford (United Kingdom) abgeleitet und von ihr abhngig (sofern die Seele vom Intellekt
abhngt, mit dem die Ewigkeit ihrerseits verbunden ist). Unter-
In Timaeus 37 d 89, Plato defines time as an eternal schiedlich von Plotin stellt jedoch Porphyrius die Zeit nicht als das
image, moving according to number, of Eternity, which abides Leben oder die Seinsweise der Seele dar, sondern als eine Art ihre
in unity ( , (Selbst-)Erkenntnis. Whrend sich der Intellekt auf einmal und
). In his now lost Commentary ganz erkennt, betrachtet die Seele ihre intelligiblen Inhalte in einer
on the Timaeus, Porphyry commented upon this passage. How- Zirkulation ihrer Aufmerksamkeit, da sie sich immer auf einen
ever, the surviving concise testimony from Proclus Commentary on Inhalt nach dem anderen konzentriert. Dadurch lsst die Seele die
the Timaeus (Fr. 78, p. 66, 767, 2 Sodano) does not reveal much Zeit entstehen, nicht durch eine Unvollkommenheit ihres Seins,
on Porphyrys understanding of Platos definition of time: it only das immer in die Zukunft luft, wie es Plotin schildert.
briefly focuses on the meaning of image () as referring to Eine sinnliche Abbildung dieser zirkulierenden Aufmerk-
the participation () of the sensible in the intelligible within samkeit ist fr Porphyrius die Sternenbewegung, die mit der
this context. In this paper, I argue that Sententia 44 can shed light Zirkulation der Aufmerksamkeit zugleich eine Erstreckung im
on some key-aspects of Porphyrys understanding of Platos treat- Raum verbindet. Damit ist die Zeit in mehrfache Zeiten der ein-
ment of time in Timaeus 37 d 89. I propose a new interpretation zelnen Sternenkreislufe verteilt, die je auf ihre eigene Weise die
of Sententia 44, p. 59, 112 Lamberz, which I read in association Zeit der Seele nachbilden.
with Fr. 223, p. 246,1247,20 Smith (= Cyril. Contra Iul. I 32 c-d, Die Zeit ist damit bei Porphyrius in der abwechselnden
552 B1C8) deriving from Book IV of Porphyrys fragmentary Aktualitt und Latenz der Erkenntnis der Seele begrndet. Zu-
History of Philosophy ( ). My conclusion will be gleich unterteilt sich die Zeit nach der Pluralitt der einzelnen
that, following the lead of Plotinus, Porphyry builds on Platos text krperlichen Dinge, durch deren rumlichen Bewegungen sie
in an innovative way by elaborating a new definition of Eternity as erst ihre Erstreckung erhlt. In einer Schlussbetrachtung werden
Friday, June 16 Time and Space in 140 Friday, June 16 Kkovskho 14 141
die Parallelen dieser Zeitauffassung bei den christlichen Autoren Daniel Regnier (organizer)
erwhnt (v.a. Marius Victorinus).
NEOPLATONISM
Marc-Antoine Gavray:
Philoponus and Simplicius on the Eternity of
IN THE ISLAMIC
Time WORLD: JEWISH,
University of Lige (France)
CHRISTIAN
At the very end of Antiquity, two Neoplatonist philoso-
phers, Philoponus and Simplicius, argue around their interpretation
of Aristotle, while sharing a same background: Plato. Regarding
AND MUSLIM
the world, which the Timaeus considers as a production from the
demiurge, the first one defends the creationist (and Christian)
position, the second the eternal (and pagan) thesis. The debate
concerns the question of its generation, i.e. not only whether the
cosmos is generated, but especially the meaning to be given to this Anna Izdebska:
term generation. It is also a matter of assessing how the gen- A New addition to the Late Antique
eration of the world is in agreement with its power: a generated Neoplatonist Corpus? The Arabic
world can subsist eternally if its power, qua created being, can only
be limited. The question of the origin of the world, then, leads to
Commentary on the Pythagorean Golden
that of its persistence and eventual destruction. The issue of time Verses Attributed to Proclus
follows directly from that of the creation (or the eternity) of the University of Warsaw (Poland)
world. In his Against Aristotle On the eternity of the World, Philopo-
nus attacks this latters triple argument in favour of the eternity of Both of the extant Arabic commentaries on the Pythago-
time, which arouses the reaction of Simplicius. In this paper, I will rean Golden Verses claim Greek ancestry. However, only one of
examine aspects of the polemic between Philoponus and Simplicius them, the commentary attributed to Proclus, seems to be a genuine
regarding the issue of time, by referring them to the framework of translation of a Greek original. Translated by a Syriac bishop in
their general theory of temporality, respectively. the 11th c. AD, this otherwise unknown Greek treatise bears the
title The Essentials of the Treatise of Pythagoras known as the Golden.
Proclus commentary. Among the modern scholars, there is a rare
consensus on its origin: a number of arabists agree that this com-
mentary can be traced back to a late antique Greek text. However,
there is an ongoing debate whether this was Proclus Diadochus
himself, or a much less known Neoplatonic philosopher Proclus
of Laodikeia. Moreover, despite the fact that this commentary
should become an important new addition to the late antique
Friday, June 16 Neoplatonism in the Islamic World: 142 Friday, June 16 Neoplatonism in the Islamic World: 143
9:0011:00 Jewish, Christian and Muslim 9:0011:00 Jewish, Christian and Muslim
Neoplatonist corpus, there has been very little research on its ac- important, is exactly the fact that these fruits are actually such a rare
tual philosophical contents, which turn out to be fascinating. delight.
This text is indeed unique in the Arabic Pythagorean
tradition: a rare case of a direct, faithful translation of a Greek
philosophical workso different from the numerous summaries Daniel Regnier:
and collections of extracts produced by Arabic authors on the basis Argument and Ascent in Islamic
of the Greek heritage. Therefore, in my paper I want to approach
this text as a late antique Neoplatonic philosophical work, with the
Neoplatonism: The Theology of Aristotle
aim of reconstructing the authors philosophical agenda and his as Spiritual Exercise
worldview. St. Thomas More College (Canada)
There can be no doubt that this Greek author belonged to
one of the late antique Neoplatonic schools and that he was a pa- The range of genres and positions in medieval Islamic phi-
gan. Thanks to the fact that the late antique pagan Neoplatonism losophy may seem paradoxical: rigourous argumentation display-
was not a monolith, we can try to identify the actual author with ing a full appreciation of the power of logic contrasts with mystical
more precision. Thus, in my talk I will try to show that there are texts rejecting many of the claims of reason. While, in some sense,
grounds to attribute this text to Proclus Diadochus; this becomes the systematic scholastic text is in fact an invention of Islamic
clear once this text is examined against the background of the philosophers, on the other hand, the poetry of a Sufi thinker such
surviving Greek texts from the Proclean corpus. Based on this at- as Rumi also arguably represents an enormous contribution to
tribution, I will examine this commentary as a new source for our philosophy. It would be far too simplistic to reduce the diversity of
knowledge about this prolific Neoplatonic philosopher. textual genres and argumentative approaches in Islamic philosophy
The text contains a lot of elements characteristic for Pro- to a mixed reception of both Platonic and Aristotelian perspectives,
clus, in particular a specific mix of philosophical monotheism with construed as opposing poles, and bestowing on Islamic thinkers a
religious polytheism, including some elements of traditional pagan tension inherent in Greek thought. On the contrary, as it has been
religiosity. It presents familiar aspects of Proclus metaphysics and noted often enough, the Islamic reception of Greek philosophy
cosmology, his doctrine of the soul and his distinctive theory of was precisely a reception of the Alexandrian Synthesis, that is, a
Providence. It is also worth comparing the image of Pythagoras view that saw Plato and Aristotle as essentially in agreement. Nev-
and his philosophy presented in the commentary with what Pro- ertheless, since Islamic philosophers seem to have had rather little
clus wrote about this subject in his surviving Greek works. Pieces direct access to authentic texts of Plato and were, consequently,
of information about Pythagoras and Pythagoreanism included more or less unaware of the problems of interpreting Platonic dia-
in this commentary turn out to be an important addition to the logues, they do often seem to model their work more on exposi-
extant Greek biographies of Pythagoras and they broaden our un- tory, didactic and argumentative texts of Aristotle and some of the
derstanding of how the late antique Neoplatonists perceived and Aristotelian commentators. Medieval Islamic philosophers com-
assimilated the figure of this archaic Greek philosopher. ment relatively rarely on the structure of the source texts. This has, I
Thus, this Arabic text has the potential to significantly suggest, made it easy for those who study the Arabic Plotinus, and
expand our knowledge of the late antique Neoplatonism and its in particular the Theology of Aristotle as a source for philosophers
connection to Pythagoreanism. These are exactly the kind of of the Islamic world to overlook important aspects of the texts
fruits that classicists hope the medieval Arabic philosophical corpus qua texts. Indeed, scholars have tended to look at the Theology of
will bear. However, what actually makes this commentary so Aristotle simply as a compendium of doctrines which figure in the
Friday, June 16 Neoplatonism in the Islamic World: 144 Friday, June 16 Neoplatonism in the Islamic World: 145
9:0011:00 Jewish, Christian and Muslim 9:0011:00 Jewish, Christian and Muslim
works of Islamic thinkers; in other words, doctrines elaborated in will examine the complex textual history of the Paraphrase (Arabic-
the Theology of Aristotle tend to be discussed with little reference Hebrew-Latin), its impact on the thought of Elijah Del Medigo,
to their context in the text. However, the Theology of Aristotle does and its place within the wider context of medieval Jewish reception
not read like a compendium of metaphysical doctrines. Not only is of Platos political thought.
the text largely concerned with psychological questions, it is also
characterized by a clear structure and trajectory, as well as a general
exhortatory character. The textual form of the Theology of Aristotle Yehuda Halper:
is carefully crafted. In fact, close consideration of the textual nature Platonic Eros and Biblical Love: Platos
of the Theology of Aristotle allows us to understand it as a spiritual
exercise in the sense developed by Pierre Hadot. An understand-
Symposium in Johanan Alemannos
ing that Greek philosophy was transmitted to philosophers of the Interpretation of Song of Songs
Islamic world in such a form is significant insofar as it allows us Bar Ilan University (State of Israel)
to better understand the real nature of the textual sources which
nourished philosophy in the Islamic world. When Pico della Mirandola turned to Johanan Alemanno
The so-called Theology of Aristotle, which is in fact the for help understanding the Song of Songs and Levi Gersonides
most important part of the Arabic Plotinus and the principal source Hebrew commentary on it, Alemanno informed him that he had
for Neoplatonism in the medieval Islamic World, has often been been working on his own commentary on the work for some
read as a compendium of metaphysical doctrines. Very little atten- years. Alemannos commentary, esheq Shelomo (Solomons
tion has been paid to its textual form. I argue that the textual form Eros), which he completed with Picos encouragement, sought to
of the Theology of Aristotle is carefully crafted such as to function as provide a Jewish alternative to the primarily Christian renaissance
a spiritual exercise in the sense developed by Pierre Hadot. neo-Platonism. Like other works of renaissance neo-Platonism,
esheq Shelomo is an eclectic assortment not only of Platonic
notions, but of magic, medicine, astrology, Aristotelian science,
Michael Engel: religious ritual, and Kabbalah. In fact, scholars have been interested
in the work primarily for its mystical content and even its approach
The Impact of Averroes Paraphrase of the to practical magic. Yet, like Pico, Marsilio Ficino, and other renais-
Republic on Medieval Jewish Philosophy sance neo-Platonists, Alemanno saw himself as a philosopher and
Universitt Hamburg (Germany) understood what we take to be non-philosophic interests as part
of his Platonic approach. Accordingly, if he is to be understood on
Averroes paraphrase of Platos Republic was translated from his own terms, he must be read as a reader of Plato and Platonic
Arabic into Hebrew by Samuel of Marseille in the 14th century. As works. Alemannos chief interest in his works, especially in esheq
the Arabic source was lost, the Hebrew translation became the only Shelomo, is love and eros, particularly of God. His accounts of love
surviving evidence of the text, for medieval authors and for mod- and eros build explicitly on Platonic works, which he must have
ern scholars alike. A key figure in the preservation and dissemina- accessed through newly available translations into Latin. Indeed,
tion of the text was R. Elijah Del Medigo, the 15th century Jewish he even explains many Arabic works which he read in Hebrew
philosopher/translator from Padua, who incorporated sections from translation as derived from Plato, e.g., Batalyawsis Imaginary Cir-
the Paraphrase in his own works and translated it from Hebrew into cles and Ibn ufayls ayy ibn Yaqan. In fact, Platos Symposium
Latin at the request of count Pico della Mirandola. In my talk I provided Alemanno with the central locus for accounts of Eros
Friday, June 16 Neoplatonism in the Islamic World: 146 Friday, June 16 Kkovskho 12 147
9:0011:00 Jewish, Christian and Muslim 11:3013:00 Room 2.18
which he then read into the Song of Songs. All other accounts of Tom Nejeschleba (organizer)
love and eros in esheq Shelomo are derived from Aristophanes
speech, Socrates speech, and to some extent Alcibiades comments
as presented in the Symposium. In this paper, we shall examine NEOPLATONISM
Alemannos explicit references to the Symposium in esheq Shelomo
and how these references frame and define his account of ideal IN CENTRAL
Jewish love of God.
EUROPE BETWEEN
THE 15th AND
17th CENTURY
Simon J.G. Burton:

