Death and Immortality in Late Neoplatonism: Studies on the by Sebastian Ramon, Philipp Gertz

By Sebastian Ramon, Philipp Gertz

The idea within the immortality of the soul has been defined as one of many dual pillars of Platonism and is famously defended through Socrates in Platos Phaedo. the traditional commentaries at the discussion via Olympiodorus and Damascius supply a special standpoint at the reception of this trust within the Platonic tradition.

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Extra resources for Death and Immortality in Late Neoplatonism: Studies on the Ancient Commentaries on Plato's Phaedo (Ancient Mediterranean and Medieval Texts and Contexts: Studies in Platonism, Neoplatonism, and the Platonic Tradition, Volume 12)

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Parts of that list (or indeed its entirety) may go back to Iamblichus, who is also responsible for promoting the technical sense of σκοπ ς. See Dalsgaard Larsen (), – for detailed discussion. 62 There is, therefore, an additional reason for rejecting Thrasyllus’ double titles: if one of them is more universal, this alone is the real title; if both come down to the same, one of them is redundant; if they are different from each other, they cannot be accepted, since a work can only have one true aim (and so only one real title).

V) The greater and more admirable goal is preferable to one that is inferior. (vi) The goal should accord with what is said in the dialogue rather than being in disagreement with it. (vii) The goal of a dialogue cannot consist in contradicting someone. (viii) It cannot involve passion. (ix) The goal cannot be an ‘instrument’, like the art of division in the Sophist, but it should be an end. e. 63 The best evidence for the Phaedo’s σκοπ ς comes from discussions of the Iamblichean reading order of the dialogues: Olympiodorus In Gorg.

Olympiodorus on suicide  a strong emphasis on the importance of purification from the body in this life. While contemplation is attainable in this life for Plotinus, Porphyry’s more pessimistic attitude leads him to be more emphatic about the virtues of purification, not those of contemplation. 28 Olympiodorus considers the question whether life in the body is an obstacle to contemplation in the course of discussing Phd. ). ‘The ancients’29 do not admit a life of contemplation while in the body, and Plato too seems not to admit it, since he says in the Phaedo that it is not possible to know the truth while in the body.

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