Porphyry

In his Confessions, Augustine says that he achieved great intellectual insight from what he cryptically calls the “books of the Platonists.” Prior to reading these books, he was a corporealist and was unable to conceive of incorporeal beings. Because of the insurmountable philosophical problems corporealism caused for the Christian belief he was seeking, Augustine claims that this was the greatest intellectual barrier he faced in converting to Christianity. As such, the specific contents and effects of these Platonist books are of (...) great biographical and philosophical interest. Heretofore, the explanation of the contents and effects of these books has not been forthcoming. This essay aims to supply it. I argue that Augustine learned the mereological distinction between pertensive and entensive presence in the books of the Platonists. This distinction is required for properly conceiving of incorporeal beings. In support of this thesis, I show that Augustine himself says that he learned this very distinction, that the distinction is present in Platonist texts that scholars agree were among “the books of the Platonists,” that the distinction is present in one of Augustine’s earliest works, and that this distinction is uniquely capable of resolving the philosophical difficulties he faced as a corporealist. (shrink)

Neoplatonic allegorical interpretation expounds how literary texts present philosophical ideas in an enigmatic and coded form, offering an alternative path to the divine truths. The Neoplatonist Porphyry’s _On the Cave of the Nymphs_ is one of the most significant allegorical interpretation handed down to us from Antiquity. This monograph, exclusively dedicated to the analysis of _On the Cave of Nymphs_, demonstrates that Porphyry interprets Homer’s verse from Odyssey 13.102-112 to convey his philosophical thoughts, particularly on the material world, relationship between (...) soul and body and the salvation of the soul through the doctrines of Plato and Plotinus. The Homeric cave of the nymphs with two gates is a station where the souls descend into genesis and ascend to the intelligible realm. Porphyry associates Odysseus’ long wanderings with the journey of the soul and its salvation from the irrational to rational through escape from all toils of the material world. (shrink)

On the Cave of the Nymphs, an allegorical exegesis of Homer’s description of the cave of the nymphs at Odyssey 13.102-112, a passage quoted in full at the beginning of the treatise after the briefest possible indication of the project on which Porphyry is embarking, has been generally given little attention in discussions of Neoplatonic philosophy, as it is deemed to be of little importance for establishing Porphyrian doctrine. However, the treatise contains significant philosophical thoughts on the relationship between the (...) soul and body, embodiment, demonology, and the concept of the salvation of the soul, which are compatible with his other works, especially _On Abstinence from Killing Animals_ and _Pathways to the Intelligible_. The concept of the salvation of the soul is found in Porphyry’s identification of the goddess Athena with _phronesis_, along with the olive tree, while Odysseus represents the soul descending into genesis, but will return back to his fatherland. In this context, this paper will explore the role and meaning of _phronesis_, namely the goddess Athena, in the process of the soul’s journey towards the intelligible realm and show the relevance of the Neoplatonic doctrine of virtues, particularly the cathartic virtues, in _Sententia_ 32 to Porphyry’s reading of Homer’s image of Odysseus under guidance of the goddess Athena. _Phronesis_ inspires the soul to incline towards the level of Intellect that is, away from damaging influences of the body to which the soul is enslaved and which confuses it with desires, passions, fears and illusory impressions, and prevents it from attaining the intelligible realm, whereas the body and its desires lead us to conflict and unjust behaviour in order to gain wealth, status, power, and pleasure. (shrink)

This chapter describes Porphyry’s demonology, focusing specifically on the nature of the demonic body and Porphyry’s reliance upon it within his account in order to highlight certain difficulties in the demonology of Iamblichus, which, although denying the materiality of demons, nevertheless has to account for the very things that demonic bodies were understood to address. Through an examination of Porphyry’s demonology and his explanation of the classification of demons and their nature, this paper will raise questions needing to be answered (...) within Iamblichean demonology. In fact, these questions are more important for Iamblichus than they are for Porphyry; given the state of the entirely descended Iamblichean soul and its need for material forms and avenues of mediation and purification, the function of demons is more essential for Iamblichus than it is for Porphyry. We cannot speak of ‘demons’ in Iamblichus without qualification, or without at least making the distinction between the good and the evil, recognizing that whatever one says about the former, the same might not apply to the latter. (shrink)

