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Copyright of Philologus -- Zeitschrift für Antike Literatur und Ihre Rezeption is the property of De Gruyter and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Española de Filosofía Medieval is the property of Sociedad Espanola de Filosofia Medieval and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Española de Filosofía Medieval is the property of Sociedad Espanola de Filosofia Medieval and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

En los capítulos tercero y cuarto de Sobre los nombres divinos, Dionisio desentraña el significado y el papel que poseen la unidad y el ser. Es un autor que, fruto de la absorción del pensamiento del neoplatonismo y de la tradición griega, ha marcado profundamente la filosofía y la teología medieval (y más allá). La reflexión del filósofo francés Jean-Luc Marion sobre la eminencia del nombre conduce a la consideración de la Bondad como expresión del don originario de Dios.

El artículo cuestiona la oposición entre platonismo y aristotelismo que se discute en el Renacimiento. Específicamente examina los argumentos de Ficino sobre el movimiento del cielo. Estos han dado lugar a considerar su pensamiento como incoherente ya que incorpora elementos aristotélicos en un marco platónico. Si bien estas consideraciones han sido cuestionadas, se profundiza en ello y se muestra que la incorporación de nociones aristotélicas es una característica de la tradición platónica renacentista.

En este artículo ilustraré la filosofía de la matemática de Proclo de acuerdo a los enfoques constructivistas contemporáneos, principalmente los del intuicionismo. Presentándolo como un autor pre-intuicionista, intentaré contribuir a la discusión actual analizando algunas posturas de la filosofía antigua. Tengo la esperanza de cubrir esta laguna con una re-exposición de su filosofía de la matemática. Exploraré los orígenes de su teoría constructivista de la mente en la filosofía antigua y tardo-antigua (Aristóteles, Plotino y los estoicos) así como las fuentes de su posición en la controversia Académica sobre la naturaleza de los teoremas y los problemas entre Menecmo y Espeusipo.

Neste artigo investigamos o lugar de Orfeu e da música na obra de Proclo, mais especificamente na Teologia Platônica, e analisamos como o músico mítico é desprovido de seus feitos épico-musicais, característicos das representações sobre ele, encontradas na mitologia da Antiguidade. No texto procliano, ele é representado como teólogo, guardião dos mistérios iniciáticos que foram passados pelo músico aos filósofos, dentre os quais Platão recebe o maior destaque. O lugar de auctoritas ocupado por Orfeu é reforçado por sua presença sempre ao lado de Platão nas interpretações religiosas das divindades ligadas ao orfismo, apresentadas por Proclo. Buscamos apresentar, via passagens da Teologia Platônica e dos hinos órficos atribuídos ao filósofo tardo-antigo, a concepção de música cósmica revelada nos excertos e como ela se relaciona à percepção de harmonia universal e com essa concepção de Orfeu e Platão teólogos. Ao longo do trabalho propomos nossa tradução para a língua portuguesa dos excertos em grego, com base na mais recente tradução italiana por Michele Abbate (2019).

Neste artigo, mostrarei alguns argumentos que reforçam a ideia de que o Parmênides foi considerado um diálogo lógico durante o médio platonismo. Vou considerar o que alguns autores dizem, embora em diferentes épocas, sobre como o Parmênides de Platão foi lido. Meu objetivo é também mostrar que eles estiveram em um acordo geral: na verdade, dadas essas concordâncias, a probabilidade de que esta obra tenha sido classificada entre os diálogos lógicos se torna muito mais plausível. A principal fonte para estabelecer isso é representada por Proclo, que, em seu Comentário sobre o Parmênides de Platão, discute as tradições de interpretação relacionadas a este diálogo, propondo uma classificação na qual também está incluído o ‘modo lógico’. Com base na análise de algumas passagens do Didaskalikos de Alcino (cap. 6) e de algumas referências presentes na Vitae Philosophorum de Diógenes Laércio (III, 49), e com algumas indicações em Albino (Isagoge, III, 148, 19 e segs., VI, 151, 5-7), é possível supor com certo grau de verdade que o Parmênides, para alguns médios platonistas, em alguns aspectos, e mais geralmente para o médio platonismo, representava um ‘diálogo explicativo’ ou ‘diálogo expositivo’ (ὑφεγηματικός) que continha as indicações para aprender o método lógico, fornecendo ao mesmo tempo um exemplo de como se exercitar para aprendê-lo.

