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  1.  7
    «Apocryphal Nightmares». Observations on the Reference to Damascius in The Nameless City by Howard Phillips Lovecraf.Valerio Napoli - 2014 - Peitho 5 (1):213-248.
    In his tale entitled The Nameless City, Howard Phillips Lovecraft includes unspecified «paragraphs from the apocryphal nightmares of Damascius» among the «fragments» of the «cherished treasury of daemoniac lore» of the protagonist In the present essay, I suggest that there is a connection between this unusual reference and a note in the writer’s Commonplace Book, which refers to the notice by Photius on a lost work by Damascius that nowdays is generally referred to as Paradoxa and assumed to consist of (...)
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  2.  7
    Platone, la teoria del sogno nel Teeteto: atti del Convegno Internazionale Palermo 2008.Giuseppe Mazzara & Valerio Napoli (eds.) - 2010 - Sankt Augustin: Academia Verlag.
  3.  4
    Carolle Metry‑Tresson, L’Aporie ou l’expérience des limites de la pensée dans le Péri Archôn de Damas.Valerio Napoli - 2013 - Philosophie Antique 13:280-285.
    In questo eccellente saggio Carolle Metry‑Tresson offre un approfondito studio dell’aporetismo radicale che contraddistingue la strutturazione teoretica delle Aporie e soluzioni sui principî primi di Damascio, ultimo diadoco della scuola neoplatonica ateniese. In tale trattato, noto anche con il titolo sintetico di Peri archon, lo scolarca si cimenta in una serrata investigazione sui principî primi, caratterizzata dalla centralità dell’aporia, quale principio di movimento e fondamento metodol...
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  4.  5
    Elementi di demonologia neoplatonica nell’opuscolo bizantino Τίνα περὶ δαιμόνων δοξάζουσιν Ἕλληνες.Valerio Napoli & Flavia Buzzetta - 2017 - In Sergei Mariev (ed.), Byzantine Perspectives on Neoplatonism. De Gruyter. pp. 175-220.
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  5.  8
    Il male in sé e il nulla in Proclo.Valerio Napoli - 2020 - Peitho 11 (1):143-170.
    In his reflection on the nature of evil, the Neoplatonic philosopher Proclus affirms that evil itself is “also beyond the abso­lute non-being”. With this assumption, he intends to reinforce the thesis of the non-existence of absolute evil, conceived as totally separate from good, and contrasted with the collat­eral and parasitic existence of evil mixed with good. He thus maintains a distinction between absolute evil and relative evil, conceived with reference to the distinction between absolute non-being and relative non-being. In Proclus, (...)
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  6.  8
    Sacral and Anagogical Aspects of the “Marvellous” in Damascius. An Interpretation.Valerio Napoli - 2018 - Peitho 9 (1):121-155.
    In the fragments of Damascius’ Vita Isidori one can observe a significant presence of the “marvellous.” In many cases, the marvellous seems to manifest a sacral and anagogical value in line with the philosophical and religious conceptions of late Neo-Platonism. A similar value of the marvellous can also be found in a passage of De Principiis, where Damascius hails the totally ineffable Principle as supremely marvellous, upon which he presents it as absolutely unknowable and expressible only in an aporetic way.
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    The Denominations of Metaphysics and its Science in the Late Antique Philosophy.Valerio Napoli - 2012 - Peitho 3 (1):51-82.
    In late antiquity, in the context of the jagged tradition of Neo-Platonism,Aristotle’s Metaphysics and the specific science that is traced out in itare indicated with the current denominations of meta ta physika andtheologikē pragmateia, which are seen as consistent with one anotherand closely interconnected. In this connection, the Metaphysics, in thewake of previous philosophical readings, is considered as a treatise on“theological science” — the most elevated among the sciences — and thedenomination meta ta physika is seen in a specifically theological (...)
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