Cusanus and the Universal Reformation: The
Legacy of Fifteenth-Century Lullist and Neo-
Platonic Reform
University of Warsaw (Poland)
In recent years, prompted by the scholarship of Joseph

Freedman, Howard Hotson, Vladimir Urbanek and others, there
has been a resurgence of interest in the sixteenth- and seventeenth-
century universal reformation. Going beyond what they saw as
the partial and incomplete reforms of previous centuries, including
the Reformation itself, universal reformers such as Bartholomus
Keckermann, Johann Heinrich Alsted and Jan Amos Comenius
all sought a comprehensive and complete reform of contempo-
rary philosophy, politics and religion, and indeed of every human
discipline and activity. In particular, the universal reformers hoped
to remodel Church and society on the basis of a universal idea, or
pattern, grounded in the divine mind and accessible to humanity
through a variety of channels. Fundamental to universal reform
therefore was a transformation of method according to a dynamic
convergence of epistemology, ontology and theology.
Friday, June 16 Neoplatonism in Central Europe between 148 Friday, June 16 Neoplatonism in Central Europe between 149
11:3013:00 the 15th and 17th Century 11:3013:00 the 15th and 17th Century
While the roots of the universal reformation in the Ram- to the service of his new theology. Coupled with his more well-
ist, Lullist and encyclopaedic movements of Central Europe are known quadrivial methodologyrecently illuminated in a brilliant
now well attested, the late medieval antecedents of this movement study by Albertsonthis gives Cusanus efforts at reform a truly
are in many ways only just beginning to be discovered. In this encyclopaedic scope. Indeed, not only does Cusanus merging of
paper, following a path already mapped out in outline by Charles ontological, epistemological and theological concerns anticipate
Lohr, Thomas Leinkauf and the great Czech scholar Jan Patoka, later transformations of method but his Trinitarian transformation
I will examine the deep roots of universal reformation in fifteenth- of logic clearly resonates with universal reformers such as Keck-
century Lullist and Neo-Platonic reform, and in particular in the ermann, Alsted, Comenius and Baxter. Moreover, in Cusanus in-
thought of the celebrated German polymath Cardinal Nicholas of novative grounding of the liberal arts in the dynamic correspond-
Cusa. For while anticipated by important figures such as Ramon ence of the divine and human minds we clearly see one of the
de Sbonde and Heimeric de Campo, the latter of whom was a central motifs of the later universal reformation, and indeed one in
close friend and mentor, it is undoubtedly in Cusanus works that which all of its many and diverse strands cohere: the instauration of
we may see the true transcending of scholastic method, coupled the image of God. In this unifying of philosophical and theologi-
with one of the most far-reaching programmes of reform of the cal concerns, as much as in his ambitious and visionary attempts
fifteenth century, not to mention the entire period of early moder- at practical realisation, we may follow Cusanus blazing a trail for
nity. universal reform.
Mapping out the contours of Cusanus universal reform,
as well as its subsequent legacy, is a complex task that goes well
beyond a single paper. Naturally, his own metaphysical break- Petr Pavlas:
through to the coincidence of opposites in his De Docta Ignorantia
must play a central role in this story. However, even among the
Triadism and the Book Metaphor in
later universal reformers this seems to be something of a minor- John Amos Comenius
ity report, at least in its explicit formationwith Comenius the Institute of Philosophy, Academy of Science
most obvious exception. In some respects the fortunes of his of the Czech Republic
grand visions of ecclesial and societal reform in the De Concordan-
tia Catholica and De Pace Fidei are easier to trace, for they clearly This paper will concentrate on two topics. The first topic
register in the Fabrist Circle, the works of Guillaume Postel and is triadism, the conscious intention of trichotomizing and looking
above all in the massive Consultatio Catholica of Comenius. Like- for threeness in every aspect of reality. Although triadism is present
wise, Cusanus mathematical theology, anticipates aspects not only also in Aristotle, it is especially characteristic of both non-Christian
of the seventeenth-century quest for mathesis universalis but even, Neoplatonists like Porphyrios or Proclos, and Christian Neopla-
as a number of scholars have argued, of Leibnizs method of the tonists like Augustine or Dionysius the Pseudo-Areopagite. The
infinitesimal calculus. second topic investigated is the well-known metaphor of the book
In this paper, however, I will focus on a different trajec- of nature which was made famous by Augustine, although first
tory, although ultimately one of no less significanceCusanus ascribed to Anthony the Great by Evagrius Ponticus and Socrates
Trinitarian and exemplaristic reform of language, method and Scholasticus. Triadism and the metaphor of the book of nature
logic. In a number of his works, but especially his late Compendium are remarkably unified by the Czech philosopher and teacher
and De Aequalitate, Cusanus argues for an important transforma- of nations John Amos Comenius (15921670). He speaks about
tion of the linguistic arts of the trivium and endeavours to put this a trifold book of God: the book of nature, the book of the mind
Friday, June 16 Neoplatonism in Central Europe between 150 Friday, June 16 Kkovskho 12 151
11:3013:00 the 15th and 17th Century 11:3013:00 Room 2.03
and the book of Scripture. The aim of this paper is to describe Marilena Vlad (organizer)
and contextualize Comenius triadism and especially his triadized
book metaphor.
SELF-
Jan ek: -CONSTITUTION
The Pansophia of John Amos Comenius in AND SELF-KNOW-
LEDGE IN THE
the Context of Renaissance Neo-Platonism
University of Ostrava (Czech Republic),
Centre for Renaissance Texts, Palacky University,
Olomouc (Czech Republic) NEOPLATONIC
John Amos Comenius was certainly influenced by exist-
ing Neo-Platonic conceptions, in particular, the teachings of
TRADITION
Tommaso Campanella. In the 1640s, Comenius significantly im-
proved upon the Campanellian theory of successive worlds by re-
vising his original linear ascendent model (which can be found in
his earlier pansophic treatises Pansophiae praeludium and Conatuum
pansophicorum dilucidatio) and replacing it with a cyclical model. Marilena Vlad:
The new model was built around the Mundus artificialis, a very
original philosophical concept that refers to the world as made by
The Self-Constituted Being. Proclus
autonomous man, which serves to bring the universe to comple- and Damascius
tion and to its last end, God. This modification of the traditional Institute for Philosophy Al. Dragomir, Bucharest (Romania)
Neo-Platonic schema, together with Comeniuss recognition of
the freedom and agency of man as co-creator of the world, has My analysis is an attempt to show how Damascius un-
been recognised as an important contribution to philosophy. derstands the problem of a self-constituted reality. I start with
Several historians of philosophy have also aptly pointed out that a brief survey of this problem in Proclus thinking (as it appears
there had been no such concept in philosophy before Comenius from the Elements of Theology and from the Commentary on Platos
and that Comenius, therefore, occupies a special place in the Parmenides), and then I shift to Damascius, in order to see how he
Neo-Platonic tradition. In the Neo-Platonic schema, new worlds continues this theme. Focusing on his treatises On the First Princi-
are created by moving away from the original unity, through ples, In Parmenidem and In Philebum, I will try to show that, though
increasing disharmony; in Comeniuss conception, the activity of Damascius borrows this topic from Proclus, he reveals some inner
man gives rise to a new reality and a new harmony. The aim of difficulties and aporiai of self-constitution.
this paper will be to analyse Comeniuss relation to renaissance On the one hand, self-constitution is applied to the unified
Neo-Platonism and also to compare Comeniuss views with his and is described by Damascius as substantiation according to its
most important predecessor in this regardTommaso Campan- manence in the One (R. 156.20). The self-constituted is thus prior
ella. to the self-vital and to the self-knowledge. Moreover, it doesnt
Friday, June 16 Self-Constitution and Self-Knowledge 152 Friday, June 16 Self-Constitution and Self-Knowledge 153
even seem to leave its identity with the One and distinguish itself. of self-reversion is very important in Simplicius for other
On the other hand, however, self-constitution is describes as a reasons as well, e.g. to explain rational assent, as Ursula Coope
process through which the unified being (also called the mixt) (Rational Assent and SelfReversion) has recently shown. Each of
produces itself unitarily (De principiis, R 36.35), and yet, in so do- the two mentioned approaches has been championed by one of
ing, it also distinguishes its own elements in itself. In other words, the two books that have been written about self-knowledge in
self-constitution implies a challenging paradox: the self-consti- the commentary on On the Soul in the last ten years: while my
tuted is also self-disassembling itself, establishing itself as an entity monograph about La dottrina dellautocoscienza nel commentario
made up of other elements and manifesting its proper plurality. al De anima attribuito a Simplicio (2013) focuses on the distinc-
Still, Damascius also insists that, if the unitary being appears to tion between sense, reason and intellect as self-conscious, the
us as plural, it is because we are dividing ourselves in regard to angle Matthias Perkams chose in Selbstbewusstsein in der Sptantike
its unique simplicity. In this respect, I will try to show that this (2008) was to describe the different species of self-knowledge
paradoxical self-constitution reveals some particular traits of our through the single concept of self-reversion. The aim of this
thinking and of the manner in which the intellectual activity is paper is to discuss the relative merits of these two interpretations,
accomplished. whose implications stretch beyond the mere concept of self-
knowledge. First of all, the problem whether it is more correct
to talk about one or three forms of consciousness in Simplicius
Chiara Militello: is related to the more general question of the unity of the soul:
Is Self-Knowledge One or Multiple? is psych one or multiple? Furthermore, if you focus on a single
common mechanics of consciousness, you are more likely to
Consciousness in Simplicius, frame the commentators theory as either Platonic or Aristotelian,
Commentary on On the Soul rather than discriminating the sources of the different kinds of
Catania University (Italy) self-knowledge. It is not by chance that Perkams thinks that the
commentators theory is fundamentally Aristotelian, while I have
The statements about self-knowledge that can be found called attention to the difference between the way Simplicius
in the commentary on On the Soul traditionally attributed to interprets in a personal but faithful way Aristotles synaisthsis and
Simplicius are certainly very interesting. While every other the Platonic roots of his theses about reason and intellect knowing
Neoplatonic philosopher identifies a single faculty as the seat of themselves. Finally, the way you look at the commentators take
self-knowledge, the commentator on On the Soul describes three on self-knowledge inevitably affects your position in the famous
kinds of consciousness, each of them linked to a different part debate about his identity. Since in his Answers to Khosroes Priscian
of the soul (sensitive soul, rational soul, intellect) but all of them states that self-knowledge always implies self-reversion, a scholar
based on the same mechanism of self-reversion. This complex who thinks that epistroph pros hauton is a key concept in the com-
theory can be seen by two different points of view. On one mentary on On the Soul will have a strong reason to think that
hand, one can stress the differences between the three kinds of the commentary was written by Priscian. Conversely, my theory
self-consciousness, showing how the theses of this Neoplatonic about the multiple kinds of self-knowledge in the commentary
commentator foreshadow the modern psychological concept has prevented me from accepting Priscian as the certain or very
of multiple self-aspects. On the other hand, it is possible to likely author of the commentary (since I am not sure that the
highlight self-reversion as a feature that all the parts of soul that commentary was written by Simplicius either, I call the author
are able to know their own activities share; indeed, the concept Simplicius in quotation marks). I will try to show how all these
Friday, June 16 Self-Constitution and Self-Knowledge 154 Friday, June 16 Self-Constitution and Self-Knowledge 155
