PREFACE On the completion of this thesis it is a privilege to express my gratitude to all those who have contributed to, and also share in the joy of this ...

Plato has received his share of bad press in this century. A number of significant schools of thought, like existentialism and phenomenology, have openly expressed impatience with Platonic ‘essentialism.’ He has even been blamed for fascism. Perhaps the problem goes back to Nietzsche’s call, at the turn of the century, to be true to the earth, our common mother. His message was aimed at otherworldly, pious Christians who, with a spiritualism worthy of the Platonists, regarded contemplative thought as the way (...) to truth. Like a doubleedged sword Nietzsche’s call was also directed against metaphysics, dogmatism and intellectualism, the fruits of which he confronted in the weighty tomes for which German scholars then were justifiably renowned. It is not surprising that in the Soviet empire, built on Marxist-Leninist atheism, Nietzsche’s words fell on receptive ears. Not only were philosophers who dared openly to identify themselves as ‘Platonist’ or ‘idealist’ banned, exiled or executed. The teaching of classical antiquity, too, was almost entirely removed from the curriculum; the ancients could be considered only from a highly restricted point of view, via Democritus, Lucretius, or Aristotle. (shrink)

Contemporary scholarship accents incipient theurgical practice for Plotinus; this lends a certain urgency to the question of his acceptance of magic. While use of magic recorded in Porphyry's Vita Plotini has received considerable attention, far less has been done to analyze actual discussion in the Enneads. Examination of key passages brings to light the context for discussion of magic, particularly issues of sympathy, prayer, astrology and divination. Equally important is Plotinus' understanding of the cosmos and role of the heavenly bodies. (...) Plotinus' affirmation of the highest part of the soul as undescended, together with the claim that our soul has a common origin with the World Soul in Soul-Hypostasis, is significant for the relative unimportance he attributes to the role and effect of magic. (shrink)

In an environment where astrology was widely respected, Plotinus accepted the role of heavenly bodies in answering prayer. Considering them divine, he denied them the use of memory (iv 4, 6-8); how then could he explain response to prayer received after an interval of time? Plotinus was also concerned to deny attributing intentionality in any response given, for good or evil, since that would make the astral deities responsible also for morally dubious answers. In his treatment of the issue in (...) this passage, Plotinus draws on a lengthy earlier discussion of the role of memory in the soul’s thinking and knowing (iv 3, 25-iv 4, 12), as associated primarily with that which exists in time and is characterized by αἴσθησις, i.e., the lower soul belonging to the composite living being (iv 3, 25.12-14; iv 4, 16-17). If astral deities have bodies, these are of a highly refined fiery nature, and can be affected only inasmuch as they participate in the cosmic circuit. What suppliants may regard as intentional response must therefore be understood as the effect of a type of ‘linking’ of the universe as a living organism in which all parts are coordinated in an interrelationship characterized by sympathy. This is why answers to prayer represent no more than the unintended reaction of natural forces in the universe, the very same forces also responsible for effective use of magic. If Plotinus does not assign much value to prayer, he does recognize that, as with magic, such incantations may have a harmful effect, if only for the lower soul. He therefore warns the wise person to guard against such outcomes by focusing the soul in its contemplation of what is higher, i.e., its inner life. (shrink)

This article focuses on Justin Martyr’s apologetical intent in his use of the term ‘logos’, recognizing ambiguity and word-play. The lengthy, complex discussions of Justin’s use of ‘logos’ , have neglected the apologetical aspect. The author highlights the epistemological character of Justin’s central part/whole argument. Accordingly, both the position which understands Justin affirming a general revelation that gives more than partial access to truth outside of Christ , as well as one which affirms an unbridgeable chasm in knowledge of truth (...) between Christians and unbelievers is rejected. While only Christ, as ‘logos’, gives the complete revelation of God, Justin denies that this truth was totally veiled to unbelievers; they are without excuse in unjustly persecuting Christians.”. (shrink)

