| Title | Iamblichus on Soul |
| Type | Book Section |
| Language | English |
| Date | 2014 |
| Published in | The Routledge Handbook of Neoplatonism |
| Pages | 280-292 |
| Categories | no categories |
| Author(s) | Finamore, John F. |
| Editor(s) | Remes, Pauliina , Slaveva-Griffin, Svetla |
| Translator(s) |
| Central to lamblichus’ philosophy is his doctrine o f the soul. The hum an soul strad dles two worlds (the realms o f the Intelligible and o f Nature) and can operate in both. H um an souls descend to live a life on earth, but their real hom e is in the Intelligible W orld o f the Forms. Through the help o f the interm ediary divinities, hum an souls re ascend to the Intelligible and regain their proper abode. The hum an soul is the central character in this dram a, and its purification through philosophy and ritual is central to its eventual ascent.As in other areas, lamblichus’ philosophy o f the soul had a large im pact on later Neoplatonists. We are lucky enough to have large sections o f his de Anima, preserved by John Stobaeus. His de Mysteriis and fragments from his Platonic com m entaries also shed light on Iamblichean psychology, but the m ost im portant fragments are preserved by the author o f the com m entary to A ristotle’s de Anima, who may or may not be Simplicius,2 and by Priscianus o f Lydia. We will consider all o f these sources as we examine lamblichus’ unique doctrine of the soul. [p. 280] |
| Online Resources | https://uni-koeln.sciebo.de/s/EEOTUezjGba4qe3 |
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| Title | Perceptual awareness in the ancient commentators |
| Type | Book Section |
| Language | English |
| Date | 2014 |
| Published in | The Routledge Handbook of Neoplatonism |
| Pages | 323-338 |
| Categories | no categories |
| Author(s) | Lautner, Peter |
| Editor(s) | Remes, Pauliina , Slaveva-Griffin, Svetla |
| Translator(s) |
| Most Neoplatonists were convinced that the perceptual activity of the senses is a con scious activity, including even the reception of primary sense-qualities such as colours and sounds. This means that we cannot perceive anything unless we are aware of the specific impact exerted by the sense-object upon the sense-organ. The commentators can also rely on the doctrine found in Aristotles Physics 7.2, according to which what is distinctive of perceptual alterations is that the subject is aware of them.1 The problem with that discussion was that it did not explain why some alterations rather than others involve awareness. Why are we supposed to think that sense-perception implies aware ness whereas other forms of qualitative change do not? For this reason, the discussion seemed to leave mysterious the possession by the sense-organs of the capacity to perceive. Moreover, an important part of the awareness involved in sense-perception is that we are aware not only of the specific impact, but also of the perceptual activity of our sensory power. The root of the problem is exposed in Aristotle’s de Anima. In 3.2, Aristotle insists that we do perceive that we perceive. He seems to take it for granted that our perceptual system is capable of grasping its own operations. [p. 323] |
| Online Resources | https://uni-koeln.sciebo.de/s/7cDpha17XNcRZsE |
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| Title | Iamblichus on Soul |
| Type | Book Section |
| Language | English |
| Date | 2014 |
| Published in | The Routledge Handbook of Neoplatonism |
| Pages | 280-292 |
| Categories | no categories |
| Author(s) | Finamore, John F. |
| Editor(s) | Remes, Pauliina , Slaveva-Griffin, Svetla |
| Translator(s) |
Central to lamblichus’ philosophy is his doctrine o f the soul. The hum an soul strad dles two worlds (the realms o f the Intelligible and o f Nature) and can operate in both. H um an souls descend to live a life on earth, but their real hom e is in the Intelligible W orld o f the Forms. Through the help o f the interm ediary divinities, hum an souls re ascend to the Intelligible and regain their proper abode. The hum an soul is the central character in this dram a, and its purification through philosophy and ritual is central to its eventual ascent.As in other areas, lamblichus’ philosophy o f the soul had a large im pact on later Neoplatonists. We are lucky enough to have large sections o f his de Anima, preserved by John Stobaeus. His de Mysteriis and fragments from his Platonic com m entaries also shed light on Iamblichean psychology, but the m ost im portant fragments are preserved by the author o f the com m entary to A ristotle’s de Anima, who may or may not be Simplicius,2 and by Priscianus o f Lydia. We will consider all o f these sources as we examine lamblichus’ unique doctrine of the soul. [p. 280] |
| Online Resources | https://uni-koeln.sciebo.de/s/EEOTUezjGba4qe3 |
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| Title | Perceptual awareness in the ancient commentators |
| Type | Book Section |
| Language | English |
| Date | 2014 |
| Published in | The Routledge Handbook of Neoplatonism |
| Pages | 323-338 |
| Categories | no categories |
| Author(s) | Lautner, Peter |
| Editor(s) | Remes, Pauliina , Slaveva-Griffin, Svetla |
| Translator(s) |
Most Neoplatonists were convinced that the perceptual activity of the senses is a con scious activity, including even the reception of primary sense-qualities such as colours and sounds. This means that we cannot perceive anything unless we are aware of the specific impact exerted by the sense-object upon the sense-organ. The commentators can also rely on the doctrine found in Aristotles Physics 7.2, according to which what is distinctive of perceptual alterations is that the subject is aware of them.1 The problem with that discussion was that it did not explain why some alterations rather than others involve awareness. Why are we supposed to think that sense-perception implies aware ness whereas other forms of qualitative change do not? For this reason, the discussion seemed to leave mysterious the possession by the sense-organs of the capacity to perceive. Moreover, an important part of the awareness involved in sense-perception is that we are aware not only of the specific impact, but also of the perceptual activity of our sensory power. The root of the problem is exposed in Aristotle’s de Anima. In 3.2, Aristotle insists that we do perceive that we perceive. He seems to take it for granted that our perceptual system is capable of grasping its own operations. [p. 323] |
| Online Resources | https://uni-koeln.sciebo.de/s/7cDpha17XNcRZsE |
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