different facets of this complex commentary can be shown by 2325), namely the Pythagoreans. This interpretative decision will
looking at it through the lens of the two different, complementary determine his whole exegesis of the Timaeus, notably his solutions
interpretations of the commentators theory of self-knowledge. to textual difficulties found in the dialogue. Proclus still acts as a
philosopher, in this case as a Pythagorean-type philosopher, as he
performs the tasks of the philologist (as we would nowadays define
Franois Lortie: the scholar who is scrutinizing the writings of the Ancients).
Based on an analysis of Proclus statements on the inter-
Philosophy and Philology in Proclus pretation of Plato, I will examine the relations between the philo-
interpretation of Plato sophical and philological approaches to the authoritative texts. I
Universit Laval (Canada) will use the prologue of the Platonic Theology to comment on the
reasons of Proclus choice for an exegesis fitting for the lovers of the
In the Neoplatonic tradition, notably in Proclus works, contemplation of truth (Theol. Plat., I, 9, 35, 12). I will show how
the interpretation of one of Platos dialogues is governed by its the oppositions between the logical and theological readings of the
aim (skopos), or design (prothesis), as defined by its interpreter. In Parmenides and the philological and philosophical interpretations
his Commentary on the Timaeus, Proclus states that the science of of the Timaeus are a manifestation of Proclus speculative approach
Nature is the skopos of the dialogue. Therefore, it must be read to Platos dialogues. By commenting on a selection of key passages
as a whole and in each of its parts according to this interpretative and concepts, I will work on defining the framework of Pro-
design (In Timaeum, I, 1, 5 sqq.). Although this general view of the clus theory of interpretation, notably by analysing the notion of
dialogue seems common (Nature being its core subject, as shown starting-points (aphormai), which are the principles of the science of
by the importance Timaeus speech on the creation of the natural Being found explicitly or implicitly in Platos writings.
World), the inventiveness and speculative complexity of Proclus
exegesis is surprising for Modern scholars, as it was also controver-
sial for some Ancient thinkers. His commentary wants to set out
the Platonic science (physics and its theological principles) as a true
philosopher should conceive it, that is, in Proclus case, according
to the speculative system inherited from his master, Syrianus. In
his discussion of the physical and theological doctrines often only
implicit in the Timeaus, Proclus discards what he calls a philologi-
cal approach to the text for the benefit of his philosophical aim,
that is, the search for truth. Indeed, he criticises a more literal, not
to say more historically faithful, interpretation of the dialogue,
practised by the likes of Longin, who reads this text as a philolo-
gist (In Tim., I, 14, 7 sqq.). As a philosopher, Proclus self-assigned
task is rather to expand the science to which Plato gave its starting
points (aphormai). While presenting the philologists interpretations
in the doxographic sections of his commentary, Proclus reminds
his reader that one must remember that this dialogue is Pythagorean
and write his exegesis in a manner agreeing with them (In Tim., I, 15,
Friday, June 16 Kkovskho 14 156 Friday, June 16 Plato and Plotinus 157
11:3013:00 Room 2.05 11:3013:00
PLATO AND the historical Socrates. As other Socratics, Antisthenes was inter-
ested in conveying his own philosophy in the name of his mentor
PLOTINUS rather than through the latters image.
Miriam Byrd:
Platos Forms in Us as Objects of Dianoia
University of Texas at Arlington (USA)
Menahem Luz:
In Book 6 of Platos Republic, Socrates uses the image of
The Image of Socrates in Antisthenes Lost the Divided Line to distinguish four mental conditions, two as-
Dialogues sociated with the visible realm and two with the intelligible. He
University of Haifa (State of Israel) differentiates the subsections of the visible segment of the line,
eikasia and pistis, by the objects grasped by the soul in each. How-
Socrates character is often identified with the image dram- ever, when he marks the distinction between dianoia and nosis,
atized in the dialogues of Plato and Xenophon. We also catch a the conditions associated with the intelligible segment, he con-
glimpse of him in the fragments of Antisthenes lost dialogues. The trasts them based upon their methods of inquiry. Socrates tells us
latter wished to convey his friends inner strength (to karterikon; that dialectic, the epistemological method of nosis, directly grasps
12A) and wealth of spirit (Fr. 82) rather than the argumentative and the Forms, but he makes no mention of a unique class of objects
aporetic figure domineering Platos Socratic dialogues. An impor- associated with dianoetic reasoning, a methodology he associates
tant element of Antisthenes argumentation was the use of moral with mathematics. Consequently, there has been a history of con-
instruction in the form of a characters set-speech terminating with troversy within Plato scholarship over the identity of the objects of
the proper account of moral concepts. He thus differed from Platos dianoia, particularly the objects of mathematics, with disagreement
presentation of an aporetic and refutative Socrates critical of sophis- as to whether Plato intended them to be Forms, intermediates, or
tic rhetoric. Antisthenes presentation comprised brief sketches of sensible things used as images of the Forms.
separate episodes in the lives of the characters in contrast to the uni- In this paper, I will outline the debate, explain the main
ty and flow of Platos compositions. His arguments were not set as drawbacks to each approach, and conclude that the matter is left
direct elenchic refutations of a contradiction which for Antisthenes unresolved. In the course of examining objections against these
should be avoided, but as an assertion of moral principles that were positions, I will note challenges a successful interpretation must
the teaching of the dialogue. Judging from argumentation, we he face. First, the Line and its accompanying image, the Cave, require
would have portrayed his mentor as interested in the correct defini- us to find objects at the level of dianoia that image those at nosis
tion of ethical values, but not in the invention of intricate refuta- in a way similar to that in which the objects of eikasia image those
tions. A state aporia would be the result of detailed discussion of the of pistis. Second, since mathematics makes reference to several in-
qualities of virtue in contrast to the search for its primary meaning. stances of each number and geometrical object, a successful inter-
His portrayal of Socrates would have lacked the metaphysical and pretation must identity objects that can be repeated in this manner.
ontological interests discussed in the Platonic dialogues. We should Finally, it is preferable to invoke only entities explicitly discussed
not conclude that his portrayal of Socrates is identical with that of by Plato in the dialogues.
Friday, June 16 Plato and Plotinus 158 Friday, June 16 Plato and Plotinus 159
11:3013:00 11:3013:00
In answer to these challenges, I posit a revised version Socrates consorted with public figures: politicians, tragedians and
of the interpretation put forth by Nicholas D. Smith. Following shopkeepers, not to mention courtesans, generals and especially
Smith, I argue that sensible things used as images of the Forms Sophists, known for their retail merchandizing of public educa-
are the objects used in dianoetic reasoning. Unlike Smith, I con- tion. How could these associates be the audience for an esoteric
tend that they are also the objects of dianoetic thought, identifying teachingif by esoteric we mean the inner arts; the ways of self-
the objects of dianoia with the forms in us of the Phaedo or the knowledge; of linking the divine in the human being to the divine
moving forms in Republic 402c. Drawing from Socrates descrip- principle, source of all?
tion of his mathematical curriculum in Book 7, I will argue in sup- Still, in this paper I claim that Socrates belongs to the
port of my interpretation by demonstrating that the summoning Western esoteric tradition by virtue of his radical (yet admittedly
process discussed in 522e523c of Republic 7, associated by Socrates public) declaration, to the effect that he was aware of having no
with the subjects that turn the soul from becoming toward being, wisdom, great or small. Indeed the remainder of this paper is more
is an integral part of dianoetic reasoning underlying the mathemat- or less a discussion of the implications of this statement, of what
ical disciplines. I argue that the objects of thought are abstractions this Socratic awareness consists in. It is in the Apology, Platos inci-
emerging from the summoning process. sive introduction to Socrates and to the whole of his oeuvre where
In conclusion, I show how my version of the interpreta- Plato enshrines this Socratic wisdom with the endorsement of Del-
tion meets the three challenges mentioned above. phic oracle, to the effect that it is the highest wisdom. In the Apol-
ogy, Socrates is seventy years old and near the end of his life. But
in terms of the dramatic chronology of the dialogues, the very first
Sara Ahbel-Rappe: time we encounter Socrates is in the Parmenides, which then forms
the spiritual bookend to the esoteric pronouncement we find in
Socrates Esoteric Disclosure in Platos the Apology. In the Parmenides, we meet the young Socrates at the
Apology: a Comparative Religions Approach very beginning of his philosophical life, undergoing initiation into
University of Michigan (USA) Eleatic philosophy under the tutelage of Parmenides and Zeno.
The lessons young Socrates learns, particularly in the sec-
Socrates, son of Chaeredemus, executed in 399 by the ond half of the dialogue, where Parmenides elaborates his training
Athenian democracy, wrote nothing in his lifetime. He was the in the dialectics of the one and many, allow Socrates an entryway
consummate public intellectual, someone who denied he ever into the first principle of (what would become) Platonic meta-
taught anyone in private, a philosopher so popularized that even in physics, the One beyond being. The One of the Parmenides first
his own day he gave rise to an entire genre, the Sokratikoi Logoi, hypothesis must be denied all predicates: past and future; place,
or literary portraits of Socrates. Socrates death at the hands of his time, and change; any characteristic or identity, and above all, be-
fellow citizens, his infamous disavowal of knowledge, his ironic ing itself. Here, in confronting the One that is not we see Socrates
dissimulationall of these are the stuff of such common treatment, introduced to the path of radical negation, the via apophatica.
that no philosopher would seem a less likely thinker to secret away Plato represents Socrates as undergoing this initiation into
under the mantel of the Western esoteric tradition. When we add the One at the dramatic starting point of his dialogues. When in
to these Socratic commonplaces the specific remarks that Socrates the Apology we meet Socrates at the age of seventy, he has fully
makes on the occasion of his trialthat he has no knowledge of developed and found a way to live in the wake, so to say, of this
virtue and that he is not a teacher at allit seems unlikely in the One; he understands the highest possible wisdom as the realiza-
extreme that Socrates could have transmitted an esoteric teaching. tion that he has no wisdom. That initial awakening to the ground
Friday, June 16 Plato and Plotinus 160 Friday, June 16 Kkovskho 12 161
11:3013:00 14:3016:00 Room 2.18
of wisdom is something Socrates has lived withwe are meant to Karolina Kochanczyk-Boninska,
understand this within the dramatic development of the Socratic Marta Przyszychowska,
dialogues. Socrates first glimpse, portrayed so vividly in the Par- and Tomasz Stepien (organizers)
menides, of the reality that is nowhere, no place, not this, not that,
is both the starting point for Socrates own journey, and the space
within which the entire drama of the dialogues unfolds. NATURE AND
By inserting the philosophical trajectory of Socrates in
between these two plateaus or perhaps even nadirs of negativity, SUBSTANCE IN
Plato reveals that Socratic wisdom is the not quite empty space that
somehow contains Platonic knowledge, in other words, whatever THE LATE
else unfolds within the span of the dialogues. That is, if Socratic
wisdom is the highest wisdom, then all other forms of knowing,
including the metaphysical theories that we understand under the
ANTIQUITY
banner of Platonism, are subsumed within it.
Aron Reppmann:
Nonsubstantial Creaturely Being in
Gregory of Nyssas On the Soul and
the Resurrection
Trinity Christian College (USA)
Platonists in late antiquity continued to elaborate the

