Read Online The Wisdom of Hypatia: Ancient Spiritual Practices for a More Meaningful Life by Bruce J. MacLennan - Free Book Online
Authors: Bruce J. MacLennan
Nevertheless it’s worthwhile to say a few words about Neoplatonism after Hypatia’s time.
Hierocles and other Pagan philosophers continued to teach Neoplatonism in Alexan-
dria, but after Hypatia’s murder they kept a low profile and stayed clear of politics. Eventually, an Alexandrian Neoplatonic succession was reestablished by Hermeias (c.410–c.450) and his son Ammonius (440–521/517), and it was quite active in the fifth and sixth centuries.
Pagan Neoplatonism was also pursued in other parts of the Greek-speaking world,
but it was curtailed after Emperor Justinian in 529 CE closed the Pagan schools. When this occurred, seven philosophers from the Athenian Academy traveled to the Middle East seeking a more tolerant culture, and they were welcomed at the court of the Persian king Chosroes. However, the philosophers were not happy, and so they returned to the Byz-antine Empire, but not before Chosroes negotiated a treaty with Justinian ensuring that the Pagan philosophers would not be persecuted. Some scholars believe that they settled near the border with Persia in a city called Harrân, which was still famous for Neoplatonic philosophy 500 years later.
Many Neoplatonic ideas were incorporated into Christianity, which used Neoplatonism
as a philosophical foundation for Christian theology. For example, Hypatia’s disciple Synesius used Neoplatonic ideas to explain the doctrine of the Trinity. Also, St. Augustine of Hippo (354–430), a contemporary of Hypatia, was a Manichaean until about age thirty, when he began to study Neoplatonism, especially Plotinus and Porphyry. After he converted to Christianity he used Neoplatonism (and Stoicism) as a framework for Christian theology.
Especially important to Christian mysticism are four works written under the name
“Dionysius the Areopagite” ( Acts 17:34), but attributed by scholars to some pseudo-Dionysius of the late fifth or early sixth century. These works ( Mystical Theology , Divine Names , Celestial Hierarchy , Ecclesiastical Hierarchy ) are almost pure Neoplatonism, so much so sources for hypatia's philosophy 39
that some scholars suspect the author of being a closet Pagan. Later, St. Thomas Aqui-nas (1225–74) blended Neoplatonic and Aristotelianism philosophy into his theology, and Meister Eckhart’s (c.1260–1327) mysticism and negative theology owe a large debt to Neoplatonism. The ascent to divine union taught by St. Bonaventura (1221–74) is based on the Neoplatonic ascent that I will explain in chapter 11. Platonic and Neoplatonic ideas and practices have been especially influential in Greek Orthodox Christianity.
Alexandrian Neoplatonic (especially Plotinian) ideas are prominent in the thought of a number of Islamic philosophers, including the Persian Ibn Sina (Avicenna, 980–1037), al-Farabi (c.872–c.950), al-Ghazali (c.1055–1111), Suhrawardi (1155–91), and Ibn ‛Arabi (1165–1240). Neoplatonism was also important in Sufi thought, perhaps as early as Dhu’l-N‛n (died 859).
Neoplatonic and Neopythagorean influence is apparent in the Jewish mystical tradi-
tion, the kabbalah , both in the doctrine of emanation and in the importance attached to the first ten numbers. Neoplatonic quotations can be found in the writings of Moses de Leon (c.1250–1305), whom Gershom Scholem, the eminent historian of the kabbalah, credits
with writing the Zohar , the principal kabbalistic text. Neoplatonism also influenced the Jewish philosophers Solomon ibn Gabirol (c.1021–c.1058) and Moses Maimonides (1135–
1204).
Although never really absent from the Western intellectual landscape, Neoplatonism
made an important reappearance beginning in 1438. In this year the Council of Florence was convened in order to reconcile the Western and Eastern branches of the Christian church. The Eastern branch was represented by George Gemistos (c.1360–c.1450), who
called himself Plethon. What was suspected, but not known until after his death, was that he
Hierocles and other Pagan philosophers continued to teach Neoplatonism in Alexan-
dria, but after Hypatia’s murder they kept a low profile and stayed clear of politics. Eventually, an Alexandrian Neoplatonic succession was reestablished by Hermeias (c.410–c.450) and his son Ammonius (440–521/517), and it was quite active in the fifth and sixth centuries.
