| Title | La fin de l'Acádemie |
| Type | Book Section |
| Language | French |
| Date | 1971 |
| Published in | Le Néoplatonisme: Actes du Colloque International sur le Néoplatonisme organisé dans le cadre des Colloques Internationaux du Centre National de la Recherche Scientifique à Royaumont du 9 au 13 juin 1969 |
| Pages | 281-290 |
| Categories | no categories |
| Author(s) | Cameron, Alan |
| Editor(s) | Schuhl, Pierre-Maxime , Hadot, Pierre |
| Translator(s) |
| Alan Cameron argues against the traditional view that the closure of the Academy in Athens in 529 AD by Justinian marked the end of pagan philosophy and the triumph of Christian thought. Instead, Cameron claims that pagan philosophy in Athens had been in decline since the death of Proclus in 485 AD, and the Christian influence from Alexandria and Gaza had been minimal. Cameron also points out that Philoponus, who is often regarded as the successor to Ammonius in Alexandria, did not teach philosophy but was a grammarian and theologian whose ideas had little influence on Christian education. Ultimately, Cameron asserts that the Academy's closure was not an act of euthanasia but rather the consequence of a long period of decline. [introduction] |
| Online Resources | https://uni-koeln.sciebo.de/s/Mhrr3uIwVsjJNuH |
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| Title | The Last Days of the Academy at Athens |
| Type | Book Section |
| Language | English |
| Date | 1969 |
| Published in | Proceedings of the Cambridge Philological Society, Vol. 195 |
| Pages | 7-29 |
| Categories | no categories |
| Author(s) | Cameron, Alan |
| Editor(s) | Kenney, Edward J. , Dawe, Roger D. |
| Translator(s) |
| Even those who know nothing else o f Justinian know that he closed the Academy at Athens in a . d . 529—the very year that St Benedict had founded the monastery o f Monte Cassino.1 For those who like schematic boundaries between the ancient and medieval worlds, between the pagan past and the Christian future, here is a truly symbolic date.The romantic sequel is hardly less familiar:2 the seven out-of-work Platonists who left Athens for Persia, which under its new King Chosroes they had heard closely resembled the ideal state their master had written of. On their arrival, alas, they discovered that Chosroes, while amiable enough and genuinely interested in philo sophy, was far from being the philosopher-king they had dreamed of. And his subjects were no less corrupt than the Romans. The disillusioned philosophers confessed their disappointment to the king, who not only graciously consented to their immediate return, but even went so far as to make Justinian write into the peace treaty they were just then concluding (September 532) a safe conduct home for all seven and a guarantee that they would be allowed to live out their lives in Roman territory in peace as pagans.This much is well known. But some details are unclear, others unexplored. Several misconceptions prevail. A number of relevant texts have never been properly exploited, some not even considered. What was Justinian’s motive? Did he give the last push to a tottering edifice, or destroy a thriving intellectual centre? Indeed, did he actually succeed in destroying anything at all? What did the philosophers do on their return? [Introduction, p. 7] |
| Online Resources | https://uni-koeln.sciebo.de/s/2HtMFQkF0nDlTKI |
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| Title | The End of the Ancient Universities |
| Type | Article |
| Language | English |
| Date | 1966 |
| Journal | Journal of World History |
| Volume | 10 |
| Pages | 653-673 |
| Categories | no categories |
| Author(s) | Cameron, Alan |
| Editor(s) | |
| Translator(s) |
| Strictliy speaking, there were no universities in the Ancient World,if by university we understand a corporate institution offering avariety of courses and granting degrees in the way modern univer sities do. There were, however, university towns, Rome, Constantinople, Athens, Alexandria, Bordeaux, with established chairs, where the leading teachers of the day lectured to classes drawn from all over the Empire. And so many of the ideas we associate with a university were both present and fostered in this atmosphere, that it would clearly he pedantic to avoid using the term. But there were significant differences nonetheless.Not least, each professor in these university towns was independent of, and indeed a rival of, every other professor there. In every city of the Empire except Constantinople, and not there till 425, it was possible for freelance teachers to set up in opposition lo holders of the established chairs (and sometimes entice away their pupils, too). Even holders of the chairs competed with each other for pupils. It was normal for students to sign on with just one professor, and attend his courses alone. Indeed, the rivalry between professors was transmitted to their pupils. Up to a point competion was natural and healthy enough. But by the period that forms the subject of this paper, the fourth to sixth centuries A.D., it far exceeded that point, and cannot but have impaired both the proficiency and the standing of the profession. [Introduction, pp. 653 f.] |
| Online Resources | https://uni-koeln.sciebo.de/s/atNV1VbXvQJ1nCM |
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| Title | La fin de l'Acádemie |