Platonic vision of ousia as transcendent, even as they also worked
to incorporate and account for the rather different understandings
of substance offered by the Aristotelian tradition (as expressed in
such concepts as the category of primary substance) and other
important philosophical developments. For some of these later
Platonists, this work of intellectual synthesis was further enriched
by their commitment to situating their philosophical understand-
ing with reference to religious traditions unknown to the earlier
philosophers, including the Christian faith. I will focus on one of
these Christian Platonists of late antiquity, Gregory of Nyssa, and
his dialogue On the soul and the resurrection. In this work Gregory
offers a striking understanding of creaturely being as nonsubstan-
tial and applies this understanding to Christian anthropological
concerns. In particular, I will trace Gregorys frequent use of the
Friday, June 16 Nature and Substance 162 Friday, June 16 Nature and Substance 163
14:3016:00 in the Late Antiquity 14:3016:00 in the Late Antiquity
contrast between what is outside (exo) and what is proper or non-being (II, 4; II, 5; III, 6), and as source of evil in the soul (I,
ones own (oikeion) and the meticulous philosophical support he 8). This creates a problem since matter is derived from the One.
provides for the doctrine (controversial among Christian intellec- Many attempts have been made by scholars to solve this paradox
tuals) of the final restoration of all things (apokatastasis). (H. Schwyzer, J. Rist, D. OBrien). In my paper I suggest that we
can solve the puzzle if we make clear that matter and the soul play
different roles in the case of evils emergence. I propose to distin-
Valery V. Petroff: guish these two aspects: the question of the nature of evil and the
Aristotles Approach to the Problem of question of its instrumental cause, as Plotinus himself did. In Enn. ,
8 philosopher mainly looks for definition of evil and comes to the
Corporeal Identity and its Development in conclusion that the idea of evil is the lack of being, which coincides
the Later Tradition with the standard concept of matter in Platonism. In other treatises
Institute of Philosophy, Russian Academy of Science Plotinus investigates how evil comes into the physical world and
(Russian Federation) why bodily things participate in evil. In the latter case, he defines
the individual soul as the cause of evil. There is no contradiction,
In my paper I will discuss the problem of the identity of because we have two types of causality: the main (ontological) and
a changing living body that emerged in the form of the Epichar- instrumental cause. Matter is the ontological cause and the soul is
mus paradox and the growing argument of the Sophists. I will instrumental. Concerning the question of matter, I refer to the pre-
focus on the same problem as formulated by Aristotle in the De vious philosophical tradition, particularly to Aristotle, and analyze
generatione et corruptione, where Aristotle wondered what it was in details his concept of matter as a substrate.
in the growing thing that was preserved and persisted throughout
changes. His conclusion was that this must be a certain eidos, de-
scribed as a kind of power immersed in the matter or an elastic pipe
imposing a form on flow passing through it. I am going to observe
transformations of this theory along with the examples by which
it was illustrated in the writings of Alexander of Aphrodisias and
John Philoponus. Besides I will show that such Christian thinkers
as Origen knew this teaching through Alexander and used it for
their own purposes.
Nadezhda Volkova:
Plotinus and Aristotle on Matter and Evil
Institute of Philosophy, Russian Academy of Science
(Russian Federation)
The paper treats the problem of evil in Plotinus. Plotinus