Well-known Augustinian scholars have complained about unresolved issues and the nature of argumentation of De Trinitate 6. In this book Augustine examines the role of 1 Cor. 1:24, Christum […] dei sapientiam in anti-Arian polemic, and critiques what may be considered quasi-relational predication of divine wisdom. The present essay surveys recent scholarship on book 6, with special attention to the commentary of M. Carreker, affirming the role of logic in this book. It examines Augustine’s understanding of the genitive in the (...) key phrase, sapientia dei, and recognizes that, in spite of his critique, Augustine goes out of his way in affirming the Nicene argument in order to do justice to the longstanding patristic tradition appropriating wisdom for Christ as God’s Son. (shrink)

El artículo estudia los argumentos de Agustín, para señalar su aportación al concepto de Sophia/Sapientia. Presenta el uso de I Co 1, 24 antes de Agustín, examinando el argumento y las conclusiones de trin 5-7, y proporciona la identidad de los compañeros pronicenos de Agustín en su exposición.

Plato has received his share of bad press in this century. A number of significant schools of thought, like existentialism and phenomenology, have openly expressed impatience with Platonic ‘essentialism.’ He has even been blamed for fascism. Perhaps the problem goes back to Nietzsche’s call, at the turn of the century, to be true to the earth, our common mother. His message was aimed at otherworldly, pious Christians who, with a spiritualism worthy of the Platonists, regarded contemplative thought as the way (...) to truth. Like a doubleedged sword Nietzsche’s call was also directed against metaphysics, dogmatism and intellectualism, the fruits of which he confronted in the weighty tomes for which German scholars then were justifiably renowned. It is not surprising that in the Soviet empire, built on Marxist-Leninist atheism, Nietzsche’s words fell on receptive ears. Not only were philosophers who dared openly to identify themselves as ‘Platonist’ or ‘idealist’ banned, exiled or executed. The teaching of classical antiquity, too, was almost entirely removed from the curriculum; the ancients could be considered only from a highly restricted point of view, via Democritus, Lucretius, or Aristotle. (shrink)

In overviewing the empirical evidence gathered on and the literature written about New Social Movements in Belgium this article tries to buttress three general propositions. First, the NSM' highlight a general tendency among social movements today of a thoroughgoing dissociation of the mobilizational potential on the one hand and organizational power on the other hand. Second, the NSM's in Belgium have helped substantially in raising participation levels, broadening the action repertoire of the citizens and changing the nature ofparticipation. Third, although (...) participation levels in Belgium are still beneath the West-European averages, the NSM's consitute in Belgium - with the New Right as their direct opponent - a new cleavage line in an altogether weakening system of cleavages. (shrink)

A survey conducted in 1985 at the party conferences of the Belgian ecology parties Agalev and Ecolo, allows to brush an empirically based picture of the militants and the internal functioning of these parties. The "new middle class" background of the militants, the stratarchic order in the cadre party, the manifest links with the socalled "new social movements" and the specific brand of a new left-libertarian ideology all point to the new and different character of these parties, in comparison tothe (...) established Belgian parties. (shrink)

After integrating the main lines of argumentation developed in the special issue, this paper makes a balance of the question on the public role of the university. Furthermore, the paper focuses on the discussion underlying the articles collected in the issue. A distinction is made between “comprehending” the past and present of the university on the one hand and “justifying” the university and its public role on the other hand. In view of this distinction, it is argued that the question (...) concerning the value of a idea of the university and its public role is related to the question of democracy. The question is, however, not only whether we live in a democracy, but whether we may still speak of a “commitment to democracy”. An inquiry into the meaningfulness of a “idea” of the university arises directly from this question. At this point, the viewpoint of Derrida is introduced to discuss the question of the democracy and university of the future. (shrink)

