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The conserved readings of Olympidorus on some dialogues of Plato imply an audience with limited philosophical experience as opposed to those carried out by Proclus, and even Damascius. However, such readings reveal an acute sensitivity to the ethical issues of the early Platonic dialogues and their dramatic context. It is commonly recognized that the Neoplatonic school of Alexandria, compared to the school of Athens, gives more room to Aristotelianism in its elaboration of some philosophical doctrines. In this sense, the present work tries to investigate such consideration in one of his conserved works, On Plato First Alcibiades. By discussing the skopós of the dialogue and the reading of Proclus and Damascius, Olympiodorus seems to give rise to more than one skopós: political as well as cathartic and contemplative. All this within the framework of the hierarchy of Neoplatonic virtues, in which both the Aristotelian imprint and the Stoic influence are perceived. ; Las lecturas conservadas de Olimpidoro sobre algunos diálogos de Platón implican una audiencia con experiencia filosófica limitada por contraposición a las que han llevado a cabo Proclo, e incluso Damascio. Sin embargo, tales lecturas revelan una sensibilidad aguda por las cuestiones éticas de los primeros diálogos platónicos y su contexto dramático. Es comúnmente reconocido que la escuela neoplatónica de Alejandría, frente a la escuela de Atenas, da más lugar al aristotelismo en su elaboración de algunas doctrinas filosóficas. En tal sentido, el presente trabajo pretende indagar tal consideración en una de sus obras conservadas, Sobre el Alcibíades I de Platón. Discutiendo el skopós del diálogo y la lectura de Proclo y Damascio, Olimpiodoro parece dar lugar a más de un skopós: político como catártico y contemplativo. Todo ello en el marco de la jerarquía de las virtudes neoplatónicas, en el cual se percibe tanto la impronta aristotélica como la influencia estoica.

Es de sobra conocida la influencia que el neoplatonismo ejerció sobre algunos de los motivos iconográficos más extendidos de la emblemática, pero lo que quizá se ha puesto menos de relieve es que la propia forma del emblema, su manera de transmitir conocimiento a través de jeroglíficos y frases enigmáticas, y su particular conexión entre imagen y lenguaje son deudoras de la nueva epistemología propuesta por Marsilio Ficino. De este modo, la emblemática, más que ofrecer una serie de ejemplos morales, políticos o religiosos, presenta en sí misma la forma neoplatónica de entender el mundo, la búsqueda incansable del saber original que tuvo el ser humano en el Paraíso y que se perdió tras el Pecado Original, y el constante intento de conocer el mundo a través de las imágenes simbólicas. ; The influence of Neoplatonism in some of the most popular iconographies in emblems is very well known, but perhaps less studied, is the shape of the emblems as a way of transmitting knowledge through hieroglyphs and enigmatic sentences. This particular connection between image and language are consequences of the new epistemology proposed by Marsilio Ficino. Thus, emblems not only offer a set of moral, political or religious examples, but also reflect a Neoplatonic way of understanding the world, the tireless search of the original wisdom that human beings had in Paradise lost after the Original Sin, and the continuous attempt to understand the world through symbolic images. ; Área de Historia del Arte, UPO. ; Postprint

Poliziano´s Favola d´Orfeo (1480) is one of the most rich and enigmatic literary works of the Renaissance, specially in terms of the debate it has generated amongst scholars when discerning its allegorical background. Starting from its general contextualization within the simbolic program of Marsilio Ficino´s Florentine Accademy, this paper aims to show: (1) Its uniqueness with regards to the rest of Renaissance philosophical and literary productions of orphic subject; (2) Its particular critical reception of three basic elements of the ficinian system: love, frenzy and catharsis; and (3) Its adoption of a new moralising tendency within Renaissance neoplatonism in explicit accordance with Christianity. ; La Favola d' Orfeo (1480) de Ángelo Poliziano es uno de los escritos literarios más ricos y enigmáticos del Renacimiento, especialmente en lo que respecta al debate que ha suscitado entre los especialistas a la hora de discernir su trasfondo alegórico. Partiendo de la contextualización general de la obra en el programa simbólico de la Academia neoplatónica de Marsilio Ficino, este artículo tiene por objeto demostrar: (1) Su singularidad en relación al resto de producciones filosóficas y literarias renacentistas de temática órfica; (2) Su particular recepción crítica de tres elementos fundamentales del sistema ficiniano: el amor, el furor y la catarsis; y (3) Su adopción de una novedosa tendencia de corte moralizante en el seno del neoplatonismo renacentista que se halla en explícita consonancia con el cristianismo.