In the commentaries on Porphyry Boethius on the one hand explains the properties of predication relation at abstract level, from another hand he supplies some ontological options about what can instantiate the terms of the relation, at the end he seems to prefer the similarities as objects of abstract thought. Other options are anyway present, in the commentary on Categories and in the Theological Treatises. One cannot say that the catalogues are complementary or that the same things are catalogued once (...) only, under the same label. On the contrary, objects such as forms, essences and material components can be considered from points of view that are different and not easily comparable. In the present article I will deal with Boethius’ ontological approach not strictly concerned with the Porphyrian text and riddle. (shrink)

Celebrated as the equal to the great philosophers of old, namely Plato and Aristotle, whom – as Cassiodorus put it – he taught to speak Latin better than they spoke Greek, Boethius aspired to fully emancipate Roman culture from its Greek models through translations and exegesis so faithful they would leave nothing more to be desired from the original. The essay focuses on Boethius philhellenism, without complexes insofar as it had little to do either with the mixed feelings of his (...) Roman predecessors or with the plundering agenda of his Christian contemporaries. Special attention is paid to the close relationship Boethius established between word for word translations and multi-layered commentaries which he thought of and – albeit partially – carried out as part of the same scholarly endeavour. Devoid of literary pretentions as well as free from aspirations to autonomy, Boethius literal rendering and scrupulous interpretation were meant to be completely self-sufficient. Together they stand out as both the most innovative and the most conservative features of his ambitious cultural project. -/- Célébré comme l’égal des grands philosophes du passé, auxquels il aurait appris à parler Latin mieux qu’ils ne parlaient Grec, Boèce a caressé le rêve d’une émancipation radicale de la culture romaine vis-à-vis des modèles grecs qu’il se proposait de traduire et interpréter assez fidèlement pour que la comparaison avec les sources ne soit plus nécessaire. De son effort de livrer un Aristote et un Platon latins à la hauteur des originaux grecs, nous étudions l’étroite solidarité qui relie la traduction mot-à-mot des textes grecs et la restitution scrupuleuse de leur sens. Cette double tâche, que Boèce a conçue et menée d’un seul tenant, nous est dès lors apparue comme le reflet d’un philhellénisme sans complexes, tout aussi éloigné des sentiments ambivalents que nourrissaient vis-à-vis des hellènes ses devanciers romains que des efforts visant à domestiquer l’héritage classique auxquels se livraient certains de ses contemporains de même confession que lui. Affranchis de tout rêve d’autonomie, les traductions et les commentaires de Boèce se conçoivent comme parfaitement autosuffisants. Ensemble ils constituent ce qu’il y a à la fois de franchement novateur et de profondément conservateur dans son projet de faire parler Latin les sources grecques. (shrink)

Porphyry, the Phoenician polymath, having studied with Plotinus when he was thirty years old, was a well-known Hellenic philosopher, an opponent of Christianity, and was born in Tyre, in the Roman Empire. We know of his anti-Christian ideology and of his defence of traditional Roman religions, by means of a fragment of his Adversus Christianos. This work incurred controversy among early Christians. His Adversus Christianos has been served as a critique of Christianity and a defence of the worship of the (...) traditional gods, so it is inevitable that his texts involved Biblical culture and religious Hellenism. Augustine, in his De Civitate Dei 10. 28, reproves Porphyry for wasting so much time in learning the theurgic arts and rites. This paper does not inquire into whether Porphyry’s philosophical monistic theology is shown in Plotinus’ Enneads, but focuses on his anti-Christian thought through the fragments that we have, particularly Augustine’s De Civitate Dei. (shrink)