Pagan Neoplatonism was also pursued in other parts of the Greek-speaking world,
but it was curtailed after Emperor Justinian in 529 CE closed the Pagan schools. When this occurred, seven philosophers from the Athenian Academy traveled to the Middle East seeking a more tolerant culture, and they were welcomed at the court of the Persian king Chosroes. However, the philosophers were not happy, and so they returned to the Byz-antine Empire, but not before Chosroes negotiated a treaty with Justinian ensuring that the Pagan philosophers would not be persecuted. Some scholars believe that they settled near the border with Persia in a city called Harrân, which was still famous for Neoplatonic philosophy 500 years later.
Many Neoplatonic ideas were incorporated into Christianity, which used Neoplatonism
as a philosophical foundation for Christian theology. For example, Hypatia’s disciple Synesius used Neoplatonic ideas to explain the doctrine of the Trinity. Also, St. Augustine of Hippo (354–430), a contemporary of Hypatia, was a Manichaean until about age thirty, when he began to study Neoplatonism, especially Plotinus and Porphyry. After he converted to Christianity he used Neoplatonism (and Stoicism) as a framework for Christian theology.
Especially important to Christian mysticism are four works written under the name
“Dionysius the Areopagite” ( Acts 17:34), but attributed by scholars to some pseudo-Dionysius of the late fifth or early sixth century. These works ( Mystical Theology , Divine Names , Celestial Hierarchy , Ecclesiastical Hierarchy ) are almost pure Neoplatonism, so much so sources for hypatia's philosophy 39
that some scholars suspect the author of being a closet Pagan. Later, St. Thomas Aqui-nas (1225–74) blended Neoplatonic and Aristotelianism philosophy into his theology, and Meister Eckhart’s (c.1260–1327) mysticism and negative theology owe a large debt to Neoplatonism. The ascent to divine union taught by St. Bonaventura (1221–74) is based on the Neoplatonic ascent that I will explain in chapter 11. Platonic and Neoplatonic ideas and practices have been especially influential in Greek Orthodox Christianity.
Alexandrian Neoplatonic (especially Plotinian) ideas are prominent in the thought of a number of Islamic philosophers, including the Persian Ibn Sina (Avicenna, 980–1037), al-Farabi (c.872–c.950), al-Ghazali (c.1055–1111), Suhrawardi (1155–91), and Ibn ‛Arabi (1165–1240). Neoplatonism was also important in Sufi thought, perhaps as early as Dhu’l-N‛n (died 859).
Neoplatonic and Neopythagorean influence is apparent in the Jewish mystical tradi-
tion, the kabbalah , both in the doctrine of emanation and in the importance attached to the first ten numbers. Neoplatonic quotations can be found in the writings of Moses de Leon (c.1250–1305), whom Gershom Scholem, the eminent historian of the kabbalah, credits
with writing the Zohar , the principal kabbalistic text. Neoplatonism also influenced the Jewish philosophers Solomon ibn Gabirol (c.1021–c.1058) and Moses Maimonides (1135–
1204).
Although never really absent from the Western intellectual landscape, Neoplatonism
made an important reappearance beginning in 1438. In this year the Council of Florence was convened in order to reconcile the Western and Eastern branches of the Christian church. The Eastern branch was represented by George Gemistos (c.1360–c.1450), who
called himself Plethon. What was suspected, but not known until after his death, was that he
Similar Books
Watch Me Disappear
Diane Vanaskie Mulligan
Flossed (Alex Harris Mystery Series)
Elaine Macko
9781631052347OnCallKenyan
M. O. Kenyan
The Inseparables
Stuart Nadler
Half In Love With Death
Emily Ross
Uncollared
Nona Raines
The Mage of Orlon: The beginning
Gene Rager
Just Ella
Margaret Peterson Haddix
Untitled
Unknown Author