describes matter as evil itself, primary evil, evil per se (I, 8),
Friday, June 16 Kkovskho 12 164 Friday, June 16 Time and Space in 165
Jos C. Baracat Jr. composite. Some accounts also focus on the impenetrability or
and Suzanne Stern-Gillet (organizers) materiality of body as its essential aspect. In analysing these ac-
counts as well as those of their predecessors, I investigate the role
TIME AND of dimensionality in the hylomorphic world, examining these

questions by using a case study in accounts of the nature and
SPACE IN propagation of light.

I use light as a case study because it represents well ac-
NEOPLATONISM counts of trans-spatial influence of one spurious body on others,

such as astrological influence, the propagation of an image in the
mirror, and the transmission of images to the eye. These bod-
ies, which are more di_cult to account for, provide us interesting
insights in investigating how are these tenuous almost-bodies
are transmitted through space. While their spatial presence is
Ashton Green: body-like, some other quality, such as their lack of solid existence
Dimensionality and Tenuous Bodies: or a third dimension, makes it unclear why they obey the laws
Discovering the Nature of Space in that regular bodies obey. I illustrate this problem of determining
the nature of the relationship between bodies and spatial presence
Neoplatonic Thought through Accounts of by covering Presocratic, Aristotelian, and Platonic accounts of the
Light Transmission propagation of light. Then, I examine several ways this problem
University of Notre Dame (USA) of categorizing the tenuous body is solved, and analyze the parts
these accounts played in specifying the role of dimensionality in
In many instances, it seems clear what sorts of things are the constitution of bodyhood, as well as the incorporeal extension
bodies. It seems safe to say that bodies are extended, or take up of space.
space. There are at least many bodies that are three-dimensional, In some accounts, dimensionality itself becomes a rational
and bodies seem to be solid, or impenetrable. Are these, then, the principle of geometrization, but interestingly also adopts the
properties of body-hood: dimensionality and impenetrability? status of hylomorphic form in the sense that it has a critical role
Though many philosophers have de_ned bodies in terms of these in the transition from the incorporeal to the corporeal. Accounts
qualities, the studies of ancient natural philosophers show that such as this give us insight into the conception of the hylomor-
they are not always foolproof indicators in determining in what phic processhelping us to answer questions such as, where do
corporeality consists. In such cases when body does not consist physical laws begin? what gives bodies corporeality? and, what
in extension alone, space has a more complicated role which begs distinguishes space and body? As I describe in the papers conclu-
investigation. sions, the status of these concepts in ancient philosophy also has an
In this paper I examine the role of dimensionality in not essential influence on early modern natural philosophy, and forms
only de_ning corporeality but also giving an account of space in the background for asking questions about foundational entities
the work of several early Greek Neoplatonists. These accounts and ontological commitment, especially in the status of space as
can be best understood in terms of their dependence on accounts an entity, foundation, or something else altogether, in figures like
of dimensionality, in particular the ontological status of non- Kepler, Descartes, Newton, and milie Du Chtelet, enabling us
corporeal extension and its role in the formation of the material to follow this rather elusive thread in the history of science.
Friday, June 16 Time and Space in 166 Friday, June 16 Time and Space in 167
14:3016:00 Neoplatonism 14:3016:00 Neoplatonism
Jeremy Byrd: halmata or leaps, Al-Nams doctrine of the leap (afra) looks very
much like an attempt to solve, or at least elude, Zenos paradoxes of
Standing in the Vestibule: Proclus on motion. If, as al-Nam seems to have supposed, there are an in-
Intermediates finite number of points in act along a line segment between A and
Tarrant County College (USA) B, then in order to travel from A to B, one will have to traverse an
infinite number of points in a finite time. But this is impossible,
In the Prologue to A Commentary on the First Book of Eu- hence it is impossible to move from A to B, and motion is general
clids Elements, Proclus informs us that mathematical objects stand is thereby proved to be impossible.
in the vestibule of the primary forms (5.23), echoing Socrates Aristotle had at least two responses to this problem. The
words in the Philebus (64c) to describe their intermediate status first one, set forth in Physics VI 2 and 9 233a21ff.; 239b1119, was
between the sensible and the intelligible. In the Metaphysics, Aris- to invoke the infinite divisibilitythat is, the continuityof time
totle tells us that Plato also assigned an intermediate status to such and space. If a stretch of distance is infinitely divisible, and so is the
objects. For those who accept Aristotles testimony, the standard time which one has available to traverse it, then one simple estab-
approach takes Platos intermediates to be abstract particulars. For lishes a one-to-one correspondence between the parts of space and
Proclus, however, the intermediates are projections within the space of time, and affirms that an infinitely divisible stretch of distance
of our imagination (phantasia). Intriguingly, as projections, they are can be traversed in an infinitely divisible stretch of time.
spatial reflections of non-spatial forms, so that imagination assists In Physics VIII.8, however, Aristotle no longer consid-
discursive reason (dianoia) by presenting us with visual images of ers this solution to be adequate. A deeper solution is to say that
the invisible Forms. Examining the two approaches, I argue that although a continuum, since it is infinitely divisible, does indeed
the ontology of intermediates attributed to Plato has a significant have an infinite number of halves, these halves exist only potential-
disadvantage in comparison to Proclus account, insofar as abstract ly, not actually. Each of the infinite points in a line can be rendered
particulars, unlike projections in the imagination, would be distinct actual only when an object in motion stops or changes direction
entities with no discernible differences. It is unclear whether Plato at it, or, alternatively, when someone counts them. In such a case,
would agree with this assessment, as there is some reason to think both the object and motion and the person counting are using the
he did not accept the identity of indiscernibles. Contrary to another one point as if it were two, i.e. as the end of the preceding stretch
recent interpretation, however, I contend that Proclus account is of distance and the beginning of the following one. Thus, Aristo-
motivated in part by his commitment to this principle. tles deeper solution to Zenos paradox is that an object in motion
can indeed traverse an infinite number of points in a finite time,
but only if those points are potential rather than actual.
Michael Chase: Al-Nazzm seems to have rejected Aristotles solution,
thinking instead of the infinite number of points in a stretch of dis-
Damascius and al-Nam on the Atomic tance or the segment of a line as being in act, and solved the result-
Leap ing aporia of how an infinite number of points could be traversed
CNRS-Centre Jean Ppin (France) in a finite time by his doctrine of the leap (afra): in its trajectory,
the object in motion does not traverse all of the infinite points, but
In 1983, Richard Sorabji suggested a comparison between only some of them, leaping over the rest.
the doctrine of the atomic leap in Damascius and in the early Finally, discuss Marwan Rasheds recent objections
Islamic philosopher ibn al-Nam (died 849). Like Damascius to Sorabjis rapprochement of the theories of Damascius and
Friday, June 16 Time and Space in 168 Friday, June 16 Kkovskho 14 169
al-Nazzm. Crucial among these is how al-Nazzm could have John F. Finamore
known Damascius works, a question to which I propose a tenta- and Ilaria Ramelli (organizers)
tive solution.
SOULS, SOTERIO-
LOGY, AND
ESCHATOLOGY
IN PLATONISM
goston Guba:
Desire and Dispositional Memory
in Plotinus
Philosophical Institute, RCH, HAS, Budapest (Hungary)
Plotinus, examining the questions relating to memory