| Type | Book Section |
| Language | French |
| Date | 1971 |
| Published in | Le Néoplatonisme: Actes du Colloque International sur le Néoplatonisme organisé dans le cadre des Colloques Internationaux du Centre National de la Recherche Scientifique à Royaumont du 9 au 13 juin 1969 |
| Pages | 281-290 |
| Categories | no categories |
| Author(s) | Cameron, Alan |
| Editor(s) | Schuhl, Pierre-Maxime , Hadot, Pierre |
| Translator(s) |
Alan Cameron argues against the traditional view that the closure of the Academy in Athens in 529 AD by Justinian marked the end of pagan philosophy and the triumph of Christian thought. Instead, Cameron claims that pagan philosophy in Athens had been in decline since the death of Proclus in 485 AD, and the Christian influence from Alexandria and Gaza had been minimal. Cameron also points out that Philoponus, who is often regarded as the successor to Ammonius in Alexandria, did not teach philosophy but was a grammarian and theologian whose ideas had little influence on Christian education. Ultimately, Cameron asserts that the Academy's closure was not an act of euthanasia but rather the consequence of a long period of decline. [introduction] |
| Online Resources | https://uni-koeln.sciebo.de/s/Mhrr3uIwVsjJNuH |
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| Title | The End of the Ancient Universities |
| Type | Article |
| Language | English |
| Date | 1966 |
| Journal | Journal of World History |
| Volume | 10 |
| Pages | 653-673 |
| Categories | no categories |
| Author(s) | Cameron, Alan |
| Editor(s) | |
| Translator(s) |
Strictliy speaking, there were no universities in the Ancient World,if by university we understand a corporate institution offering avariety of courses and granting degrees in the way modern univer sities do. There were, however, university towns, Rome, Constantinople, Athens, Alexandria, Bordeaux, with established chairs, where the leading teachers of the day lectured to classes drawn from all over the Empire. And so many of the ideas we associate with a university were both present and fostered in this atmosphere, that it would clearly he pedantic to avoid using the term. But there were significant differences nonetheless.Not least, each professor in these university towns was independent of, and indeed a rival of, every other professor there. In every city of the Empire except Constantinople, and not there till 425, it was possible for freelance teachers to set up in opposition lo holders of the established chairs (and sometimes entice away their pupils, too). Even holders of the chairs competed with each other for pupils. It was normal for students to sign on with just one professor, and attend his courses alone. Indeed, the rivalry between professors was transmitted to their pupils. Up to a point competion was natural and healthy enough. But by the period that forms the subject of this paper, the fourth to sixth centuries A.D., it far exceeded that point, and cannot but have impaired both the proficiency and the standing of the profession. [Introduction, pp. 653 f.] |
| Online Resources | https://uni-koeln.sciebo.de/s/atNV1VbXvQJ1nCM |
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| Title | The Last Days of the Academy at Athens |
| Type | Book Section |
| Language | English |
| Date | 1969 |
| Published in | Proceedings of the Cambridge Philological Society, Vol. 195 |
| Pages | 7-29 |
| Categories | no categories |
| Author(s) | Cameron, Alan |
| Editor(s) | Kenney, Edward J. , Dawe, Roger D. |
| Translator(s) |
Even those who know nothing else o f Justinian know that he closed the Academy at Athens in a . d . 529—the very year that St Benedict had founded the monastery o f Monte Cassino.1 For those who like schematic boundaries between the ancient and medieval worlds, between the pagan past and the Christian future, here is a truly symbolic date.The romantic sequel is hardly less familiar:2 the seven out-of-work Platonists who left Athens for Persia, which under its new King Chosroes they had heard closely resembled the ideal state their master had written of. On their arrival, alas, they discovered that Chosroes, while amiable enough and genuinely interested in philo sophy, was far from being the philosopher-king they had dreamed of. And his subjects were no less corrupt than the Romans. The disillusioned philosophers confessed their disappointment to the king, who not only graciously consented to their immediate return, but even went so far as to make Justinian write into the peace treaty they were just then concluding (September 532) a safe conduct home for all seven and a guarantee that they would be allowed to live out their lives in Roman territory in peace as pagans.This much is well known. But some details are unclear, others unexplored. Several misconceptions prevail. A number of relevant texts have never been properly exploited, some not even considered. What was Justinian’s motive? Did he give the last push to a tottering edifice, or destroy a thriving intellectual centre? Indeed, did he actually succeed in destroying anything at all? What did the philosophers do on their return? [Introduction, p. 7] |
| Online Resources | https://uni-koeln.sciebo.de/s/2HtMFQkF0nDlTKI |
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