Stephen Gersh's Being Different: More Neoplatonism after Derrida continues his earlier project (Neoplatonism after Derrida: Parallelograms (Brill, 2006)) of reading the philosophy of late antiquity in a critical encounter with Jacques Derrida's deconstruction of Platonism

The interpretation of Greek-Latin Antiquity developed by Michel Foucault in his latest publications and courses at the College of France makes little place for neoplatonism. The hermeneutical nature of the subject, the only text in which it is discussed with any attention, presents it as a mere extension of the philosophy of Platon, which is part of the 'platonician model' of self-concern, which Foucault faces with the Greek-Roman and Christian models, but it is among the neoplatonician commentators of the Alcibiade that Foucault finds some distinctions. in particular, between 'politics' and 'cathartic', which underpin the construction and articulation of these three models, this architectural role of late neoplatonicians goes hand in hand with the almost complete absence of another neoplatonism, that of Plotin, which at first sight seems to find its place better in an approach characterised by 'spiritual exercises'. The treatment of Neoplatonism is therefore symptomatic of the foucaldian reading of the history of ancient philosophy, which is built both by its exclusions and by its focus. ; International audience The interpretation of the greco-latin Antiquity developed by Michel Foucault in his last published books and his last lectures at the Collège de France makes little room to Neoplatonism. The only text which deals with it, L'Herméneutique du sujet, presents Neoplatonism as a simple continuation of Plato's philosophy, akin to the so-called "Platonic model" of the concern with oneself, to be then confronted by Foucault to the Hellenistic-roman and the Christian models. However, the Neoplatonic commentators of Alcibiades provided Foucault with crucial distinctions, like "political" and "cathartic" for instance, which are the common base and link of the three models that are built upon them. Furthermore, this architectonic part played by the late Neoplatonists goes along with an almost complete omission of another Neoplatonist, Plotinus, the works of which would seem at first sight far more consonant with a ...

This volume gathers contributions on key concepts elaborated in the Platonic tradition (Proclus, Plotinus, Porphyry or Sallustius) and reconsidered by Arabic (e.g. Avicenna, the Book of Causes), Byzantine (e.g. Maximus the Confessor, Ioane Petritsi) and Latin authors (e.g. Albert the Great, Thomas Aquinas etc.).; Readership: Scholars, students and large audience interested in Greek Neoplatonism and the Long Middle Ages broadly considered (comprising Arabic, Byzantine, Latin, Georgian), with particular focus on causality and the noetic triad being-life-intellect.

Reading Proclus and the Book of Causes, published in three volumes, is a fresh, comprehensive understanding of the history of Neoplatonism from the 9th to the 16th century. The impact of the Elements of Theology and the Book of Causes is reconsidered on the basis of newly discovered manuscripts and evidences. This second volume revises widely accepted hypotheses about the reception of the Proclus' text in Byzantium and the Caucasus, and about the context that made possible the composition of the Book of Causes and its translations into Latin and Hebrew. The contributions offer a unique, comparative perspective on the various ways a pagan author was acculturated to the Abrahamic traditions. Readership: All interested in the history of philosophy, Late Antiquity, Arabic Philosophy, Jewish Philosophy, Scholasticism, Byzantine Philosophy.

The late Platonist philosopher Damascius both resumed and rejuvenated the long Greek thinking about time. In distinguishing between different takes on time, he offered novel perspectives, which can be seen as anticipating modern and contemporary theories about time. The greatest merit of his philosophy of time, however, is his deep reflection on what it is for a living being to have its being in becoming and how this relates to temporality.

Proclus and his Legacy bridges a gap in scholarship, specifically the last great head of the Platonic Academy, Proclus, and his influence in the history of philosophy and theology. These essays offer not only a companion to Late Antique metaphysics, epistemology, theology and ethics it also explores his reception in the immediate Christian, Jewish and Muslim traditions within the mediaeval, renaissance and modern eras.

Although Plotinus' two treatises on beauty could be taken to reflect an evolution in his thought, a careful examination shows that he consistently argues for a conception of beauty as the illuminated unity in multiplicity of the Intellect.

Reading Proclus and the Book of Causes: Western Scholarly Networks and Debates, Volume 1 provides a fresh account, based on previously unknown documents, of the diffusion of Hellenic and Islamic thought in the Latin West (12th -16th centuries). Readership: Students/scholars interested in the history of philosophy and intellectual history, notably in the reception of Hellenic and Islamic thought in the Latin West, medieval and renaissance studies (philosophy, theology, manuscripts).