in his treatise On the problems concerning the Soul, briefly discusses
whether memory is involved in the desire (IV 3 [27] 28). At first
sight, the desiring power and memory cannot be separated from
each other: when the desiring power is affected by a seen thing
that was enjoyed earlier, this requires memory; otherwise it can-
not be explained why just a certain thing and not another can
move the desiring power. Yet, Plotinus answer will be different:
every power is endowed with sense perception in a different way,
and the desiring power possesses in itself the trace of an earlier
happened thing not like memory but like disposition and affec-
tion ( ,
). First with the help of the careful reading of
the IV 3 28, and then by taking into account later chapters of the
same treatise (IV 4 [28] 2021, 28) I am going to reconstruct this
theory in its detailed form. Arguing against R.A.H. King, I am go-
ing to show what Plotinus has in his mind in this passage is not the
Friday, June 16 Souls, Soteriology, and Eschatology 170 Friday, June 16 Souls, Soteriology, and Eschatology 171
14:3016:00 in Platonism 14:3016:00 in Platonism
Lela Alexidze:
disposition of the soul but that of the body. The effect of the de-
sired object is described as a secondary perception: via the primarily
Eros as Souls Eye in Plotinus: What Does
perception (i.e. sense perception) the external object brings about It See and not See?
a modification in that part of the living body which is disposed to Ivane Javakhishvili Tbilisi State University (Georgia)
undergo the specific type of desire. However, as the mere physical
modification in the primarily sense is not enough to be consid- In this paper I propose to discuss those aspects of
ered as sense perception, this bodily modification also cannot be Plotinus understanding of Platos Eros, which are related to
regarded as desire but only a preliminary desire (, Plotinusdefinition of Love as eye of a soul. In his commentary
). We can speak about desire only if the effect reaches on Platos Symposium (Ennead III 5 [50], On Love), Plotinus says
a certain degree of importance: as a result, we acquire a represen- that Eros is the eye of a soul, that means, its activity (energeia),
tation () of it, and in this way, the effect becomes con- by means of which a soul strives toward its origin, parent and
scious. Thus, if the desiring power is affected again by the same causethe intellect. The desire of a soul to go back, to ascend and
object, then this process happens by the disposition of the body to be close to its principle is caused by souls rationality, on the
without mental representationthis theory I will call dispositional one hand, and by the lack of it on the other. Both of themthe
memory. rationality and its incompleteness as wellare characteristics of
souls. Therefore, Poros (possession of rationality, the logoi) and Penia
(poverty, privation of rationality) play key roles in the realiza-
Filip Karfk: tion of the interrelationship between soul and intellect. The result/
product of the unity of these two principlesPoros and Peniais
The Soul-Body Relation Upside Down Erosthe eye and activity of a soul. I think, this aspect of Love
(Plotinus VI.45) (that means, its definition as souls eye and activityenergeia) is
Universitt Freiburg (Switzerland) existentially interesting for us even nowadays, because, in Plotinus
theory, the differences in souls abilities of seeing are not only at
Unlike in the early Enn. IV.8 [6], in the later Enn. VI.45 some extent predetermined, but also caused and regulated by our
[2223] Plotinus emphasises that the so-called descent of the soul own intellectual abilities during our lives. Therefore, the eyes of
into the body is to be understood as the bodys coming to or human souls must be different according to the souls abilities of
even entering into the soul (VI.4.12.41; 16.713). It must be so seeing, while an ability itself can change according to our own
because the soul does not depart from the whole of the intelligible personal intellectual condition.
of which it remains an integral part. Hence, rather than an outflow The aim of this paper is to analyze the possible differ-
from the intelligible descending towards the sensible, there is a ences between the Erotes of different kinds of souls, such as (a)
striving of the sensible towards the intelligible. The descent of the divine Soul (heavenly Aphrodite), (b) the world-soul, and
the soul is but a metaphor for the participation of the body in soul (c) various human souls. The question we shall try to answer can
and life. But how precisely does Plotinus describe the soul-body be formulated as follows: Are the objects of seeing different for
relation from this upside down perspective? different kinds of souls, or is the object the same but the results
of seeing are different? Furthermore, we shall try to analyze,
whether there is a difference between the souls ability to be close
to the intellect, on the one hand, and its love, as souls eye, and its
activity, on the other, or not. I suppose that the more a soul is close
Friday, June 16 Souls, Soteriology, and Eschatology 172 Friday, June 16 Kkovskho 12 173
14:3016:00 in Platonism 16:3018:00 Room 2.18
to the intellect, the less it needs to activate the function of its eye Dylan M. Burns
for seeing the Forms, as far as they are already (almost) in its and Luciana Gabriela Soares Santoprete (organizers)
presence. We can draw an analogy with Plotinus understanding of
memory: the intellect does not need memory, and, we can add, it
does not need Eros as an eye as well. In a similar way, the divine PLATONISMS OF
Soul, which is close to the Intellect and not related to the corporeal
world, does not (almost?) need the activation of its memory and, THE IMPERIAL
consequently, we can say that its eye (though it still needs it!) can
be less active than the eye of a soul which is more distanced from AGE: HERMETISM,
the intellect. From this point of view, we can also add that in the
case of individual souls, the more a soul has achieved the status of GNOSTICISM, AND
a philosophical one, the less activity its eye requires for con-
templation, being already (almost) able to be in the presence of the THE CHALDAEAN
Forms. However, none of the souls can be completely blind (in
a positive sense of this word), because all of them require an eye
as a receptacle for logoi which they receive from outside, that
ORACLES
means, from the intellect (consequently, in cases of all souls Penia as
matter and receptacle of logoi plays an important though different
role in each case), like as no one soul can think in a non-discursive
mode. Jonathan H. Young:
Demons on the Border: The Overlapping
Demonologies of Origen and Celsus
University of Iowa (USA)
Recent scholarship has suggested that the boundaries