_ Source: _Volume 11, Issue 1, pp 26 - 45 In his _Commentary on the Timaeus_, Porphyry of Tyre argued against the second-century Platonist Atticus’ thesis that the creation in Plato’s _Timaeus_ was a process from a point of time. This paper focuses on the summary of one of Porphyry’s arguments against this thesis exposed in Book 2 of Proclus’ _Commentary on the Timaeus_. It argues that Proclus does justice to Porphyry’s views and that the argument points to a classification (...) of powers in Porphyry’s metaphysics that has so far been neglected by scholars. (shrink)

Allows readers coming from different backgrounds to appreciate the depth and originality with which the Neoplatonists engaged with and responded to a number of philosophical questions central to human reproduction, including: What is the causal explanation of the embryo’s formation? How and to what extent are Platonic Forms involved? In what sense is a fetus ‘alive,’ and when does it become a human being? Where does the embryo’s soul come from, and how is it connected to its body? This is (...) the first full-length study in English of this fascinating subject, and is a must-read for anyone interested in Neoplatonism or the history of medicine and embryology. http://bmcr.brynmawr.edu/2017/2017-04-40.html. (shrink)

This paper lists and examines the explicit references to Aristotle’s Topics in the Greek Neoplatonic commentaries on the Categories. The references to the Topics by Porphyry, Dexippus, Ammonius, Simplicius, Olympiodorus, Philoponus and David are listed according the usual prolegomena to Aristotle’s works. In particular, the paper reconstructs David ’s original thesis about the proponents of the title Pre-Topics for the Categories and compares Ammonius’, Simplicius’ and Olympiodorus’ doxographies about the postpraedicamenta. Moreover, the study identifies two general trends. The first one (...) is that all the commentators after Proclus share the same general view about: the authenticity of the Topics, Aristotle’s writing style in them, the part of philosophy to which they belong, their purpose, their usefulness and their place in the reading order. The second one is that whereas Porphyry, Dexippus and Simplicius use the Topics as an aid to understanding the Categories, Ammonius, Olympiodorus and David do not. (shrink)

At the beginning of his Isagoge, Porphyry establishes a famous set of questions concerning genera and species, which is the origin of the medieval “Quarrel of universals”. But this text gave rise to difficulty for interpreters: does Porphyry, when elaborating this set of questions, refer to historical positions or does he offer these alternatives in a lingua franca, which would be neutral from a doctrinal point of view? This article focusing on the first of the three alternatives raised by Porphyry (...) aims to show that replacing Porphyry's text in its historical and philosophical background can shed light on the meaning of this alternative. During the Post-Hellenistic period (100 B.C.–200 A.D.), the different schools discussed the ontological status of universals. Therefore, not only does Porphyry use the terminology shaped by former philosophers, but he also alludes to the debate between Stoics, Middle Platonists and Peripatetics. Alexander of Aphrodisias constitutes a precious help to reconstruct this dispute, which this article tries to depict. (shrink)

In view of Alexander of Aphrodisias’s and Porphyry’s respective positions on the issue, I discuss whether logos apophantikos is to be defined, as DI 4 seems to imply, by its being true or false or rather, as DI 5 seems to imply, by its representing the ontological combination/separation of substrate and attribute through the logical combination/separation of subject and predicate.

Dans un fragment de son commentaire perdu sur les Catégories d’Aristote, adressé à Gédalios et transmis par Simplicius dans son propre Commentaire surles Catégories, Porphyre évoque la distinction, à première vue énigmatique, entre les termes techniques grecs huparxis et hupostasis. On avance dans laprésente contribution que des passages tirés d’une source inattendue – le De Incarnatione du moine Théodore de Raithu – peuvent illuminerle sens de ce texte porphyrien. Ce résultat fournit l’occasion de quelques réflexions sur l’influence de Porphyre sur (...) la pensée patristique. (shrink)

