Е. В. Афонасин Ответственный секретарь
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Androniki KalogiratouOlympic Centre of Philosophy and Culture, Athens, andronikkie@yahoo.com Plotinus’ views on soul, suicide, and incarnation Language: English Issue: ΣΧΟΛΗ 3.2 (2009) 383–400 Keywords: Human behavior, freedom, free choice and determinism, suicide, psychology Abstract. There is a question to be answered if one is to grasp the function of suicide in the Plotinian universe and its connection to the subject matters of soul, incarnation, murder and killing living beings. How far does the body exist as a degenerative trait? Could the purpose of embodying a soul purify it and to what extent does the particular use of it by an individual soul point towards its ability to uncover hidden potentiality or simply makes it an instrument of self-destruction and self-alienation? Our view of Plotinus’ philosophy and its significance depends upon how we chose to solve this puzzle. Although Plotinus ultimately changed his attitude on suicide in Ennead 1.4.46 as compared to Ennead 1.9.16, the concept appears under three basic guises in his philosophy. One is the more traditional notion that we have today, whether given a choice to remain or to leave the body, the soul should remain? Beyond that, Plotinus enriches our view of suicide with two further notions: One is the idea of soul’s incarnation as an involuntary suicide, committed in the rush to attain matter. Finally there is the notion of suicide in the form of murder or killing a living being or plant. Killing another living being would be like attempting suicide: killing a part of the one unified, single soul to which we also partake. The difference between Plotinus and later Neoplatonists, of which Damascius was one, is that the latter won’t allow for the absolute detachment of the soul from the body, while the body is still alive. It thus becomes impossible for the soul of the prospective wise man, to venture completely into the positive nothingness of the Ineffable, because the soul is always bound to the body, and that results in its inability to escort its own self, so as to say, into that which is total nothingness and alien to the soul. Yiorgo N. Maniatis Hellenic Open University, ymani@tellas.grPythagorean Philolaus’ Pyrocentric Universe Language: English Issue: ΣΧΟΛΗ 3.2 (2009) 401–415 Keywords: Philolaus, Pythagoreanism, cosmology, universe, astronomy, astrophysics Abstract. In this work, first, I reexamine the pyrocentric universe of the Pythagorean, Philolaus, who emphatically propounded that the center of the cosmos is neither the earth nor the sun, but a central fiery hearth that stands in the middle of the spherical universe. Second, I attempt to demonstrate the value and significance of this pyrocentric cosmic model by elaborating its novel revolutionary elements and its contribution to astronomy. Third, by underlining the diachroneity and timeliness of this cosmic model, I try to establish as to how the model served as a precursor to not only the ancient and modern heliocentric models, as widely believed, but also as much to the contemporary cosmic models and theories of astrophysics. Dominic O’Meara Fribourg University, Switzerland, dominic.omeara@unifr.ch The Transformation of Metaphysics in Late Antiquity Language: Russian Translator: Alexey Kamenskikh Issue: ΣΧΟΛΗ 3.2 (2009) 416–432 Keywords: Metaphysics, Alexander of Aphrodisias, Syrianus, Proclus, Damascius Abstract. The paper discusses the development of metaphysics understood as a philosophical discipline or science. I would like to propose that the last period of Greek philosophy, that going from about the 3rd to the 6th centuries A.D., made new and interesting contributions to metaphysics as a philosophical discipline, indeed made metaphysics into a metaphysical science, while also bringing out the limits of such a science. The paper has four parts. In part I, I introduce the way in which the great Aristotelian commentator of the early 3rd century, Alexander of Aphrodisias, in interpreting Aristotle's metaphysical treatise, sought to find in it a metaphysical science. In part II of the paper, I attempt to show how the Neoplatonist philosopher of the early 5th century Syrianus, not only adopted Alexander's reading of Aristotle, but was also inspired by it in finding this same metaphysical science already in Plato. In part III of the paper, I will show how all of this resulted in a masterpiece of metaphysics, the Elements of Theology written by Syrianus' pupil Proclus. Finally, in part IV, I would like to refer to what is perhaps the last great metaphysical work of Greek philosophy, the Treatise on First Principles written by Damascius, a work in which the limits of metaphysical science are explored with extraordinary subtlety and insistence. In adapting Alexander's formalization of Aristotelian metaphysical science to Platonism, Syrianus knew that such a science was a means towards, not the equivalent of, knowledge of the transcendent. Proclus knew it too, even if his Elements of Theology, in presenting metaphysical science with such systematic beauty, could give the impression of being a definitive statement. And, lest we have any illusions about the adequacy of our metaphysical science, Damascius could cure us of these, opening our minds to what lay behind, or above, our own metaphysical efforts. |
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