Since the French Revolution the relationship between the Catholic church and modernity has always been very troublesome. First I will describe how the church saw its own position with regard to modernity and how its stance evolved. In a second stage, I will then focus on how modernity `framed' Catholicism: this I will refer to as the modernity and modernization of Catholicism. The insights obtained will be used in a third part in order to get a better understanding of the (...) present and future situation of the church. I will round off with some conclusions concerning Catholic intellectuals and Catholic intellectual traditions from 1800 onwards. (shrink)

The act of drawing a line or uttering a word is often seen as integral to the process of making art. This is especially obvious in music and the visual arts, but applies to literature, performance, and other arts as well. These collected essays, written by scholars from diverse fields, take a historical view of the richness of creation out of nothing (creatio ex nihilo) in order to draw out debates, sometimes implicit and sometimes formally stated, about the production and (...) reproduction of cultural meaning in a period of great change and novelty, between the beginnings of the medieval intellectual tradition and the imprint of the Enlightenment. The authors pose the following questions: Do tradition and creativity conflict with one another, or are they complementary? What are the tensions between composition and live performance? What is the role of the audience in perceiving the object of art? Are such objects fixed or flexible? What about the status of the event? Is the event part of creation, in the sense that it disturbs the still waters of historical continuity? These and other questions build on the foundation of Roland Barthes' concept of Degree Zero, offering new insights into what it means to create"--Back cover. (shrink)

Drawing on recent scholarship, with essays by a selection of international scholars, this volume throws new light on the literary persona of Peter Abelard, one of the most diversely gifted people of the Middle Ages.

_Varieties of the Self_ discusses human perspectives of the Paraclete (founded in 1129) on sacrifice, intentionality, and views on body and soul. The anthropological approach connects different works written by Peter Abelard to views on the individual within this community.

Dr. W. Elgersma-Helleman heeft in een uitvoerig artikel haar reflecties naar aanleiding van mijn boek Geboeid door Plato vastgelegd. Het stuk bedoelt niet een recensie van het geschrift in kwestie te leveren, maar een bijdrage te zijn aan de discussie over Plato en het christelijk platonisme, gekleurd door de ervaringen van de schrijfster in Rusland, waar zij en haar echtgenoot doceren aan de Staatsuniversiteit van Moskou. Plato en de kerkvaders verdienen het, dat ze vanuit verschillende hoeken besproken en (...) belicht worden. Maar dr. Elgersma had misschien toch liever geheel onafhankelijk haar eigen betoog moeten opzetten. Nu lijkt ze haar gedachten te ontwikkelen naar aanleiding van het werk van een andere auteur, zonder werkelijk in te gaan op de kwesties die die auteur had aangemerkt als de voor hem centrale punten. (shrink)

Floor Brouwer, Teunis van Rheenan, Shivcharn S. Dhillion, and Anna Martha Elgersma (eds.) Sustainable Land Management: Strategies to Cope with the Marginalisation of Agriculture Content Type Journal Article Pages 1-21 DOI 10.1007/s10806-011-9313-7 Authors Douglas Seale, 21 Turner Ridge Road, Marlborough, MA 01752, USA Journal Journal of Agricultural and Environmental Ethics Online ISSN 1573-322X Print ISSN 1187-7863.

¿Hay algún retrato “verdadero” de Descartes? Si bien sabemos, salvo unas pocas excepciones, quiénes pintaron o grabaron el retrato de Descartes, reconocemos a Descartes sin saber si los cuadros y los grabados lo retratan “verdaderamente”. ¿Qué tienen en común los grabados de Hellemans y del autor desconocido de “Descartes como Fausto” con el cuadro de Weenix? La respuesta es inequívoca: los libro; hasta tal punto que el libro funge como un atributo. El ícono de la filosofía moderna es el que (...) se esconde para pensar; es el que, desde el secreto detrás de la máscara, mira al espectador y lo obliga, bajo el prisma de la iconografia, a devolverse del mundo de la representación a la letra del texto. (shrink)