between pagan and Christian were much more fluid in antiq-
uity than a twenty-first-century observer might assume. Daimones
(demons) are prime examples of this fluidity. Heidi Marx-Wolf
and Travis Proctor have independently demonstrated that Origen
and Porphyrys daemonologies overlap in significant ways. Marx-
Wolf and Proctors works expose the need to re-examine other
potential areas of pagan-Christian overlap. Thus, in this re-
gard, this paper will explore the commonalities between Origens
daemonology and that of the earlier Platonist Celsus. This paper
examines the depiction of daimones in Origens Contra Celsum,
comparing Origens statements to the fragments and paraphrases of
Celsus work, Alethes Logos, preserved by Origen within the text.
Friday, June 16 Platonisms of the 174 Friday, June 16 Platonisms of the 175
16:3018:00 Imperial Age 16:3018:00 Imperial Age
Notwithstanding the fact that Origen has filtered Celsus words, mythe rput de la tradition grecque et en lassociant aux doctrines
this paper argues that Origen agrees with Celsus in most regards de Platon, Plotin vise souligner lanciennet et donc la lgitimit
about the physiology, character, and activities of daimones within de sa conception de la hirarchie des ralits suprieures par op-
Greco-Roman religion, with the major exception that, for Origen, position la dfinition de la structure du monde l-haut vhicule
daimones are entirely evil and should never be worshiped. In ex- dans les nouveaux mythes des rcentes doctrines gnostiques.
ploring the debates about daimones, I propose that this paper may
further show the ways in which Origen was a part of the larger,
common cultural milieu of late antiquity and contribute to the on- Christopher Sauder:
going discussion of religious interaction in the third century C.E.
Providence and Gnosticism from Ennead 33
(II.9) to Enneads 4748 (III.23)
Luciana Gabriela Soares Santoprete: Collge Universitaire Dominicain, Ottawa (Canada)
Des trois rois de Platon aux trois dieux
Plotinus ethical critique of the gnostics in treatise II.9
dHsiode: la polmique antignostique (33) is directed towards their anti-cosmic stance, which implies
dans le Trait 32, 3 de Plotin for him both blasphemy7 and the abdication of virtue.8 What sort
Universitt Bonn (Germany) of arguments would these gnostics would have brought forth in
defense of their negative valuation of the material universe? On
Plotin affirme dans la premire section (chapitre 3, the basis of Plotinus strategies of refutation here and in the later
324) de la deuxime partie (chapitres 3, 313) du Trait 32 que treatises, we can essentially imagine two different lines of gnostic
lIntellect, du fait de possder tous les intelligibles et de sa nature argument. The first of these would be an insistence on the nega-
la fois unitaire et multiple, correspond au Dieu universel qui tive determinism of , which for the gnostics would have
occupe le deuxime rang dans la hirarchie des ralits. Il explicite operated through the archons. The second would have consisted of
galement lordre dans lequel les ralits proviennent partir de la rejecting the concept of , on the basis of the overwhelm-
Ralit Suprme et montre que nous contemplons ce Dieu Second ing evidence of the reality of evil in this world. Plotinus defense
avant que la Ralit Suprme ne parvienne nous. of against the cosmic nihilism of gnostic theodicy is not
Cet ordre hirarchique est confirm par la description developed very far in treatise II.9 (33), where he seems content
du cortge du Grand Roi inspire du rcit du cortge des dieux merely to ridicule the anti-cosmic stance of the gnostics, without
donn par Platon dans le Phdre (246 e et ss.). Lexistence de trois addressing their arguments. A veritable philosophical defense of
principes dans la sphre suprieure est renforce par lattribution providence is deferred until the large manuscript that makes up
de la dnomination de Roi de Roi et Roi des Rois la Ralit treatises 47 and 48 (III.23). As I hope to demonstrate, Plotinus
Suprme dans une allusion implicite la distinction entre les Rois tendency in these treatises is to downplay solutions of Platonic
de premier, de second et de troisime rang tabli par Platon (Ep. provenance and to go all in on Stoic notions of , accord-
II, 312 e). Le fait que ces trois principes existent, comme Platon la ing to which the whole of reality consists in a cosmic drama in
exprim, et sont naturellement relis est ritr par lassociation de which the logos is responsible for the development of the plot.
ces trois rois aux trois dieux du mythe dHsiode savoir Ouranos,
Kronos et Zeus qui sont respectivement grand-pre, pre et fils. 7 Ennead II.9 (33), chapter 16, 114.
Notre objectif sera de montrer que, en recourant ce 8 Ennead II.9 (33), chapter 15.
Friday, June 16 Kkovskho 12 176 Friday, June 16 Women and the Female 177
16:3018:00 Room 2.03 16:3018:00 in Neoplatonism
Jana Schultz (organizer) to Aristotle (take for instance the letters on categories, ascribed to
Archytas). Having focused on analysis of the notions of morality
WOMEN AND THE () and wisdom (), on present occasion I will try
to find the closest textual parallels to the letters, which in its turn
FEMALE IN may allow us to clarify their place in ancient literature.
NEOPLATONISM Bibliography:
Afonasin, E.V. The Pythagorean way of life in Clement
of Alexandria and Iamblichus, Iamblichus and the Foundation of Late
Platonism, edited by E. Afonasin, J. Dillon and J. Finamore. Leiden,
Brill, 2012, pp. 1336. Brodersen, Kai (Hrsg). Theano. Briefe einer
antiken Philosophin. Mit der bersetzung von Christoph Martin
Anna Afonasina: Wieland. Stuttgart, 2010. Costa, C.D.N. Greek Fictional Letters. A
selection with introduction, translation and commentary. Oxford
The Letters of the Pythagorean Women in University Press, 2001. Montepaone, C., Catarzi, M. Pythagorean
Context Askesis in Timycha of Sparta and Theano of Croton, Pythagorean
Novosibirsk State University (Russian Federation) Knowledge from the Ancient to the Modern World: Askesis, Religion,
Science, ed. by Almut-Barbara Regner and Alessandro Stavru. Har-
In the paper, I will speak about the forged letters of the rassowitz Verlag, Wiesbaden, 2016. Nistic, Daniela. Thano: una
Pythagorean women. I will consider three of them. First two letters, pitagorica attuale. Rubbettino ed., 2003. Stdele, A. Die Briefe des
ascribed by unknown author to Myia and Theano, are touching Pythagoras und der Pythagoreer. Meisenheim a.Glan, 1980. Syme, R.
upon the issue of right treatment of children and the approaches to Fraud and Imposture, K. von Fritz (Hg.) Pseudepigrapha I. Ge-
be taken for their upbringing. The third letter, also by Theano, nve, 1971, 118 (Fondation Hardt. ntretiens sur lantiquit clas-
discusses a vexed question of infidelity on the part of men: what the sique, 18). Thesleff, H. An Introduction to the Pythagorean Writings
righteous woman should do if her husband is found to spend time of the Hellenistic Period. bo, 1961. Thesleff, H., ed. The Pythagorean
with hetaera. Textual observation on the style and the content of texts of the Hellenistic Period. bo, 1965.
the letters show that they well fit in the ethical context of the epoch
of their probable composition, which is the turn of the millennium.
Because the letters are ascribed to the Pythagorean women, it is Sandra Dui Collette:
tempting to consider them for the first place in connection with the Duke William IX of Aquitaine, Countess
Neopythagorean tradition, and only secondary with Platonism and
Stoicism. Since, on the other hand, no properly Neopythagorean
of Dia and the Reversal of the Platonic
letter is, to the best of our knowledge, preserved, for the closest con- Concept of Love
ceptual parallels one must turn to such authors as Plutarch and Sen- Independent Researcher
eca, and, to some extend, to Clement of Alexandria and Iamblichus.
Besides, verbal and conceptual analysis of the letters under consider- The Provenal lyric is sometimes overlooked in academia.
ation reveal certain affinity with the Ethica Nicomachea, which is not Yet evidence suggests that poets, playwrights, philosophers, and
surprising given overall interest of the Pseudo-Pythagorean authors other maverick intellectuals found fertile ground here for the
Friday, June 16 Women and the Female 178 Friday, June 16 Women and the Female 179
growth of their ideas and the harvesting of their work. The goal of dellabbraccio tra i due fratelli. La stessa diciottenne Alessandra,
my paper is to revive the distinctive spirit of this sung and danced qualche tempo dopo, messa in contatto con la famosa dotta venezi-
poetry by exploring it from a variety of perspectives, including art ana Cassandra Fedele (14651558, donna che intratteneva cor-
history, classics, philosophy and religion, and by considering its rispondenza con re e con papi), si rivolger a lei per chiedere un
influences, especially that of the Greek platonic tradition. consiglio riguardo alla opportunit per una donna colta di prendere
Why does woman become masculine in troubadour po- marito. Abbiamo tre lettere di questo scambio di idee sulla con-
etry? Why the extravagant praise of Poets Lady Milord (cf. Duke dizione economica delle donne e sul ruolo che essere potevano oc-
William IX of Aquitaine)? In stanza four, the poet calls the woman cupare nella societ. Limpressione che ricaviamo dal loro modo di
Milord (in Provenal mi dons from Vulgar Latin mius dommus). esprimersi e da alcuni giudizi che in quellepoca venivano formulati
Is this not a concession to the notion developed in Platos Symposi- a proposito di tali donne straordinarie che la loro figura suscitava
um that only men were really capable of being friends (companho) ammirazione, ma difficilmente trovava una sua collocazione effet-
with men? tiva nella societ. Si vede come i tempi non fossero ancora maturi
How, through their Milord Lady, did Provenal lyrics per comprendere appieno le potenzialit del genio femminile, ma
operate a reversal of the Platonic concept of love? And how is it esse gi sembrano incarnare alcuni ideali di bellezza, saggezza e
that only the Lady can turn men to look up to the divine, or that armonia di natura che la filosofia stava riproponendo.
she became inspiring Muse and maker of the Poet? And how did La saggia risposta di Cassandra, quella di seguire ci che
the philosophy of the Academy turn into Court Poetry? Philoso- la natura personale le indica, in quanto andare contro le proprie
pher into Courtier? Do we not, after all, imitate what we love? disposizioni vorrebbe dire fare una scelta che non dura nel tempo,
si intreccer e si scontrer con i vari casi della vita che le due donne
(Cassandra moglie del medico Gian Maria Mappelli e Alessandra
Ludovica Radif: moglie del neoplatonico Michele Marullo) dovranno poi affrontare.
Donne Fuori Misura Alessandra Scala e
Cassandra Fedele
Palacky University, Olomouc (Czech Republic)
Nel clima neoplatonico fiorentino di rinnovamento

culturale e di ripresa di antichi testi greci e latini, abbiamo notizia
anche di qualche rappresentazione teatrale con cui si intendeva
riproporre sulla scena un testo classico. Un caso molto interessante
in proposito quello che ci viene descritto direttamente da Angelo
Poliziano, quando racconta che nel 1493 nella casa del cancel-
liere neoplatonico Bartolomeo Scala (secondo il Kristeller, autore
della famosa Epistola de nobilioribus philosophorum sectis et de eorum
inter se differentia) la figlia Alessandra e il fratello Giuliano avevano
recitato in lingua greca antica la tragedia Elettra.
Dalla sua descrizione stato possibile riconoscere alcuni
passaggi del testo sofocleo, quali la scena del riconoscimento e
Friday, June 16 Kkovskho 14 180 Friday, June 16 Metaphysics, Science, 181
16:3018:00 Room 2.05 16:3018:00 Religion
interest, and that can help us to analyze the hermeneutical interest
METAPHYSICS, of them in the Aristotelian dialectical process.

The fourth chapter of the first Book of the De Anima
SCIENCE, starts with the discussion of an anonymous, but plausible, theory.