Although Neoplatonism has long been studied, until recently many had dismissed this complex system of ideas as more mystical than philosophical. Recent research, however, has provided a new perspective on this highly influential school of thought, which flourished in the pagan world of Greece and Rome up through late antiquity. Pauliina Remes's lucid, comprehensive, and up-to-date introduction reassesses Neoplatonism's philosophical credentials, from its founding by Plotinus through the closure of Plato's Academy in 529. Using an accessible, thematic approach, she explores (...) the ideas of leading Neoplatonists such as Porphyry, Iamblichus, Proclus, Simplicius, and Damascius, as well as less well-known thinkers. She situates their ideas alongside classical Platonism, Stoicism, and the neo-Pythagoreans as well as other intellectual movements of the time, including Gnosticism, Judaism, and Christianity. She also considers Neoplatonism's enduring legacy in the history of philosophical thought, providing a gateway to Neoplatonism for contemporary readers. _Copub: Acumen Publishing Limited_. (shrink)

As is well known, Plotinus's philosophy served as the starting point for the development of all Neoplatonism. It created the basic schema that set the framework for the thought of all later representatives of this tendency from Porphyry to Damascius. The doctrine of the transcendence of the One, of the three original hypostases, the application of the categories of Plato's Parmenides in the construction of ontology—all this and much else besides became the property of the Neoplatonic schools, which were scattered (...) throughout the Roman empire, and was incorporated partly into the Christian theology, which was then in the process of formation. Naturally, as a result of its wide dissemination and the change in its cultural and social environment, Plotinus's legacy appeared in a different light and took on new forms; through these changes in form we can try to understand the difference in content. For this purpose Plotinus's treatise on the virtues is of special interest. The point is that Porphyry relies precisely on this treatise and at times even literally borrows large fragments from it in setting out the doctrine concerning the virtues in the thirty-second maxim . The same treatise serves as a basis for Marinus in his biography of Proclus. The aim of my lecture is to analyze the content of the treatise and its interpretations. (shrink)

This is a development of Jorge Gracia's Introduction to the Problem of Individuation in the Early Middle Ages. Here I resolve some of the ambiguities that he points out in respect to Porphyry's and Boethius' initial treatments of individuation by examining them in the context of the related problem of universals and both the Platonic and Aristotelian conceptions of the individual that they were working with. ;Although Porphyry endorses a bundle theory of individuation, his account is ambiguous as to exactly (...) what properties he is including in the individuating set. I argue that we can interpret Porphyry as holding that individuals have a unique but unidentifiable subset of essential properties beyond those assigned by the species form. This strategy essentially amounts to introducing something like an individual form, and is a valid interpretation given his general agenda of reconciling the Platonist/Neoplatonist conception of universals with Aristotle's Categories. ;Boethius' account is ambiguous as well. He could be appealing to a bundle theory that includes accidents in the bundle, or an accidental theory that relies on the numerical distinction of accidents to individuate. I argue that Boethius is best read as endorsing a bundle theory that includes accidents in the set. This makes the most sense given the nature of his Aristotelian solution to the problem of universals . ;Ultimately, Boethius' bundle strategy falls victim to Peter Abailard's objections against the use of accidents to individuate. When we see the ontological mechanics going on underneath Boethius' bundle theory, the intuitive power of Abailard's objections is shown to generate a paradox in which synchronic individuation assumes diachronic individuation and diachronic individuation assumes synchronic individuation. The only obvious way out of this is to introduce individual forms as Porphyry does. But this strategy fails too because it would require an infinite amount of individual forms. From these difficulties, we can see that the root of the problem of individuation in the early medieval period is with the difficulties both Platonic realism and Aristotelian moderate realism have in accommodating both universals and individuals into one ontology. (shrink)

After briefly putting Porphyry’s On Abstinence from Animal Food into its historical context, I present two biological theories which appear in this treatise: the first may be called “providential ecology,” the theory that the natural world operates very well without the intervention of man, that God or Nature takes care of biological balance most effectively without human intervention; the second may be called “the rationality of animals,” the theory that there is no radical distinction between human reason and the rationality (...) displayed by animals. Both theories may be placed into the general philosophical position elaborated by the earlier Neoplatonists conceming man’s place in nature, the character of embodied souls, and the interrelationships between being, God, and λόγοϛ; I have not, however, set myself this larger task. (shrink)