Este artículo se propone mostrar el complejo proyecto metafísico de Proclo: tanto una metafísica de la unidad como una metafísica del ser, lo que implica una distinción entre henadología y ontología, respectivamente. Dicha distinción pone seriamente en entredicho la reductiva caracterización moderna acerca de la metafísica occidental como exclusivamente una metafísica del ser. La henadología de Proclo ofrece otra manera de pensar actualmente la necesidad de la metafísica más allá de las postulaciones modernas de una superación de la misma. Se trata de una metafísica cuya orientación es un radical monismo no-dual, resultante en una apreciación asimismo radicalmente positiva respecto al mundo y el cuerpo, a la imaginación y a las emociones. Asimismo, este artículo pretende presentar la actual revaloración del pensamiento de Proclo, uno de los filósofos (neo)platónicos más notables y reconocidos de la antigüedad e influyente en la posteridad bizantina, medieval, renacentista, hasta la filosofía idealista alemana.

Copyright of Classica: Revista Brasileira de Estudos Clássicos is the property of Sociedade Brasileira de Estudos Classicos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Latinoamericana de Filosofía is the property of Centro de Investigaciones Filosoficas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revista Latinoamericana de Filosofía is the property of Centro de Investigaciones Filosoficas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Veritas is the property of EDIPUCRS - Editora Universitaria da PUCRS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Ideas y Valores is the property of Universidad Nacional de Colombia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper aims to show the Proclus's logic-philosophical system. It make perceptible the triadic character of system. As main work, it has used The Elements of Theology. This paper analyses the hyposthesis: divine, intelligible and psychic. Furthermore, the mains characteristics of each hyposthesi are shown, so that, to the end, it can be concluded that the intermediate elements are fundamental in the Proclus system. [ABSTRACT FROM AUTHOR]

estructura religiosa de la fi losofía neoplatónica plantea un horizonte especulativo muy singular que a todo lector moderno de esos textos, tanto en el género del comentario a los diálogos platónicos como en las obras más personales donde reluce la reflexión metafísico-teológica, no se le hace fácil comprender. En efecto, el modo singular de leer el diálogo platónico Parménides, la manera de interpretar este texto fundacional del pensar neoplatónico, implica tener presente la influencia del vocabulario de los cultos antiguos de misterios y el modo en el cual dicho vocabulario se convierte en una parte orgánica o mejor dicho axial de tal estrategia exegética. En el presente trabajo se intentará mostrar tal estrategia exegética recurriendo a Proclo, el cual al discutir la irrelevancia de la interpretación lógica del Parménides se hace heredero de las claves de lectura aprendidas de su maestro, Siriano.

This article portrays the complex ways in which theurgy, or ritual practice, and philosophy, relate to each other in Late Antique post-plotinian Platonism, particularly Proclus's case (v.), one of the most outstandig Hellenic philosophers. Being the activity of a divine eros, theurgy operates according to philosophical principles; it's seen as an ethical tool. Also, it is linked with what Plato called the mania o sacred madness. And it is related too with the mantike, the hieratike techne and the telestike. The main objective of this article is to point towards a necessary modification of the still predominant view regarding the platonic philosophy of this period, as well as to signal the link between theurgy and fields of knowledge commonly seen as independent inside philosophy itself, resulting in a much more complete interpretation regarding the complex philosophical practice developed by the late Platonists. [ABSTRACT FROM AUTHOR]

Copyright of Veritas is the property of EDIPUCRS - Editora Universitaria da PUCRS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Rónai - Revista de Estudos Classicos e Tradutorios is the property of Ronai - Revista de Estudos Classicos e Tradutorios and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

An analysis of the treatise Quaestiones christianorum ad gentiles attributed to Justin the apologist shows that it is a Christian writing of the late V century, which aims to refute very specific doctrines of the neoplatonist Proclus. The author demonstrates that he knows Aristotle's Organon directly, to which he refers with expression "the ancients". The treatise presents a theory of the production of the world opposed to the neoplatonic ontology, in order to conceive the will of God and the history of men.

En este artículo estudiamos lo que comúnmente es caracterizado como la “dependencia” de los Nombres Divinos a la tradición neoplatónica, particularmente a Proclo, al enfatizar tanto sus acuerdos como diferencias. Así, analizamos algunas ideas platónicas que generalmente se suelen asociar sin detenerse demasiado con el Comentario neoplatónico de Proclo.

