To the history of the study of athenian neoplatonism in modern historiography
DOI:
https://doi.org/10.52575/2687-0967-2022-49-2-283-291Keywords:
Early Byzantium, Neoplatonism, Athens, intellectuals, philosophyAbstract
In the history of Late Antique thought and intellectual tradition, Athens occupies a special place as an intellectual and educational capital. The Athenian higher schools and intellectuals became the main stronghold of the Late Antique tradition, including the use of pagan religious practices in the Iamblichus version of Neoplatonism. This made Athens a stronghold of paganism until the end of the first third of the 6th century A. D. In modern foreign historiography, there is a keen interest in Late Antique intellectuals, in particular, in Athenian ones. Over the past quarter of a century, several monographs and a number of analytical articles have been published. In general, most scholars now recognize the important role of the Athenian philosophers of the early Byzantine period in the process of cultural continuity. On the other hand, the Athenian Iamblichus’ Neo-Platonism to the second half of 6th century A. D. descended from the historical scene, giving way to a more compromise Alexandrian.
Downloads
References
Месяц С.В. 2015. Метафизика Прокла: между мировоззрением и языковой игрой. Размышления над книгой Радека Члупа. В: Философский журнал, 8 (1): 7–22.
Athanassiadi P. (ed.). 1999. Damascius. The Philosophical History. Athenai, Apameia, 403.
Breitenbach A. 2003. Das «wahrhaft goldene Athen»: Die Auseinandersetzung griechischer Kirchenväter mit der Metropole heidnisch-antiker Kultur. Berlin/Vienna, Philo, 352.
Burman Ju. 1994. The Athenian Empress Eudocia. In: Post-Herulian Athens: Aspects of Life and Culture in Athens, A. D. 267–529. Helsinki, Finnish Institute Athēnai: 63–87.
Caldellis A. 2009. The Christian Parthenon. Clasicism and Pilgrimage in Byzantine Athens. Cambridge, UP, 252.
Castrén P. (ed.). 1994a. Post-Herulian Athens: Aspects of Life and Culture in Athens, A. D. 267–529. Helsinki, Finnish Institute Athēnai, 228.
Castrén P. 1994b. General Aspects of Life in Post-Herulian Athens. In: Post-Herulian Athens: Aspects of Life and Culture in Athens, A. D. 267–529. Helsinki, Finnish Institute Athēnai: 1–14.
Chlup R. 2012. Proclus: An Introduction. Cambridge, UP, 328.
De Forest D. 2011. Between Mysteries and Factions: Initiation Rituals, Student Groups, and Violence in the Schools of Late Antique Athens. In: Journal of Late Antiquity. Volume 4, Number 2: 315–342.
Di Branco M. 2006. La città dei filosofi: storia di Atene da Marco Aurelio a Giustiniano. Firenze, Olschki, 304.
Dillon J. 2004. Philosophy as a profession in Late Antiquity. In: Approaching Late Antiquity: The Transformation from Early to Late Empire. Oxford, OUP: 401–418.
Edwards M. (ed.). 2000. Neoplatonic Saints: The Lives of Plotinus and Proclus by their Students. Liverpool, UP, 152.
Hällström G. 1994. The Closing of the Neoplatonic School in A. D. 529: An Additional Aspect. In: Post-Herulian Athens: Aspects of Life and Culture in Athens, A. D. 267–529. Helsinki, Finnish Institute Athēnai: 140–160.
Karivieri A. 1994a. The 'House of Proclus' on the Southern Slope of the Acropolis: A Contribution. In: Post-Herulian Athens: Aspects of Life and Culture in Athens, A. D. 267–529. Helsinki, Finnish Institute Athēnai: 115–139.
Karivieri A. 1994b. The So-Called Library of Hadrian and the Tetraconch Church in Athens. In: Post-Herulian Athens: Aspects of Life and Culture in Athens, A. D. 267–529. Helsinki, Finnish Institute Athēnai: 88–114.
Lloyd A.C. 1990. The Anatomy of Heoplatonism. Oxford, Clarendon Press, 200.
Luz M. 1990. Marinus: An Eretz-Israel Neoplatonist in Athens. In: Greece and Rome in Eretz-Israel. Jerusalem, Yad Izhak Ben-Zvi: 92–104.
Nikulin D. 2019. Neoplatonism in Late Antiquity. Oxford, UP, 272.
O’Meara D.J. 2003. Platonopolis. Platonic Political Philosophy in Late Antiquity. Oxford, Clarendon Press, 250.
Penella R.J. 1990. Greek Philosophers and Sophists in the Fourth Century AD: Studies in Eunapius of Sardis. Leeds, Francis Cairns, 165.
Rappe S. 2000. Reading Neoplatonism. Non-discursive Thinking in the Texts of Plotinus, Proclus, and Damascius. Oxford, UP, 266.
Rubenson S. 2006. The Cappadocians on the Areopagus. In: Gregory of Nazianzus: Images and Reflections. Copenhagen, Museum Tusculanum Press: 113–132.
Shaw G. 1995. Theurgy and the soul: the neoplatonism of Iamblichus. Pennsylvania, Pennsilvania University Park, 268.
Sironen E. (ed.). 1997. The Late Roman and Early Byzantine Inscriptions of Athens and Attica. Helsinki, Hakapaino, 463.
Sironen E. 1994. Life and Administration of Late Roman Attica in the Light of Public Inscriptions. In: Post-Herulian Athens: Aspects of Life and Culture in Athens, A. D. 267–529. Helsinki, Finnish Institute Athēnai: 15–62.
Swain S. 2004. Sophists and Emperors: the Case of Libanius. In: Approaching Late Antiquity: The Transformation from Early to Late Empire. Oxford, OUP: 355–400.
Treadgold W. 2004. The Diplomatic Career and Historical Work of Olympiodorus of Thebes. In: The International History Review. 26 (4): 709–733.
Watts E.J. 2004. Justinian, Malalas and the End of Athenian Philosophical Teaching in A. D. 529. In: Journal of Roman Studies, 94: 168–182.
Watts E.J. 2005. Where to Live the Philosophical Life in the Sixth Century? Damascius, Sim-plicius, and the Return from Persia. In: Greek Roman and Byzantine Studies. 45–3: 285–315.
Watts E.J. 2006. City and School in Late Antique Athens and Alexandria. Berkeley – Los Angeles, University of California Press, 304.
Abstract views: 104
Share
Published
How to Cite
Issue
Section
Copyright (c) 2022 Via in tempore. History and political science
This work is licensed under a Creative Commons Attribution 4.0 International License.