The tradition has brought to us this theory not only with Aristo-
RELIGION tle, but also with Plato, both of them criticizing it. Tradition has
linked both Plato and Aristotle to this theory in a positive way,
notwithstanding: it has been said that the soul harmony theory is
the ancient opinion which approaches the most to Aristotles own
conception of the soul as an (Hicks 1907 263); it has been
linked too with Plato, in particular with the Timaeus account on
the soul, which is treated by Aristotle just a chapter before. Both
Liliana Carolina Snchez Castro: the negative and the positive way of dealing with this theory in
The Soul Harmony Theory: Testimony Plato and Aristotle have a remarkable outcome: in both cases Plato
and Aristotle will be in agreement.
of an Hermeneutic Device for Reading In the following paper I want to explore the role that such
Presocratic Theories in Late Antiquity an amphibian theory could have played in the configuration of
Universidad de Sao Paulo (Brazil) an hermeneutical strategy in order to construct an image of the
presocratics, an interpretive tradition, in late Antiquity. By doing
In an article of 1987 included in the fifth volume of Peri- so I hope to find some of the elements that could help us to under-
patoi devoted to Simplicius, Henry Blumenthal said: stand to what extent commenting on the dialectical procedure of
Aristotles treatise could be an important step for the commentators
[] other general question which should be raised is why in order to achieve their goals. Besides that, it can also provide us a
Simpliciusor any other commentatorshould wish to more unified picture of the importance of the presocratic opinions
consider the views of Aristotles predecessors, other than in the circle of Late Antiquity scholarship.
Plato, at all. Let us for th e moment assume that it is not
merely a matter of scholarly interest, but that the process
should contribute to the establishment of the truth (1987 Monika Recinov:
101).
Reception of Xenophanes Philosophical
Blumenthals clue is crucial for the comprehension of a Theology in Plato and Christian Platonists
very interesting chapter of presocratic philosophys transmission. Palacky University, Olomouc (Czech Republic)
This is so, because it does not seem to be, prima facie, a philosophi-
cal reason justifying the commentary to the Aristotelian dialecti- Xenophanes of Colophon, a presocratic philosopher of
cal process. Given that the commentators were more interested in the late 6th century BC, formulated in the context of his moral-
discussing the Aristotelian theory on the soul, it is hard to explain izing and anti-anthropomorphic critique of Homeric and Hesi-
why they would wish to inquire on Presocratics views. Neverthe- odic theology a new rational concept of god. Xenophanes can
less, there is a theory that, at least, could explain the commentators be considered as a proper founder of the highly influential Greek
Friday, June 16 Metaphysics, Science, 182 Friday, June 16 Metaphysics, Science, 183
16:3018:00 Religion 16:3018:00 Religion
rational theology. Xenophanean critique of epic theology, which be easily solved. It is affirmatively stated by many modern thinkers,
was replaced by a new rational concept of god of the philosophers, that this Xenophanean notion of god cannot be harmonized with
became one of the frequently adopted topics in different Greek the Biblical thinking without the vast devastation of the Biblical
philosophical schools. The key personage of this extensive ancient notion of God.
reception of Xenophanean rational theology was Plato. The locus
classicus of Platos reception of Xenophanes is situated in the second
and the third book of Platos Republic in the context of the discus- Tomasz Mrz:
sion between Socrates and Adeimantus about the education of the
future rulers od Platos ideal state. The Homeric myths about gods,
Lewis Campbells Studies on Plato and their
which are reckoned as the inappropriate examples for the youth, Philosophical Significance
are criticized by the Xenophanean arguments. In consequence of University of Zielona Gra (Poland)
this critique Homer is exiled from Platos ideal state and Platos
Socrates determines new principles of rational theology (TYPOI L. Campbell (18301908), a Scottish classics scholar, an ex-
PERI THEOLOGIAS), which are deeply influenced by the Xen- pert on Plato and Greek tragedy, invented a complex philological
ophanean notion of god. method to solve the riddle of the chronology of Platos dialogues.
Platos reception of Xenophanean philosophical theology Language statistics appears to be a purely philological investiga-
was adopted by many later Platonists. It is of eminent importance tion and chronological order of Platos dialogues appears to be a
for the history of Western thought, that this commonly shared mere historical question, both, however, resulted in far-reaching
TOPOS of Xenophanean theology was acceptedlargely via the philosophical consequences. Campbells method, thus, its applica-
Platonic traditionalso by many Hellenistic-Jewish and Christian tion and results provided instructive chronological guidelines for
Platonists. The echoes not only of Xenophanean-Platonic critique historians of philosophy to interpret Platos evolution within the
of Greek myths, but also of Xenophanean rational theology can firm framework of the order of the dialogues.
be found in Philo of Alexandria and many Christian Platonists Campbells method, its results and some philosophical
of the second century (e.g. Aristides Apologeta, Athenagoras of consequences of his studies with respect to Plato will be discussed.
Athens, Justin Martyr, Theophilus of Antioch, Irenaeus of Lyons, Short survey of the arguments of his adherents and opponents will
Clemens of Alexandria, etc.). Xenophanean rational theology was follow. In addition to the central issues, namely the evolutionary
considered by many church fathers as that part of Greek pagan interpretation of Platos philosophical development, some parts of
philosophy, which the Greek philosophers were supposed to bor- the correspondence between Campbell and Plato scholars of that
row from the Hebrew Scripture. Many Hellenistic-Jewish and time will be presented.
Christian Platonists tried to use the Xenophanean notion of god in
their own Hellenistic-Jewish and Christian theology. Despite this
incorrect presupposition of dependence of Xenophanean theology
on Hebrew Bible, the comparative analysis of these two theological
concepts shows, that the Xenophanean philosophical notion of god
diametrically differs from the Biblical notion of God. Its reception
in Hellenistic-Jewish and Christian theology caused many severe
theological problems (e.g. the problem of the Biblical anthropo-
morphism or the problem of the divinity of Christ), which cannot
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15th

Krizkovskeho 12, Olomouc

TUE 17:0019:00 REGISTRATION 14:3016:00 Neoplatonism in Women and the Self-Constitution

11:3013:00 Divine Power Metaphysics and Myth, Mystery,

16:3018:00 Platonisms of Women and the Metaphysics, Sci-

Panel Form and Participation in p. 39

Hanif Amin Beidokhti:

Panel Warring Philosophies behind p. 44 Panel Plato and Plotinus p. 48

Anna Zhyrkova: Gabriela Kurylewicz:

Marcin Podbielski: Mark J. Lovas:

Dmitry Biriukov: Gary Gurtler:

Thomas Vidart: Edrisi Fernandes:

Bruce J. Maclennan: Alessandra Beccarisi:

Panagiotis Pavlos: Ota Gl:

Antoni adziski: Crystal Addey:

Tamar Khubulava: Robert M. Berchman:

Panel Platonism in Late Byzantium p. 73 Panel Early Modern Platonism p. 77

Georgios Arabatzis: Anna Corrias:

Jozef Matula: Hanna Gentili:

Panel Early Modern Platonism p. 81 Panel Time and Space in Neoplatonism p. 86

Salvatore Carannante: Benedikt Rottenecker:

Vojtch Hladk: Rachel MacKinnon:

David Leech: Lszl Bene:

Svetlana Mesyats: Tomasz Stepien:

Harold Tarrant: Marta Przyszychowska:

Ilaria Ramelli: Karolina Kochanczyk-Boninska:

Amanda Viana de Sousa: Hyun Hchsmann:

Mikhail Khorkov: John F. Finamore:

Joanna Papiernik: Mathilde Cambron-Goulet:

Stephen Lahey: Krzysztof apiski:

Steffen Huber: Jana Schultz:

Andrei Timotin: Jeff Johns:

Gheorghe Pacalu: Matteo Milesi:

Natalia Strok: Lloyd P. Gerson:

Douglas Hedley: Eugene Afonasin:

Martin emla: Irini F. Viltanioti:

Luka Bori and Ivana Skuhala Karasman:

Anna Izdebska: Simon J.G. Burton:

Daniel Regnier: Petr Pavlas:

Michael Engel: Jan ek:

Marilena Vlad: Menahem Luz:

Chiara Militello: Miriam Byrd:

Aron Reppmann: Ashton Green:

Nadezhda Volkova: Michael Chase:

goston Guba: Jonathan H. Young:

Anna Afonasina: Liliana Carolina Snchez Castro:

Jonathan Greig and Bethany

It is no surprise that Plotinuss account of forms and par-

Aristotles Categories, as one of the earliest philosophi-

Marcin Podbielski and Marcin Podbielski:

SOPHIES BEHIND University of Ignatianum, Krakow (Poland)

CHRISTOLOGICAL Recent discussions on Evagrius of Pontus have been

CONTROVERSIES socalled Origenism that was condemned at the Second Council of

a key theological concept in the discourse of various miaphysite Dmitry Biriukov:

PLATO AND Plotinus continues quite a few of the thoughts of Plato.

The aim of the paper is to study Plotinus interpretation of

De Antro Nympharum, according to R. Lamberton, is the

DIVINE POWER larities and points of convergence between Plotinian, Porphyrian

IN LATER contexts of their accounts of divine power, including pagan and