[Indisponível]

There is no doubt that Proclus' work consists of one of the richest sources of Neoplatonic tradition in regard to the initial character or mystagogic of Platonic texts. His comments, as results of a common practice to Neoplatonic school canonized by Jamblico and Albino, were structured in a program and lessons from a sequence initiated by Alcibiades (High) through the Górgia, Fedon, Cratylus, Theaetetus, Sophist, Statesman, Phaedrus, Symposium and Philebus. In this sense, we can consider them as maximum expressions of ethical aspects, logical and dialectical, philosophy and theology, understood as a process of reading, ascension of the soul towards the "divine wisdom" of Plato. [ABSTRACT FROM AUTHOR]

Copyright of Hypnos is the property of Hypnos / Instituto Hypnos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

El objeto de este estudio es el análisis del papel y la función del fr. 241 Bernabé en la exégesis del demiurgo que aparece en el libro II del Comentario al Timeo de Proclo. Este análisis se centra en el primero de los tres demiurgo-Zeus que caracterizan el panteón de este autor, el contenido en la tríada intelectiva Cronos-Rea-Zeus, y plantea la cuestión de por qué opta por el uso de la teología órfica en lugar de la caldaica. Para responder a esta pregunta, el estudio se divide en tres partes: a) el análisis de la estructura y el contenido del fr. 241 Bernabé; b) el vínculo que establece el Comentario al Timeo entre Orfeo, Pitágoras y Platón; y c) la definición que este tratado ofrece el demiurgo y su adaptación a la teología órfica. La conclusión a la que se pretende llegar es que, en este caso concreto, el uso del orfismo viene dado por la adecuación de la segunda creación al concepto de demiurgo defendido por Proclo.

El artículo analiza los distintos momentos de la recepción de Proclo en el pensamiento cusano. La lectura directa de Proclo puede ser establecida pues Expositio in Parmenidem Platonis (Cod.Cus. 186) y Elementatio theologica (Cod.Cus.195) en las traducciones de Guillermo de Moerbeke y De theologia Platonis Libri VI (Cod.Cus.185) en la traducción de Pedro Balbo, se encuentran en su biblioteca de Bernkastel-Kues con marginalia del mismo cusano. La asimilación de doctrinas puede ser considerada a partir de las referencias implícitas y explícitas al Diádico de Platón, especialmente en las últimas obras.

In the 5th and 6th essays of Commentary on Plato's Republic, Proclus focuses on rescuing both "myth-makers", Homer and Hesiod, as well as their critics, Socrates and Plato (Republic III and X). In this paper we analyze the relationship that Proclus states between the four grades of poetic discourse -inspired poetry, scientific, of reproduction and of appearances-, and a certain way of life. The features Proclus assigns to the myths do not apply to all of them, as it is necessary to distinguish between two types of myths: the educational ones and the divinely inspired, which correspond to two types of listeners: those concerning the young people, and those whose target are the ones who are able to raise their soul through all divine grades. Poets and Plato teach the same lesson on the same things. [ABSTRACT FROM AUTHOR]

In his Commentary of the First Book of Euclid's Elements Proclus gives an account of a debate in Plato's Academy about the nature of mathematical propositions. The core of the controversy is the distinction between problems and theorems, the former pertaining to the generation and the construction of figures, the latter concerning attributes and properties of geometrical objects. According to Proclus, all mathematical propositions were called "theorems" by Speusippus and Amphinomus and "problems" by Menaechmus and the mathematicians of his school. The origin and the reasons of this remarkable debate appear obscure especially because of the lack of additional information in Proclus' commentary. My purpose is to throw light on this controversy in Plato's Academy taking into consideration a large range of views on contents and particularly methods of early ancient mathematics. In this way I attempt to contextualize the question of the status of mathematical propositions in the wider development of an axiomatic and deductive model for the systematic organization of geometrical and arithmetical contents. Consequently the alternative positions, held respectively by Speusippus and Amphinomus and by the school of Menaechmus, appear to constitute a defence of different but not conflicting stages in the mathematical work, namely the phase of the discovery and the phase of demonstration. On the one hand, Speusippus and Amphinomus support the new deductive structure of mathematical propositions, according to which theorems are derived not by proven principles. On the other hand, the school of Menaechmus aims to preserve the heuristic function of problems, whose contribution is preliminary to an axiomatic and formal exposition of discovered contents. [ABSTRACT FROM AUTHOR]

La sfera armillare di Amerigo Vespucci